Abot de-Rabbi Nathan Tannaim

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Rabban Shimon ben Gamliel, Rabbi Yishmael the Kohen Gadol., Rabbi Akiva, Haninah ben Teradion, Hutzpit the Interpreter, Elazar ben Shamua, Hanina ben Hakinai, Yesheivav the Scribe, Judah ben Dama, Judah ben Baba    THE 10 MARTYRS

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Avot de-Rabbi Nathan (Hebrew: אבות דרבי נתן‎), usually printed together with the minor tractates of the Talmud, is a Jewish aggadic work probably compiled in the geonic era (c.700–900 CE). Although Avot de-Rabbi Nathan is the first and longest of the "minor tractates", it probably does not belong in that collection chronologically, having more the character of a late midrash. In the form now extant it contains a mixture of Mishnah and Midrash, and may be technically designated as a homiletical exposition of the Mishnaic tractate Pirkei Avoth, having for its foundation an older recension (version) of that tractate. It may be considered as a kind of "tosefta" or "gemarah" to the Mishna Avot, which does not possess a traditional gemarah. Avot de-Rabbi Nathan contains many sentences, proverbs, and incidents that are not found anywhere else in the early rabbinical literature (Cashdan 1965). Other rabbinical sayings appear in a more informal style than what is found in the canonical Mishna Avot redacted by Judah I.
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Nathan the Babylonian (Hebrew: רבי נתן הבבלי), also known as Rabbi Nathan, was a tanna of the third generation (2nd century), the son of a Babylonian exilarch. For unknown reasons he left Babylonia, and his bright prospects there, to settle in the land of Israel, where he was made chief of the school at Usha (Hor. 13b; H. Grätz, Gesch. iv.185). Later he was entrusted by the patriarch R. Simon ben Gamaliel III to secure a reconciliation with R. Hananiah of Babylon, who had declared himself independent of the Sanhedrin of Judea and had established one in Babylon—a mission which Nathan, in company with R. Isaac, successfully executed (Grätz, l.c. pp. 188 et seq.). According to I. Halevy (in Dorot ha-Rishonim, p. 185), however, both Nathan and Isaac were still residents of Babylon.
Soon afterward dissensions occurred between Nathan and R. Meïr, on the one side, and the president, R. Simon, on the other, owing to an attempt by the latter to abolish the equality hitherto existing among all members of the school, by restricting the tokens of esteem shown by the community to other members of the school lower in distinction than the president. Nathan and Meïr conspired to depose Simon and to usurp his authority themselves, but the plot came to his knowledge, and he caused the conspirators to be expelled from the school. The two knew, however, how to make their absence felt. They sent in slips on which were written puzzling halakic questions, so that a member of the school once exclaimed: "We are inside, and the learning is outside!" Both Nathan and Meir were ultimately readmitted on condition that the name of neither should thenceforth be mentioned in connection with his halakic decisions, but that a pseudonym should be used instead. In the case of Nathan this pseudonym was "some say"; in that of Meïr, "others say" (Hor. 13b).
Nathan was a high Talmudic authority. Numerous halakic decisions and haggadic sayings of his are recorded. To him is attributed also the authorship of the treatise entitled Abot de-Rabbi Natan, a kind of tosefta to the Pirḳe Abot. He is said also to have been the author of the baraita Mem Ṭet Middot, no longer extant, on Haggadah and mathematics (Z. Frankel, Darke ha-Mishnah, p. 191, Leipzig, 1859).
Nathan's chief opponent in halakic decisions was the patriarch R. Judah I, whom, however, he is said to have assisted in the collaboration of the Mishnah (B. M. 86a, and Rashi ad loc.) and who held him in high esteem (B. B. 131a).
Rabbinical Eras

• Chazal
  • Zugot
  • Tannaim
  • Amoraim
  • Savoraim
• Geonim
• Rishonim
• Acharonim

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Listing of the Tannaim

Tannaim
Last Generation of Zugot Era	Hillel the Elder http://en.wikipedia.org/wiki/Hillel_the_Elder Hillel (הלל) (born Babylon traditionally c.110 BCE, died 10 CE[1] in Jerusalem) was a famous Jewish religious leader, one of the most important figures in Jewish history. He is associated with the development of the Mishnah and the Talmud. Renowned within Judaism as a sage and scholar, he was the founder of the House of Hillel school for Tannaïm (Sages of the Mishnah) and the founder of a dynasty of Sages who stood at the head of the Jews living in the land of Israel until roughly the fifth century of the Common Era. He is popularly known as the author of two sayings: (1) "If I am not for myself, who will be for me? And if I am only for myself, then what am 'I'? And if not now, when?"[2] and (2) the expression of the ethic of reciprocity, or "Golden Rule": "That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn."[3] "As Hillel the Elder had stated, whosoever destroys a soul, it is considered as if he destroyed an entire world. And whosoever that saves a life, it is considered as if he saved an entire world." [4] 'Olam' can alternatively be translated 'age' or 'world'.[5] Hillel lived in Jerusalem during the time of King Herod and the Roman Emperor Augustus. In the Midrash compilation Sifre (Deut. 357), the periods of Hillel's life are made parallel to those in the life of Moses. Both lived 120 years (Deut. 34:7), and at the age of forty Hillel went to the Land of Israel; forty years he spent in study; and the last third of his life he was the spiritual head of the Jewish people. A biographical sketch can be constructed; that Hillel went to Jerusalem in the prime of his life and attained a great age. His activity of forty years likely covered the period of 30 BC to 10 AD. Life Hillel was born in Babylon and, according to the Iggeret of Rav Sherira Gaon (a comprehensive history of the composition of the Talmud from the 10th century), Hillel descended from the Tribe of Benjamin on his father's side, and from the family of David on his mother's side.[6] Nothing definite, however, is known concerning his origin, nor is he anywhere called by his father's name, which may have been Gamliel.[citation needed] When Josephus ("Vita," § 38) speaks of Hillel's great-grandson, Rabban Shimon ben Gamliel I, as belonging to a very celebrated family (γένους σφόδρα λαμπροῦ), he probably refers to the glory the family owed to the activity of Hillel and Rabban Gamliel Hazaken. Only Hillel's brother Shebna is mentioned; he was a merchant, whereas Hillel devoted himself to studying the Torah whilst also working as a woodcutter (Hertz 1936). His position According to the Mishnah Hillel went to Jerusalem with the intention of studying Biblical exposition and tradition at the age of 40 in 70 BC. The difficulties Hillel had to overcome to gain admittance to the school of Sh'maya and Abtalion, and the hardships he suffered while pursuing his aim, are told in a touching passage (Talmud, tractate Yoma 35b), the ultimate purpose of which is to show that poverty cannot be considered as an obstacle to the study of Torah. Some time later, Hillel succeeded in settling a question concerning the sacrificial ritual in a manner that showed his superiority over the Benei Betheira (literally, sons of Betheira), who were at that time the heads of the Sanhedrin. On that occasion, it is narrated, they voluntarily resigned their position as Nasi (President) in favor of Hillel. After the resignation of the Benei Betheira, Hillel was recognized as the highest authority among the Pharisees (predecessors to Rabbinic Judaism). Hillel was the head of the great school, at first associated with Menachem, a scholar mentioned in no other connection, afterward with Shammai, Hillel's peer in the teaching of Jewish Law. Whatever Hillel's position, his authority was sufficient to introduce those decrees handed down in his name. The most famous of his enactments was the Pruzbul, (προσβολή), an institution that, in spite of the law concerning cancellation of debts in the Sabbatical year (Deut. xv) ensured the repayment of loans. The motive for this institution was the "repair of the world", i.e., of the social order, because this legal innovation protected both the creditor against the loss of his property, and the needy against being refused the loan of money for fear of loss. A likewise tendency is found in another of Hillel's institutions, having reference to the sale of houses. These two are the only institutions handed down in Hillel's name, although the words that introduce the pruzbul show that there were others. Hillel's judicial activity may be inferred from the decision by which he confirmed the legitimacy of some Alexandrians whose origin was disputed, by interpreting the marriage document (ketubah) of their mother in her favor (Tosef., Ket. iv 9; B. M. 104a). Of other official acts no mention is found in the sources. The Golden Rule The saying of Hillel that introduces the collection of his maxims in the Mishnaic treatise Pirkei Avoth mentions Aaron HaKohen (the high priest) as the great model to be imitated in his love of peace, in his love of man, and in his leading mankind to a knowledge of the Law (Pirkei Avoth 1:12). In mentioning these characteristics, which the Haggadah attributes to Moses' brother, Hillel stated his own prominent virtues. He considered "love of man" the kernel of Jewish teaching. The comparative response to the challenge of a Gentile who asked that the Torah be explained to him while he stood on one foot, illustrates the character differences between Shammai and Hillel. Shammai dismissed the man. Hillel accepted the question and answered