The Aramaic Bible: Targums in their Historical Context

BETZ The Qumran Halakhah Text 4QMMT 183
This was correctly done, when the 'editors' chose the Hebrew words
Miqsat Ma'ase Ha-Torah (4QMMT) as a title of this document. For
this phrase is mentioned in the epilogue of our letter and can be considered
as a summary of its content. The term Miqsat (a part, a portion
of [see B 46; Dan. 1.2; Neh. 7.70]) does not occur in the Qumran
scrolls; but it is used in the rabbinic writings and seems to be colloquial
in 4QMMT. In the Qumran scrolls we find the non-rabbinic
phrase ma 'ase ha-torah, which forms the latter part of our title and
corresponds to the famous Greek term erga nomou, 'works of the
Law' in the Epistles of Paul (Rom. 2.15; 3.20, 28; Gal. 2.16; 3.2, 10).
ma'ase ha-torah designates the controversial items in 4QMMT and
is characteristic for Qumran ethics. However, it was interpreted
and replaced by editors and subsequent commentators such as
L.H. Schiffman by the rabbinic expression halakhoth: 4QMMT was
called a 'Halakhic Letter', consisting of 22 halakhoth. Such a thematic
description leads us into a wrong direction. For the author of
4QMMT does not present halakhoth in the rabbinic sense, which
means rules of an oral law. These rules were believed to have been
given as a necessary addition to the written law at Mount Sinai;
however, in some cases they can be quite independent from it. The
Qumranites seem to have ridiculed the term halakhoth when they
called the Pharisees doreshe haldqoth: to them the halakhoth appeared
to be haldqoth ('smooth things') which prevented people from really
'doing' the Torah ('asdh ha-torah).
The ma'ase ha-torah are not 'precepts' of an oral law. They rather
indicate the way in which the written commandments of Moses must
be practised according to the judgment of the writers of 4QMMT; see
the phrase mifqsat dibere] ha-ma'asim shd'anahnu hoshebim (B 1-2).
We must remember that according to 1QS 6.14 a man who is willing
to join the Qumran community must be examined in his
'understanding and works'. After one year of probation in the discipline
of the Union (Yahad), he is presented to the 'Many', the full
members, who inquire him about his 'matters', 16 'according to his
understanding and his works in the law' (lephi sikhlo uma'asaw batordh
1QS 6.18). sekhal and ma'dsim refer to the theoretical understanding
and the practice of the law; both are dependent on the will of
God as revealed in the scriptures (see CD 3.14-15). The addressee of
16. See 4QMMT B 1-2: debarenu ba-torah.