The Pharisees (lat. pharisæ|us, -i; from heb. פרושים perushim/פרוש parush, meaning "set apart"[1]) were at various times a political party, a social movement, and a school of thought among Jews during the Second Temple period under the Hasmonean dynasty (140–37 BC) in the wake of the Maccabean Revolt.

Conflicts between the Pharisees and the Sadducees took place in the context of much broader and longstanding social and religious conflicts among Jews dating back to the Babylonian captivity and exacerbated by the Roman conquest. One conflict was class, between the wealthy and the poor, as the Sadducees included mainly the priestly and aristocratic families[2][3] Another conflict was cultural, between those who favored hellenization and those who resisted it. A third was juridico-religious, between those who emphasized the importance of the Temple, and those who emphasized the importance of other Mosaic laws and prophetic values. A fourth, specifically religious, involved different interpretations of the Bible (or Tanakh), and how to apply the Torah to Jewish life, with the Sadducees recognizing only the written letter of the Tanakh or Torah and rejecting life after death, while the Pharisees held to Rabbinic interpretations additional to the written texts. Josephus indicates that the Pharisees received the backing and goodwill of the common people, apparently in contrast to the more elite Sadducees. Pharisees claimed prophetic or Mosaic authority for their interpretation[4] of Jewish laws, while the Sadducees represented the authority of the priestly privileges and prerogatives established since the days of Solomon, when Zadok, their ancestor, officiated as High Priest.

After the destruction of the Second Temple in 70 CE Pharisaic beliefs became the basis for Rabbinic Judaism, which ultimately produced the normative traditional Judaism which is the basis for all contemporary forms of Judaism except for the Karaism.

Roots of Pharisaic belief

The deportation and exile of Jews of the ancient Kingdom of Judah to Babylon by Nebuchadnezzar II, starting with the first deportation in 597 BC[5] and continuing after the fall of Jerusalem and destruction of the Temple in 587 BCE,[6] resulted in dramatic changes to Jewish culture and religion. During the 70-year exile in Babylon, Jewish houses of assembly (known in Hebrew as a "beit knesset" or in Greek as a "synagogue") and houses of prayer (Greek: προσευχαί, proseuchai; Hebrew Beit Tefilah), were the primary meeting places for prayer, and the house of study ("beit midrash") was the counterpart for the synagogue.

In 539 BCE the Persians conquered Babylon and in 537 BCE Cyrus the Great allowed Jews to return to Judea and rebuild the Temple. He did not, however, allow the restoration of the Judean monarchy, which left the Judean priests as the dominant authority. Without the constraining power of the monarchy, the authority of the Temple in civic life was amplified. It was around this time the Sadducee party emerged as the party of priests and allied elites. However, the Second Temple (completed 515 BCE) had been constructed under the auspices of a foreign power, and there were lingering questions about its legitimacy. This provided the condition for the development of various sects or "schools of thought," each of which claimed exclusive authority to represent "Judaism," and which typically shunned social intercourse, especially marriage, with members of other sects. In the same period, the council of sages known as the Sanhedrin codified and canonized the Hebrew Bible (Tanakh), which, following the return from Babylon was read publicly on market-days.

The Temple was no longer the only institution for Jewish religious life. After the building of the Second Temple in the time of Ezra the Scribe, the houses of study and worship remained important secondary institutions in Jewish life. Outside of Judea, the synagogue was often called a house of prayer . While most Jews could not regularly attend the Temple service, they could meet at the synagogue for morning, afternoon and evening prayers. On Mondays, Thursdays and the Sabbath, a weekly Torah portion was read publicly in the synagogues, following the tradition of public Torah readings instituted by Ezra.[7]

Although priests controlled the rituals of the Temple, the scribes and sages, later called rabbis (Heb.: "my master") dominated the study of the Torah. These sages identified with the Prophets and developed and maintained an oral tradition that they believed had originated at Mount Sinai alongside the Holy Writ. The Pharisees had its origins in this new group of authorities.

The Hellenistic period of Jewish history began when Alexander the Great conquered Persia in 332 BCE. The rift between the priests and the sages developed at this time, when Jews faced new political and cultural struggles. After Alexander's death in 323 BCE, Judea was ruled by the Egyptian-Hellenic Ptolemies until 198 BCE, when the Syrian-Hellenic Seleucid Empire, under Antiochus III, seized control. Then, in 167 BCE, Antiochus IV invaded Judea, entered the Temple, and stripped it of money and ceremonial objects. He imposed a program of forced hellenization, requiring Jews to abandon their own laws and customs, and precipitating the Maccabean Revolt. Jerusalem was liberated in 165 BCE and the Temple was restored. In 141 BCE an assembly of priests and others affirmed Simon Maccabeus as high priest and leader, in effect establishing the Hasmonean dynasty.

Emergence

The first surviving historical mention of the Pharisees is from the Jewish-Roman historian Josephus (37 - 100 CE), in a description of the "four schools of thought," or "four sects," into which the Jews were divided in the 1st century BCE; the other schools were the Essenes, who were generally apolitical and who may have emerged as a sect of dissident priests who rejected either the Seleucid-appointed or the Hasmonean high priests as illegitimate; the Sadducees, who were the main antagonists of the Pharisees; and the "fourth philosophy"[8] possibly associated with the anti-Roman revolutionary groups such as the Sicarii and the Zealots. Other sects emerged at this time, such as the Early Christians in Jerusalem and the Therapeutae in Egypt.

