Hillel and Shammai

Hillel and Shammai were two great rabbis of the early first century. They each founded a major school of Jewish thought, respectively known as the "House of Hillel" and "House of Shammai", and they and their schools had ongoing debates on matters of ritual practice. These debates, in which the two Houses usually took opposing positions to one-another, played a major role in shaping the Oral Law of Judaism as it is today.

Disputes

Despite the many disputes that later developed between their respective Houses, only five differences are recorded between Hillel and Shammai themselves.

Houses of Shammai and Hillel

In the record of the Talmud alone, there are 316 issues on which they debated ["Jewish Encyclopedia", "House of Hillel and House of Shammai"] ; the large number of their disputations lead to the saying "the one law has become two" [Hagigah (Tosefta) 2:9] ["Sanhedrin" 88b] ["Sotah" 47b] . The matters they debated included:

*Admission to Torah study. The House of Shammai believed only worthy students should be admitted to study Torah. The House Hillel believed that Torah may be taught to anyone, in the expectation that they will repent and become worthy. [Avot of Rabbi Natan 2:9.]
*Divorce. The House of Shammai held that a man may only divorce his wife for a serious transgression, but the House of Hillel allowed divorce for even trivial offenses, such as burning a meal. [Babylonian Talmud ("Talmud Bavli"), tractate "Gittin", 90a.]
*Hanukkah. The House of Shammai held that on the first night eight lights should be lit, and then they should decrease on each successive night, ending with one on the last night; while the House of Hillel held that one should start with one light and increase the number on each night, ending with eight. [Shabbat 21b.]

In general, the House of Shammai's positions were stricter than those of the House of Hillel. ["Jewish Encyclopedia", "House of Hillel and House of Shammai"] . On the few occasions when the opposite was true, the House of Hillel would sometimes later recant their position ['Eduyot 1:12+] ["Jewish Encyclopedia", "House of Hillel and House of Shammai"] ; similarly, though there are no records of the House of Shammai as a whole changing its stance, a few individuals from it are recorded as deserting a small number of the more stingent opinions of their school, in favour of the viewpoint of the House of Hillel ["Betzah" 20a] ["Hagigah" (Jerusalem Talmud) 2:78a] .

The principles of the House of Shammai in relation to foreign policy were similar to those of the Zealots, among whom they therefore found support ["Jewish Encyclopedia", "House of Hillel and House of Shammai"] . As, over the course of the first century, public indignation against the Romans grew, the the House of Shammai gradually gained the upper hand, and the gentle and conciliatory House of Hillel came to be ostracised from the House of Shammai's public acts of prayer ["Jewish Encyclopedia", "House of Hillel and House of Shammai"] .

As the Jewish conflict with the Romans grew, the nations surrounding Judea all sided with the Romans, causing the House of Shammai to propose that all commerce and communication between Jew and Gentile should be completely prohibited ["Jewish Encyclopedia", "House of Hillel and House of Shammai"] . The House of Hillel disagreed, but when the Sanhedrin convened to discuss the matter, the Zealots sided with the House of Shammai ["Jewish Encyclopedia", "House of Hillel and House of Shammai"] .

Subsequently Eleazar ben Ananias, the leader of the militant Zealots, invited the students of both schools to meet at his house; Eleazar placed armed men at the door, and instructed them to let no-one leave the meeting. These circumstance lead to the deaths of many of the House of Hillel, meaning that those present from the House of Shammai were able to force all the remaining individuals to adopt a radically restrictive set of rules known as "The Eighteen Articles"; later Jewish history came to look back on the occasion as a day of misfortune ["Shabbat" (Tosefta) 1:16+] ["Shabbat" 13a] ["Shabbat" 17a] ["Shabbat" (Jerusalem Talmud) 1:3c]

However, the fortunes of the House of Hillel improved after the First Jewish–Roman War, which had resulted in destruction of the Jewish Temple; Jewish leaders no longer had an appetite for war. Under Gamaliel II, the Sanhedrin reviewed all the points disputed by the House of Hillel, and this time it was their opinions which won the Sanhedrin's support, on most issues ["Yebamot" (Tosefta) 1:13] ["Berakot" (Jerusalem Talmud) 1:3b] ; it was said that whenever the House of Shammai had disputed the opinion of the House of Hillel, the House of Shammai's opinion was now null and void ["Berakot" 36b] ["Betzah" 11b] ["Yebamot" 9a] .

References

ee also

*Hillel the Elder
*Shammai
*Talmud
*Zealots

External links

* [http://www.jewishencyclopedia.com/view.jsp?artid=956&letter=B Jewish Encyclopedia: BET HILLEL AND BET SHAMMAI]


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