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Hillel and Shammai
Cambridge University Press 978-1-108-41630-6 — Conflicting Attitudes to Conversion in Judaism, Past and Present Isaac Sassoon Excerpt More Information 1 Hillel and Shammai The historicity of the Pharisaic leaders Hillel and Shammai is not in doubt; but for the present, it is not their actual history that concerns us.28 These legendary sages came to epitomize two ends of the giyyur spectrum. Hillel stands for those who leave no stone unturned to facil- itate a convert’s halakhic entry into Israel, while Shammai exemplifies the family man whose solicitude for people’s religious observance extends to those around his hearth and to the community with whom he identifies.29 People beyond those perimeters might just as well keep their distance. The evidence suggests that in principle the Pharisees believed in giyyur; and thus, as one would expect, Shammai did not abnegate it. On the other hand, we cannot be sure that Shammai would have considered giyyur the mis˙vah that our extant tannaic laws pre- suppose it to be30 since those laws might very well hail from Hillel’s school. Medieval rabbis differentiated between obligatory and 28 The reconstructions of this chapter do not depend on the historicity of the characters or the events connected with them. We are dealing with history as remembered and transmitted by the sources. Needless to say, that does not imply sympathy with nihi- lists for whom rabbinic reports have a knee-jerk presumption of unreliability. Adopting scholarship’s criteria of dissimilarity and embarrassment, the Bathyran presidency gains cogency by dint of its irregularity. -
Slide Archeology and the Bible.Pdf
The Ai Expedition at Khirbet el-Maqatir http://www.Maqatir.com Tall el-Hammam Excavation Project http://tallelhammam.com/ Helping Up Mission http://community.helpingupmission.org Associates for Biblical Research http://www.biblearchaeology.org Gary A. Byers [email protected] Ephesians 3:20 Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us (NIV) Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us (JKV) 1 Corinthians 2:9 However, as it is written: “No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him” Jeremiah 29:11 “For I know the plans I have planned for you,” declares the LORD, "plans to prosper you and not to harm you, plans to give you hope and a future” Abraham and Lot Khirbet el-Maqatir Between Bethel/Ai Tall el-Hammam Sodom Moses and Joshua Khirbet el-Maqatir Ai Tall el-Hammam Abel Shittim Looking East Looking West Byzantine church and monastery LB I Fortress (ca 10 dunams = 2.5 acres) Hasmonean/Roman Fortress Khirbet el-Maqatir GAB, BGW, SC Pottery Reading a-123.jpg Discovery of the Kh. el-Maqatir City Gate 1995 Ai of Joshua (Khirbet el-Maqatir) Southern Wall Tower - Khirbet el-Maqatir Western Wall – Khirbet el-Maqatir Israelite House from time of the Judges Byzantine Monastery – Khirbet el-Maqatir Byzantine Monastery – Khirbet el-Maqatir NT House Khirbet el-Maqatir NT House – Khirbet el-Maqatir Bronze Coin of Herod the Great Silver Coin of Demetrius II Nicator First-Century AD House 1st century AD coins (2011) 1) Roman Governor Porcius Festus (year 5 of Nero, AD 58/59) 2) “Year 2” of the First Jewish War (AD 67/68) 1st century AD coins (2012) 1) Earliest coin-Roman Governor Ambibulus (AD 9–12) dated “Year 39 of Augustus” (= AD 9/10). -
When Rabbi Eliezer Was Arrested for Heresy