After defeating the Seleucid forces, Judah's nephew John Hyrcanus established a new monarchy in the form of the priestly Hasmonean dynasty in 152 BCE — thus establishing priests as political as well as religious authorities. Although the Hasmoneans were heroes for resisting the Seleucids, their reign lacked the legitimacy conferred by descent from the Davidic dynasty of the First Temple Era.

The Pharisee ("separatist") party emerged largely out of the group of scribes and sages who harked back to Ezra and the Great Assembly. The meaning of the name is unclear; it may refer to their rejection of Hellenic culture or to their objection to the Hasmonean monopoly on power. It is difficult to state at what time the Pharisees, as a party, arose. Josephus first mentions them in connection with Jonathan, the successor of Judas Maccabeus ("Ant." xiii. 5, § 9). One of the factors that distinguished the Pharisees from other groups prior to the destruction of the Temple was their belief that all Jews had to observe the purity laws (which applied to the Temple service) outside the Temple. The major difference, however, was the continued adherence of the Pharisees to the laws and traditions of the Jewish people in the face of assimilation. As Josephus noted, the Pharisees were considered the most expert and accurate expositors of Jewish law.

The Pharisees were one of at least four major schools of thought within the Jewish religion around the first century. They were also one of several successor groups of the Hasidim[9] (the "pious"), an anti-Hellenistic Jewish movement that formed in the time of the Seleucid king, Antiochus Epiphanes (175–163 BCE). The social standing and beliefs of the Pharisees changed over time, such that the role, significance, and meaning of the Pharisees evolved as political and social conditions in Judea changed.

At no time did any of these sects constitute a majority; most Jews were non-sectarian. Josephus indicates that the Pharisees received the backing and good-will of the common people, apparently in contrast to the more elite Sadducees associated with the ruling classes.

In general, whereas the Sadducees were conservative, aristocratic monarchists, the Pharisees were eclectic, popular and more democratic. (Roth 1970: 84) The Pharisaic position is exemplified by the assertion that "A learned mamzer takes precedence over an ignorant High Priest." (A mamzer, according to the Pharasaic definition, is an outcast child born of a forbidden relationship, such as adultery or incest, in which marriage of the parents could not lawfully occur. The word is often, but incorrectly, translated as "illegitimate" or "bastard.")[10]

Sadducees rejected the Pharisaic tenet of an oral Torah, and created new interpretations based on a literal understanding of verses.[citation needed] In their personal lives this often meant an excessively stringent lifestyle from a Jewish perspective, as they did away with the oral tradition, and in turn the Pharisaic Jewish understanding of the Torah. An example of this differing approach is the interpretation of, "an eye in place of an eye". The Pharisaic understanding was that the value of an eye was to be paid by the perpetrator.[11] In the Sadducees' view the words were given a more literal interpretation, in which the offender's eye would be removed.[12] From the point of view of the Pharisees, the Sadducees wished to change the Jewish understanding of the Torah.

The sages of the Talmud see a direct link between themselves and the Pharisees, and historians generally consider Pharisaic Judaism to be the progenitor of Rabbinic Judaism, that is normative, mainstream Judaism after the destruction of the Second Temple.

The Hasmonean period

During the Hasmonean period, the Sadducees and Pharisees functioned primarily as political parties. Although the Pharisees did not support the wars of expansion of the Hasmoneans and the forced conversions of the Idumeans, the political rift between them became wider when a Pharisee suggested that the Hasmonean king Alexander Jannaeus choose between being king and being High Priest. In response, Alexander Jannai openly sided with the Sadducees by adopting their rites in the Temple. His actions caused a riot in the Temple and led to a brief civil war that ended with a bloody repression of the Pharisees, although at his deathbed the king called for a reconciliation between the two parties.

Alexander was succeeded by his widow, Salome Alexandra, whose brother was Shimon ben Shetach, a leading Pharisee. Josephus attests that Salome Alexandra was very favorably inclined toward the Pharisees and that their political influence grew tremendously under her reign, especially in the institution known as the Sanhedrin.

Upon her death her elder son Hyrcanus sought Pharisee support, and her younger son, Aristobulus, sought the support of the Sadducees. Josephus reports only one specific conflict between the Pharisees and Hyrcanus.[13] Essentially, criticism of Hyrcanus’ roles as High Priest and ethnarch by the Pharisees led to conflict.[14] This culminated in a civil war that ended when the Roman general Pompey intervened, and captured Jerusalem in 63 BCE.

There is, however, good reason to doubt this account by Josephus. First of all, Josephus reports elsewhere that the Pharisees did not grow to power until the reign of Queen Salome Alexandra (JW.1.110) The coins minted under Hyrcanus suggest that Hyrcanus did not have complete secular authority. Furthermore, this account may represent a piece of Pharisaic apologetics due to Josephus’ Pharisaic background.[15] Therefore, this account might represent a historical creation meant to elevate the status of the Pharisees during the height of the Hasmonean Dynasty.

