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Mesianismul Iudaismului Talmudic Romane, Vespasian, Permisiunea De a Se Stabili Ia Yavneh Sj De a Fonda Acolo O Scoala

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Mesianismul Iudaismului Talmudic Romane, Vespasian, Permisiunea De a Se Stabili Ia Yavneh Sj De a Fonda Acolo O Scoala MESIANISMUL IUOAISMULUI TALMUDIC " de Romulus Ganea 1. Preliminarii Anul 70 d.Hr., adica infrangerea revoltei evreie§ti impotriva romanilor, a marcat Tnceputul unei noi etape a istoriei iudaismului. Incetarea existenfei statale nu trebuia sa insemne si incetarea existentei nafional-religioase a evreilor. Rabinii au gasit ca modul prin care identitatea najionala se putea pastra eel mai bine era reorganizarea si transformarea religiei iudaice astfel incat ea sa raspunda cat mai bine noilor condijii. ,,Iudaismul reorganizat" trebuia sa devina liantul prin care comunitatea evreiasca sa-§i pastreze unitatea ne§tirbita. Astfel, din cauza condifiei, disperate in care se aflau evreii, se impunea formularea unui cadru religios precis in care iudaismul sa poata func|iona §i sa raspunda in mod concret §i adecvat noilor condijii de ordin social, politic §i religios. Prin munca multor generatii de rabini de dupa tragicele evenimente din anul 70, iudaismul a fost sistematizat §i adaptat situatiei de atunci, iar din toata aceasta activitate s-a concretizat opera de capatai a iudaismului clasic - Talmudul. In prima parte studiul de fa{a va cuprinde prezentarea celor mai importante aspecte ale reorganizarii iudaismului, iar a doua parte confine o analiza a mesianismului iudaic a§a cum reiese acesta din Talmud. 2. Reorganizarea iudaismului - Yavneh, Tanaim, Amoraim, Talmudul In timpul asediului Ierusalimului, Rabban Iohanan ben Zakkai a reusit sa fuga din cetatea asediata ob^inand de la comandantul armatei _18 Mesianismul iudaismului talmudic romane, Vespasian, permisiunea de a se stabili ia Yavneh sj de a fonda acolo o scoala. La Yavneh, sub conducerea lui Iohanan ben Zakkai, in perioada ce a urmat imediat dupa distmgcrea Icrusalimului,1 munca de conservare §i adaptarc a iudaismului la noile conditii a fost facuta cu atat de multa intelepciune, incat iudaismul a trecut peste criza si a intral intr-o perioada de progres care a fost considerata ca cea mai stralucitoare etapa din istoria iudaismului. Deschiderea acestei §coli nu a fost singura contribute a lui Iohanan ben Zakkai la restaurarea iudaismului. A fost nevoie si de un corp decizional cu competent^ in gasirea §i rezolvarea celor mai importante probleme ale iudaismului. Astfel, doctorii legii de la Yavneh, condusi fiind de catre Iohanan ben Zakkai, s-au organizat Tntr-un conciliu, care si-a asumat rolul Sanhcdrinului, fara a avea insa §i un caracter politic. Multe dintre solutiilc oferite de catrc acest conciliu la problemele ridicate de comunitatea evreiasca au ramas valabile pana azi." Sucesorul Sanhedrinului, Marelc Bet Din, era diferit atat ca forma cat si ca fond fata de primul; daca din primul faceau parte in majoritate saducheii condusi de marele preot, acum Sanhedrinul era format exclusiv din farisei. Aceasta a fost triumful final al fariseilor in lupta lor cu saducheii, care s-au pierdut pe drumul istoriei.3 Cele doua tendinte ale fariseismului reprezentate de catre samanaiti si de catre hilleliti, au persistat, dar influenta lui Iohanan ben Zakkai a dus Ia ascensiunea gfmdirii hillelite. Raban4 Gamaliel II5 i-a succedat lui Raban Iohanan ben Zakkai6, purtand titlul de Nasi.7 Astfel, la trccerea, dintre secolul I si secolul II, 1 Emil Schiirer, A History of the Jewish People, vol. II., First Division, Pcabody, Hendrickson Publishers, 1994. p. 273. 