the man: "What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is the explanation; go and learn"[7] Hillel recognized brotherly love as the fundamental principle of Jewish moral law. (Lev. xix. 18). From the doctrine of man's likeness to God, Hillel deduced man's duty to care for his own body. According to Midrash Leviticus rabbah he said "As in a theater and circus the statues of the king must be kept clean by him to whom they have been entrusted, so the bathing of the body is a duty of man, who was created in the image of the almighty King of the world." In this work, Hillel calls his soul a guest upon earth, toward which he must fulfill the duties of charity. In Avot, Hillel stated "If I am not for myself, who will be? And when I am for myself, what am 'I'? And if not now, when?" The third part contains the admonition to postpone no duty, the same admonition he gave with reference to study (Avot 2:4): "Say not, 'When I have free time I shall study'; for you may perhaps never have any free time." The precept that one should not separate oneself from the community, Hillel paraphrases, with reference to Eccl. iii. 4, in the following saying (Tosef., Ber. ii.): "Appear neither naked nor clothed, neither sitting nor standing, neither laughing nor weeping." Man should not appear different from others in his outward deportment; he should always regard himself as a part of the whole, thereby showing that love of man Hillel taught. The feeling of love for one's neighbor shows itself also in his exhortation (Avot ii. 4). Hillel’s awareness of his own insufficiency is expressed in the following maxim: "Don't trust yourself until the day you die." How far his love of man went may be seen from an example that shows that benevolence must be given with regard to the needs of the poor. Thus, Hillel provided to a man of good family who became poor, a riding horse, in order that he not be deprived of his customary physical exercise, and a slave, that he might be served (Tosef., Peah, iv. 10; Ket. 67b). Love of peace The exhortation to love peace emanated from Hillel's most characteristic traits—from that proverbial meekness and mildness—as in the saying: "Let a man be always humble and patient like Hillel, and not passionate like Shammai" (Shab. 30b; Ab. R. N. xv.). Hillel's gentleness and patience are illustrated in an anecdote that describes how two men made a wager on the question of whether Hillel could be made angry. Though they questioned him and made insulting allusions to his Babylonian origin, they were unsuccessful (ib.). The study of Torah The many anecdotes according to which Hillel made proselytes, correspond to the third part of his maxim: "Bring men to the Law." A later source (Ab. R. N.) gives the following explanation of the sentence: Hillel stood in the gate of Jerusalem one day and saw the people on their way to work. "How much," he asked, "will you earn to-day?" One said: "A denarius"; the second: "Two denarii." "What will you do with the money?" he inquired. "We will provide for the necessities of life." Then said he to them: "Would you not rather come and make the Torah your possession, that you may possess both this and the future world?" This narrative has the same points as the epigrammatic group of Hillel's sayings (Avot. 2:7) commencing: "The more flesh, the more worms," and closing with the words: "Whoever has acquired the words of the Law has acquired the life of the world to come." In an Aramaic saying Hillel sounds a warning against neglect of study or its abuse for selfish purposes: "Whoever would make a name (i.e. glory) loses the name; he who increases not [his knowledge] decreases; whoever learns not [in Ab. R. N. xii.: "who does not serve the wise and learn"] is worthy of death; whoever makes use of the crown perishes" (Avot. 1:13). Hillel's influence: "House of Hillel" vs. "House of Shammai" Hillel's tomb, circa 1900 See also: Hillel and Shammai Hillel's disciples are generally called the "House of Hillel", in contrast to Shammai's disciples, the "House of Shammai". Their controversies concern all branches of the Jewish law. Only a few decisions have been handed down under Hillel's name; but there can be no doubt that much of the oldest anonymous traditional literature was due directly to him or to the teachings of his masters. The fixation of the norms of the Midrash and of halakhic Scripture exposition was first made by Hillel, in the "seven rules of Hillel," which, as is told in one source, he applied on the day on which he overcame the Benei Betheira (Tosef., Sanh. vii., toward the end; Sifra, Introduction, end; Ab. R. N. xxxvii.). On these seven rules rest the thirteen of R. Ishmael; they were epoch-making for the systematic development of the ancient Scripture exposition. Rules given to the sons of Bathyra by Hillel I. as the chief guides for the interpretation of the Scriptures and for the deduction of laws from them (Tosef., Sanh. vii.; the introduction to the Sifra, ed. Weiss, p. 3a, end; Ab. R. N. xxxvii.). They are as follows: 1. Ḳal (ḳol) wa-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori. 2. Gezerah shawah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications. 3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question. 4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages. 5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general. 6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage. 7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context. Concerning the origin and development of these rules, as well as their susceptibility of logical proof, see Talmud—Hermeneutics.      http://www.jewishencyclopedia.com/articles/14213-talmud Other Hillels At least two other notable Hillels are known. Some scholars have suggested that some sayings attributed to "Hillel" in some texts may be from other Hillels.[8] Hillel's sandwich During the Passover Seder (the annual commemoration of the Exodus from Egypt), one re-enacts ancient customs in the Haggadah. In the section of Korech, or 'sandwich', participants are instructed to place bitter herbs between two pieces of matzo and eat them after saying in Hebrew: This is a remembrance of Hillel in Temple times — This is what Hillel did when the Temple existed: He enwrapped the Paschal lamb, the matzo and the bitter herbs to eat them as one, in fulfillment of the verse, "with matzot and maror they shall eat it."(Numbers 9:11) This sandwich apparently refers to traditional soft matzot rather than modern crisp matzot, and so would have borne a striking resemblance to a modern shawarma.[9] In modern times, when there is no paschal lamb, Ashkenazi practice is to emulate this by making a matzo, maror, (horseradish or lettuce) sandwich. Philo has called this sandwich a "moral migration from wickedness to virtue. Repentant sinners at first brood bitterly (maror) over their past misdeeds. Then matzah, the healing food, brings them to humility and contentment."[10] Footnotes Jump up ^ Jewish Encyclopedia: Hillel: "His activity of forty years is perhaps historical; and since it began, according to a trustworthy tradition (Shab. 15a), one hundred years before the destruction of Jerusalem, it must have covered the period 30 B.C.E. - 10 C.E." Jump up ^ Pirkei Avot 1:1     Take precaution to avoid transgressions "Make a fence for the Torah" (1:1) "Keep far from an evil neighbor, do not befriend a wicked person, and do not despair of divine retribution" (1:7) "Evaluate the loss of not fulfilling a commandment against its reward, and the reward of committing a transgression against its loss. Consider three things, and you will not come to sin: Know what is above you, a seeing eye, a hearing ear, and all of your deeds written down in a book." (2:1) Be humble "Love work, and despise official positions, and do not become too acquainted with the governing power." (1:10) "One who makes a name great, destroys it" (1:13) "Anyone who works for the community, let your work with them be for the sake of Heaven... And as for you all, I will make your reward great as though you had accomplished all the work." (2:2) "Be cautious regarding the ruling power. Because they only befriend a person when it serves themselves. They appear as friends when it suits them, but they do not stand by a man in his time of need." (2:3) "Do not separate yourself from the community, and do not be sure of yourself until your day of death." (2:5) "The more flesh, the more worms. The more possessions, the more worry. The more wives, the more witchcraft. The more maidservants, the more uncouthness. The more servants, the more theft." (2:8) "If you have learned much Torah, do not flatter yourself about it, because it was for this purpose you were created." (2:9) "Let all your deeds be for the sake of Heaven." (2:12) Be careful with speech "All my life I was raised amongst the Sages, and I never found anything better for a person than silence... one who talks too much causes sin." (1:17) "Do not speak (excessively) much with women. This regards a man's own wife, how much more so regarding another man's wife!" (1:5) "Sages, you should be careful in what you say, lest you merit exile and be sent to a place of evil waters, and your pupils who follow you will die, and the name of Heaven will be disgraced." (1:11) "Say little and do much." (1:15) "Do not say something that cannot be understood, thinking it will be understood later." (2:5) The time for action is now "If not now, when?" (1:14) "The main thing is not study, but doing." (1:17) "Do not say 'I will study when I have the time', for perhaps you will never have time." (2:5) "The day is short, the labor vast, the toilers idle, the reward great, and the Master of the house is insistent." (2:20) "It is not incumbent upon you to complete the work, but