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89-661: The first chapter is regarding the seven days before Yom Kippur in which the Kohen Gadol is separated from his wife and moves into a chamber on the Beit HaMikdash , sprinkled with water from the Red Heifer and taught the laws relating to the Yom Kippur sacrifices. The second through seventh chapters deal with the order of services on Yom Kippur, both those specific to Yom Kippur and the daily sacrifices. Some of

178-616: A Procurator at Caesarea and a Jewish Patriarch. A former leading Pharisee, Yohanan ben Zakkai , was appointed the first Patriarch (the Hebrew word, Nasi , also means prince , or president ), and he reestablished the Sanhedrin at Javneh under Pharisee control. Instead of giving tithes to the priests and sacrificing offerings at the Temple, the rabbis instructed Jews to give money to charities and study in local synagogues , as well as to pay

267-651: A messiah . Up until this time, a number of Christians were still part of the Jewish community. However, they did not support or take part in the revolt. Whether because they had no wish to fight, or because they could not support a second messiah in addition to Jesus, or because of their harsh treatment by Bar Kokhba during his brief reign, these Christians also left the Jewish community around this time. This revolt ended in 135 when Bar Kokhba and his army were defeated. The Romans then barred Jews from Jerusalem, until Constantine allowed Jews to enter for one day each year, during

356-575: A Kohen Gadol. The distinguished rank of the high priest is apparent from the fact that his sins are regarded as belonging also to the people. He was entrusted with the Urim and Thummim , which were worn in his garments. On Yom Kippur he alone performed the Yom Kippur Temple service , entering the Holy of Holies to atone for himself and for the people. Only he could offer the sacrifices for

445-472: A display of Moses' appointing elders as judges to govern with him and judge disputes, imparting to them details and guidance of how to interpret the laws of God while carrying out their duties. The Oral Torah includes rules intended to prevent violations of the laws of the Torah and Talmud, sometimes referred to as "a fence around the Torah" . For example, the written Torah prohibits certain types of travelling on

534-577: A pair ( zugot ) which led the Sanhedrin . The Hasmonean Kingdom ended in 37 BCE but it is believed that the "two-man rule of the Sanhedrin" lasted until the early part of the 1st century CE during the period of the Roman province of Judea . The last pair, Hillel and Shammai, was the most influential of the Sanhedrin zugot . Both were Pharisees , but the Sadducees were actually the dominant party while

623-512: A radical repudiation of certain elements of Pharisaism, elements that were basic to Second Temple Judaism . The Pharisees had been partisan. Members of different sects argued with one another over the correctness of their respective interpretations. After the destruction of the Second Temple, these sectarian divisions ended. The term Pharisee was no longer used, perhaps because it was a term more often used by non-Pharisees, but also because

712-614: A set of white "linen garments" ( bigdei ha-bad ) which he wore only on Yom Kippur for the Yom Kippur Temple service . According to the Talmud , the wearing of the Priestly golden head plate atoned for the sin of arrogance on the part of the Children of Israel ( B . Zevachim 88b) and she also symbolizes that the high priest bears the lack of all the offerings and gifts of the sons of Israel. And it must be constantly on his head for

801-522: A setback with its being explicitly outlawed in the 80s CE by Domitian as a "Jewish superstition ", while Judaism retained its privileges as long as members paid the Fiscus Judaicus . However, from a historical perspective, persecution of Christians seemed only to increase the number of Christian converts, leading eventually to the adoption of Christianity by the Roman emperor Constantine . On

890-461: A stool, the people on the floor; he rent his garments, not from above, but from below, near the feet, the penalty for rending them from above being flagellation. He could not permit his hair to be disheveled, nor could he cut it. He had one house attached to the Temple, and another in the city of Jerusalem. His honor required that he should spend most of his time in the Sanctuary, The high priest

979-635: A time. He could perform halizah , and it could be given to his widow, as she also was subject to the Levirate; his divorced wife could marry again. When entering the Temple, he was supported to the curtain by three men. He could take part in the service whenever he desired. On Yom Kippur, he wore white garments, while on other occasions he wore his golden vestments. The seven days preceding Yom Kippur were devoted to preparing for his high function, precautions being taken to prevent any accident that might render him Levitically impure. The ceremonial for that day

