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CD A XI,17–18 reads: »No one shall offer [anything] upon the altar except the burnt offering of the Sabbath, for so it is written: 〉except your Sabbaths〈. « Schiffman interpreted this to mean that the daily Tamid must not be offered on Sabbath, because of the prohibition against any work on Sabbath that is not specifically decreed. Yadin interpreted it to mean that the Tamid should be offered on Sabbath, but the particular holiday offerings must not be offered on Sabbath; as a result, the holiday offerings that could not be performed on the Sabbaths occurring during Passover or Sukkot must be offered after the conclusion of the holiday. Such a solution seems bizarre. This study critically scrutinizes the biblical text regarding the Tamid and Sabbath offerings, Ez 46,1–15, and the records of Josephus and Philo on the Sabbath offerings, and postulates a different interpretation: The daily Tamid must not be offered on Sabbath, being replaced by the particular Sabbath offerings. This is not because of work restrictions on Sabbath. A reading by Qimron of TS, 11QT XIII,10–17 on the daily Tamid supports such a thesis.

Sabbath Offerings According to the Damascus Document – Scholarly Opinions and a New Hypothesis