neither are you at liberty to desist from it" (2:21) The punishment matches the sin "He saw a skull floating on the water, and said to it, 'Because you drowned others, they drowned you. And they will also eventually be drowned because they drowned you.'" (2:7) Seek an even temperament "A boor cannot be sin-fearing, and an ignoramus cannot be pious. A shy person cannot learn, and an impatient person cannot teach." (2:6) "Do not be quick to anger." (2:15 Do not seek rewards "Do not be like slaves who serve the master in order to obtain a reward. Rather, be like slaves who serve the master not to receive a reward. And let the fear of Heaven be upon you." (1:3) "Be as careful in observance of a minor commandment as in a major commandment, because you don't know the respective rewards for the commandments." (2:1) Do not leap to judge another person "Judge every person favorably" (1:6) "Do not judge your fellow until you have stood in his place." (2:5) Be fair and deliberate in legal decision "When judging, do not act as an advocate. When the litigants are before you, regard them all as guilty. And when leave you, regard them all as meritorious, when they have accepted your judgment." (1:8) "Be thorough in examining witnesses, and watch what you say, so they do not learn from you how to lie." (1:9) "On three things does the world stand: On justice, truth, and peace." (1:18) Jump up ^ Babylonian Talmud, tractate Shabbat 31a. See also the ethic of reciprocity or "The Golden rule." Jump up ^ Jerusalem Talmud Sanhedrin 4:1 (22a) evidence the Talmud was written prior to the Koran is Emperor Justinian's banning and burning of completed Talmuds, recorded by the Romans in the early 6th Century. Jump up ^ The slightly changed Islamic verses: "On that account: We [Allah or God] had ordained for the Children of Israel that if any one slew a person — with the exception for murder or for spreading mischief in the land — it would be as if he slew the whole world: and if any one saved a life from the people, it would be as if he saved the life of the whole world." YusephAli translation 5:32. Jump up ^ . Kilayim 9:3 pg. 42a http://www.mechon-mamre.org/b/r/r1409.htm. Missing or empty |title= (help) Jump up ^ Shab. 31a. Jump up ^ Yitzhak Buxbaum The life and teachings of Hillel - 1994 - 376 pages "Klausner suggests that although teachings from another Hillel may have entered this block of sayings, the majority are from Hillel the Elder. Glatzer and Blumenthal do not address this subject explicidy, but since they use sayings from this block without comment [Hillel the Elder, p. 35 n. 4, pp. 48-50; // / Am, pp. 106- 109) they must consider them to be from Hillel ." Jump up ^ Rabinowicz, Rachel Anne "Passover Haggadah: The Feast of Freedom" The Rabbinical Assembly, 1982 Jump up ^ Rabinowicz, Rachel Anne "Passover Haggadah: The Feast of Freedom" The Rabbinical Assembly, 1982 References Hertz, J.H. (1936). The Pentateuch and Haftoras. Deuteronomy. London: Oxford University Press. Attribution  This article incorporates text from a publication now in the public domain: Schechter, Solomon; Bacher, Wilhelm (1901–1906). "Hillel". Jewish Encyclopedia. Mystical Utterances. The epigrammatic and antithetic form of Hillel's sayings, as well as the almost mystic depth of his consciousness of God, may be seen from the words spoken by him at the festival of water-drawing, when, filled with a feeling of God's presence, he said: "If I am here—so says God—every one is here; if I am not here, nobody is here" (Suk. 53a; Ab. R. N. xii., without stating the occasion of the utterance). In like manner, with reference to Ex. xx. 24, and applying a proverb, Hillel makes God speak to Israel: "To the place in which I delight my feet bring me. If thou comest to mine house, I come to thine; if thou comest not to mine, I come not to thine." (Suk. l.c.; Tosef., Suk. iv. 3). In an epigrammatic form Hillel expresses the moral order of the world, according to which every sin is punished (Ab. ii. 6). Seeing a skull floating on the water, he said (in Aramaic): "Because thou didst drown, thou art drowned; and in the end they that have drowned, shall be drowned." Hillel was perhaps thinking here of the misdeeds of Herod and of the retribution which he could not escape. No indications exist of Hillel's relation to the rulers of his time; but his love of peace and his devotion to study as the most important part of his life, no doubt showed the way which his disciple Johanan ben Zakkai, under the yoke of the Romans and amidst the strife of parties which brought about the catastrophe of Jerusalem, pursued for the salvation of Judaism. A panegyric tradition concerning Hillel's pupils (Suk. 28a; B. B. 134a), which glorifies the master in the disciples, recounts that of the eighty disciples whom Hillel had (probably during the last period of his activity), thirty were worthy that the glory of God (the spirit of prophecy) should rest upon them as upon Moses; thirty, that for their sake the sun should stand still as for Joshua. It is possible that this figure, which may have had a historical basis, was a reference to the fact that among Hillel's disciples were those who, like Joshua, were ready to fight against Israel's enemy and were worthy of victory; perhaps, also, that to them belonged those distinguished and beloved teachers whom Josephus mentions ("Ant." xvii. 6, § 2), Judah ben Sarifai and Mattithiah ben Margalot, who shortly before Herod's death led a revolt directed against fixing the Roman eagle on the Temple gate. This tradition concerning Hillel's disciples mentions, moreover, two by name: Jonathan ben Uzziel and Johanan ben Zakkai (comp. also Yer. Ned. v., toward the end). Hillel's importance as the embodiment of the religious and moral teachings of Judaism and as the restorer of Jewish Scripture exegesis is expressed in a most significant manner in the words of lamentation uttered at his death: "Wo for the meek one! Wo for the pious! Wo for the disciple of Ezra!" (Tosef., Soṭah, xiii. 3; Soṭah 48b; Yer. Soṭah, toward the end). One day while he and the sages were assembled at Jericho, a heavenly voice is said to have exclaimed: "Among those here present is one man upon whom the Holy Spirit would rest, if his time were worthy of it." All eyes were thereupon fixed on Hillel. No miracles are connected with Hillel's memory. He lived, without the glory of legend, in the memory of posterity as the great teacher who taught and practised the virtues of philanthropy, fear of God, and humility. Bibliography: Comp. the respective sections in the works of Frankel, Grätz, Geiger, Weiss, Hamburger, Renan, Derenbourg, and Schürer; Bacher, Ag. Tan. i. 4-14 (2d ed., 1-11); Kämpf, Hillel der Aeltere, in Orient, ix.-x; Goitein, Das Leben und Wirken des Patriarchen Hillel, in Berliner's Magazin, xi.; Franz Delitzsch, Jesus und Hillel, Erlangen, 1866 (3d ed., 1879); Strack, in Herzog-Hauck, Real-Encyc. viii. 74-76, s.v. Hillel. Shammai SHAMMAI (called also Shammai ha-Zaḳen [= "the Elder"]): Scholar of the first century B.C. He was the most eminent contemporary and the halakic opponent of Hillel, and is almost invariably mentioned along with him. After Menahem the Essene had resigned the office of vice-president ("ab bet din") of the Sanhedrin, Shammai was elected to it, Hillel being at the time president ("nasi"; Ḥag. ii. 2). Shammai was undoubtedly a Palestinian, and hence took an active part in all the political and religious complications of his native land. Of an irascible temperament and easily excited, he lacked the gentleness and tireless patience which so distinguished Hillel. Once, when a heathen came to him and asked to be converted to Judaism upon conditions which Shammai held to be impossible, he drove the applicant away; whereas Hillel, by his gentle manner, succeeded in converting him (Shab. 31a). Nevertheless Shammai was in no wise a misanthrope. He himself appears to have realized the disadvantages of his violent temper; hence he recommended a friendly attitude toward all. His motto was: "Make the study of the Law thy chief occupation; speak little, but accomplish much; and receive every man with a friendly countenance" (Ab. i. 15). He was modest even toward his pupils (B. B. 134b; comp. Weiss, "Dor," i. 163, note 1). In his religious views Shammai was strict in the extreme. He wished to make his son, while still a child, conform to the law regarding fasting on the Day of Atonement; and he was dissuaded from his purpose only through the insistence of his friends (Yoma 77b). Once, when his daughter-in-law gave birth to a boy on the Feast of Tabernacles, he broke through the roof of the chamber in which she lay in order to make a sukkah of it, so that his new-born grandchild might fulfil the religious obligation of the festival (Suk. 28a). Some of his sayings also indicate his strictness in the fulfilment of religious duties (comp. Beẓah 16a). In Sifre, Deut. § 203 (ed. Friedmann, 111b) it is said that Shammai commented exegetically upon three passages of Scripture. These three examples of his exegesis are: (1) the interpretation of Deut. xx. 20 (Tosef., 'Er. iii. 7); (2) that of II Sam. xii. 9 (Ḳid. 43a); and (3) either the interpretation of Lev. xi. 34, which is given anonymously in Sifra on the passage, but which is the basis for Shammai's halakah transmitted in 'Orlah ii. 5, or else the interpretation of Ex. xx. 8 ("Remember the Sabbath"), which is given in the Mekilta, Yitro, 7 (ed. Weiss, p. 76b) in the name of Eleazar b. Hananiah, but which must have originated with Shammai, with whose custom of preparing for the Sabbath (Beẓah l.c.) it accords. Shammai founded a school of his own, which differed fundamentally from that of Hillel (see Bet Hillel and Bet Shammai); and many of Shammai's sayings are probably