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1068-585: Is attributed to Rabbi Yohanan ben Zakkai , the founder of the Yeshiva (religious school) in Yavne . Yavneh replaced Jerusalem as the new seat of a reconstituted Sanhedrin, which reestablished its authority and became a means of reuniting Jewry. The destruction of the Second Temple brought about a dramatic change in Judaism. Rabbinic Judaism built upon Jewish tradition while adjusting to new realities. Temple ritual

1157-602: Is called the Jerusalem Talmud . It was compiled sometime during the 4th century in Palestine. Judaism at this time was divided into antagonistic factions. The main camps were the Pharisees , Saducees , and Zealots , but also included other less influential sects. This led to further unrest, and the 1st century BCE and 1st century CE saw a number of charismatic religious leaders, contributing to what would become

1246-534: Is described in detail in Mishnah Yoma. The succession was to be through one of his sons, and was to remain in his own family. If he had no son, the office devolved upon the brother next of age: such appears to have been the practice in the Hasmonean period. In this period, the high priests belonged to priestly families from the sons of Zadok . This tradition came to an end in the 2nd century BCE during

1335-576: Is during this period that rabbinic discourse began to be recorded in writing. The theory that the destruction of the Temple and subsequent upheaval led to the committing of Oral Law into writing was first explained in the Epistle of Sherira Gaon and often repeated. The Oral Law was subsequently codified in the Mishnah and Gemarah , and is interpreted in rabbinic literature detailing subsequent rabbinic decisions and writings. Rabbinic Jewish literature

1424-863: Is obscure. It may be that it was marginalized by, absorbed into or became Early Christianity (see the Gospel according to the Hebrews ). The Acts of the Apostles at least report how Paul the Apostle preferredly evangelized communities of proselytes and Godfearers , or circles sympathetic to Judaism : the Apostolic Decree allowing converts to forgo circumcision made Christianity a more attractive option for interested pagans than Judaism . See also Circumcision controversy in early Christianity . The attractiveness of Christianity may, however, have suffered

1513-637: Is predicated on the belief that the Written Law cannot be properly understood without recourse to the Oral Law (the Mishnah ). Much rabbinic Jewish literature concerns specifying what behavior is sanctioned by the law; this body of interpretations is called halakha ( the way ). The Talmud contains discussions and opinions regarding details of many oral laws believed to have originally been transmitted to Moses. Some see Exodus 18 and Numbers 11 as

1602-592: Is sanctioned by the law; this body of interpretations is called halakha ( the way ). Originally, Jewish scholarship was oral. Rabbis expounded and debated the law (the written law expressed in the Hebrew Bible) and discussed the Tanakh without the benefit of written works (other than the biblical books themselves), though some may have made private notes ( megillot setarim ), for example of court decisions. This situation changed drastically, however, mainly as

1691-446: Is that the present Mishnah was based on an earlier collection by Rabbi Meir. There are also references to the "Mishnah of Rabbi Akiva", although this may simply mean his teachings in general. It is possible that Rabbi Akiva and Rabbi Meir established the divisions and order of subjects in the Mishnah, but this would make them the authors of a school curriculum rather than of a book. Authorities are divided on whether Judah haNasi recorded

1780-422: Is the chief of all the priests; he should be anointed and invested with the priestly garments; but if the sacred oil were not obtainable, investiture with the additional four garments is regarded as sufficient. A high priest so invested is known as merubbeh begadim. This investiture consists of arraying him in the eight pieces of dress and in removing them again on eight successive days, though (the anointing and)

1869-414: Is the view of Rabbi Meir" represent cases where the author intended to present Rabbi Meir's view as a "minority opinion" not representing the accepted law. Judah haNasi is credited with publishing the Mishnah, although there have been a few edits since his time (for example, those passages that cite him or his grandson, Rabbi Yehuda Nesi'ah ; in addition, the Mishnah at the end of Tractate Sotah refers to

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1958-475: The makshan (questioner) and tartzan (answerer). Another important function of Gemara is to identify the correct biblical basis for a given law presented in the Mishnah and the logical process connecting one with the other: this activity was known as talmud long before the existence of the Talmud as a text. Orthodox Judaism does not accept the scholarly view that Rabbinic Judaism came into being in