Later texts like the Mishnah and the Talmud record a host of rulings by Rabbis, some of whom are believed to be from among the Pharisees, concerning sacrifices and other ritual practices in the Temple, torts, criminal law, and governance. In their day, the influence of the Pharisees over the lives of the common people remained strong and their rulings on Jewish law were deemed authoritative by many.

The Roman period

According to Josephus, the Pharisees appeared before Pompey asking him to interfere and restore the old priesthood while abolishing the royalty of the Hasmoneans altogether ("Ant." xiv. 3, § 2). They regarded Pompey’s defilement of the Temple in Jerusalem as a divine punishment of Sadducean misrule. Pompey ended the monarchy and named Hyrcanus high priest and ethnarch (a lesser title than "king"). Six years later Hyrcanus was deprived of the remainder of political authority and ultimate jurisdiction was given to the Proconsul of Syria, who ruled through Hyrcanus's Idumaean associate Antipater, and later Antipater's two sons Phasael (military governor of Judea) and Herod (military governor of Galilee). In 40 BCE Aristobulus's son Antigonus overthrew Hyrcanus and named himself king and high priest, and Herod fled to Rome.

In Rome, Herod sought the support of Mark Antony and Octavian, and secured recognition by the Roman Senate as king, confirming the termination of the Hasmonean dynasty. According to Josephus, Sadducean opposition to Herod led him to treat the Pharisees favorably ("Ant." xiv. 9, § 4; xv. 1, § 1; 10, § 4; 11, §§ 5-6). Herod was an unpopular ruler, perceived as a Roman puppet. Despite his restoration and expansion of the Second Temple, Herod’s notorious treatment of his family and of the last Hasmonaeans further eroded his popularity. According to Josephus, the Pharisees ultimately opposed him and thus fell victims (4 BCE) to his bloodthirstiness ("Ant." xvii. 2, § 4; 6, §§ 2-4). The family of Boethus, whom Herod had raised to the high-priesthood, revived the spirit of the Sadducees, and thenceforth the Pharisees again had them as antagonists ("Ant." xviii. 1, § 4).

In the first decades of Roman rule, the Temple remained the center of Jewish ritual life. According to the Torah, Jews were required to travel to Jerusalem and offer sacrifices at the Temple three times a year: Pesach (Passover), Shavuot (the Feast of Weeks), and Sukkot (the Feast of Tabernacles). The Pharisees, like the Saduccees, were politically quiescent, and studied, taught, and worshiped in their own way. At this time serious theological differences emerged between the Sadducees and Pharisees. The notion that the sacred could exist outside of the Temple, a view central to the Essenes, was shared and elevated by the Pharisees.

Pharisaic views

Many, including some scholars, have characterized the Sadducees as a sect that interpreted the Torah literally, and the Pharisees as interpreting the Torah liberally. R' Yitchak Isaac Halevi suggests that this was not, in fact, a matter of religion. He claims that the complete rejection of Judaism would not have been tolerated under the Hasmonean rule and therefore Hellenists maintained that they were rejecting not Judaism but Rabbinic law. Thus, the Sadducees were in fact a political party not a religious sect.[16] However, according to Jacob Neusner, this view is a distortion. He suggests that two things fundamentally distinguished the Pharisaic from the Sadducean approach to the Torah. First, Pharisees interpreted Exodus 19:3-6 literally:

And Moses went up to God, and the LORD called to him out of the mountain, saying, "Thus you shall say to the house of Jacob, and tell the people of Israel: You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. Now therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples; for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation. These are the words which you shall speak to the children of Israel."[17]

Or, in the words of 2 Maccabees 2:17, Pharisees believed that "God gave all the people the heritage, the kingdom, the priesthood, and the holiness."

The Pharisees believed that the idea that all of the children of Israel were to be like priests was expressed elsewhere in the Torah, for example, when the Law itself was transferred from the sphere of the priesthood to every man in Israel (Exodus 19: 29-24; Deuteronomy 6: 7, 11: 19; comp. 31: 9; Jeremiah 2: 8, 18:18). Moreover, the Torah already provided some ways for all Jews to lead a priestly life: the precepts concerning unclean meat were perhaps intended originally for the priests, but were extended to the whole people (Leviticus 11; Deuteronomy 14:3-21); the prohibition of cutting the flesh in mourning for the dead (Deuteronomy 14: 1-2, Leviticus 19: 28; comp. Lev. 21: 5). The Pharisees believed that all Jews in their ordinary life, and not just the Temple priesthood or Jews visiting the Temple, should observe rules and rituals concerning purification.