embodied in those handed down in the name of his school. Bibliography: Grätz, Gesch. iii. 213-214; Weiss, Dor, i. 163-164, 170-174; Bacher, Ag. Tan. i. 11-12; Frankel, Hodegetica in Mischnam, pp. 39-40, Leipsic, 1859. Bnei Bathyra  Bnei Bathyra (Hebrew: בני בתירא‎, lit. "The Children of Bathyra"; Also referred to in the Jerusalem Talmud as זקני בתירא, lit. "The Elders of Bathyra") were Jewish sages family that in a certain period of time, headed the religious leadership of the Jewish people, during the Destruction of the Second Temple, and in close proximity to the beginning of the era of the Tannaim. This family is known for its many important Jewish Sages over the course of many generations. A hundred year before the Destruction of the Second Temple, the family's sages have passed the torch of the Jewish leadership to Hillel the Elder, that made Aliya to the Land of Israel from Babylon and had studied at Sh'maya and Abtalion. The sages of the family are considered " Gedolei Hador", the intellectual giants of the religious world of these generations, even after the Destruction of the Second Temple, and are known to have held a prominent position among the Yavne Sages. The general consensus attributes some Tannaim to this family, and the most known of these attributions is Judah ben Bathyra, who resided in Nusaybin west to Babyl Menahem  Menahem the Essene[1] (Hebrew: מנחם‎, Menahem) was a Jewish Tanna sage living during the era of the Zugot. He was "Paired" ("Zugot", pairs) with Hillel the Elder and served as Av Beit Din. The Mishnah, Tractate "Hagigah" 16b, cites that he "went forth [out]", and as a result of that he was replaced by Shammai, that became from that point on the "Pair" mate of Hillel the Elder. The Babylonian Talmud cites a dispute among the sages over where did Menahem "went forth [out]". Abaye argues that "He went forth [out] into evil courses [culture]" (Hagigah, 16b), while Rava argues "He went forth [out] to the King's [God's] service" (Hagigah, 16b). The Gemara cites a quotation from one of the Baraitas supporting Rava's opinion: "Thus it is also taught: Menahem went forth [out] to the King's [God's] service, and there went forth [out] with him eighty pairs of disciples dressed in silk [regally]" (Hagigah, 16b). The Jerusalm Talmud cites an additional opinion, that Menahem agreed to be appointed to a ministration position in order to revoke Governmental predestinations against Torah studying (Yer. Hagigah, 2:2). Many are of the opinion[weasel words] that the "Menahem" recorded in the Mishnah is the one recounted in Josephus' (Antiquities of the Jews, b. 19, Ch. 10:5), where a story is told about a 'Menahem' of the Essene's sect. According to Josephus, when Menahem saw young Herod the Great going to school he clapped him on the back and addressed him as king, announcing to him that he would reign successfully,[1] despite Herod not being in the line of the royal dynasty. When Herod became king, he asked Menahem how long his reign would be. Initially, Menahem didn't reply, and Herod urged him "Would my reign last ten years?". Menahem replied that Herod would reign at least 30 years, but did not specify the exact number. Herod was pleased with Menahem's answer and dismissed him with a clasp of the hand and thenceforth bestowed special honors upon the Essenes.[1] References   Akabia ben Mahalalel Another characteristic trait of 'Akabia was the great stress he laid on personal merit. When, on his deathbed, he was requested by his son to recommend him to the sages, he declined to do so. His son inquired whether his father had discovered in him any trait which rendered him unworthy of such recommendation; and 'Akabia's reply was, "No! but thine own deeds will make thee welcome, or thine own deeds will make thee obnoxious".[2] Akabia's motto in life was: "Remember whence thou hast come, whither thou goest, and before whom thou must be prepared to render an account of thy doings".[8] Beyond this maxim and the halakot enumerated above, nothing from him has been transmitted. As to his epoch scholars are divided. While some place him in the patriarchate of Hillel I (30 BC to 10 of the present era), and even somewhat earlier, others bring him down to the first tannaitic generation (10-80); still others believe that he flourished during the patriarchate of Gamaliel II (80-117). The circumstances and scholastic achievements of the second tannaitic generation render Akabia's excommunication more reasonable. The decree of excommunication failed to obscure Akabia's merited fame; for his name reached subsequent generations surrounded by such a halo of glory as to throw doubt on the decree itself. "God forbid," exclaims Judah b. Ilai, one of the tannaim of the fourth generation (139-165), "that we should think that Akabia was excommunicated, for the Temple gates were never closed behind a man in Israel so great in wisdom and in the fear of sin as was Akabia ben Mahalalel".[1] This expression, which is based on the law forbidding an excommunicated person to enter the Temple court, was in later days taken literally, and gave rise to forced halakic discussions and comments,[9][10] as well as to hypothetical speculations about the age of Akabia. Elsewhere [11] it is said, "Whoever asserts that Akabia was ever excommunicated will have to answer before the tribunal of heaven." This observation is wrongly attributed to Judah b. Betera I;[12] and conclusions as to Akabia's early age are erroneously deduced therefrom. Hananiah b. Hezekiah b. Garon Hananiah ben Hezekiah ben Garon (Hebrew: חנניה בן חזקיה בן גרון‎, or in short חנניה בן חזקיה, "Hananiah ben [Son of] Hezekiah") was a Jewish Tanna sage, contemporary of House of Shammai and House of Hillel era. He is recounted as being one of several sages who weighed in on the question of the canonization of the Book of Ezekiel. The contradictions of the Book of Ezekiel are said to have been resolved in the aliyah, or upper chamber, of his house of study. He took 300 barrels of oil along with him, and shut himself at that place, where he looked up and studied their claims, until he was able to resolve the contradictions. Some sources identify this story with his son, Eleazar ben Hananiah. http://www.haaretz.com/culture/books/fast-or-feast-1.109244 The Gemara summons the matter: "Rab Judah said in Rab's name: In truth, that man, Hananiah son of Hezekiah by name, is to be remembered for blessing. If it were not him, the Book of Ezekiel would have been hidden" —Babylonian Talmud, Tractate Shabat, 13b
First Generation	Gamaliel I, the Elder In Christian tradition The Acts of the Apostles introduces Gamaliel as a Pharisee and celebrated doctor of the Mosaic Law in Acts 5:34–40. In the larger context (vs. 17–42), Peter and the other apostles are described as being prosecuted before the sanhedrin and senate (or elders) for continuing to preach the gospel, despite the Jewish authorities having previously prohibited it. The passage describes Gamaliel as presenting an argument against killing the apostles, reminding them about the previous revolts of Theudas and Judas of Galilee which had collapsed quickly after the deaths of those individuals. Gamaliel's advice was accepted after his concluding argument: "And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God." — Acts 5:38–39 The Book of Acts later goes on to describe Paul the Apostle recounting that although "born in Tarsus", he was brought up in Jerusalem "at the feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers". (Acts 22:3) No details are given about which teachings Paul adopted from Gamaliel, or how much Gamaliel influenced aspects of Christianity. However, there is no other record of Gamaliel ever having taught in public,[2] although the Talmud does describe Gamaliel as teaching a student who displayed "impudence in learning", which a few scholars identify as a possible reference to Paul.[17] The relationship of Paul the Apostle and Judaism continues to be the subject of scholarly debate. Helmut Koester, Professor of Divinity and of Ecclesiastical History at Harvard University, is doubtful that Paul studied under this famous rabbi, arguing that there is a marked contrast in the tolerance that Gamaliel is said to have expressed about Christianity with the "murderous rage" against Christians that Paul is described as having prior to his conversion ( Acts 8:1–3).[citation needed] In the apocryphal Gospel of Gamaliel, he figures as a witness to the raising of a dead man at Jesus' tomb.[18] Jump up ^ Günter Stemberger, Jews and Christians in The Holy Land: Palestine in The Fourth Century, pages 110-111 (Edinburgh: T & T Clark, 2000. ISBN 0-567-08699-2); citing M.-A. van den Oudenrijn, Gamaliel: Athiopische Texte zur Pilatusliteratur (Freiburg, 1959). Veneration as a Saint Saint Stephen Mourned by Saints Gamaliel and Nicodemus, follower of Carlo Saraceni, c. 1615, Museum of Fine Arts, Boston Ecclesiastical tradition maintains that Gamaliel had embraced the Christian faith and his tolerant attitude toward the Early Christians is explained by this. According to Photius, he was baptized by Saint Peter and Saint John, together with his son and Nicodemus.[19]^ Paton James Gloag, A Critical and Exegetical Commentary on The Acts of the Apostles, Volume 1, page 191, citing Photius, Cod. 171 (Edinburgh: T & T Clark, 1870). The Clementine Literature suggested that he maintained secrecy about the conversion and continued to be a member of the Sanhedrin for the purpose of covertly assisting his fellow Christians.[20]^ Recognitions of Clement 1:65-66 Some scholars consider these traditions to be spurious.