2047-529: The Fiscus Iudaicus . In 132, the Emperor Hadrian threatened to rebuild Jerusalem as a pagan city dedicated to Jupiter , called Aelia Capitolina . Some of the leading sages of the Sanhedrin supported a rebellion (and, for a short time, an independent state) led by Simon bar Kozeba (also called Simon bar Kokhba , or "son of a star"); some, such as Rabbi Akiva , believed Bar Kokhba to be

2136-697: The Nasi was the high priest, while the Av Beth Din was a Pharisaic tanna ). [REDACTED]  This article incorporates text from a publication now in the public domain :  Hirsch, Emil G. (1901–1906). "High Priest" . In Singer, Isidore ; et al. (eds.). The Jewish Encyclopedia . New York: Funk & Wagnalls. Rabbinical Judaism Rabbinic Judaism ( Hebrew : יהדות רבנית ‎ , romanized :  Yahadut Rabanit ), also called Rabbinism , Rabbinicism , or Rabbanite Judaism , has been an orthodox form of Judaism since

2225-725: The Gospel of Matthew . Kohen Gadol In Judaism , the High Priest of Israel ( Hebrew : כהן גדול , romanized :  Kohen Gadol , lit.   'great priest'; Aramaic :  Kahana Rabba ) was the head of the Israelite priesthood . He played a unique role in the worship conducted in the Tabernacle and later in the Temple in Jerusalem , as well as in some non-ritual matters. Like all priests, he

2314-482: The Mishnah of Rabbinic Judaism, including Yochanan ben Zakai and Hanina Ben Dosa . Following the destruction of the Temple in 70 CE and the expulsion of the Jews from the Roman province of Judea , Jewish worship stopped being centrally organized around the Temple, prayer took the place of sacrifice, and worship was rebuilt around rabbis who acted as teachers and leaders of individual communities. The destruction of

2403-521: The New Testament . Of all the major Second Temple sects, only the Pharisees remained. Their vision of Jewish law as a means by which ordinary people could engage with the sacred in their daily lives, provided them with a position from which to respond to all four challenges, in a way meaningful to the vast majority of Jews. Following the destruction of the Temple, Rome governed Judea through

2492-624: The apocalyptic literature of the 2nd to 1st centuries BCE, promising a future "anointed" leader or Messiah to resurrect the Israelite " Kingdom of God ", in place of the foreign rulers of the time. This corresponded with the Maccabean Revolt directed against the Seleucids . Following the fall of the Hasmonean kingdom, it was directed against the Roman administration of Iudaea Province , which, according to Josephus , began with

2581-465: The midrashic form, in which halakhic discussion is structured as exegetical commentary on the Pentateuch (Torah). But an alternative form, organized by subject matter instead of by biblical verse, became dominant about the year 200 CE, when Rabbi Judah haNasi redacted the Mishnah ( משנה ). The Oral Law was far from monolithic; rather, it varied among various schools. The most famous two were

2670-427: The rabbis were required to face a new reality, that of Judaism without a Temple (to serve as the location for sacrifice and study) and Judea without autonomy, there was a flurry of legal discourse, and the old system of oral scholarship could not be maintained. It is during this period that rabbinic discourse began to be recorded in writing. The theory that the destruction of the Temple and subsequent upheaval led to

2759-716: The 3rd century BCE, notably among the Jewish diaspora in Alexandria , culminating in a Greek translation of the Hebrew Bible known as the Septuagint . An important advocate of the symbiosis of Jewish theology and Hellenistic thought is Philo . Hellenistic culture had a profound impact on the customs and practices of Jews, both in Judea and in the diaspora. These inroads into Judaism gave rise to Hellenistic Judaism in

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2848-709: The 6th century CE , after the codification of the Babylonian Talmud . Rabbinic Judaism has its roots in the Pharisaic school of Second Temple Judaism and is based on the belief that Moses at Mount Sinai received both the Written Torah ( Torah she-be-Khetav ) and the Oral Torah ( Torah she-be-al Peh ) from God. The Oral Torah, transmitted orally, explains the Written Torah. At first, it

2937-676: The Bible include Aaron's son Eleazar , Eleazar's son Phinehas , Eli , and Zadok . After the Babylonian Exile , the first high priest was Joshua the High Priest , who is mentioned as a prominent leader alongside the political ruler Zerubavel . Joshua was a son of Zadok , in accordance with Ezekiel 's prophecy. It was presumed that the high priest's son would succeed him, but this did not always happen. The role eventually passed from Phinehas (or his descendants) to Eli , who

