(ז) וְזִקְנֵי יִשְׂרָאֵל הָיוּ מַקְדִּימִים בְּרַגְלֵיהֶם לְהַר הַמִּשְׁחָה, וּבֵית טְבִילָה הָיָה שָׁם. וּמְטַמְּאִים הָיוּ אֶת הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, מִפְּנֵי הַצְּדוֹקִים, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּמְעֹרְבֵי שֶׁמֶשׁ הָיְתָה נַעֲשֵׂית:
(7) The elders of Israel used to go first by foot to the Mount of Olives, where there was a place of immersion. The priest that was to burn the cow was (deliberately) made unclean on account of the Sadducees so that they should not be able to say, "It can be done only by those on whom the sun has set."
(ה) ומעשה אחד שהעריב שמשו ובא לשרוף את הפרה וידע בו רבן יוחנן בן זכאי ובא וסמך שתי ידיו עליו ואמר לו אישי כהן גדול מה נאה אתה להיות כהן גדול טבול יום אחד ירד וטבל ועלה אחרי שעלה צרם לו באזנו אמר לו בן זכאי לכשאפנה לך אמר לו כשתפנה. לא שהה שלשה ימים עד שנתנוהו בקבר בא אביו לפני ריב"ז אמר לו לא נפנה ממקום
(5) And it so happened that there was one upon whom the sun had set for him, and he came to burn the heifer, and Rabban Yochanan ben Zakkai found out about it, and he came and he placed both of his hands on him (thereby contaminating him), and he said, "Sir, High Priest, how pleasing it is that you are the High Priest. Now go back and immerse yourself one time." He descended and immersed himself and ascended. After he had ascended, [Rabban Yochanan ben Zakkai] tore his ear. He said to him, "Ben Zakkai! When I have time for you...!" He said to him, "When you have time." It was not even three days before they put him in his grave. His father came before Rabban Yochanan ben Zakkai. He said to him, "My son did not have time for the sun to set on him."
מגילת מקצת מעשי התורה
ואפ על טהרׄתׄ פרת החטאׄת֯ השוחׄט֯ אותה והסורף אותה והאוסףׄ [א]תׄ אפרה והמזה אתׄ החטאת לכול אלה להערי[בו]תׄ השמש לה֯יׄות טהורימ בשל שאיהיה הטהר מזה על הטמה כי לבני [אהרן ]ראואי [להיות מׄ...
Some Precepts of the Torah, 4QMMT
And concerning the purity of the cow of the purification offering, he who slaughters it, and he who burns it, and he who gathers its ashes, and he who sprinkles the [water of] purification—all of these should be pure at (the level of purity achieved following) sunset so that the pure may sprinkle upon the impure. For the sons of Aaron should [be m…]
"Preparing the Red Heifer in Purity: The Rabbis’ Polemic against the Sadducees" by Vered Noam
4Q Tohorot B
ואל יז] אׄיש א֯[ת] מ֯י הנדה על֯ ט֯מׄאי נׄ[פש] כׄיא איש כוהן טהו֯ר֯ [יזה] [על]י֯הן כיׄ[א מ]כפר הו֯א֯ עׄל֯ הטמ֯[א].
4Q Tohorot B
[No] man [shall sprinkle] the water for cleansing upon those impure by a c[orpse.] Only a clean priest [shall sprinkle] [upo]n them, because he i[s a]toning for the impur[e].
"Preparing the Red Heifer in Purity: The Rabbis’ Polemic against the Sadducees" by Vered Noam
(י) הַכֹּל כְּשֵׁרִים לְהַזּוֹת, חוּץ מִטֻּמְטוּם וְאַנְדְּרוֹגִינוֹס וְהָאִשָּׁה. וְתִינוֹק שֶׁאֵין בּוֹ דַעַת, הָאִשָּׁה מְסַעַדְתּוֹ וּמַזֶּה, וְאוֹחֶזֶת לוֹ בַמַּיִם וְהוּא טוֹבֵל וּמַזֶּה. אִם אָחֲזָה בְיָדוֹ, אֲפִלּוּ בִשְׁעַת הַזָּיָה, פָּסוּל:
(10) All are eligible to sprinkle, except a tumtum, a hermaphrodite, a woman, and a child that is without understanding. A woman may assist [a man] while he sprinkles, and hold the water for him while he dips and sprinkles. If she held his hand, even if only at the time of sprinkling, it is invalid.
Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, “My brothers, I am a Pharisee, descended from Pharisees. I stand on trial because of the hope of the resurrection of the dead.” When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. (The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees believe all these things.)
3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason's dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about Divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also.
The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders.
(מ) (מ) אָמַר הַכּוּזָרִי: אֵיךְ יִתָּכֵן זֶה עִם 'לֹא תוֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ'.
(מא) (מא) אָמַר הֶחָבֵר: לֹא נֶאֱמַר זֶה אֶלָּא לֶהָמוֹן, כְּדֵי שֶׁלֹּא יְחַדְּשׁוּ מִשִּׂכְלָם וְיִתְחַכְּמוּ מִדַּעְתָּם וְיִקְבְּעוּ לְעַצְמָם תּוֹרוֹת מֵהַקָּשָׁתָם כְּמוֹ שֶׁעוֹשִׂים הַקָּרָאִים
(40) 40. Al Khazari: How could this be made to agree with the verse: 'Thou shalt not add thereto, nor diminish from it?' (Deuteronomy 13:1).
(41) 41. The Rabbi: This was only said to the masses, that they should not conjecture and theorise, and contrive laws according to their own conception, as the Karaites do.
The children of these errant people and their grandchildren whose parents led them away and they were born among these Karaities and raised according to their conception, they are considered as a children captured and raised by them. Such a child may not be eager to follow the path of mitzvot, for it is as if he was compelled not to. Even if later, he hears that he is Jewish and saw Jews and their faith, he is still considered as one who was compelled against observance, for he was raised according to their mistaken path. This applies to those who we mentioned who follow the erroneous Karaite path of their ancestors. Therefore it is appropriate to motivate them to repent and draw them to the power of the Torah with words of peace.
One might perhaps say that it is only the kindling of fire on the Sabbath which is forbidden, and that if the fire had been kindled on the preceding weekday it is to be considered lawful to let it remain over the Sabbath. Now the Merciful One has written here: Ye shall not kindle fire, and elsewhere: thou shalt not perform any work (Exod. 20:10), and both prohibitions begin with the letter taw. In the case of labor, of which it is written: thou shalt not perform any work, it is evident that even if the work was begun on a weekday, before the arrival of the Sabbath, it is necessary to desist from it with the arrival of the Sabbath. The same rule must therefore apply also to the kindling of fire, of which it is written: Ye shall not kindle, meaning that even if the fire has been kindled on a weekday, prior to the arrival of the Sabbath, it must be extinguished.
Karaite Anthology, translated by Leon Nemoy, pp. 17-18
I heard in the name of Rabbi Zerahyah Halevi that anyone who does not eat a hot food (hamin) on the Sabbath ought to be investigated for heresy. If he dies, only non-Jews should bury him. . . . But whoever does cook a hot dish and covers it is reckoned among the believers and will merit seeing the End of Days.
"Insiders and Outsiders" By Alan Verskin