[21] The Eastern Orthodox Church venerates Gamaliel as a saint, where he is commemorated on August 2, the date when tradition holds that his relics were found, along with those of Stephen the Protomartyr, Abibas (Gamaliel's son), and Nicodemus. The traditional liturgical calendar of the Roman Catholic Church celebrates the same feast day of the finding of the relics on August 3. It is said that in the 5th century, by a miracle, his body had been discovered and taken to Pisa Cathedral.[22]^ Catholic Encyclopedia, Gamaliel the Elder The Jewish account maintains that he remained a Pharisee until his death. Contemporary Jewish records continue to list him first among the Sanhedrin.[23] Cheyne and Black (1903). Encyclopedia Biblica. New York: Macmillan. Shimon ben Gamliel (I) Simeon ben Gamliel (I) (Hebrew: שמעון בן גמליאל‎ or רשב"ג הראשון, c. 10 BCE - 70 CE) was a Tanna sage and leader of the Jewish people. He succeeded his father Gamliel I as the nasi of the Sanhedrin after his father's death in 50 CE and just before the destruction of the Second Temple. The traditional view[citation needed] is that he was killed by the Romans as one of the Ten Jewish Martyrs.[citation needed] during the First Jewish-Roman War. He was a direct descendant of King David and the great-grandson of Hillel the Elder.[citation needed] His tomb, located in Kafr Kanna near the Golani Interchange in the lower Galilee of northern Israel, has remained an important site for Jewish pilgrims for almost 2,000 years. Ishmael ben Elisha ha-Kohen   For the 3rd-generation Tanna sage, see Rabbi Ishmael (ben Elisha). For the 3rd-century Tanna sage, see Ishmael ben Jose. Ishmael ben Elisha ha-Kohen (Hebrew: רבי ישמעאל בן אלישע כהן גדול‎, "Rabbi Ishmael ben Elisha Kohen Gadol", lit. "Rabbi Ishmael ben (son of) Elisha [the] Kohen Gadol (High priest)"; sometimes in short Ishmael ha-Kohen, lit. "Ishmael the Priest") was one of the prominent leaders of the first generation of the Tannaim. His father served as Kohen Gadol in the Second Temple of Jerusalem as well. Ishmael ha-Kohen was also one of the Ten Martyrs, and was executed along with Shimon ben Gamliel. The tomb of Ishmael ben Elisha ha-Kohen is located in the Druze village of Sajur in the Upper Galilee.[1] A reasonable case can be made that there never was an Ishmael ben Elisha Ha Kohen or an Ishmael ben Elisha, High Priest of a High Priest. The name "Ishmael ben Elisha" is the Rabbinically sanctioned name by which to enter into The Record (i.e., Mishna; Gemara; Midrash Rabbah; and the Midrash Halakha) the vast Halakhic and Hermeneutic achievements of the apostate "Elisha ben Abbuya." Rabbi Meir and Rabbi Judah ha-Nasi were key for this quasi "rehabilitation" of "Akher" through the adage: "Remember his Torah but not his name." As in the New Testament, the Bavli allows for obfuscation with a range of motivations. The obfuscation is "doubling" of a name with an adjustment. The Priesthood "Ishmael" is thus a cognomen for a cognomen. Johanan ben Zakai  Yohanan ben Zaccai[pronunciation?] (Hebrew: יוחנן בן זכאי‎, c. 30 - 90 CE), also known as Johanan B. Zakkai, or in short ריב״ז (Ribaz), was one of the tannaim, an important Jewish sage in the era of the Second Temple, and a primary contributor to the core text of Rabbinical Judaism, the Mishnah. He is widely regarded as one of the most important Jewish figures of his time. His tomb is located in Tiberias, within the Maimonides burial compound  Life The Talmud reports that, in the mid first century, he was particularly active in opposing the Sadducees' interpretations of Jewish law,[1][2] and produced counter-arguments to the Sadducees' objection to the Pharisees.[3] So dedicated was he to opposing the Sadducee view of Jewish law, that he prevented the Jewish high priest, who was a Sadducee, from following the Sadducee interpretation of the Red Heifer ritual.[4] His home, at this time, was in Arav, a location in the Galilee.[5] However, although living among them, he found the secular attitude of Galileans to be objectionable, allegedly exclaiming that they hated the Torah and would therefore "fall into the hands of robbers."[5] During the siege of Jerusalem in the Great Jewish Revolt, he argued in favour of peace; according to the Talmud, when he found the anger of the besieged populace to be intolerable, he arranged a secret escape from the city inside a coffin, so that he could negotiate with Vespasian (who, at this time, was still just a military commander).[5][6] Yochanan correctly predicted that Vespasian would become Emperor, and that the temple would soon be destroyed; in return, Vespasian granted Yochanan three wishes: the salvation of Yavne and its sages, the descendants of Rabban Gamliel, who was of the Davidic dynasty, and a physician to treat Rabbi Tzadok, who had fasted for 40 years to stave off the destruction of Jerusalem.[7] Upon the destruction of Jerusalem, Jochanan converted his school at Yavne into the Jewish religious centre, insisting that certain privileges, given by Jewish law uniquely to Jerusalem, should be transferred to Yavne.[8] His school functioned as a re-establishment of the Sanhedrin, so that Judaism could decide how to deal with the loss of the sacrificial altars of the temple in Jerusalem, and other pertinent questions. Referring to a passage in the Book of Hosea, "I desired mercy, and not sacrifice",[9] he helped persuade the council to replace animal sacrifice with prayer,[10] a practice that continues in today's worship services; eventually Rabbinic Judaism emerged from the council's conclusions. In his last years he taught at Bror Hayil, a location near Yavne.[11] His students were present at his deathbed, and were requested by him, in his penultimate words, according to the Talmudic record, to reduce the risk of ritual impurity due to the presence of death: Put the vessels out of the house, that they may not become unclean[12] More enigmatic were the Talmud's record of his last words, which seem to relate to Jewish messianism:[5] prepare a throne for Hezekiah, the King of Judah, who is coming[12] His students returned to Yavne upon his death, and he was buried in the city of Tiberias; eleven centuries later, Maimonides was buried nearby. In his role as leader of the Jewish Council, he was succeeded by Gamliel II. Jonathan ben Uzziel  Jonathan ben Uzziel (Hebrew: יונתן בן עוזיאל) is known as the author of Targum Jonathan. He is also said to have written a book of kabbalah known as Megadnim. He was one of the 80 tannaim who studied under Hillel the Elder. The Talmud in Sukkah 28a tells that while he was absorbed in studying Torah, if a bird flew over his head it would be burnt (possibly a metaphor meant to say that any scholar who wished to differ in opinion with him was incapable of such; Rashi suggests that the Ministering Angels [Malachei HaShareis] were responsible because they longed to hear his words of Torah. Tosafot has a dissenting opinion). His tomb is in Amuka, Galilee near Tzfat, Israel. Traditionally, men and women who are unmarried visit this location to pray for a match; doing so is considered a segula (propitious remedy) for finding one’s mate within the coming year.[1] Baba ben Buta  Baba ben Buta was a teacher of the Law at the time of Herod the Great, and perhaps a member of the prominent family known as The Sons of Baba ("Bene Baba"), who, at the time of the siege of Jerusalem by Herod (37 BC), resisted its surrender, and whom Costobarus protected from the wrath of Herod for ten years, until they were discovered and put to death (Josephus, "Ant." xv. 7, § 10). Baba ben Buta is also the subject of several traditions which are found in the Babylonian Talmud. While Baba ben Buta, if he existed, lived in the 1st century, the extensive traditions about him come from the 4th to the 8th centuries, when this Talmud was composed and redacted. Hence, it is worthwhile to realize that what is attested in the Bavli is not fact, but historical legend, attached to this particular character, who may be fictional. He is not at all attested to by contemporary writers. But, according to a tradition preserved in the Babylonian Talmud (B. B. 3b et seq.), Baba ben Buta was the only teacher of the Law who was spared by Herod. According to this tradition it was Baba b. Buta, deprived of his eyesight by Herod, who advised the latter to rebuild the Temple in expiation of his great crimes. The following conversation between the king and the blind teacher, with its haggadic embellishments, forms the principal part of this tradition, and is considered likely to have some historical foundation: "One day Herod came to visit the blind teacher and, sitting down before him, said, 'See how this wicked slave [Herod] acts.' Said he [Baba] to him, 'What can I do to him?' Said he, 'Curse him, sir.' Said he, 'It is written (Eccl. x. 20), "Curse not the king; no, not in thy thought."' 'But,' said Herod, 'he is no king.' Upon which Baba said, 'Let him be only a man of wealth, it is written (ib.), "And curse not the rich in thy bedchamber"; or let him be merely a chief, it is written (Ex. xxii. 27 [A.V. 28]), "Curse not a ruler of thy people."' 'But,' said Herod, 'this is interpreted to mean a ruler that acts according to the customs of thy people; but that man [Herod] does not act according to the customs of thy people.' Said he, 'I am afraid of him,' to which Herod replied, 'There is no man here to go and tell him; for I and thou sit here alone.' Said he, 'It is written (Eccl. l.c.), "For a bird of the air shall carry the voice, and that which hath wings shall tell the matter."' "Herod now disclosed himself, and said, 'Had I known that the rabbis were so discreet, I should not have put them to death. What, now, can a man like me do to repair this wrong?' 