Difference between revisions of "Yochanan ben Zakai" - New World Encyclopedia

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(New page: '''Yochanan ben Zakai''' ({{lang-he|יוחנן בן זכאי}} c. 30 B.C.E. - 90 CE) was one of the tannaim, an important Jewish sage in the era of the [[Second Temp...)
 
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== Life ==
 
== Life ==
There is a paucity of information about his early life and family, but the Mishnah divides his life into three divisions of a symbolic 40 years each, portraying him as a merchant in the first third, as a student in the the second third, and only teaching for the final third<ref>''[[Rosh Hashanah (Talmud)|Rosh haShanah]]'' 30b</ref>. To the Mishnah he is an important link in the chain of religious teaching, passing on the wisdom of both [[Hillel the Elder|Hillel]] and [[Shammai]]<ref>[[Pirkei Abot]]'' 2:8</ref>; generally, though, he is considered to have been more in favour of Hillel's views than of Shammai's<ref>''[[Sukkah (talmud)|Sukkot]]'' 28a</ref>, and is said to have been Hillel's youngest pupil.  
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Little is know about his early life and family, but the Mishnah portrays him as a merchant in the first third of his life, as a student in the the second third, and only teaching for the final third<ref>''[[Rosh Hashanah (Talmud)|Rosh haShanah]]'' 30b</ref>. He is considered an important link in the chain of religious teaching, passing on the wisdom of both [[Hillel the Elder|Hillel]] and [[Shammai]] to subsequent generations.<ref>[[Pirkei Abot]]'' 2:8</ref> Generally, however, he is considered to have been more in favor of Hillel's views than of Shammai's<ref>''[[Sukkah (talmud)|Sukkot]]'' 28a</ref>, and is said to have been Hillel's youngest pupil.  
  
The [[Talmud]] reports that, in the mid first century, he was particularly active in opposing the [[Sadducee]]'s interpretations of [[Jewish law|halakah]]<ref>''[[Menahot]]'' 65a</ref><ref>''[[Baba Batra]]'' 115b</ref>, and produced counter-arguments to the Sadducees' objection to the [[Pharisee]]s<ref>''[[Yadayim]]'' 4:5</ref>. So dedicated was he to opposing the Sadducee view of Jewish law, that he prevented the [[Kohen Gadol|Jewish high priest]], who was a Sadducee, from following the Sadducee interpretation of the [[Red Heifer]] ritual<ref>''[[Parah]]'' ([[Tosefta]]) 3:8</ref>
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The [[Talmud]] reports that, in the mid first century, he was particularly active in refuting the [[Sadducee]]s' interpretations of [[Jewish law|halakah]]<ref>''[[Menahot]]'' 65a, ''[[Baba Batra]]'' 115b</ref>, as opposed to those of his own party, the [[Pharisee]]s<ref>''[[Yadayim]]'' 4:5</ref>. So dedicated was he to opposing the Sadducee view of Jewish law, that he prevented the [[Kohen Gadol|Jewish high priest]], who was a Sadducee, from following the Sadducee interpretation of the [[Red Heifer]] ritual<ref>''[[Parah]]'' ([[Tosefta]]) 3:8</ref>
+
 
His home, at this time, was in 'Arab, a location in the [[Galilee]]<ref>''[[Jewish Encyclopedia]]'', ''Johanan ben Zaccai''</ref>. 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''<ref>''Jewish Encyclopedia'', ''Johanan ben Zaccai''</ref>.
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His school in Jerusalem was called the "great house," after the expression in 2 Kings 25:9. It was the scene of many incidents preserved in later history and legend (Lam. R. i. 12; Gen. R. iv). An old tradition (Pes. 26a) relates that Johanan sat in the shadow of the Temple and lectured the whole day.
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 +
Although he taught in Jerusalem, his home, at this time, seems to have been in a town called 'Arab in the [[Galilee]]. There, he found the indifference of the Galileans on matters of Sabbath observance, reportedly exclaiming: "O Galilee, Galilee, thou hatest the Torah; hence wilt thou fall into the hands of robbers!" (Shab. xvi. 7, xxii. 3). Like Jeremiah before him, and like the Christian Messiah Jesus of Nazareth, he also prophesied against the Temple of Jerusalem, saying: "O Temple, Temple, why dost thou frighten thyself? I know of thee that thou shalt be destroyed." (Yoma 39b)
 
   
 
   
During the [[Siege of Jerusalem (70)|siege]] of [[Jerusalem]] in the [[Great Jewish Revolt]], he argued in favour of peace; when he found the anger of the besieged denizens to be intolerable, he arranged to be snuck out of the city inside a coffin, so that he could negotiate with [[Vespasian]] (who, at this time, was still just a military commander)<ref>''Jewish Encyclopedia'', ''Johanan ben Zaccai''</ref>. Johanan (correctly) predicted that Vespasian would become Emperor, and that [[destruction of Jerusalem|the temple would soon be destroyed]], in return, Vespasian granted Johanan three wishes; Johanan was granted his desire to resettle in [[Jamnia]], and was given permission to continue teaching religious law<ref>''Jewish Encyclopedia'', ''Johanan ben Zaccai''</ref>.
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During the [[Siege of Jerusalem (70)|siege]] of [[Jerusalem]] in the [[Jewish Revolt]] of 66-70 C.E., he argued in favor of peace. When internal strife between the Jewish factions in the city became intolerable to him, he arranged to be smuggled out of the city in a coffin, so that he could negotiate with [[Vespasian]], who, at this time, was still still a military commander. Vespasian granted Johanan permission to resettle in [[Jamnia]] and reestablish his academy there, an event which would come to have major importance in the survival and later history of the Jewish religion.
 