Second, the Pharisees believed that there were two Torahs. In addition to the Torah recognized by both the Sadducees and Pharisees and believed to have been written by Moses, the Pharisees believed that there was another Torah. They referred to the five books of Moses as the “Written Torah,” and the corpus of oral laws and traditions as the “Oral Torah,” because it was not written down but was rather transmitted by God to Moses orally, and was then memorized and then passed down orally by Moses and his successors over the generations. In other words, they did not interpret the Written Torah literally; rather, they asserted that the sacred scriptures were not complete and could therefore not be understood on their own terms. The Oral Torah functioned to elaborate and explicate what was written; it is unclear whether or not the Pharisees and later rabbis believed they were interpreting the Torah. The sages of the Talmud believed that the Oral law was simultaneously revealed to Moses at Sinai, and the product of debates among rabbis. Thus, one may conceive of the "Oral Torah" not as a fixed text but as an ongoing process of analysis and argument; this is an ongoing process in which God is actively involved; it was this ongoing process that was revealed at Sinai, and by participating in this ongoing process rabbis and their students are actively participating in God's ongoing revelation. That is, "revelation" is not a single act, and "Torah" is not a single or fixed text. It is this ongoing process of analysis and argument that is itself the substance of God's revelation. As Jacob Neusner has explained, the schools of the Pharisees and rabbis were and are holy

because there men achieve sainthood through study of Torah and imitation of the conduct of the masters. In doing so, they conform to the heavenly paradigm, the Torah believed to have been created by God "in his image," revealed at Sinai, and handed down to their own teachers ... If the masters and disciples obey the divine teaching of Moses, "our rabbi," then their society, the school, replicates on earth the heavenly academy, just as the disciple incarnates the heavenly model of Moses, "our rabbi." The rabbis believe that Moses was (and the Messiah will be) a rabbi, God dons phylacteries, and the heavenly court studies Torah precisely as does the earthly one, even arguing about the same questions. These beliefs today may seem as projections of rabbinical values onto heaven, but the rabbis believe that they themselves are projections of heavenly values onto earth. The rabbis thus conceive that on earth they study Torah just as God, the angels, and Moses, "our rabbi," do in heaven. The heavenly schoolmen are even aware of Babylonian scholastic discussions, so they require a rabbi's information about an aspect of purity taboos.[18]

Finally, unlike the Sadducees, the Pharisees also believed in the resurrection of the dead in a future, messianic age. The Pharisees believed in a literal resurrection of the body[19].


At first the values of the Pharisees developed through their sectarian debates with the Sadducees; then they developed through internal, non-sectarian debates over the law as an adaptation to life without the Temple, and life in exile, and to a more limited degree, life in conflict with Christianity. These shifts mark the transformation of Pharasaic to Rabbinic Judaism.

One belief central to the Pharisees was shared by all Jews of the time: monotheism. This is evident in the practice of reciting the Shema, select verses from the Torah, at the Temple and in synagogues. The Shema begins with the verses, "Hear O Israel, the Lord is our God; the Lord is one. You shall love the Lord your God with all your heart, with all your soul, and with all your might." According to the Mishna, these passages were recited in the Temple along with the twice-daily Tamid offering; Jews in the diaspora, who did not have access to the Temple, recited these passages in their houses of assembly (in Hebrew: Beit Knesset). According to the Mishnah and Talmud, the Men of the Great Assembly instituted that Jews both in Judea and in the diaspora were required to pray three times a day (morning, afternoon and evening), and include in their prayers a recitation of these passages in the morning ("Shacharit") and evening ("Ma'ariv") prayers.

The book 2 Maccabees was written by a Pharisee or someone sympathetic toward Pharisees. It includes several theological innovations: propitiatory prayer for the dead, judgment day, intercession of saints, and merits of the martyrs.

According to Josephus, whereas the Sadducees believed that people have total free will and the Essenes believed that all of a person's life is predestined, the Pharisees believed that people have free will but that God also has foreknowledge of human destiny. According to Josephus, Pharisees were further distinguished from the Sadducees in that Pharisees believed in the resurrection of the dead.

It is likely that Josephus highlighted these differences because he was writing for a Gentile audience, and questions concerning fate and a life after death were important in Hellenic philosophy. In fact, it is difficult, or impossible, to reconstruct a Second Temple Pharisaic theology, because Judaism itself is non-creedal; that is, there is no dogma or set of orthodox beliefs that Jews believed were required of Jews. Josephus himself emphasized laws rather than beliefs when he described the characteristics of an apostate (a Jew who does not follow traditional customs) and the requirements for conversion to Judaism (circumcision, and adherence to traditional customs). In fact, the most important divisions among different Jewish sects had to do with debates over three areas of law: marriage, the Sabbath and religious festivals, and the Temple and purity. Debates over these and other matters of law continue to define Judaism more than any particular dogma or creed.

Not one tractate of the key Rabbinic texts, the Mishnah and the Talmud, is devoted to theological issues; these texts are concerned primarily with interpretations of Jewish law. Only one chapter of the Mishnah deals with theological issues; it asserts that three kinds of people will have no share in "the world to come:" those who deny the resurrection of the dead, those who deny the divinity of the Torah, and Epicureans (who deny divine supervision of human affairs). Another passage suggests a different set of core principles: normally, a Jew may violate any law to save a life, but in Sanhedrin 74a, a ruling orders Jews to accept martyrdom rather than violate the laws against idolatry, murder, or adultery. (Judah haNasi, however, said that Jews must "be meticulous in small religious duties as well as large ones, because you do not know what sort of reward is coming for any of the religious duties," suggesting that all laws are of equal importance). In comparison with Christianity, the Rabbis were not especially concerned with the messiah or claims about the messiah.