'He,' said Baba, 'has extinguished the light of the world [put to death the teachers], as it is written (Prov. vi. 23), "For the commandment is a lamp; and the Law is light"; let him busy himself with the light of the world [the Temple], of which it is written (Isa. ii. 2), "All nations shall flow unto it"' [a play on nahar, which also means "light"]. Said Herod, 'I am afraid of the [Roman] government.' To which Baba replied, 'Send a messenger; he will be one year in going to Rome, will be detained there one year, and make his home voyage in one year, and in the mean while thou shalt have torn down and built'; and Herod did accordingly." In halakic tradition Baba b. Buta is recorded as a disciple of Shammai; and it is said that he prevented an opinion of Shammai concerning a question of sacrifices from becoming a rule, because he was convinced of the correctness of Hillel's opposing opinion (Betzah 20a et seq.). Baba is reported to have been so scrupulous in his religious observances that he brought a free-will offering every day, for fear that he might have committed a sin requiring atonement. These sacrifices were called "sin-offerings of the pious". Baba was a member of the bet din and some sources state that he always saw that justice was done, particularly to women (Git. 57a; Ned. 66b). Hanina Ben Dosa      Hanina ben Dosa (1st century, CE) (Hebrew: חנינא בן דוסא‎) was a scholar and miracle-worker, and the pupil of Johanan ben Zakkai (Berakhot, 34b). He is buried in the City of Arraba. While he is reckoned among the Tannaim and is quoted in connection with a school and its disciples, no halachot and but few aggadot are preserved as from him (Baraita of R. Eliezer xxix., xxxi.; Midr. Mishle x. 2). He is "remembered more for his conduct than for his halakhic teachings. There are no laws quoted in his name."[1] His popularity, however, which he enjoyed throughout his life, and which rendered him immortal among the mystics, rests not on his scholarship, but on his saintliness and thaumaturgic powers. From the several maxims attributed to him it may be seen that he was a member of the ancient Hasidim: "Whosoever's fear of sin precedes his wisdom, his wisdom will endure; but where wisdom precedes fear of sin, wisdom will not endure"; "Where a man's works are greater than his learning, his learning will stand; but where his learning is greater than his works, his learning will not stand"; "Whosoever earns the good-will of humanity is loved of God; but whoso is not beloved of man is not beloved of God" (Avoth, iii. 9, 10; Avot of Rabbi Natan, xxii. 1 [ed. Schechter, p. 35a]). There are, also, other teachings which betray his Hasidic schooling. Hanina, like all the ancient Hasidim, prayed much, and by his prayers he is said to have effected many miracles. Influence of His Prayers It is related that when the son of Johanan ben Zakkai was very sick, the father solicited the prayers of Hanina. Hanina readily complied, and the child recovered. The overjoyed father could not refrain from expressing his admiration for his wonderful pupil, stating that he himself might have prayed the whole day without doing any good. His wife, astonished at such self-abasement on the part of her famous husband, inquired, "Is Hanina greater than thou?" To this he replied, "There is this difference between us: he is like the body-servant of a king, having at all times free access to the august presence, without even having to await permission to reach his ears; while I, like a lord before a king, must await an opportune moment" (Berakhot, 34b). Similarly, at the solicitation of Gamaliel II, Hanina entreated mercy for that patriarch's son, and at the conclusion of his prayers assured Gamaliel's messengers that the patient's fever had left him. This assurance created doubt in the minds of the messengers, who promptly asked, "Art thou a prophet?" To this he replied, "I am neither a prophet nor the son of a prophet; but experience has taught me that whenever my prayer flows freely it is granted; otherwise, it is rejected." The messengers thereupon noted down Hanina's declaration, and the exact time when it was made; on reaching the patriarch's residence they found that Hanina had spoken truly (ibidem; compare Berakhot, v. 5 and Yerushalmi Berakhot, v. 9d). Hanina never permitted anything to turn him from his devotions. Once, while thus engaged, a lizard bit him, but he did not interrupt his prayers. To his disciples' anxious inquiries he answered that he had been so preoccupied in prayer as not even to feel the bite. When the people found the reptile, dead, they exclaimed, "Woe to the man whom a lizard bites, and woe to the lizard that bites R. Hanina ben Dosa!" His wonderful escape is accounted for by the assertion that the result of a lizard's bite depends upon which reaches water first, the man or the lizard; if the former, the latter dies; if the latter, the former dies. In Hanina's case a spring miraculously opened under his very feet (Yerushalmi Berakhot, v. 9a). The Babylonian Gemara (Berakhot, 33a) has a different version of this miracle. As Rain-Producer Hanina's prayers were efficacious in other directions also. While traveling he was caught in a shower and prayed "Master of the universe, the whole world is pleased, while Hanina alone is annoyed." The rain immediately ceased. Arriving home, he altered his prayer: "Master of the universe, shall all the world be grieved while Hanina enjoys his comfort?" Thereupon copious showers descended. With reference to his rain-governing powers it was said, "Beside Ben Dosa's prayers those of the high priest himself are of no avail" (Ta'anit, 24b). When, one Sabbath eve, his daughter filled the lamp with vinegar instead of oil, and then sadly told him of her mistake, he remarked, "He who hath endowed oil with the power of burning may endow vinegar with the same power"; and the lamp burned on throughout the whole of the next day (Ta'anit, 25a). The Miracle of the Golden Table-Leg Notwithstanding his wonder-working powers, Hanina was very poor. Indeed, it became proverbial that, while the whole world was provided for through Hanina's great merits, he himself sustained life from one Sabbath eve to another on a basket of carob-beans. For some time the outside world had been kept in ignorance of his privations; his wife did all that was possible to maintain an appearance of comfort, and though she had no flour with which to make dough, she would put fuel into the oven every Friday and cause columns of smoke to rise, thus making her neighbors believe that, like them, she was baking the Sabbath meals. In time, however, one woman's suspicion was aroused, and she determined to surprise Hanina's wife and discover the truth. But a miracle prevented exposure. When the woman appeared at Hanina's house and looked into the smoking oven it was full of loaves. In spite of the miracle, Hanina's wife induced him to collect from heaven an advance portion of his future lot. Hanina complied with her request, and, in answer to his prayer, a golden table-leg was miraculously sent him. Husband and wife were happy; but that night the wife had a vision of heaven in which she saw the saints feasting at three-legged tables while her husband's table had only two legs. She awoke full of regret at the importunity which had deprived his table of a leg, and insisted that he pray for the withdrawal of the treasure. This he did, and the golden leg disappeared. Of this miracle the Talmud says: "It was greater than the former, since heaven gives, but never takes" (Ta'anit, 24b et seq.). By a miracle Hanina was once prevented from partaking of untithed food. One eve of Sabbath he sat down to his frugal meal, when suddenly the table receded from him. After thinking a while he recollected that he had borrowed some spices from a neighbor and that he had not separated the required tithe (see Ḥaber). He thereupon adjusted the matter, and the table returned to him (Yerushalmi Demai, i. 22a). It is stated that Hanina's donkey would not eat untithed food. Thieves had stolen the animal and confined it in their yard, furnishing it with the necessary provender; but the donkey would neither eat nor drink. As this continued for several days, the thieves concluded to free the animal, lest it starve to death and render their premises noisome. On its release it went straight home, none the worse for its long fast (Avot of Rabbi Natan, viii. 8 [ed. Schechter, p. 19b]; cf Yerushalmi Demai, i. 21d; Shabbat, 112b). Once Hanina was greatly grieved at not being able, with other pious people, to present something to the Temple. In his despondency he walked out of town, and, seeing a huge rock, he vowed to carry it to Jerusalem as a gift to the Holy City. He smoothed and polished it, and then looked aroundfor help to transport it. Five laborers appeared, and offered to carry the rock to its destined place for one hundred gold pieces. Hanina, who did not possess half that amount, turned away in despair. Soon, however, other laborers appeared and demanded only five "sela'im," but they stipulated that Hanina himself should aid in the transportation. The agreement concluded, they all seized the rock, and in an instant stood before Jerusalem. When Hanina turned to pay the laborers they were nowhere to be found. He repaired to the Sanhedrin to inquire what disposition he should make of the uncollected wages. The Sanhedrin heard his tale and concluded that the laborers were ministering angels, not human laborers, and that Hanina was therefore at liberty to apply the money to his own use. He, however, presented it to the Temple (Cant. R. i. 1; Eccl. R. i.). Thus was Hanina's life a succession of miracles (see Pesahim, 112b; Bava Kamma, 50a). A comparatively late mishnah remarks, "With the death of Hanina ben Dosa wonder-workers (anshe ma'aseh) ceased to exist" (Sotah, ix. 15). His general character was likewise extolled. A contemporary rabbi, Eleazar of Modi'im, lecturing on Exodus xviii. 