3026-524: The Jewish diaspora which sought to establish a Hebraic-Jewish religious tradition within the culture and language of Hellenism . There was a general deterioration in relations between Hellenized Jews and other Jews, leading the Seleucid king Antiochus IV Epiphanes to ban certain Jewish religious rites and traditions . Consequently, the Jews who rejected Hellenism revolted against the Greek ruler leading to

3115-640: The Jews increased and the details were in danger of being forgotten, these oral laws were recorded by rabbi Judah ha-Nasi ("Judah the Prince") in the Mishnah , redacted c.  200 CE . The Talmud was a compilation of both the Mishnah and the Gemara , rabbinic commentaries redacted over the next three centuries. The Gemara originated in two major centers of Jewish scholarship, Palestine and Babylonia . Correspondingly, two bodies of analysis developed, and two works of Talmud were created. The older compilation

3204-453: The Mishnah in writing or established it as an oral text for memorisation. The most important early account of its composition, the Iggeret of Rabbi Sherira Gaon of Sherira Gaon, is ambiguous on the point, although the "Spanish" recension leans to the theory that the Mishnah was written. The Gemara is the part of the Talmud that contains rabbinical commentaries and analysis of the Mishnah. In

3293-400: The Mishnah was assembled spanned about 130 years, and five generations. Most of the Mishnah is related without attribution ( stam ). This usually indicates that many sages taught so, or that Judah haNasi who redacted the Mishnah together with his academy/court ruled so. The halakhic ruling usually follows that view. Sometimes, however, it appears to be the opinion of a single sage, and

3382-591: The Oral Torah. It states that many commandments and stipulations contained in the Written Torah would be difficult, if not impossible, to keep without the Oral Torah to define them. For example, the prohibition to do any "creative work" ( melakha ) on the Sabbath, which is given no definition in the Torah, is given a practical meaning in the Oral Torah, which provides definition of what constitutes melakha . Numerous examples exist of this general prohibitive language in

3471-494: The Romans, and had little credibility (the last Zealots died at Masada in 73). The Sadducees, whose teachings were so closely connected to the Temple cult , disappeared. The Essenes also vanished (or developed into Christians), perhaps because their teachings so diverged from the issues of the times that the destruction of the Second Temple was of no consequence to them; precisely for this reason, they were of little consequence to

3560-410: The Sabbath; consequently, the Oral Torah prohibits walking great distances on the Sabbath to ensure that one does not accidentally engage in a type of travelling prohibited by the written Torah. Similarly, the written Torah prohibits plowing on the Sabbath; the Oral Torah prohibits carrying a stick on the Sabbath to ensure that one does not drag the stick and accidentally engage in prohibited plowing. As

3649-464: The School of Shammai and the School of Hillel . In general, all valid opinions, even the non-normative ones, were recorded in the Talmud. The Talmud has two components: the Mishnah (c. 200 CE ), the first written compendium of Judaism's Oral Law; and the Gemara (c. 500 CE), a discussion of the Mishnah and related Tannaitic writings that often ventures onto other subjects and expounds broadly on

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3738-458: The Second Temple was a profoundly traumatic experience for the Jews, who were now confronted with difficult and far-reaching questions: How people answered these questions depended largely on their position prior to the revolt. But the destruction of the Second Temple by the Romans not only put an end to the revolt, it marked the end of an era. Revolutionaries like the Zealots had been crushed by

3827-603: The Tanakh. The rabbis of the Mishnah are known as Tannaim (sing. Tanna תנא). The rabbis of the Gemara are referred to as Amoraim (sing. Amora אמורא). The Mishnah does not claim to be the development of new laws, but merely the collection of existing oral laws, traditions and traditional wisdom. The rabbis who contributed to the Mishnah are known as the Tannaim , of whom approximately 120 are known. The period during which

3916-598: The Temple stood. Since the Sadducees did not survive the First Jewish–Roman War , their version of events has perished. In addition, Hillel's views have been seen as superior to Shammai's by Rabbinic Judaism. The development of an oral tradition of teaching called the tanna would be the means by which the faith of Judaism would sustain the fall of the Second Temple . Jewish messianism has its root in