JSIJ 10 (2012) 145-181 WHEN RABBI ELIEZER WAS ARRESTED FOR HERESY JOSHUA SCHWARTZ and PETER J. TOMSON Introduction: A Shared History This study is part of a larger project the ultimate aim of which is to write a shared, twin or intertwined history of Jews and Christians in the first and second centuries CE. The first stage of the project will be to select relevant sources, to describe their literary and historical characteristics, and to read and reread them in view of their significance vis-à-vis other sources. The second stage will encompass the writing of a historical synthesis of the shared history. We stress the shared aspect of the history because Judaism and Christianity in the ancient world are usually studied separately, as though involving not just two distinct histories, but also two separate sets of sources, two frameworks of interpretation and reflection, two programs of academic teaching, research, and writing, and two canons of judgment and review. While Jewish and Christian history can be considered separately in the Middle Ages and later, including modern times, this is not the case for Antiquity, and particularly not regarding the first two centuries CE, before what is known as the “parting of the ways.” Although there was some movement toward separation during the first two centuries CE, as evinced, for instance, in such sources as the Didache, the Gospel of Matthew, and the Epistle of Barnabas, 1 this was by no means a “parting of the ways” and certainly does not justify separating the history of early Christianity from Jewish history. -
Bible Study Guide on the Acts of the Apostles
Investigating the Word of God Acts Artist’s Depiction of the Apostle Paul Preaching at the Areopagus in Athens Gene Taylor © Gene Taylor, 2007. All Rights Reserved All lessons are based on the New King James Version, © Thomas Nelson, Inc. An Introduction to Acts The Author There are no serious doubts as to the authorship of the book of Acts of the Apostles. Luke is assigned as its author. As early as the last part of the 2nd century, Irenaeus cites passages so frequently from the Acts of the Apostles that it is certain that he had constant access to the book. He gives emphasis to the internal evidence of its authorship. Tertullian also ascribes the book to Luke, as does Clement of Alexandria. That Luke is the author of the book of Acts is evident from the following. ! The Preface of the Book. The writer addresses Theophilus (Luke 1:3), who is the same individual to whom the gospel of Luke was also directed, and makes reference to a “former treatise” which dealt with “all that Jesus began to do and to teach until the day he was received up” (1:1-2). This is very evidently a reference to the third gospel. ! The book of Acts and the gospel of Luke are identical in style, as a number of scholars have pointed out and demonstrated. ! The book of Acts comes as an historical sequel to the gospel of Luke, taking up with the very events, and at the point where the gospel of Luke concludes, namely the resurrection, the appearances following the resurrection, and the commissioning of the Apostles to the task for which they had been selected and trained by the Lord, and the ascension of Jesus. -
Absolute Dating of John the Baptist, the Crucifixion of Jesus Christ, and Paul the Apostle
Absolute Dating of John the Baptist, the Crucifixion of Jesus Christ, and Paul the Apostle Rainer Walter Kühne Bürgerstr. 4, 38118 Braunschweig, Germany e-mail: [email protected] I suggest the following scenario. In the fifteenth year of the reign of Tiberius (14-37), that is late in 28 or early in 29, John began to preach a baptism. Jesus healed and preached and was crucified on the Preparation Day, Friday 3 April 33 during a lunar eclipse. Thereafter the apostles began to preach and raising the number of believers from 120 to 5000. This caused a persecution where Saul converted to Paul late in 33. Afterwards Paul spent three years in Damascus, where Aretas IV was king. Thereafter Paul did his first travel which lasted for fourteen years, that is 36-50. This was followed by the council of the apostles late in 50. Thereafter Paul did his second travel which lasted for at least a year and six months. Then he did his third travel which lasted for at least two years and six months, that is 52-54. Afterwards he was imprisoned for two years by Antonius Felix until Porcius Festus became procurator of Judaea in 56. There is general agreement that Jesus Christ was a historical person. Experts differ in dating his crucifixion (between 27 and 34) and the council of the apostles (between 48 and 51). Here I would like to investigate these two open questions. In his Ioudaike archaiologia historian Josephus Flavius mentioned John the Baptist (Antiquitates Judaicae 18.5.2). He mentioned also that James, the brother of Jesus called Christus, was executed in 62 (Antiquitates Judaicae 20.200). -