21, cited Hanina ben Dosa and his colleagues as illustrations of the scope of the expression "men of truth" (Mek., Yitro, Amalek, 1). Two centuries later a haggadist, commenting on Isaiah iii. 3, said, "By the term 'honorable man' is meant one through whose merits Heaven respects [is favorable to] his generation; such a one was Hanina ben Dosa" (Hagigah, 14a). Nor was Hanina's wife soon forgotten; long after her death, legend relates, a party of seafarers espied a work-basket studded with diamonds and pearls. A diver attempted to seize it, but was deterred by a "bat kol" which said that the precious basket was designed for the wife of Hanina ben Dosa, who would eventually fill it with blue wool (tekelet; Numbers, xv. 38) for the saints of the future (Bava Batra, 74a). Hanina lived at 'Arab, in Galilee, whither he was first attracted by the fame of Johanan ben Zakkai (Berakhot, 34b). There he served as an example of Sabbath observance (Yerushalmi Berakhot, iv. 7c), and there he and his wife were buried. Story of the Bite There are two stories of how Haninah ben Dosa was bitten by a lizzard (or snake) while praying ("Babylonian Gemara" and "Jerusalem Talmud"): Y. Ber 5. 1/26 (9a) כד הוות נכית לבר נשא אין בר נשא קדים למיא חברברא מיית ואין חברברא קדטם למיא בר נשא מיית When it bites the son of man (בר נשא : [bar nasha']), if the son of man (בר נשא : [bar nasha']) reaches the water first, then snake dies; and if the snake reaches the water first, the son of man (בר נשא : [bar nasha']) dies. Hanina Segan ha-Kohanim Abba Saul ben Batnit Admon Dosa ben Harkinas Judah ben Bathyra Eliezer ben Jacob I Nahum the Mede
Second Generation (Destruction of the Second Temple and thereafter)	Gamaliel II Joshua ben Hananiah Eliezer ben Hurcanus Eleazar ben Arach Nehunya ben HaKanah Nahum of Gimzo Abba Hilkiah Rabbi Zadok
Third Generation	Akiva ben Joseph Tarfon ṬARFON (Greek, Τρύφων Yer. Bik. 64c): Table of Contents As Halakist. Incidents of His Life. Domestic Life. Tanna of the third generation, living in the period between the destruction of the Temple and the fall of Bethar. He was of priestly lineage, and he expressly states that he officiated in the Temple with the priests (Yer. Yoma iii. 7); in the pride of his rank he used to demand the heave-offering even after the Temple had fallen (Tosef., Ḥag. iii., end). His devotion to his mother was such that he used to place his hands beneath her feet when she was obliged to cross the courtyard barefoot (Ḳid. 61b), while his generosity made him return to the father the redemption-money for the first-born, although it was his priestly perquisite (Tosef., Bek. vi. 14). Once, in a time of famine, he took 800 wives so that they might, as wives of a priest, exercise the right of sharing in the tithes (Tosef., Ket. v. 1). On one occasion, when from his window he saw a bridal procession evidently of the poorer classes, he requested his mother and sister to anoint the bride that the groom might find more joy in her (Ab. R. N. xli., end). Although he was blessed with riches, he possessed extraordinary modesty; in one instance he deeply regretted having mentioned his name in a time of peril, since he feared that in using his position as teacher to escape from danger he had seemingly violated the rule against utilizing knowledge of the Torah for practical ends (Ned. 62b). As Halakist. Although as a halakist R. Ṭarfon was an adherent of the school of Shammai, only two passages describe him as following its teachings (Yeb. 15b; Yer. Sheb. iv. 20), and he always inclined toward leniency in the interpretation of those halakot of Shammai which had not actually been put into practise (Kil. v. 6; Yeb. xv. 6; Ket. v. 2); often he decided in direct opposition to the Bet Shammai when it imposed restrictions of excessive severity (Yeb. xv. 47; Naz. v. 5). R. Ṭarfon was also the author of independent halakot, one being on the form of benediction when quenching thirst with water (Ber. vi. 8), and another on the benediction for the eve of the Passover (Pes. x. 6). The majority of his rulings, however, deal with subjects discussed in the orders Nashim, Ḳodashim, Ṭohorot, and NeziḲin. In those found in Ṭohorot his tendency is always toward severity, while in Neziḳin are found his sayings on lost objects and usufruct (B. M. iv. 3, v. 7), the payment of debts, the money due a woman when she receives a bill of divorce (Ket. ix. 2, 3), and damage caused by cattle (B. K. ii. 5, and the baraitot connected with this passage, p-26). If he had belonged to the Sanhedrin, the death-penalty would have been abolished (Mak. i. 10; comp. Frankel, "Der Gerichtliche Beweis," p. 48, Berlin, 1846). R. Ṭarfon engaged in halakic controversies with R. Akiba (Ket. 84a; Pes. 117, 118), but the two agreed with regard to a tosefta (Miḳ. i.; Ḳid. 66; Yer. Yoma. i. 1; Ter. iv. 5; Mak. i. 10; Ker. v. 3), with R. Simeon (Men. xii. 5; possibly, however, an error for R. Akiba), and R. Eleazar ben Azariah (Yad. iv. 3). Other sayings of his have been preserved which were accepted without controversy (Pes. 117a, 118a; Giṭ. 83a); and two of his apothegms are especially noteworthy as indicating his intense earnestness: "The day is short, the labor vast, the toilers idle, the reward great, and the Master urgent" (Ab. i. 15); "It is not thy task to complete the work, neither art thou a free man that thou canst withdraw thyself; if thou hast learned much, great shall be thy reward, for He that doth hire thee will surely repay thee for thy toil; yet the requital of the pious is in the future" (Ab. i. 17). In the discussion as to the relative importance of theory and practise, Ṭarfon decided in favor of the latter. Incidents of His Life. When Eliezer ben Hyrcanus was sick, and a deputation was sent to him, R. Ṭarfon acted as the spokesman, addressing him as follows: "Master, thou art of more worth to Israel than the sun, for that gives light only on earth, while thou dost shed thy rays both in this world and in the world to come" (Sanh. 101a; Mek., Baḥodesh, xi. [ed. Weiss, p. 80a]). In like manner heled a number of scholars in a visit to R. Ishmael ben Elisha, upon the death of the sons of the latter (M. Ḳ. 28b); and when Jose the Galilean, R. Ṭarfon, R. Eliezer ben Azariah, and R. Akiba assembled to decide on the disputed sayings of Eliezer ben Hyrcanus, Ṭarfon was the first speaker (Tosef., Giṭ. vii.; Giṭ. 83a). He was one of those whose names occurred in the depositionof Gamaliel II., and it is expressly stated that he was addressed as "brother" by the other scholars. He is said to have dwelt at Jabneh, although it is evident that he lived also in Lydda (Ta'an. iii. 9; B. M. iv. 3; Ḥag. 18a). R. Ṭarfon was accustomed to open his haggadic discourses with a halakic question (Tosef., Ber. iv. 16). In his own upper chamber at Jabneh it was decided that benevolence should be practised according to the injunction of Ps. cvi. 3 (Esth. R. vi. 2, 5). ṬTarfon held that God did not allow His glory to overshadow Israel until the people had fulfilled a task (Ab. R. N. ii.), and that death can overtake one only when he is idle (comp. Gen. xlix. 33). Domestic Life. On festivals and holy days R. Ṭarfon was accustomed to delight his wife and children by preparing for them the finest fruits and dainties (Yer. Pes. 37b). When he wished to express approval of any one, he would say, "'A knop and a flower' [Ex. xxv. 33]; thou hast spoken as beautifully as the adornments of the candlestick in the Temple"; but when it was necessary to upbraid another, he would say, "'My son shall not go down with you'" (Gen. R. xci.), repeating the words of Jacob to his sons in Gen. xlii. 38. When he perceived that his two nephews, whom he was instructing personally, were becoming careless, he interrupted his lecture and regained their attention by saving, "Then again Abraham took a wife, and her name was Johanna" (instead of Keturah; Gen. xxv. 1), whereupon his pupils interrupted him by exclaiming, "No, Keturah!" (Zeb. 26b). His chief scholars were R. Judah ('Er. 45b; Yeb. 101b), Simeon Shezari (Men. 31b), and Judah ben Isaiah ha-Bosem (Ḥul. 55b). R. Ṭarfon was extremely bitter against those Jews who had been converted to the new faith; and he swore that he would burn every book of theirs which should fall into his hands (Shab. 116a), his feeling being so intense that he had no scruples against destroying the Gospels, although the name of God occurred frequently in them. Judah ben Bava Judah ben Bava From Wikipedia, the free encyclopedia Jump to: navigation, search Rabbinical Eras Chazal Zugot Tannaim Amoraim Savoraim Geonim Rishonim Acharonim Judah ben Bava was a rabbi in the 2nd century who ordained a number of rabbis at a time when the Roman government forbade this ceremony. The penalty was execution for the ordainer and the new rabbis. The rabbis ordained by Rabbi Judah ben Bava include Judah ben Ilai. Rabbi Judah ben Bava was killed by Hadrian's soldiers at the age of seventy, and is known as one of the Ten Martyrs. Rabbi Judah ben Bava was caught by Hadrian's soldiers while ordaining his students. He told his students to run, but he himself was too old. Hadrian's soldiers threw 300 javelins at him, causing his death. Contributions to Talmud Judah ben Bava is the subject of many sayings and legends. He was known as "the Ḥasid," and it is said that wherever the Talmud speaks of "the Ḥasid", it is a reference either to him or to Judah ben Ilai. He authored several decisions in the Halakha, including the ruling that one witness to the death of the husband is sufficient to justify permitting the wife to marry again (Hamburger, "R. B. T." ii. 451). Rabbi Akiva was his most powerful opponent in halakhic disputes (Bacher, "Ag. Tan." i. 404). Rabbi Ishmael Eleazar ben Azariah Jose the Galilean Eliezer ben Jose Haninah ben Teradion Johanan ben Baroka Simon ben Zoma Simeon ben Azzai Onkelos Hanina ben Antigonus Hanina ben Hakinai Yochanan ben Nuri Eleazar Chisma Elisha ben Abuyah Rabbi Ilai I Eleazar of Modi'im Halafta Haninah ben Ahi R. Joshua Abtolemus Jose ben Kisma Jeshbab the Scribe Jeshbab the Scribe From Wikipedia, the free encyclopedia Jump to: navigation, search Rabbinical Eras Chazal Zugot Tannaim Amoraim Savoraim Geonim Rishonim Acharonim Jeshbab the Scribe (or Yeshbab the Scribe, Hebrew: ישבב הסופר‎, Yishvav ha-Sofer) was a third generation Jewish Tanna sage, at the beginning of the 2nd century. He was a disciple of Joshua ben Hananiah and a colleague of Akiva ben Joseph. Jeshbab was benevolent, and had handed out all his property to the needy, a deed that was not viewed with favour by his colleagues. Once he wished to hand a fifth of his property to the needy, and R. Akiva ben Joseph did not allow him to do so.