Lethargic Man (anag.)

1QS (Community Rule), Col. II (p. 73):

And the Levites shall curse all the men of the lot of Belial. They shall begin to speak and shall say: Accursed are you for all your wicked, blameworthy deeds. May God hand you over to terror by the hand of all those carrying out acts of vengeance. [...] Accursed are you, without mercy, according to the darkness of your deeds, and sentenced to the gloom of everlasting fire. May God not be merciful when you entreat Him. May He not forgive by purifying your iniquities. May He lift the countenance of His anger to avenge Himself on you, and may there be no peace for you by the mouth of those who intercede.

A reversal of the Priestly Blessing. The attitude is the opposite of that of modern Judaism, in which the sinner is encouraged to give up their sinful ways and return to the fold.

4Q252 Commentary on Genesis A (p. 503), Col. II:

On that day, Noah went out of the ark, at the end of a complete year of three hundred and sixty-four days.

At the time the DSS were written, the Jews were divided between those who believed the Jewish calendar was solar, and had always been solar, and that those who observed the lunisolar calendar were sinning by observing the festivals on the wrong days; and vice versa. Of course, the lunisolar camp ended up winning out, but the question is which was the original custom? The smoking gun, as far as I'm concerned, is in the Noah story, in which Noah goes into the ark on the seventeenth day of the second month (not February, as a Christian colleague once described it to me!), and the ark rested on the seventeenth day of the seventh month, after one hundred and fifty days: There is no way you can get that to work with a lunisolar calendar of months averaging twenty-nine and one half days! Though it also doesn't fit how the four non-month days are distributed in the solar calendar in use in the Qumran community, which is why the Book of Jubilees has Noah carry out calendrical reform after the Flood.

4Q179 Ages of Creation A (p. 371); the solidi enclose text inserted between the lines by the copyist:

And this is engraved upon the [heavenly] tablets [for the sons of men, for] /[a]ll/ the ages of their dominion.

Having read A Walk Through Jubilees: Studies in the Book of Jubilees and the World of its Creation, I now recognise the reference to the Heavenly Tablets as not only referencing a Mesopotamian concept, but also reflecting the worldview of the Interpolator of the Book of Jubilees, who introduced frequent references to these to counter any suggestion that the holy laws of the Torah originated in the actions of mere mortals (the Patriarchs, which was the theme of the original Book of Jubilees), rather than being of divine origin.

4Q504 Words of the Luminaries דברי המאורות, Col. V (p. 1015)

and they served a foreign god in their land. And their land too became a wasteland [...] because your rage and your fiery anger [were po]ured out in your zealous fire [...]. But in spite of all this You did not reject the descendants of Jacob, nor despise Israel to destruction, annulling the covenant with them.

This also, according to the above book, ties in with a major theme of the Book of Jubilees, which is addressing the fear that with the Destruction of the (First) Temple, the covenant between God and the Jews established at Sinai was abrogated, as the תּוֹכָחָה (admonition) passages in the Torah might seem to suggest. This is why the (original) author of Jubilees sought to backdate the origin of the cultic practices to the Patriarchs, thus implying that they, and God's relationship with Israel, are still valid even if the specifically Sinaitic covenant has been abrogated.