 
Upon the destruction of Jerusalem, Johanan converted his school at Jamnia into the Jewish religious centre, insisting that certain privileges, given by Jewish law uniquely to Jerusalem, should be transferred to Jamnia<ref>''Rosh haShanah'' 4:1-3</ref>. His school behaved as a re-establishment of the [[Sanhedrin]], and he soon established the [[Council of Jamnia]] (70-90 C.E.), so that Judaism could decide how to deal with the loss of the sacrificial altars of the [[temple of Jerusalem]], and other pertinent questions. Referring to a passage in the [[Book of Hosea]], which states ''I desired mercy, and not sacrifice''<ref>{{bibleverse||Hosea|6:6|}}</ref>, he helped persuade the council to replace [[korban|animal sacrifice]] with prayer<ref>Rabbi Nathan, ''Abot'' 4</ref> , 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 Berur Hayil<ref>''Sanhedrin'' 32b</ref>, a location near Jamnia. 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|ritual impurity due to the presence of death]]:
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After the destruction of Jerusalem and its sacred temple, Johanan converted his school at Jamnia into the Jewish religious center, successfully insisting that certain privileges given by [[halakha|Jewish law]] to Jerusalem should be transferred to Jamnia (''Rosh haShanah'' 4:1-3). His academy also came to act as a in place of Jerusalem's Jewish legislative council, the [[Sanhedrin]]. He soon established the [[Council of Jamnia]] (70-90 C.E.), to decide how to deal with the loss of the sacrificial altars of the [[Temple of Jerusalem]], and other pertinent questions. Referring to a famous passage in the [[Book of Hosea]], which states ''I desired mercy, and not sacrifice'' (Hosea 6:6)</ref>, he helped persuade the council to replace [[korban|animal sacrifice]] with prayer (Rabbi Nathan, ''Abot'' 4), a practice that continues in today's worship services. [[Rabbinic Judaism]] emerged from the council's conclusions, replacing the previous system in which the [[kohan|priests]] had played the key role.
:''Put the vessels out of the house, that they may not become unclean''<ref>''[[Berakot]]'' 28b</ref>
 
  
More enigmatic were the Talmud's record of his last words, which seem to relate to the [[Mosiach|(Jewish) Messiah]]<ref>''Jewish Encyclopedia'', ''Johanan ben Zakkai''</ref>:
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In his last years he taught at Berur Hayil (''Sanhedrin'' 32b), a location near Jamnia. His students were present at his [[deathbed]]. The Talmud records his last words, which seem to relate to the [[Messiah|Jewish Messiah]]: "prepare a throne for Hezekiah, the King of Judah, who is coming." (''[[Berakot]]'' 28b)
:''prepare a throne for Hezekiah, the King of Judah, who is coming''<ref>''[[Berakot]]'' 28b</ref>
 
  
His students returned to Jamnia 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 [[Gamaliel II]].
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His students returned to Jamnia 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 [[Gamaliel II]].
  
 
== Sayings ==
 
== Sayings ==

Revision as of 14:58, 25 October 2008

Yochanan ben Zakai (Hebrew: יוחנן בן זכאי c. 30 B.C.E. - 90 C.E.) 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 rabbinic Judaism, the Mishnah.

Life

Little is know about his early life and family, but the Mishnah portrays him as a merchant in the first third of his life, as a student in the the second third, and only teaching for the final third[1]. He is considered an important link in the chain of religious teaching, passing on the wisdom of both Hillel and Shammai to subsequent generations.[2] Generally, however, he is considered to have been more in favor of Hillel's views than of Shammai's[3], and is said to have been Hillel's youngest pupil.

The Talmud reports that, in the mid first century, he was particularly active in refuting the Sadducees' interpretations of halakah[4], as opposed to those of his own party, the Pharisees[5]. 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[6]

His school in Jerusalem was called the "great house," after the expression in 2 Kings 25:9. It was the scene of many incidents preserved in later history and legend (Lam. R. i. 12; Gen. R. iv). An old tradition (Pes. 26a) relates that Johanan sat in the shadow of the Temple and lectured the whole day.