Fundamentally, the Pharisees continued a form of Judaism that extended beyond the Temple, applying Jewish law to mundane activities in order to sanctify the every-day world. This was a more participatory (or "democratic") form of Judaism, in which rituals were not monopolized by an inherited priesthood but rather could be performed by all adult Jews individually or collectively; whose leaders were not determined by birth but by scholarly achievement. In general, the Pharisees emphasized a commitment to social justice, belief in the brotherhood of mankind, and a faith in the redemption of the Jewish nation and, ultimately, humanity. Moreover, they believed that these ends would be achieved through halakha ("the way," or "the way things are done"), a corpus of laws derived from a close reading of sacred texts. This belief entailed both a commitment to relate religion to ordinary concerns and daily life, and a commitment to study and scholarly debate.

The commitment to relate religion to daily life through the law has led some to infer that the Pharisees were more legalistic than other sects in the Second Temple Era. This is not true — the Sadducees were committed to obeying the commandments of the Torah, and the Essenes governed themselves through elaborate rules and regulations (Josephus does claim that the Pharisees were the "strictest" observers of the law, but he likely meant "most accurate"[citation needed]). It is more accurate to say they were legalistic in a different way. In some cases Pharisaic values led to an extension of the law — for example, the Torah requires priests to bathe themselves before entering the Temple. The Pharisees washed themselves before Sabbath and festival meals (in effect, making these holidays "temples in time"), and, eventually, before all meals. Although this seems burdensome compared to the practices of other sects, in other cases, Pharisaic law was less strict. For example, Biblical law prohibits Jews from carrying objects from a private domain ("reshut ha-yachid") to a public domain ("reshut ha-rabim") on the Sabbath. This law could have prevented Jews from carrying cooked dishes to the homes of friends for Sabbath meals. The Pharisees ruled that adjacent houses connected by lintels or fences could become connected by a legal procedure creating a partnership among homeowners; thereby, clarifying the status of those common areas as a private domain relative to the members of the partnership. In that manner people could carry objects from building to building.

Just as important as (if not more important than) any particular law was the value the rabbis placed on legal study and debate. The sages of the Talmud believed that when they taught the Oral Torah to their students, they were imitating Moses, who taught the law to the children of Israel. Moreover, the rabbis believed that "the heavenly court studies Torah precisely as does the earthly one, even arguing about the same questions."[20] Thus, in debating and disagreeing over the meaning of the Torah or how best to put it into practice, no rabbi felt that he (or his opponent) were in some way rejecting God or threatening Judaism; on the contrary, it was precisely through such arguments that the rabbis imitated and honored God.

One sign of the Pharisaic emphasis on debate and differences of opinion is that the Mishnah and Talmud mark different generations of scholars in terms of different pairs of contending schools. Around the time the Romans conquered Judea, for example, the two major Pharisaic schools were those of Hillel and Shammai. After Hillel died in 20, Shammai assumed the office of president of the Sanhedrin until he died in 30. Followers of these two sages dominated scholarly debate over the following decades (although the Talmud records the arguments and positions of the school of Shammai, the teachings of the school of Hillel were ultimately taken as authoritative).

Pharisaic wisdom was compiled in one book of the Mishna, Pirke Avot. The Pharisaic attitude is perhaps best exemplified by a story about Hillel the Elder, who lived at the end of the 1st century BCE. A man once challenged the sage to explain the law while standing on one foot. Hillel replied, "That which is hateful to you, do not do to your friend. That is the whole Torah; the rest is the explanation -- go and study it."

From Pharisees to rabbis

Revolutionaries like the Zealots had been crushed by the Romans, and had little credibility (the last Zealots died at Masada in 73). Similarly, the Sadducees, whose teachings were so closely connected to the Temple, disappeared. The Essenes too disappeared, perhaps because their teachings so diverged from the concerns of the times, perhaps because they were sacked by the Romans at Qumran.

Of all the major Second Temple sects, only the Pharisees remained, poised with teachings directed to all Jews that could replace Temple worship. Such teachings extended beyond ritual practices. According to the classic midrash in Avot D'Rabbi Nathan (4:5):

The Temple is destroyed. We never witnessed its glory. But Rabbi Joshua did. And when he looked at the Temple ruins one day, he burst into tears. "Alas for us! The place which atoned for the sins of all the people Israel lies in ruins!" Then Rabbi Yohannan ben Zakkai spoke to him these words of comfort: "Be not grieved, my son. There is another way of gaining ritual atonement, even though the Temple is destroyed. We must now gain ritual atonement through deeds of loving-kindness."

Following the destruction of the Temple, Rome governed Judea through a Procurator at Caesarea and a Jewish Patriarch. Yohanan ben Zakkai, a leading Pharisee, was appointed the first Patriarch (the Hebrew word, Nasi, also means prince, or president), and he reestablished the Sanhedrin at Yavneh under Pharisee control. Instead of giving tithes to the priests and sacrificing offerings at the (now-destroyed) Temple, the rabbis instructed Jews to give money to charities. [citation needed] Moreover, they argued that all Jews should study in local synagogues, because Torah is "the inheritance of the congregation of Jacob" (Deut. 33: 4).

