I thought these little items would be of help to some.
They will provide important background material for
continued discussion of the roots of the Essenes and
the Enochian community too I believe.



Page 302
"We have already seen how Jeremiah emphasized in his
panegyric to Jonadab's descendants both the themes 'keeping'
and 'doing', that is, they 'KEPT the Commandment their
ancestor gave them' or 'observed all his rules and DID
all that he commanded'.  The 'Rechabites', therefore, are
one of the first groups of so-called 'Keepers', the basis
of the definition of 'the Sons of Zadok' in the Community
Rule at Qumran."

Page 305
"Epiphanius thinks that the word [Essenes] actually denotes
'Jesus' or his father 'Jesse', that is, 'Jesusians' or 'Jessaeans'.
But this, too, while perhaps the reality, is laboured.
' 'Osei ha-Torah' or 'Osaeans' (in Epiphanius, 'Ossaeans'
or 'Ossenes') works best, and has the additional benefit of
not only being Hebrew, but an actual term used in the Qumran
documents.  If this is true and the basis of 'Essenes' is the
word 'Doers' in Hebrew, then we have another additional
parallel here not only to Nazirites, but Nazaoraeans, Rechabites,
and Sons of Zadok as well."

Page 309
"In Nehemiah 2:31, this Malchijah is actually also called
'the metalsmith's son'...
This brings us back to Rabbinic literature once again and not
only reinforces these notices about the Rechabite life-style, but
once again connects them, however tenuously, to the High
Priesthood and "doing service at the altar".  Let us assume
that these wilderness 'sojourners' or 'Potters' - - people, who
with an eye towards extreme purity regulations and avoiding 
human entanglements, purposefully pursued a  life-style with
no permanent abode and abstained from wine or even culti-
vating vineyards - - did somehow become involved in a 
genealogical manner with the High Priesthood, as these 
Rabbinic notices attest.  [He waits for the footnote to
reference these "notices".]  Then these notices give the
impression not only that this did occur, but how it

In these Talmudic notices we hear in a *midrash* - - a folkloric
expansion - - on this same jeremiah 36 passage about Rechabites,
that 'the sons of Rechab were married to the daughters of the
High Priests' and 'did service in the Temple' at least in the period
just preceding the compilation of the materials in question.  Another
Talmudic tradition reverses this [and thus emphasizing, rather than
contradicting!] claiming 'the daughters of the Rechabites married
'the sons of th High Priests'.... we have in these Rabbinic notices
extremely important testimony to the fact of wilderness-dwelling
types like such 'Rechabites' - whom in other descriptions might 
be called 'life-long Nazirites', or even *possibly* 'Nazoraeans' - 
doing service in the Temple.

In fact, around 1165 CE, the Spanish traveller, Benjamin of Tudela,
claims to have encountered large numbers of such Jewish 
'Rechabites' in Arabia north of Yemen, who (James-like) also,
'ate no meat, abstained from wine', 'lived in caves', and continually
fasted, being 'mourners for Jerusalem' and 'Zion'.

FOOTNOTES referenced on p. 309
Located on page 1006 in the footnote section of the book

Footnote 80:
Judg. 1:16, 4:1, 1 Sam. 27:10, and 30:29.
Note even the reference to Kenites in Balaam's Prophecy
in Num 24:21-2.... 1 Chr 2:25 literally states, the Kenites 
were 'the ancestors of the House of Rechab'.  This is picked
up in San. 104a-106a and Sota 11a, which makes the same
connection, while at the same time insisting 'they were 
privileged to sit in the Chamber of Hewn Stone' in the
Temple - - seemingly as scribes.

Footnote 81:
Notice in 1 Chr 4:21, the Potter clans [guilds?] among
the Tribe of Judah are associated with the linen-makers
- for whatever it's worth.

Footnote 83:
See Yalqut Shim'oni [Midrash] on Jer. 35:12, Siphre
Num 78 on Num. 10:29, and B.B. 91b on 'Potters'
above.  Also see Eisler, pp 234-45, for a full presentation
of 'the Saleb'.  [Eisler's discussion of the Solubbim or
Saleb is really quite interesting!]

Footnote 84:
Benjamin of Tudela, _TRAVELS_.


If we can get an exact translation of the rabbinic materials
cited in Footnote 83, I'm sure it would be very helpful.
Can anyone provide these?

George Brooks
Tampa, FL

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