Rabbi Akiva's Seder Table: an Introduction1
Rabbi Akiva’s Seder Table: An Introduction1 Rabbi Kenneth Brander The David Mitzner Dean, Yeshiva University's Center for the Jewish Future מעשה ברבן גמליאל וזקנים שהיו Rabban Gamliel and the elders were reclining [at the seder] in מסובין בבית ביתוס בן זונין בלוד the house of Baitos the son of Zonin in Lod and they were והיו עסוקין בהלכות הפסח כל הלילה engaged in the halakhot of Passover all night until the call of the עד קרות הגבר. .rooster תוספתא פסחים י:יב Tosefta Pesachim 10:12 מעשה ברבי אליעזר ורבי It is told of Rabbi Eliezer (lived in Lod, second generation Tanna), and יהושע ורבי אלעזר בן Rabbi Yehoshua (lived in Peki’in, second generation Tanna) and Rabbi עזריה ור' עקיבא ור' Elazar the son of Azarya (lived in Yavneh/Tzipori, third generation טרפון שהיו מסובין בבני Tanna), and Rabbi Akiva (lived in Bnei Brak, third generation Tanna) and ברק והיו מספרין ביציאת Rabbi Tarfon (lived in Lod, teacher of Rabbi Akiva, third generation מצרים כל אותו הלילה עד Tanna) were reclining at the seder service in B’nei Berak, and had spent the שבאו תלמידיהם ואמרו להם רבותינו הגיע זמן whole night telling the story of the Exodus from Egypt, until their pupils came קריאת שמע של שחרית. ”!and said to them: “Our masters, it is time to recite the morning Shema הגדה של פסח Passover Haggadah While there are several accounts of rabbinic Passover seder gatherings, the most famous of these is the account recorded in our Haggadah: the seder of Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar the son of Azarya, Rabbi Akiva and Rabbi Tarfon. -
Scholarly Lineage of Prominent Tannaim
Source Sheet Class 3-2000 Years of Jewish History-Rabbi Menachem Levine Source 1 Scholarly lineage of prominent tannaim Rabbis of the Mishnah : Chronology & Hierarchy Teacher→Student Father→Son Hillel Shammai Gamaliel the Johanan b. Zakai Elder R. Jose the Eliezer b. Joshua b. Eleazar b. Eleazar b. Gamaliel Galilean Hyrcanus Hananiah Arach Azariah Elisha b. Ishmael Akiva Tarfon Abuyah b. Elisha Shimon b. Nathan Meir Judah b. Ilai Jose b. Halafta Yohai Judah Hiyya Oshiah haNasi Source: http://en.wikipedia.org/wiki/Tannaim Source 2 The Oral Torah was originally meant to be transmitted by word of mouth. It was transmitted from master to student in such a manner that if the student had any question, he would be able to ask, and thus avoid ambiguity. A written text, on the other hand, no matter how perfect, is always subject to misinterpretation…. If the entire Torah would have been given in writing, everyone would be able to interpret it as he desired. This would lead to division and discord among people who followed the Torah in different ways. The Oral Torah, on the other hand, would require a central authority to preserve it, thus assuring the unity of Israel. Rabbi Aryeh Kaplan, Handbook of Jewish Thought, Moznaim 1979, p.179 Source 3 12 Our Holy Teacher wrote the Mishnah. From the time of Moshe to Our Holy Teacher, no one had written a work from which the Oral Law was publicly taught. Rather, in each generation, the head of the then existing court or the prophet of the time wrote down for his private use notes on the traditions he had heard from his teachers, and he taught in public from memory. -
The Historical Reliability of Acts: Support from Extra
