Demonstrates that rewriting was not restricted to versions or interpretations of biblical books. First shows how Jubilees and the Temple Scroll, two texts known for their rewriting of biblical texts, themselves were revised and reused, then demonstrates how the major compositions of the sectarian community associated with the Qumran site were also subject to rewriting. Rewriting must thus be seen as a broader component of early Jewish textuality, not something narrowly associated with biblical books.