After the destruction of the First Temple, Jews believed that God would forgive them and enable them to rebuild the Temple– an event that actually occurred within three generations. Would this happen again? When the Emperor Hadrian threatened to rebuild Jerusalem as a pagan city dedicated to Jupiter, in 132, some of the leading sages of the Sanhedrin supported a rebellion led by Simon Bar Koziba (later known as Bar Kokhba), who established a short-lived independent state that was conquered by the Romans in 135. According to a midrash, in addition to Bar Kochba the Romans executed ten leading members of the Sanhedrin: the high priest, R. Ishmael; the president of the Sanhedrin, R. Shimon ben Gamaliel; R. Akiba; R. Hanania ben Teradion; the interpreter of the Sanhedrin, R. Huspith; R. Eliezer ben Shamua; R. Hanina ben Hakinai; the secretary of the Sanhedrin, R. Yeshevav; R. Yehuda ben Dama; and R. Yehuda ben Baba. The Rabbinic account describes agonizing tortures: R. Akiba was flayed, R. Ishmael had the skin of his head pulled off slowly, and R. Hanania was burned at a stake, with wet wool held by a Torah scroll wrapped around his body to prolong his death.

Romans forbade Jews to enter Jerusalem and forbade any plan to rebuild the Temple. Instead, it took over the Province of Judea directly, and renamed Jerusalem Aelia Capitolina. Romans did eventually reconstitute the Sanhedrin under the leadership of Judah haNasi (who claimed to be a descendant of King David). They conferred the title of "Nasi" as hereditary, and Judah's sons served both as Patriarch and as heads of the Sanhedrin.

According to historian Shaye Cohen, by the time three generations had passed after the destruction of the Second Temple, most Jews concluded that the Temple would not be rebuilt during their lives, nor in the foreseeable future. Jews were now confronted with difficult and far-reaching questions:

Regardless of the importance they gave to the Temple, and despite their support of Bar Koseba’s revolt, the Pharisees’ vision of Jewish law as a means by which ordinary people could engage with the sacred in their daily lives provided them with a position from which to respond to all four challenges in a way meaningful to the vast majority of Jews. Their responses would constitute Rabbinic Judaism.[21]

During the Second Temple era, when Jews were divided into sects, the Pharisees were one sect among many, and partisan. Each sect claimed a monopoly on the truth, and discouraged marriage between members of different sects. Members of different sects did, however, argue with one another over the correctness of their respective interpretations, although there is no significant, reliable record of such debates between sects. After the destruction of the Second Temple, these sectarian divisions ended. The Rabbis avoided the term "Pharisee," perhaps because it was a term more often used by non-Pharisees, but also because the term was explicitly sectarian. The Rabbis claimed leadership over all Jews, and added to the Amidah the birkat haMinim, a prayer which in part exclaims, "Praised are You O Lord, who breaks enemies and defeats the arrogant," and which is understood as a rejection of sectarians and sectarianism. This shift by no means resolved conflicts over the interpretation of the Torah; rather, it relocated debates between sects to debates within Rabbinic Judaism. The Pharisaic commitment to scholarly debate as a value in and of itself, rather than merely a byproduct of sectarianism, emerged as a defining feature of Rabbinic Judaism.

Thus, as the Pharisees argued that all Israel should act as priests, the Rabbis argued that all Israel should act as rabbis: "The rabbis furthermore want to transform the entire Jewish community into an academy where the whole Torah is studied and kept .... redemption depends on the "rabbinization" of all Israel, that is, upon the attainment of all Jewry of a full and complete embodiment of revelation or Torah, thus achieving a perfect replica of heaven."[22]

The Rabbinic Era itself is divided into two periods. The first period was that of the Tannaim (from the Aramaic word for "repeat;" the Aramaic root TNY is equivalent to the Hebrew root SNY, which is the basis for "Mishnah." Thus, Tannaim are "Mishnah teachers"), the sages who repeated and thus passed down the Oral Torah. During this period rabbis finalized the canonization of the Tanakh, and in 200 Judah haNasi edited together Tannaitic judgements and traditions into the Mishna, considered by the rabbis to be the definitive expression of the Oral Torah (although some of the sages mentioned in the Mishnah are Pharisees who lived prior to the destruction of the Second Temple, or prior to the Bar Kozeba Revolt, most of the sages mentioned lived after the revolt).

The second period is that of the Amoraim (from the Aramaic word for "speaker") rabbis and their students who continued to debate legal matters and discuss the meaning of the books of the Bible. In Palestine, these discussions occurred at important academies at Tiberias, Caesarea, and Sepphoris. In Babylonia, these discussions largely occurred at important academies that had been established at Nehardea, Pumpeditha and Sura. This tradition of study and debate reached its fullest expression in the development of the Talmudim, elaborations of the Mishnah and records of Rabbinic debates, stories, and judgements, compiled around 400 in Palestine and around 500 in Babylon.

