Shammai
Shammai (50 B.C.E.–30 C.E.) was a famous Jewish scholar of the 1st century, and an important figure in Judaism's core work of rabbinic literature, the Mishnah. He was the most eminent contemporary and opponent of Hillel, taking a strict position on the interpretation of Jewish law versus Hillel's more liberal interpretation on many matters. Both teachers were part of the movement known as the Pharisees, who sought to increase piety among the Jewish people by emphasizing the application of the Law of Moses in everyday life, rather than insisting mainly on the tradition of the Temple of Jerusalem.
Shammai's school of thought became known as the House of Shammai (Beit Shammai), and Hillel's was known as the House of Hillel (Beit Hillel). The debates between these two schools of Jewish thought grew particular heated in the period leading up to the Jewish rebllion against Roman rule that resulting in the destruction of the Temple of Jerusalem and the expulsion of the Jews from Judea. They also form the basis for many of the latter discussions recorded in the Talmud. They also impact on the history of early Christianity, in which Jesus appears to side with the school of Hillel on most matters, sometimes bitterly denouncing the strict legalism of what appear to be the followers of Shammai.
Background and character
Shammai was likely a Palestinian Jew. His family was relatively well off, and he was an engineer by trade. Of an irascible temperament, he seemed to lack some of the tireless patience which is said to have distinguished Hillel. A famous story characterizing him tells of a time when a gentile came to him and asked to be converted to Judaism upon the condition that he summarize the entire Torah while standing on one leg. Shammai held this to be both impossible and impertient, and he drove the applicant away with his measuring stick. Hillel, on the other hand succeeded in converting doing as the seeker requested by summarizing all of "the Law and the Prophets" with the famous dictum: "What is hateful to you, do not unto your neighbor." (Shabbat, 31a).
Nevertheless Shammai was in no way a misanthrope. He appears to have realized the disadvantages of his temper. Thus he recommended a friendly attitude toward all. His motto was: "Make the study of the Torah your chief occupation; speak little, but accomplish much; and receive every man with a friendly countenance" (Avoth, i. 15). He was modest even toward his pupils.
Yet, in his religious views Shammai was known to be strict. When he wished to make his son, while still a young child, conform to the law regarding fasting on Yom Kippur (the Day of Atonement), he was dissuaded from his purpose only through the insistence of his friends (Yoma, 77b). On another occasion, when his daughter-in-law gave birth to a boy on Sukkot (the Feast of Tabernacles) he broke through the roof of the bedchamer in order to make a sukkah of it, so that his new-born grandchild might fulfil the religious obligation of the festival (Sukkah, 28a).
Leaderhip in Jerusalem
In Shammai's day, the governing council of the Jews, or Sanhedrin was controlled by the Pharisees, to which both he and Hillel belonged. Hillel served as the council's president. After Menahem the Essene resigned the office of vice-president, Shammai was elected to it. Then, after Hillel died, around in 20 C.E., Shammai took his place as president with no vice-president from the minority being elected. The school of Shammai thus attained complete ascendancy, during which Shammai passed his "18 ordinances" in conformity with his ideas.
The exact content of Shammai's ordinances is not known, but they seem to have been designed to strengthen Jewish identity by insisting on stringent separation between Jews and gentiles, an approach that was regarded as divisive and misanthropic by the followers of Hillel.
The liberal Pharisees were thus forced into not only a minority position, but a relatively powerless one. Hillel's grandson Gamaliel succeeded the position of president after Shammai in the year 30, but the Sanhedrin would remain basically dominated by the house of Shammai until around 70 (see Council of Jamnia). A "voice from heaven" is said to have nullified the legality of the rulings of the house of Shammai (Berakhot, 1:7), which is why Rabbinical Judaism follows Hillel.
An opinion preserved in theTalmud goes so far as to state that when Shammi passed one of the ordinances—a law completely contrary to the opinion of Hillel—the day "was as grievous to Israel as the day when the golden calf was made" (Shabbat, 17a).
Beit Shammai v. Beit Hillel
In the years after the death of the two great teachers, disputations among their disciples increased to such an extent as to give rise to the saying, "The one Law has become two laws" (Tosef., Hag. 2:9; Sanh. 88b; Sotah 47b).
The prevailing characteristics of the disputes are the restrictive tendency of the Shammaites and the moderation of the Hillelites. According to the Jewish Encyclopedia, some 316 controversies between these two schools are preserved in the pages of the Talmud. Shammaites did not take the "strict" view on every issue. Indeed, in 55 of the 316 cases, they argue on the side of leniency. Thus, the Mishnah introduces some of the debates with the remark, "These are of the lenient views of Bet Shammai and the restrictive views of Bet Hillel." ('Eduy. 4:1; Tosef., 'Eduy. 2:2) Morever, sometimes a "strict" view on one issue led to a "liberal view" on another. For example, Shammai's strict view on the question of marriage led to his disciples upholding the rights of women in divorce cases to a greater extent than their opponents.
The Shammaites were said to have inheritied the stern and unbending character of their founder. To them it seemed impossible to be too stringent in religious prohibitions. The Shammaites were also intensely patriotic, and would not bow to foreign rule. They opposed all relations not only with the Romans themselves, but also with those who cooperated with the Roman administration.[1]
The Shammaites thus particularly abhorred both the Roman tax system and the Jewish collaborators who served as tax collectors. Under the leadership of Judas the or Galilean and a Shammaite named Zadok, (Tosef., 'Eduy. ii. 2; Yeb. 15b), a political movement arose to oppose, even violently, the practice of the Roman laws. The Shammaites were thus able to coalesce with the Zealots in this and probably other cases. The Hillelites, animated by a more tolerant and peaceful spirit, consequently lost influence to he House of Shammai on issues relating to Roman rule. Feelings between the two schools grew so hostile that they even refused to worship together.
As the sruggle intensified, the Shammaites atttempted to prevent all communication between Jew and Gentile, prohibiting the Jews from buying any article of food or drink from their heathen neighbors. The Hillelites refused to approve such sharply defined exclusiveness. However, in the Sanhedrinthe Shammaites, together with the Zealots, carried the day. Thus, the struggle between Shammai and Hillel forms an important historical background to the Jewish Wars against Rome and ultimately the destruction of the Temple of Jerusalem.
The House of Shammai and the House of Hillel continued their disputes even after destruction of the Temple, until the reorganization of the Sanhedrin under the presidency of Gamaliel II. (80 C.E.). By that time all hopes for victory over Rome had been lost, and the House of Shammai was obliged to take a subservient role. All disputed points were brought up for review and in nearly every case the opinion of the Hillelites prevailed (Tosef., Yeb. i. 13; Yer. Ber. i. 3b). Thenceforth it was said: "Where Beit Shammai is opposed to Beit Hillel, the opinion of Bet Shammai is considered as if not incorporated in the Mishnah"; that is, null and void.
Few of the leading figures of the two houses during this period are known. Howver the Talmud names two leaders of the House of Hillel: Jonathan ben Uzziel and Johanan ben Zakkai. Three leaders of the Shammaites are mentioned by name: Baba ben Buṭa (Bezah 20a), Dositai of Kefar Yetma ('Orlah 2:5), and Zadok (Tosef., 'Eduy. 2:2). However, these three are mentioned mainly because, though Shammaites, they sometimes upheld the views of the Hillelites
=Shammai and Christianity
[note: parts of this article were copied from the Jewish Encyclopedia articles, now on the public domain, on "Shammai" and "Bet Shammai and Bet Hillel."]
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