4005-480: The Torah (such as, "don't steal", without defining what is considered theft, or ownership and property laws), requiring—according to rabbinic thought—a subsequent definition through the Oral Torah. Thus Rabbinic Judaism claims that almost all directives, both positive and negative, in the Torah are non-specific in nature and require the existence of either an Oral Torah or some other method to explain them. Much rabbinic Jewish literature concerns specifying what behavior

4094-729: The binding force of halakha (Jewish religious law ) and the willingness to challenge preceding interpretations, all identify themselves as coming from the tradition of the Oral Law and the rabbinic method of analysis. In 332 BCE, the Persians were defeated by Alexander the Great . After his demise, and the division of Alexander's empire among his generals, the Seleucid Kingdom was formed. During this time currents of Judaism were influenced by Hellenistic philosophy developed from

4183-407: The committing of Oral Torah into writing was first explained in the Epistle of Sherira Gaon and often repeated. The Oral Torah was subsequently codified in the Mishnah and Gemara , and is interpreted in rabbinic literature detailing subsequent rabbinic decisions and writings. Rabbinic Jewish literature is predicated on the belief that the Torah cannot be properly understood without recourse to

4272-587: The cultural issues remained unresolved. The main issue separating the Hellenistic and other Jews was the application of biblical laws in a Hellenistic ( melting pot ) culture. Hellenistic Judaism spread to Ptolemaic Egypt from the 3rd century BCE, and became a notable religio licita throughout the Roman Empire , until its decline in the 3rd century concurrent with the rise of Gnosticism and Early Christianity . The decline of Hellenistic Judaism

4361-476: The death of Zerubbabel , there was a tendency to combine political and priestly leadership in a single office; the final link in this development was the assumption of monarchy by the Hasmonean high priests after their successful revolt. But after Hasmonean national independence came to an end, the high-priesthood changed again in character, ceasing to be a hereditary and a life office. High priests were appointed and removed with great frequency. This may account for

4450-410: The death of an immediate relative ). He was also forbidden to leave his hair dishevelled or exposed, or to rend his garments, as signs of mourning. The Torah provides for specific vestments to be worn by the priests when they are ministering in the Tabernacle . The high priest wore eight holy garments ( bigdei kodesh ). Of these, four were of the same type worn by all priests and four were unique to

4539-514: The details and interpretation of the Torah (Written Law), which are called the Oral Torah or Oral Law, were originally an unwritten tradition based upon the Law given to Moses on Mount Sinai . All the laws in the Written Torah are recorded only as part of a narrative describing God imparting these laws to Moses and commanding him to transmit them to the Jewish nation. However, as the persecutions of

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4628-401: The fact that in the post-Maccabean period the high priest was looked upon as exercising in all things, political, legal, and sacerdotal, the supreme authority, shows it to be almost certain that the presidency of the Sanhedrin was vested in the high priest (see Isidore Loeb in "R. E. J." 1889, xix. 188–201; Jelski, "Die Innere Einrichtung des Grossen Synhedrions", pp. 22–28, according to whom

4717-401: The formation of an independent Jewish kingdom, known as the Hasmonean dynasty , which lasted from 165 BCE to 63 BCE. The Hasmonean dynasty eventually disintegrated in a civil war. The people, who did not want to continue to be governed by a Hellenized dynasty, appealed to Rome for intervention, leading to a total Roman conquest and annexation of the country, see Iudaea province . Nevertheless,

4806-536: The formation of the Zealots during the Census of Quirinius of 6 CE, although full scale open revolt did not occur until the First Jewish–Roman War in 66 CE. Historian H. H. Ben-Sasson has proposed that the "Crisis under Caligula " (37–41) was the "first open break" between Rome and the Jews even though tension already existed during the census in 6 CE and under Sejanus (before 31 CE). Rabbinic tradition holds that

4895-504: The good pleasure of God towards them ( Exodus 28:38 ). Even though Aaron was the first high priest mentioned in the Book of Exodus , Louis Ginzberg in Legends of the Jews noted that in legends the first man that assumed the title of high priest of God is Enoch , who was succeeded by Methuselah , Lamech , Noah , Shem , Melchizedek , Abraham , Isaac and Levi . The high priest

4984-400: The high priest's appearance at the altar . The Great Sanhedrin alone had the right to appoint, or confirm the appointment of, the high priest. His consecration could take place only in the daytime. Two high priests could not be appointed together. Every high priest had a deputy—called the segan (deputy), mishneh (second), or "memunneh" (appointed)—to stand at his right; another assistant