Rabbinic Judaism eventually emerged as normative Judaism and in fact many today refer to Rabbinic Judaism simply as "Judaism." Jacob Neusner, however, states that the Amoraim had no ultimate power in their communities. They lived at a time when Jews were subjects of either the Roman or Iranian (Parthian and Persian) empires. These empires left the day-to-day governance in the hands of the Jewish authorities: in Roman Palestine, through the hereditary office of Patriarch (simultaneously the head of the Sanhedrin); in Babylonia, through the hereditary office of the Reish Galuta, the "Head of the Exile" or "Exilarch" (who ratified the appointment of the heads of Rabbinical academies.) According to Professor Neusner:

The "Judaism" of the rabbis at this time is in no degree either normal or normative, and speaking descriptively, the schools cannot be called "elite." Whatever their aspirations for the future and pretensions in the present, the rabbis, though powerful and influential, constitute a minority group seeking to exercise authority without much governmental support, to dominate without substantial means of coercion.[23]

In Neusner's view, the rabbinic project, as acted out in the Talmud, reflected not the world as it was but the world as rabbis dreamed it should be.

According to S. Baron however, there existed "a general willingness of the people to follow its self imposed Rabbinic rulership". Although the Rabbis lacked authority to impose capital punishment "Flagellation and heavy fines, combined with an extensive system of excommunication were more than enough to uphold the authority of the courts." In fact, the Rabbis took over more and more power from the Reish Galuta until eventually R' Ashi assumed the title Rabbana, heretofore assumed by the exilarch, and appeared together with two other Rabbis as an official delegation "at the gate of King Yazdegard's court." The Amorah (and Tanna) Rav was a personal friend of the last Parthian king Artabenus and Shmuel was close to Shapur I King of Persia. Thus, the Rabbis had significant means of "coercion" and the people seem to have followed the Rabbinic rulership.

Innovators or preservers

The Mishna in the beginning of Avot and (in more detail) Maimonides in his Introduction to Mishneh Torah records a chain of tradition (mesorah) from Moses at Mt. Sinai down to R' Ashi redactor of the Talmud and last of the Amoraim.

This chain of tradition includes: 1. the interpretation of unclear statements in the Bible (e.g. that the "fruit of a beautiful tree" refers to a citron as opposed to any other fruit). 2. the methods of exegesis (see Wikipedia article on midrash). The disagreements recorded in the Mishna and Talmud generally focus on methods of exegesis. 3. Laws with Mosaic authority which however cannot be derived from the Biblical text. These include the measurements (e.g. what amount of an unkosher food must one eat to be liable), the amount and order of the scrolls to be placed in the phylacteries, etc.

The Pharisees were also innovators in that they enacted specific laws as they saw necessary according to the needs of the time. These included prohibitions to prevent an infringement of a biblical prohibition (e.g. one does not take a Lulav on the Shabbat "Lest one carry it in the public domain") called gezeirot, among others.

The commandment to read the Megillah (Book of Esther) on Purim and to light the Menorah on Hannukah are Rabbinic innovations. Much of the legal system is based on "what the sages constructed via logical reasoning and from established practice".[24] Also, the blessings before meals and the wording of the Amidah. These are known as Takanot. The Pharisees based their authority to innovate on the verses: "....according to the word they tell you... according to all they instruct you. According to the law they instruct you and according to the judgment they say to you, you shall do; you shall not divert from the word they tell you, either right or left" (Deuteronomy 17:10-11) (see Encyclopedia Talmudit entry "Divrei Soferim").

In an interesting twist, Abraham Geiger posits that the Sadducees were the more hidebound adherents to an ancient Halacha whereas the Pharisees were more willing to develop Halacha as the times required. See however, Bernard Revel's "Karaite Halacha" which rejects many of Geiger's proofs.

Pharisees and Christianity

Gustave Doré: Dispute between Jesus and the Pharisees
Jesus at the house of the Pharisean, by Jacopo Tintoretto, Escorial

See also: Early Christianity and Judaism, Paul of Tarsus and Judaism, and Christianity and Judaism

Outside of Jewish history and writings, the Pharisees have been made notable by references in the New Testament to conflicts between themselves and John the Baptist[25] and with Jesus. There are also several references in the New Testament to Paul of Tarsus being a Pharisee before he became a Christian.[26] Christian traditions have been a cause of widespread awareness of the Pharisees among the world's roughly two billion Christians.

An important binary in the New Testament is the opposition between law and love. Accordingly, the New Testament presents the Pharisees as obsessed with man-made rules (especially concerning purity) whereas Jesus is more concerned with God’s love; the Pharisees scorn sinners whereas Jesus seeks them out. Because of the New Testament's frequent depictions of Pharisees as self-righteous rule-followers (see also Woes of the Pharisees), the word "pharisee" (and its derivatives: "pharisaical", etc.) has come into semi-common usage in English to describe a hypocritical and arrogant person who places the letter of the law above its spirit. Jews today who subscribe to Pharisaic Judaism typically find this insulting and some consider the use of the word to be anti-Semitic.[27]

Some have speculated that Jesus was himself a Pharisee and that his arguments with Pharisees is a sign of inclusion rather than fundamental conflict (disputation being the dominant narrative mode employed in the Talmud as a search for truth, and not necessarily a sign of opposition).[28] Jesus' emphasis on loving one's neighbor (see Great Commandment), for example, echoes the teaching of the school of Hillel. Jesus' views of divorce, however, are closer to those of the school of Shammai, another Pharisee.