2 Gabriel Constantinescu, Marginalii la Talmud, Cluj-Napoca, Dacia 1999, p. 48. 3 Conform eshatologiei fariscice cei care negau ca invierea este descopcrita in Torah nu aveau loc in lumea care va veni. 4 Un instructor in funcjie capata un titlu onorific comparabil cu un posesor al unui grad universitar in perioada modern a. Pentru tanaimii §i amoraimii din Ere( Israel, acest titlu era ,,rabi", purtat in fata numclui lor, iar pentru babilonicni accsta era ,,rab'\ Un titlu deosebit de mcrituos, §i anume ecl dc ,,raban" le-a lost atribuit lui Gamaliel I, Gamaliel II, §imon ben Gamaliel II si Iohanan ben Zakkai. Pentru titlul Mesianismul iudaismului talmudic 1£ pre§edintele academiei - yeshivei din Yavneh a devenit Raban Gamaliel II, fiind secondat de Raban Eleazar ben Azaria, Iehos.ua ben Hanania, Eliezer ben Hyrcanos si ulterior de Rabi Akiva.8 Cea mai mare realizare a sa a fost aceea ca a reusit sa castige supunerea Tntregii evreimi in fafa autoritajii Marelui Bet Din. Contemporanii mai batrani §i mai tineri ai lui Gamaliel II si discipolii §i succesorii lor din generajia urmatoare9 au devenit autoritajile normative fundamentale ale iudaismului cunoscut astazi. Ace§ti rabini au depus o munca deosebita in deflnirea §i formularea exacta a regulilor din legea nescrisa (halaha), a caror sursa a fost traditia orala, iar prin intermediul exegezei biblice §i prin discujii cazuistice, le-au adaptat noilor conditii intalnite.l0 Raban Iohanan ben Zakkai si cu Raban Gamaliel I au fost rabinii care au ,,prezidat" prima generate de tanaimi", din cele cinci existente (70 de ,,rabi" se va folosi abrevierea ,,R". A. Cohen, Talmudul, Bucuresti, Hasefer, 1999, p. 35. A fost numit Gamaliel din Yabneh pentru a se face distincfie intre el si bunicul sau care a purtat acela§i nume. 6 ,,Nasi", in Ezechiel 40 IT., este titlul atribuit conducatorului civil al poporului evreu. Scriitorii greci si tatini traduc acest nume prin ,,patriarh", dar poate fi de asemenea tradus prin ,,prcscdinte". George Foot Moore, Judaism, Vol I, Peabody, Hendrickson Publishers, 1997, p. 83 - 84. Andre Lemair, Evreii in lumea antica si medievala, in Viviane Prager, ed., Dicfionar enciclopedic de hidaism / Schifa a istoriei popondui evreu, Bucuresti Hasefer, 2000, p. 894. 9 Incepand cu anul 80 d. Hr. si pana in anul 140 d. Hr. 10 George Foot Moore, op. cit., Vol I, p. 87. Tana (a repeta, a preda - aram.), pi. tanaim, ii denumcste pe tnvatatorii legii orale, a caror activitate s-a desfasurat intre anul 20 d.Hr. si epoca lui Iehuda ha- Nasi. Predecesorii lor imediaji au fost Hillel si $amai, dar unii pretind ca §imon eel Drept, unul din ultimii membri ai Marii Sinagogi (cca. 330 i.Hr.), a fost primul tana. Viviane Prager, ed, op. cit., p. 798. Epoca tanaimilor a fost prima etapa in realizarea Talmudului. 20 Mesianismul iudaismului talmudic d.Hr. - 200)12. Dintre eminenjii tanaimi din a doua generate pot fi amintiti Raban Gamaliel II13, R. Eleazar ben Azaria, R. Ieho§ua ben Hanania, R. Eliezer ben Hyrcanos. R. Akiva ben Iosef, aparjinator celei de a treia generajii de tanaimi, impreuna cu Rabi Ismael ben Eli§a au sistematizat Halaha14, aranjand. materialul dupa subiectele decizilor juridice in sase 12 Josh McDowell si Bill Wilson, El a umblat printre noi, Oradea, S.M.R., 1994, p. 58. 