5073-413: The high priest. Those vestments which were common to all priests were the tunic (Hebrew ketonet ), sash ( avnet ), turban (Hebrew mitznefet ), and undergarments ( michnasayim ). The vestments that were unique to the high priest were the robe ( me'il ), ephod (vest or apron), breastplate ( hoshen ), and headplate (Hebrew tzitz ). In addition to the above "golden garments", he also had

5162-421: The holiday of Tisha B'Av . After the suppression of the revolt the vast majority of Jews were sent into exile; shortly thereafter (around 200), Judah haNasi edited together judgments and traditions into an authoritative code, the Mishnah . This marks the transformation of Pharisaic Judaism into Rabbinic Judaism. Although the rabbis traced their origins to the Pharisees, Rabbinic Judaism nevertheless involved

5251-438: The initial consecration of Aaron and his sons, all of them were anointed ). The consecration also required wearing the special high priestly vestments for seven days. He was permitted to marry only an Israelite virgin. He was required to strictly avoid ritual defilement . He was forbidden to come in contact with the bodies of the dead, not even those of his parents (unlike regular priests, who may become ritually impure for

5340-438: The investiture on the first day suffices to qualify him for the functions of the office. The only distinction between the "anointed" and the "invested" high priest is that the former offers the bull for an unintentional transgression. The age of eligibility for the office is not fixed in the Torah ; but according to rabbinical tradition it was twenty. (For comparison, Levites began working at age 30. ) Aristobulus , however,

5429-636: The issues addressed include those of the lottery employed to assign services to Kohanim, laws regarding the scapegoat , and the incense sacrifices performed by the Kohen Gadol in the Holy of Holies . The last chapter deals with the five afflictions of Yom Kippur, which apply in the absence of a Temple, including modern times. Five abstentions or strict avoidances are required: The last chapter also discusses teshuva , or repentance (8:8-9). Scholars note that certain elements of Mishnah Yoma, particularly those related to traditions that developed around Yom Kippur , reflect earlier Jewish traditions also found in

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5518-534: The opinions of the Tannaim. The rabbis of the Gemara are known as Amoraim (sing. Amora אמורא ). Much of the Gemara consists of legal analysis. The starting point for the analysis is usually a legal statement found in a Mishnah. The statement is then analyzed and compared with other statements used in different approaches to biblical exegesis in rabbinic Judaism (or—simpler— interpretation of text in Torah study ) exchanges between two (frequently anonymous and sometimes metaphorical) disputants, termed

5607-432: The other hand, mainstream Judaism began to reject Hellenistic currents, outlawing use of the Septuagint (see also the Council of Jamnia ). Remaining currents of Hellenistic Judaism may have merged into Gnostic movements in the early centuries CE. In the later part of the Second Temple period (2nd century BCE), the Second Commonwealth of Judea ( Hasmonean Kingdom ) was established and religious matters were determined by

5696-485: The period after Judah haNasi's death, which could not have been written by Judah haNasi himself). According to the Iggeret of Sherira Gaon , after the tremendous upheaval caused by the destruction of the Temple and the Bar Kokhba revolt, the Oral Torah was in danger of being forgotten. It was for this reason that Judah haNasi chose to redact the Mishnah. In addition to redacting the Mishnah, Judah haNasi and his court also ruled on which opinions should be followed, although

5785-476: The post-Second Temple era. Rather, it sees the Judaism of this period as continuing organically from the religious and cultural heritage of the Israelites, stemming from the Law given to Moses at Sinai onwards. According to this view, while the title rabbi was not used earlier, Moses was the first rabbi (and is commonly referred to by Orthodox Jews as "Moses our Rabbi"), with the knowledge and laws received at Sinai being passed down from teachers to students through

5874-518: The references to multiple contemporaneous "high priests" (ἀρχιερεῖς) in Josephus . The deposed high priests seem to have retained the title, and to have continued to exercise certain functions. Even in the latest periods, the office was apparently restricted to a few families of great distinction (probably the benei kohanim gedolim , "[members of] high-priestly families"). Herod the Great nominated no less than six high priests; Archelaus , two. The Roman legate Quirinius and his successors exercised

