Sadducees

Several stories describe how the rabbis of the Second Temple period would force priests to prepare the ashes in the lower state of purity, tevul yom (immersed in water before sunset), and once even discarded ashes prepared in the stringent state of purity, meʿorav shemesh (after sunset), to demonstrate the law is not in accordance with the Sadducees. The Qumran halakhic text, 4QMMT, gives us the perspective of the other side of the debate.

Ancient tensions between Judaism and the Jewish state can be seen by comparing 1 Maccabees, a book that serves the interest of the Hasmonean dynasty, and 2 Maccabees, a work of the diaspora whose focus is on Judaism.

Originally an allegorical vision about the future return of Judeans to their land, Ezekiel’s vision (ch. 37) becomes one of the cornerstones for the Jewish belief in the resurrection of the dead. The early stages of this development are made clear in a little-known Qumran scroll called Pseudo-Ezekiel.

The Rabbis describe how the ritual of ניסוך המים (water libation), which they believed was to have occurred every Sukkot in the Temple, was a point of contention between the Pharisees and the Sadducees, but why was it so contentious and what was at stake in its performance?

The omer or “sheaf” offering takes place ממחרת השבת, “after the Shabbat” (Leviticus 23:15). Jewish interpreters have debated the exact meaning of this phrase for two millennia, resulting in four different dates being adopted by one Jewish sect or another.