13 Raban Gamaliel II 1-a rugat pe R. Samuel ha-Katan (90 d.Hr., Talmudul Babilonian, Berakot 28b) sa reformuleze a douasprezecea binecuvantare (Birkat Ha-Minim), indreptata impotriva ereticilor din Rugaciunea celor 18 binecuvantari ($mone Esre). Acesta se aplica la inceput saducheilor, dar acum se dorea eliminarea situajilor in care un nazarinean, un iudeo - crestin sa conduca rugaciunea in sinagoga sau se alature ei. Gabriel Constantinescu, op. cit., p. 48. Paul Johnson, O /stone a evreilor, Bucuresti, Hasefer, 1999, p. 122. A. S. Gold, Sidur - Ordinea rugaciunilor pentru toate zilele anului, Geneva, Ed. YMAR, 1977, p. 79. Maurice-Ruben Hayoun, O istorie intelectuald a iudaimului, vol. 2, Bucuresti, Hasefer, 1998, p. 34. Kai Kjser-Hansen, The Cost of Discipleship: Lessons from the First Century, in Torleif Elvin, ed., Israel and Yeshua, Ierusalim, Caspari Center for Biblical and Jewish Studies, 1993, p. 28 - 29. Walter Riggans, Jewish Leaders against Messianic Jews: The Old/New Weapons, tn Torleif Elvin, ed., Israel and Yeshua, Ierusalim, Caspari Center for Biblical and Jewish Studies, 1993., p. 100-101. 14 Midra§ul (midra§im pi.) este un comentariu care cuprinde interpretarea sau studiul textelor biblice prin exegeza omiletica, avand drept scop explicarea diveselor probleme juridice sau transmiterea unei invafaturi morale prin diferite specii literare: povestiri, parabole, legende. Cuvantul midras provine de la radacina ebraica ©in, tradus prin ,,a cauta", ,,a studia" si, prin extensie «a expune". Astfel, Tn vremea lui Ezra, cei ce ,,isj puneau inima sa cerceteze §i sa Tmplineasca legea Domnului §i sa inve{e pe Israel legea §i dreptatea" (Ezra 7: 10), dezvoltau deja legea orala cu ajutorul metodelor de interpretare, pentru a face Biblia pe fntelesul tuturor. (Hilel a adoptat sapte reguli de interpretare omiletica pe care, mai apoi, Ismael ben Eli§a <100 -130> le-a remaniat, in a§a fel sa devina 13. Ele au fost considerate standardul principiilor hermeneuticii juridice.) Vladimir Peterca, Regele Solomon in Biblia ebraica si greceasca - Contribute la studiul conceptului de Midras, Iasi, Polirom, 1997, p. 24, 32. Jean Delumeau, ed., Religiile Lumii, Bucuresti, Humanitas, 1997, p. 201. Viviane Prager, ed, op. cit., p., 514. A. Cohen, op. cit., p. 24, 26. !n epoca tanaimilor, midra§ul se imparjea in doua ramuri distincte: Midras Halaha si Midras Hagada. Midras Halaha cuprinde o culegere Mesianismul iudaismului talmudic 21_ capitole cu numeroase subdiviziuni, dandu-i acestei legi nescrise forma unui cod.15 Din scolile acestor rabini s-au pastrat o serie de midrasuri tanaite: Sifra, Sifre si Mekilta. Marea opera a lui Iehuda ha-Nasi, exponentul celei de-a cincea generafii de tanaimi, flul lui Raban §imon ben Gamaliel II, rabin emerit din a patra generatie, consta in compilarea corpului legislativ halahic denumit Mi§na. Iehuda a izbutit sa pregateasca un cod legislativ, adoptat atat in §colile din Palestina cat si in cele din Babilon.16 Multe dintre expunerile rabinilor privind aspectele juridice nu figureaza nici in Mi§na si nici in Midra§ Halaha. Aceste expuneri se numesc baraitot (sg. baraita). O culegere a acestora, Tosefta (supliment), a fost editata la cateva generatii dupa ce R. Iehuda ha-Nasi editase Mi§na (sec. IV).17 sistematica, in prima faza orala, a dispozitilor juridice luate din Midras.
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