[1] Jeshbab is accounted among the Ten Martyrs. References ^ B. Talmud, Tractate Kethuboth, 50a Aquila of Sinope  Aquila of Sinope From Wikipedia, the free encyclopedia Jump to: navigation, search Saint Aquila of Sinope (2nd century A. D.) was a native of Pontus, celebrated for a very literal and accurate translation of the Old Testament into Greek. Epiphanius (De Pond. et Mens. c. 15) preserves a tradition that he was a kinsman of the Emperor Hadrian, who employed him in rebuilding Jerusalem (as Aelia Capitolina), and that Aquila was converted to Christianity but, on being reproved for practicing astrology, apostatized to Judaism. He is said also to have been a disciple of Rabbi Aqiba (d. A.D. 132) and seems to be referred to in Jewish writings as עקילם. Aquila's version is said to have been used in place of the Septuagint in Greek-speaking synagogues. The Christians generally disliked it, alleging that it rendered the Messianic passages incorrectly, but Jerome and Origen speak in its praise. Origen incorporated it in his Hexapla. It was thought that this was the only copy extant, but in 1897 fragments of two codices were brought to the Cambridge University Library. These have been published—the fragments containing 1 Kings xx. 7-17; 2 Kings xxiii. 12-27 by F. C. Burkitt in 1897, those containing parts of Psalms xc.-ciii. by C. Taylor in 1899. See F. C. Burkitt's article in the Jewish Encyclopaedia.     Johanan ben Torta Eleazar ben Judah of Bartota Matteya ben Heresh Hanan the Egyptian Simeon the Yemenite
Fourth Generation	Shimon ben Gamaliel (II) Judah bar Ilai Jose ben Halafta Rabbi Jonathan Rabbi Meir (and wife Bruriah) Simeon bar Yochai Eleazar ben Shammua Rabbi Nehemiah Rabbi Nathan Joshua ben Karha Abba Saul Yochanan HaSandlar Phinehas ben Jair Simeon Shezuri
Fifth Generation	Judah I Huna Kamma Jose b. Judah Ishmael ben Jose Eleazar b. Simeon Simeon ben Eleazar Eleazar ha-Kappar Symmachus ben Joseph Issi ben Judah Bar Kappara Jose ben Zimra Levi ben Sisi Rabbi Bana'ah Simeon b. Menasya Yadua the Babylonian Joshua ben Levi

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A work which in the form now extant contains a mixture of Mishnah and Midrash, and may be designated as a homiletical exposition of the Mishnaic treatise Pirḳe Abot, having for its foundation an older recension of the treatise. Touching its original form, its age, and its dependence on earlier or later recensions of the Mishnah, there are many opinions, all of which are ably discussed in Schechter's introduction. There are two recensions of this work, one of which is usually printed with the Babylonian Talmud in the appendix to the ninth volume, containing also the so-called Minor Treatises, and another which, until recently, existed in manuscript only. In 1887 Solomon Schechter published the two recensions in parallel columns, contributing to the edition a critical introduction and valuable notes. In order to distinguish the two recensions, the one which is printed with the Talmud may be called A; and the other, B. The former is divided into forty-one chapters, and the latter into forty-eight. Schechter has proved that recension B is cited only by Spanish authors. Rashi knows of recension A only.

In contents the two recensions differ from each other considerably, although the method is the same in both. The separate sentences of the Mishnah Abot are generally taken as texts, which are either briefly explained—the ethical lessons contained therein being supported by reference to Biblical passages—or fully illustrated by narratives and legends. Sometimes long digressions are made by introducing subjects which are connected only loosely with the text. This method may be illustrated by the following example: Commenting on the sentence of Simon the Just, in Pirḳe Abot, i. 2, which designates charity as one of the three pillars on which the world rests, the Abot de-Rabbi Nathan (recension A) reads as follows:

"How [does the world rest] on charity? Behold, the prophet (Hosea, vi. 6) said in the name of the Lord, 'I desired charity [mercy], and not sacrifice.' The world was created only by charity [mercy], as is said (Ps. lxxxix. 3), 'Mercy shall be built up for ever' (or, as the rabbis translate this passage, 'The world is built on mercy'). Rabbi Johanan ben Zakkai, accompanied by R. Joshua, once passed Jerusalem [after its fall]. While looking upon the city and the ruins of the Temple, R. Joshua exclaimed, 'Wo unto us, that the holy place is destroyed which atoned for our sins!' R. Johanan replied, 'My son, do not grieve on this account, for we have another atonement for our sins; it is charity, as is said, I desired charity, and not sacrifice" (ch. iv.).

The chapters of the two recensions of Abot de-Rabbi Nathan correspond with those of the Mishnah Abot as follows: Chaps. i. to xi. of recension A and chaps. i. to xxiii. of recension B correspond with chap. i. 1-11 in Pirḳe Abot; chaps. xii. to xix. of A and chaps. xxiv. to xxix. of B correspond with chap. i. 12-18 and the whole of chap. ii. in Pirḳe Abot; chaps. xx. to xxx. of A and chaps. xxx. to xxxv. of B correspond with chaps. iii. and iv. in Pirḳe Abot; chaps. xxxi. to xli. of A and chaps. xxxvi. to xlviii. of B correspond with chap. v. in Pirḳe Abot.
Rabbi Nathan, whose name appears in the title of the work under treatment, can not possibly have been its only author, since he flourished about the middle of the second century, or a generation prior to the author of the Mishnah. Besides, several authorities are quoted who flourished a long time after R. Nathan; for instance, Rabbi Joshua ben Levi. The designation "De-Rabbi Nathan" may perhaps be explained by the circumstance that R. Nathan is one of the first authorities mentioned in the opening chapter of the work. Perhaps the school of the tannaite R. Nathan originated the work. It is also called Tosefta to Abot (see Horowitz, "Uralte Toseftas," i. 6, Frankfort-on-the-Main, 1889; Brüll's "Jahrbücher," ix. 139 et seq.). The two recensions of the work in their present shape evidently have different authors; but who they were can not be ascertained. Probably they belonged to the period of the Geonim, between the eighth and ninth centuries.

The chapters of the two recensions of Abot de-Rabbi Nathan correspond with those of the Mishnah Abot as follows: Chaps. i. to xi. of recension A and chaps. i. to xxiii. of recension B correspond with chap. i. 1-11 in Pirḳe Abot; chaps. xii. to xix. of A and chaps. xxiv. to xxix. of B correspond with chap. i. 12-18 and the whole of chap. ii. in Pirḳe Abot; chaps. xx. to xxx. of A and chaps. xxx. to xxxv. of B correspond with chaps. iii. and iv. in Pirḳe Abot; chaps. xxxi. to xli. of A and chaps. xxxvi. to xlviii. of B correspond with chap. v. in Pirḳe Abot.
Rabbi Nathan, whose name appears in the title of the work under treatment, can not possibly have been its only author, since he flourished about the middle of the second century, or a generation prior to the author of the Mishnah. Besides, several authorities are quoted who flourished a long time after R. Nathan; for instance, Rabbi Joshua ben Levi. The designation "De-Rabbi Nathan" may perhaps be explained by the circumstance that R. Nathan is one of the first authorities mentioned in the opening chapter of the work. Perhaps the school of the tannaite R. Nathan originated the work. It is also called Tosefta to Abot (see Horowitz, "Uralte Toseftas," i. 6, Frankfort-on-the-Main, 1889; Brüll's "Jahrbücher," ix. 139 et seq.). The two recensions of the work in their present shape evidently have different authors; but who they were can not be ascertained. Probably they belonged to the period of the Geonim, between the eighth and ninth centuries.

Bibliography:

• Zunz, G. V., 1st ed., pp. 108 et seq.;
• S. Taussig, Neweh Shalom, Munich, 1872, in which pamphlet a part of Abot de-Rabbi Nathan, recension B, was for the first time published, according to a manuscript of the Munich Library;
• S. Schechter, Abot de-Rabbi Nathan, Vienna, 1887;
• Monatsschrift, 1887, pp. 374-383;
• Steinschneider, Hebr. Bibl. xii. 75 et seq.
• A Latin translation of Abot de-Rabbi Nathan was published by Franz Tayler, London, 1654: Tractatus de Patribus Rabbi Nathan Auctore, in Linguam Latinam Translatus. An English version is given by M. L. Rodkinsonin his translation of the Babylonian Talmud, i. 9, New York, 1900. Schechter gives the commentaries to Abot de-Rabbi Nathan in his edition, xxvii. et seq. Emendations were made by Benjamin Motal in his collectanea, called Tummat Yesharim, Venice, 1622. Commentaries have been written by Eliezer Lipman of Zamosc, Zolkiev, 1723;
• by Elijah ben Abraham, and notes by Elijah Wilna, Wilna, 1833;
• by Abraham Witmand, Ahabat Ḥesed, Amsterdam, 1777;
• by Joshua Falk, Binyan Yehoshu'a, Dyhernfurth, 1788.
• Steinschneider, Cat. Bodl. col. 2034;
• Benjacob, Oẓar ha-Sefarim, p. 654.