Although he taught in Jerusalem, his home, at this time, seems to have been in a town called 'Arab in the Galilee. There, he found the indifference of the Galileans on matters of Sabbath observance, reportedly exclaiming: "O Galilee, Galilee, thou hatest the Torah; hence wilt thou fall into the hands of robbers!" (Shab. xvi. 7, xxii. 3). Like Jeremiah before him, and like the Christian Messiah Jesus of Nazareth, he also prophesied against the Temple of Jerusalem, saying: "O Temple, Temple, why dost thou frighten thyself? I know of thee that thou shalt be destroyed." (Yoma 39b)

During the siege of Jerusalem in the Jewish Revolt of 66-70 C.E., he argued in favor of peace. When internal strife between the Jewish factions in the city became intolerable to him, he arranged to be smuggled out of the city in a coffin, so that he could negotiate with Vespasian, who, at this time, was still still a military commander. Vespasian granted Johanan permission to resettle in Jamnia and reestablish his academy there, an event which would come to have major importance in the survival and later history of the Jewish religion.

After the destruction of Jerusalem and its sacred temple, Johanan converted his school at Jamnia into the Jewish religious center, successfully insisting that certain privileges given by Jewish law to Jerusalem should be transferred to Jamnia (Rosh haShanah 4:1-3). His academy also came to act as a in place of Jerusalem's Jewish legislative council, the Sanhedrin. He soon established the Council of Jamnia (70-90 C.E.), to decide how to deal with the loss of the sacrificial altars of the Temple of Jerusalem, and other pertinent questions. Referring to a famous passage in the Book of Hosea, which states I desired mercy, and not sacrifice (Hosea 6:6)</ref>, he helped persuade the council to replace animal sacrifice with prayer (Rabbi Nathan, Abot 4), a practice that continues in today's worship services. Rabbinic Judaism emerged from the council's conclusions, replacing the previous system in which the priests had played the key role.

In his last years he taught at Berur Hayil (Sanhedrin 32b), a location near Jamnia. His students were present at his deathbed. The Talmud records his last words, which seem to relate to the Jewish Messiah: "prepare a throne for Hezekiah, the King of Judah, who is coming." (Berakot 28b)

His students returned to Jamnia 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 Gamaliel II.

Sayings

Jewish tradition records Johanan as being extremely dedicated to religious study, claiming that no one ever found him engaged in anything but study[7]. Although considered to be someone who passed on the teachings of his predecessors, he is not particularly associated with any Jewish legal rulings of his own; on the other hand, numerous homiletic and exegetical sayings are attributed to him[8].

Some of his comments were of an esoteric nature[9]. On one occasion he advises that mankind should seek to understand the infinity of God, by imagining the heavens being extended to unthinkable distances[10]. He argued that Job's piety was not based on the love of God, but on the fear of Him[11].

He was challenged to resolve several biblical curiosities by a Roman commander, who was familiar with the Torah, but whose name has been lost in confusion. Among the issues were the fact that the numbers[12][13][14] in the Book of Numbers didn't add up to their totals[15][16], and the reasoning behind the ritual of the red heifer[17]; on this latter question the answer he gave didn't satisfy his own students, so he decreed that the ritual was one of those which shouldn't be questioned[18]

He believed somewhat in predestination, taking as his motto the principle that you shouldn't take credit for your learning, because this was the purpose of your creation[19]. He is even quoted as saying:

If you are holding a sapling in your hand and someone tells you, 'Come quickly, the messiah is here!', first finish planting the tree and then go to greet the messiah[20].

Modern memorials

A synagogue in modern Israel, named the Rabban Yochanan ben Zakai Synagogue, is held by Jewish legend to be sited at the place of Johanan's final prayers, prior to his escape from Jerusalem. A moshav in central Israel, Ben Zakai, is also named after him.

See also

  Rabbis of the Mishnah
 
 
 
 
 
 
 
 
 
Hillel
 
Shammai
 
 
 
 
 
Teacher → Student
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Gamaliel the Elder
 
 
 
 
 
 
 
Johanan b. Zakai
 
 
 
 
 
 
 
 
Father → Son
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
R. Gamaliel
 
Jose the Galilean
 
Eliezer b. Hyrcanus
 
Joshua b. Hananiah
 
Eleazar b. Arach
 
Eleazar b. Azariah
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Elisha b. Abuyah
 
 
 
Akiva
 
Ishmael b. Elisha
 
Tarfon
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Meir
 
Judah b. Ilai
 
Jose b. Halafta
 
Shimon b. Yohai
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Judah HaNasi
 
Hiyya
 
Oshiah
 
 

Notes

  1. Rosh haShanah 30b
  2. Pirkei Abot 2:8
  3. Sukkot 28a
  4. Menahot 65a, Baba Batra 115b
  5. Yadayim 4:5
  6. Parah (Tosefta) 3:8
  7. Sukkot 28a
  8. Jewish Encyclopedia, Johanan ben Zakkai
  9. Jewish Encyclopedia, Johanan ben Zakkai
  10. Hagigah 13a
  11. Soṭah 5:5
  12. Numbers 3:22
  13. Numbers 3:28
  14. Numbers 3:34
  15. Numbers 3:39
  16. Bekorot 5b
  17. Pesahim 40a
  18. Pesahim 40a
  19. Pirkei Abot 2:8
  20. Rabbi Nathan, Abot, 31b

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