Others have argued that the portrait of the Pharisees in the New Testament is an anachronistic caricature. Many scholars (including Christians and non-Christians) date the composition of the Christian gospels to between 70 and 100 CE, a time after Christianity had separated from Judaism (and after Pharisaism emerged as the dominant form of Judaism). This could make them a biased source concerning the conduct of the Pharisees. However, scholars who support the Augustinian hypothesis, such as John A. T. Robinson and John Wenham, date the Synoptic Gospels to between 40 and 60 CE This earlier date, contemporary with the events they describe (when eyewitnesses would still be alive) and at a time when many Christians were still of Jewish background, would suggest a greater reliability of their descriptions.

Examples of disputed passages include the story of Jesus declaring the sins of a paralytic man forgiven and the Pharisees calling the action blasphemy. In the story, Jesus counters the accusation by healing the man in order to demonstrate his authority to forgive sins. Similarly, Jewish sources from the time commonly associate illness with sin and healing with forgiveness.[29] Those critical of the New Testament account see the proposition that the healing would be criticized by Pharisees to be sharply at odds with the teachings of the Pharisees independently preserved. No actual Rabbinic source questions or criticizes this practice.[29] Similarly, according to the New Testament, Pharisees wanted to punish Jesus for healing a man's withered hand on the Sabbath. However, no historical Rabbinic rule has been found according to which Jesus would have violated the Sabbath.[30]

Although the New Testament presents the Pharisees as obsessed with avoiding impurity, Rabbinic texts reveal that the Pharisees were concerned merely with offering means for removing impurities, so that a person could again participate in the community. According to the New Testament the Pharisees objected to Jesus's mission to outcast groups such as beggars and tax-collectors, but Rabbinic texts actually emphasize the availability of forgiveness to all. Indeed, much of Jesus' teaching, for example the Sermon on the Mount, is consistent with that of the Pharisees and later Rabbinic thought.

Some scholars believe that those passages of the New Testament that are most hostile to the Pharisees were written sometime after the destruction of Herod's Temple in 70 CE,[31][32] at a time when it had become clear that most Jews did not consider Jesus to be the messiah, see also Rejection of Jesus. At this time Christians sought most new converts from among the gentiles, and needed to explain why converts should listen to them rather than the Jews, concerning the Hebrew Bible. They thus would have presented a story of Jesus that was more sympathetic to Romans than to Jews. It was only after 70 CE that Phariseeism emerged as the dominant form of Judaism.

See also

Footnotes

  1. ^ Ernest Klein - Comprehensive Etymological Dictionary of the Hebrew Language
  2. ^ [1]
  3. ^ http://www.jewishvirtuallibrary.org/jsource/History/deadsea.html#Essenes
  4. ^ Ber. 48b; Shab. 14b; Yoma 80a; Yeb. 16a; Nazir 53a; Ḥul. 137b; et al.)
  5. ^ The Oxford History of the Biblical World, ed. by Michael D Coogan. Pub. by Oxford University Press, 1999. pg 350
  6. ^ Jeremiah 52:28–30
  7. ^ See Nehemiah 8:1–18.
  8. ^ Ant. 18.9
  9. ^ This group is distinct from the Hasidism established in 18th century Europe.
  10. ^ Schwartz, Leo, ed. Great Ages and Ideas of the Jewish People
  11. ^ Babylonian Talmud tractate Bava Kamma Ch. 8
  12. ^ Encyclopedia Judaica s.v. Sadducees
  13. ^ Ant. 13.288-296.
  14. ^ Nickelsburg, 93.
  15. ^ Sievers, 155
  16. ^ Dorot Ha'Rishonim
  17. ^ Neusner, Jacob Invitation to the Talmud: a Teaching Book (1998):40
  18. ^ Neusner, Jacob Invitation to the Talmud: a Teaching Book (1998): 8)
  19. ^ Pecorino, Philip (2001). "Section 3. The Resurrection of the Body". Philosophy of Religion. Dr. Philip A. Pecorino. Retrieved 2007-09-13.
  20. ^ Neusner, Jacob Invitation to the Talmud: a Teaching Book (1998): 8
  21. ^ Cohen, Shaye J.D. 1988 From the Maccabees to the Mishnah
  22. ^ Neusner, Jacob Invitation to the Talmud: a Teaching Book (1998): 9)
  23. ^ Neusner, Jacob Invitation to the Talmud: a Teaching Book (1998): 4-5
  24. ^ See Zvi Hirsch Chajes The Students Guide through the Talmud Ch. 15 (English edition by Jacob Schacter
  25. ^ Matthew 3:1–7,Luke 7:28–30
  26. ^ Apostle Paul as a Pharisee Acts 26:5 See also Acts 23:6,Philippians 3:5
  27. ^ Michael Cook 2008 Modern Jews Engage the New Testament 279
  28. ^ H. Maccoby, 1986 The Mythmaker. Paul and the Invention of Christianity
  29. ^ a b E.P. Sanders 1993 The Historical Figure of Jesus 213
  30. ^ E.P. Sanders 1993 The Historical Figure of Jesus 215
  31. ^ Paula Frederiksen, 1988 From Jesus to Christ: The Origins of the New Testament Images of Jesus
  32. ^ Michael J. Cook, 2008 Modern Jews Engage the New Testament

References