The Historical Reliability Of Acts: Support From Extra-Biblical Primary Sources By James Hickey Is the biblical document – The Acts Of The Apostles – historically reliable? It claims to be a historical record of certain important events during the early spread of Christianity in the Jewish and Greco-Roman world. But is it actually real history? We will be looking at certain events, people, places and other elements that are documented in Acts, of which are also documented and supported by ancient sources outside the B ible . Although many sources – such as inscriptions, statues, geographical locations, artifacts, etc. – support the accuracy of Acts, we will look at only one of these: written documents. For the committed Christian, this provides greater assurance that Acts is reliable and trustworthy. For those who are not committed Christians: follow the evidence to where it leads! I would also note that although this might be considered a fairly lengthy work, this is by no means an extensive work. The amount of references in this work do not represent all that I myself have found – this is a reduced compilation of selected references. That being said, I encourage all who find this interesting or encouraging to continue further research themselves! Finally, all scripture quotations are taken from the New English Translation (NET Bible). Acts 4:1-3 “While Peter and John were speaking to the people, the priests and the commander of the temple guard and the Sadducees came up to them, angry because they were teaching the people and announcing in Jesus the resurrection of the dead. -
Bruriah BRILLIANCE in BINAH
OMAN’S POW A W ER Bruriah BRILLIANCE IN BINAH Leah Rachel Devorah Chana Esther Bruriah DIGNITY SACRIFICE LEADERSHIP PRAYER MODESTY UNDERSTANDING BRURIA- BRILLIANCE IN BINAH WHO IS BRURIAH? Family History Her father was the famous Rabbi Hanina ben Teradyon, the Talmud speaks of Bruriah standing next to her father as he is being slowly burnt to death by the Romans because he had violated the Roman ban on the study or teaching of the Torah in public places. Her father's death was a dramatic public affair. He was wrapped in the Torah scroll which was set afire but the Roman soldiers applied water soaked wool over his heart so as to keep him alive as long as possible. It was reported that his attitude was heroic and that even the executioner was moved by it. The executioner is said to have called out to the Rabbi asking that if he stopped the wet wool sponges, would the Rabbi assure him of entry into the World to Come. Hanina ben Teradyon gave him the assurance and the executioner took away the wool sponges and raised the flame. After the death of Hainin ben Terdyou, the executioner jumped into the flames and died also. Bruriah is one of the few women mentioned in the Gemara. She was married to Rabbi Meir and is recognized as a Talmidah Chachama in her own right. תלמוד בבלי מסכת פסחים דף סב עמוד ב Talmud Bavli: Pesachim 62b רבי שמלאי אתא לקמיה דרבי יוחנן, אמר ליה: ניתני R' Simlai came before R' Yochanan, and he לי מר ספר יוחסין. -
Comparing Pilate, Felix, Festus, and King Agrippa
Comparing Pilate, Felix, Festus, and King Agrippa Pontius Pilate Antonius Felix Porcius Festus King Agrippa Dates A.D 26-36 A.D. 52-59 A.D. 59-61 A.D. 48-66 Tetrarch over Batonea, Governor of Judea, Governor of Judea, Title Governor of Judea Trachonitis, Gaulonitis, Samaria, Galilee, Perea Samaria, Galilee, Perea and portions of Galilee Character Coward Corrupt Callous Coy After Festus had spent no more than eight or Are you the King of the Therefore he [Felix] ten days among them, Jews? Do you hear how also used to send for he went down to I also would like to many things they him quite often and Caesarea, and on the Desire to hear next day he took his hear the man myself. testify against you? talk with him. seat on the tribunal Acts 25:22 Matt. 27:11, 13 Acts 24:26 and ordered that Paul be brought down. Acts 25:6 To the people: To Paul: To Paul: Paul, you are out of Which of the two do Go away for now, and your mind? Your great Do you think in such a you want me to release when I have an learning is driving you short time you can Response for you? Barabbas, or opportunity, I will mad. persuade me to be a Jesus, who is called the summon you. Christian? 1 Christ? Acts 26: 24 Acts 24:25 Acts 26:28 Matt. 27:21 1 All quotations are from the NASB 95, except this one from the NIV. Pastor John MacArthur agrees this is the better translation. -