5963-528: The result of the destruction of the Jewish commonwealth in the year 70 CE and the consequent upheaval of Jewish social and legal norms. As the rabbis were required to face a new reality—mainly Judaism without a Temple (to serve as the center of teaching and study) and Judea without autonomy—there was a flurry of legal discourse and the old system of oral scholarship could not be maintained. It is during this period that rabbinic discourse began to be recorded in writing. The earliest recorded oral law may have been of

6052-417: The right of appointment, as did Agrippa I , Herod of Chalcis , and Agrippa II . Even the people occasionally elected candidates to the office. The high priests before the Exile were apparently appointed for life; in fact, from Aaron to the exile fewer high priests served than in the 60 years preceding the fall of the Second Temple . Josephus enumerates only 52 high priests under the Second Temple, omitting

6141-423: The rule of the Hasmoneans , when the position was occupied by other priestly families unrelated to Zadok. After the Exile , the succession seems to have been, at first, in a direct line from father to son; but later the civil authorities arrogated to themselves the right of appointment. Antiochus IV Epiphanes for instance, deposed Onias III in favor of Jason , who was followed by Menelaus . Beginning with

6230-645: The rulings do not always appear in the text. As he went through the tractates, the Mishnah was set forth, but throughout his life some parts were updated as new information came to light. Because of the proliferation of earlier versions, it was deemed too hard to retract anything already released, and therefore a second version of certain laws were released. The Talmud refers to these differing versions as Mishnah Rishonah ("First Mishnah") and Mishnah Acharonah ("Last Mishnah"). David Zvi Hoffmann suggests that Mishnah Rishonah actually refers to texts from earlier sages upon which Judah haNasi based his Mishnah. One theory

6319-514: The second appointments of Hyrcanus II , Hananeel , and Joazar . The high priest was the presiding officer of the Sanhedrin. This view conflicts with the later Jewish tradition according to which the Pharisee tannaim (the Zugot ) at the head of the yeshivot presided over the great Sanhedrin also (Ḥag. ii. 2). However, a careful reading of the sources ("Ant." xx. 10; "Contra Ap." ii., § 22; comp. "Ant." iv. 8, § 14; xiv. 9, §§ 3–5 [Hyrcanus II. as president]; xx. 9, § 1 [Ananus]), as well as

6408-417: The sins of the entire people. He also offered a meal-offering twice daily, on behalf of himself and the whole priesthood. An unintentional killer was required to remain in the city of refuge until the death of the high priest, at which point the killer could return home. The high priest alone was anointed with holy anointing oil upon his consecration, hence the title of the "anointed priest" (though in

6497-631: The term was explicitly sectarian. The rabbis claimed leadership over all Jews, and added to the Amidah the birkat haMinim , a prayer which in part exclaims, "Praised are You O Lord, who breaks enemies and defeats the arrogant," and which is understood as a rejection of sectarians and sectarianism. This shift by no means resolved conflicts over the interpretation of the Torah; rather, it relocated debates between sects to debates within Rabbinic Judaism. The survival of Pharisaic or Rabbinic Judaism

6586-520: The three centuries following the redaction of the Mishnah by Judah ha-Nasi (c. 200 CE), rabbis throughout Palestine and Babylonia analyzed, debated and discussed that work. These discussions form the Gemara ( גמרא ). Gemara means "completion" (from the Hebrew gamar גמר : "to complete") or "learning" (from the Aramaic : "to study"). The Gemara mainly focuses on elucidating and elaborating

6675-425: The title of "great priest" ( kohen gadol ) which later became the standard Hebrew title, the term "head priest" ( kohen harosh ) was used, as was "anointed priest" ( kohen mashiach ). The Torah sometimes uses longer descriptions: "the great priest, who was anointed with the holy oil", "the priest who was anointed and invested to serve in place of his father" "the priest who is greater than his brothers, whom oil

6764-490: The vast majority of Jews. Two organized groups remained: the Early Christians , and Pharisees . Some scholars, such as Daniel Boyarin and Paula Fredricksen, suggest that it was at this time, when Christians and Pharisees were competing for leadership of the Jewish people, that accounts of debates between Jesus and the apostles, debates with Pharisees, and anti-Pharisaic passages, were written and incorporated into

6853-405: The view of the sages collectively ( Hebrew : חכמים , hachamim ) is given separately. The Talmud records a tradition that unattributed statements of the law represent the views of Rabbi Meir (Sanhedrin 86a), which supports the theory (recorded by Rav Sherira Gaon in his famous Iggeret ) that he was the author of an earlier collection. For this reason, the few passages that actually say "this