Judah Ha-Nasi Judaism
JUDAH HA-NASI JUDAH HA-NASI al. Since the publication of his Mishnah at the end of the second or beginning of the third century, the primary pur- Head of Palestinian Jewry and codifier of the MISH- suit of Jewish sages has been commenting on its contents. NAH; b. probably in Galilee, c. 135; d. Galilee, c. 220. Judah was the son of Simeon II ben Gamaliel II, who was See Also: TALMUD. the grandson of GAMALIEL (mentioned in Acts 5.34; Bibliography: W. BACHER, The Jewish Encyclopedia. ed. J. 22.3), who was in turn the grandson of Hillel. As the pa- SINGER (New York 1901–06) 7:333–33. D. J. BORNSTEIN, Encyclo- triarch or head of Palestinian Jewry, Judah received as a paedia Judaica: Das Judentum in Geschichte und Gegenwart. permanent epithet the title ha-Nasi (the Prince), original- (Berlin 1928–34) 8:1023–35. L. LAZARUS, Universal Jewish Ency- clopedia (New York 1939–44) 6: 229–230. K. SCHUBERT, Lexikon ly given to the president of the Great Sanhedrin in Jerusa- für Theologie und Kirche, ed. J. HOFER and K. RAHNER (Freiberg lem. In the Mishnah he is referred to simply as Rabbi (the 1957–65) 5:889. A. GUTTMANN, ‘‘The Patriarch Judah I: His Birth teacher par excellence), and in the GEMARAH he is often and Death,’’ Hebrew Union College Annual 25 (1954) 239–261. called Rabbenu (our teacher) or Rabbenu ha-kadosh (our [M. J. STIASSNY] saintly teacher). He was instructed in the HALAKAH of the Oral Law by the most famous rabbis of his time, but he summed up his experience as a student, and later as a teacher, in the words: ‘‘Much of the Law have I learned JUDAISM from my teachers, more from my colleagues, but most of The term Judaism admits of various meanings. -
Rabban Gamliel, Aphrodite's Bath, and the Question of Pagan Monotheism
Rabban Gamliel, Aphrodite's Bath, and the Question of Pagan Monotheism Azzan Yadin Jewish Quarterly Review, Volume 96, Number 2, Spring 2006, pp. 149-179 (Article) Published by University of Pennsylvania Press DOI: https://doi.org/10.1353/jqr.2006.0015 For additional information about this article https://muse.jhu.edu/article/195910 Access provided by University of Michigan @ Ann Arbor (18 Jul 2018 20:31 GMT) T HE J EWISH Q UARTERLY R EVIEW, Vol. 96, No. 2 (Spring 2006) 149–179 Rabban Gamliel, Aphrodite’s Bath, and theQuestionofPaganMonotheism AZZAN YADIN See how Porphyry denigrates Christ in preferring the Jews to the ARTICLES Christians, when he proclaims that the Jews are upholders of God. St. Augustine, City of God 19.23 TANNAITIC LITERATURE RECORDS two exchanges between Rabban Gamliel and a philosopher: m‘Avodah Zarah 3.4 and Mekhilta of Rabbi Ishmael, Ba-h. odesh 6.1 Scholarship has tended to construe these as en- counters between ‘‘the sages,’’ on one side of the debate, and ‘‘philoso- phy’’ on the other, or, more broadly, between ‘‘Judaism’’ and ‘‘paganism.’’ The thesis of this article is that neither exchange supports this interpreta- tion. A reading that attends to the specifically philosophical nature of the exchange—as the texts suggest in characterizing Rabban Gamliel’s I presented an early version of this essay at the New York Area Rabbinics Seminar at the Jewish Theological Seminary. My thanks to Richard Kalmin for the gracious invitation and to the participants for helpful comments and ques- tions, particularly Jeffrey Rubinstein, Claudia Setzer, and Seth Schwartz.