6942-414: Was called the " Catholicos ". For offenses which entailed flagellation, the high priest could be sentenced by a court of three; after submitting to the penalty, he could resume his office. The high priest was expected to be superior to all other priests in physique, in wisdom, in dignity, and in material wealth; if he was poor, his brother priests contributed to make him rich; but none of these conditions

7031-401: Was descended from Ithamar (brother of Eleazar). However, Eli's family eventually lost rights to the high priesthood due to their sins, a prophecy fulfilled when King Solomon appointed Zadok (a descendant of Eleazar) in place of Abiathar (a descendant of Eli). Rabbinic tradition supports the positions that Ezra was an ordinary member of the priesthood, and that he actually served as

7120-533: Was forbidden to write down the Oral Torah, but after the destruction of the Second Temple , it was decided to write it down in the form of the Talmud and other rabbinic texts for the sake of preservation. Rabbinic Judaism contrasts with the Sadducees , Karaite Judaism , and Samaritanism , which do not recognize the Oral Torah as a divine authority nor the rabbinic procedures used to interpret Jewish scripture. Although there are now profound differences among Jewish denominations of Rabbinic Judaism with respect to

7209-438: Was indispensable. The high priest was required to be mindful of his honor. He was not allowed to mingle with the common people, nor permit himself to be seen disrobed, or in a public bath, etc.; but he could invite others to bathe with him. He was not allowed to participate in a public banquet, but he could pay a visit of consolation to mourners, though even then, his dignity was guarded by prescribed etiquette. The high priest

7298-455: Was not allowed to follow the bier of one in his own family who had died, nor leave the Temple or his house during the time of mourning. The people visited him to offer consolation; in receiving them, the Segan was at his right, the next in rank and the people at his left. The people said: "We are thy atonement." He answered: "Be ye blessed from heaven". During the offering of consolation he sat on

7387-429: Was only seventeen when appointed by Herod the Great ; but the son of Onias III was too young (νηπιος) to succeed his father. Legitimacy of birth and lineage was essential, hence the care in keeping genealogical records and distrust of one whose mother had been captured in war. According to Josephus, birth on foreign soil was no disqualification. The high priest, like all priests, would minister barefoot when he

7476-510: Was poured on his head and who was invested to wear the garments", and "the priest in place of him [=Aaron] from his sons, who will come to the Tent of Meeting for the holy service". Some verses refer by name to a specific individual who is understood to be "the" priest, i.e. the high priest at that moment. The first high priest was Aaron himself, the ancestor of all priests; he was appointed to this role by God . Other notable high priests in

7565-466: Was replaced with prayer service in synagogues which built upon practices of Jews in the diaspora dating back to the Babylonian exile. As the rabbis were required to face two shattering new realities, Judaism without a Temple (to serve as the center of teaching and study) and Judea without autonomy, there was a flurry of legal discourse and the old system of oral scholarship could not be maintained. It

7654-486: Was required to be descended from Aaron (the first biblical priest). But unlike other priests, the high priest followed more restrictive laws, wore unique priestly garments, and was the only priest allowed to perform certain ceremonies. The high priest is referred to by a number of titles in the Hebrew Bible ; the title kohen gadol did not become dominant until well into the Second Temple period. In addition to

7743-422: Was serving in the Temple. Like all priests, he had to immerse himself in the mikvah before vesting, and wash his hands and his feet before performing any sacred act. Neither common nor high priests could serve unless they wore their priestly vestments. It is further taught that just as the sacrifices facilitate an atonement for sin , so do the priestly garments. Though other priests would serve only when it

7832-476: Was subject to the jurisdiction of the courts, but if accused of a crime entailing capital punishment he was tried by the Great Sanhedrin; he could, however, refuse to give testimony. The high priest needed to be married, and "should only marry a virgin"; to guard against contingencies, it was proposed to hold a second wife in readiness immediately before Yom Kippur ; but he was to have only one wife at

7921-457: Was their week on rotation and on festivals (and even then their function was decided by lot), the high priest could choose to perform any priestly rite at any time. Josephus contends that the high priest almost invariably participated in the ceremonies on Shabbat , Rosh Chodesh , and the three festivals . This may also be inferred from the glowing description given in the Wisdom of Sirach 1 of

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