The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

VERS. XXV.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Behold a certain Lawyer stood up.

Sect. Some few notes concerning the Iewish Doctors.

THE word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we meet with in Mat. XXII. 35. where the Syr. hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Scribe. So Luk. VII. 30. as also in this place, and Chap. XI. 45. nor without reason, when he in St. Matthew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one of them which was a Lawyer is said to be Mark XII. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one of the Scribes.

However, there seems some difficulty from a passage in our Evangelist, a 1.1 where, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wo unto you Scribes, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Then answer'd one of the Lawyers, seems to make some distinction betwixt them. As to this we shall make some remarks in its proper place. In the mean time, let it not seem tedious to the Reader, if we discourse some things concerning the Doctors of the Law, with the various clasles and orders of them, that we may the better judg of that sort of men, which we have so frequent mention of in the Holy Scriptures. And,

I. It is not unknown how the name Scribe was a general title given to all the learned part of that Nation, as it is oppos'd to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rude and illiterate person b 1.2 If two persons eat together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and are both Scribes, they each of them say grace singly for them∣selves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but if one of them be a Scribe, and the other an illiterate person, the Scribe saith grace, and it sufficeth for the other that is unlearned.

Indeed the first original of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did more peculiarly signifie the numberers. * 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The ancients were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (numberers) because they number'd all the letters of the Law, for they said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vau in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Levit. XI. 42. is the middle letter in the whole Book of the Law. The Gloss gives another reason out of the Jerus. Talm. namely, be∣cause they number'd all the points and contents of the Law as the forty principal servile works save one, &c.

Should we indeed grant that the first original of the word had such narrow bounds as this, yet does not this hinder, but that it afterward enlarg'd it self so far as to denote any person learned in the Law, and every Doctor of it: nay, that it extended it self even to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Schoolmasters that taught children: if not to the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Libellarii, those whose business it was to write out bills of divorce, and forms of Contracts, &c. of which two there is mention made, amongst the ten sorts, whereof if none should happen to be in a City, it was not fit for any disciple of the wise to abide in it b 1.4.

II. That the fathers of the Sanhedrin were more emphatically call'd the Scribes, it is so well known, that it needs no confirmation. That passage in the Evangelist sufficiently shews it. c 1.5 The Scribes and Pharisees sit in Moses chair: that is, on the Legislative bench, or in the Sanhedrin: where also the Sadducees that were of that Council are called Scribes. And the Scribes are distinguisht there from the Pharisees, not that they were not Scribes, but because all the Scribes there were not Pharisees.

III. There was a certain degree of Doctors or Scribes that were in the Sanhedrin, but were not members of it, these are commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those who gave judg∣ment in the presence of the wise men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fit for the office of Legislators, but not yet admitted. Such were Simeon ben Azzai, and Simeon ben Zumah d 1.6. Such also was Simeon the Temanite, of whom we have made mention elsewhere out of Sanhedr. fol. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he judg'd in the presence of the Sanhedrin sitting upon the ground. He did not sit on the bench with the fathers, as not being one of their number, but on the seats below, nearer the ground; him the fathers consulted in difficult matters. A shadow of which we have in England of the Judges, men learned in the Laws, who have their seats in our house of Lords.

He that was particularly call'd the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wise man, whether he was of the number of the fathers, or only of these kind of Judges, I shall not at present dispute, but leave the Reader to judg from this story. e 1.7 Rabban Simeon ben Gamaliel was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the President of the Sanhedrin: R. Meir was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chacam or the wise man, and R. Nathan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the vice go∣vernour. Now when Rabban Simeon had decreed something that disparag'd R. Meir, and R. Nathan▪ Saith R. Meir to R. Nathan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am the Chacam or the wise man: And thou art the vice-president: Let us remove Rabban Simeon from the Presidency, then thou wilt be the President, and I the Vice-president.

There is nothing more common, and yet nothing more difficult than that saying, the School of Hillel saith so and so, and the School of Schammai so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but the wise men say otherwise. It is very obscure who these wise men should be. If we should say the Sanhe∣drin; it is plain that one part of it consisted of the Shammaeans, and another part of the Hillelites. If so, then it should seem that these wise men are those Judges of whom we have spoken: unless you will assign a third part to the Sadducees, to whom you will hardly attribute the determination of the thing, and much less the Emphatical title of the wise men. But this we leave undecided.

III. Let us a little enquire out of the Sanhedrin, we shall find variety of Scribes and Doctors of the Law, according to the variety of the Law it self, and the variety of teach∣ing it. Hence those various Treatises amongst the Rabbins. The Micra, Mishneh, Midras, Talmud, Agadah, &c.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Micra, is the Text of the Bible it self: its reading, and literal Explication.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishneh, the doctrine of Traditions and their Explication.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Midrash, the mystick and allegorical doctrine and exposition of the Scrip∣tures a 1.8 For Moses of old time hath in every city them that preach him, being read in the Sy∣nagogues every Sabbath-day. Now these were the ways and methods of preaching him.

I. As to the written Law (for every one knows they had a twofold Law, written, and oral, as they call'd it.) As to the written Law therefore, they had a twofold way of de∣claring it, viz. explaining and applying it according to the literal sense of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for edification, exhortation, and comfort, as the Apostle hath it b 1.9. Or else by drawing Allegories, mysteries, and far fetcht notions out of it. As to the former way, the rulers of the Synagogue seem to have respect to it in what they said to Paul and Barnabas. c 1.10 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If ye have any word of exhortation for the people, say on. As to the latter, the instances are endless in the Jewish writings every where, so far that they have even melted down the whole volume of the Scriptures into tradition and allegory.

It is not easily determin'd, whether these Preachers were so of a different order that the one should wholly addict himself to the plain and literal exposition, and application of the Scriptures, the other only to the mystical and more abstruse way of teaching; there is no question but both these did frequently meet both in one Preacher, and that in one and the same Sermon: and indeed I cannot tell but that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Agadah, may sometimes denote both these ways of expounding and interpreting the Law d 1.11. When a certain person being interrogated about certain traditions, could give no answer, the stan∣ders

by said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perhaps he is not skill'd in the [traditional] doctrine: but he may be able to expound. And so they propound to him Dan. X. 21. to ex∣plain. To which that also agrees well enough a 1.12, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the masters of the Agada, or Expositions, because they are Dorshanin (or profound searchers of the Scrip∣tures) are honour'd of all men, for they draw away the hearts of their auditors. Nor does that sound very differently as to the thing it self. b 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the Sabbath∣day they discuss'd discussions [i. e. in the Scriptures. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.14, searching the Scriptures] to the masters of families who had been employ'd in their occasions all the week, and whiles they were expounding, they taught them the articles about things forbidden, and things permitted them, &c.

To these kind of mystick and allegorical expositions of Scripture (if at least it be pro∣per to call them expositions) they were so strangely bewitcht, that they valu'd nothing more than a skill tickling or rubbing the itching ears of their auditors with such trifles. Hence that passage, c 1.15 R. Joshua said to R. Johanan ben Bruchah, and to R. Eliezar the blind: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What new thing have you met with to day in Beth Midras? They answered and said, we are all thy disciples, and drink wholly at thy waters. To whom he, It is impossible but you should meet with something novel every day in Beth Midras.

II. As to the Oral Law, there was also a twofold way of explaining it, as they had for the written Law.

I. The former way we have intimated to us in these words, d 1.16 The book of the Law when it grows old, they lay up with one of the disciples of the wise men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even al∣though he teach 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the traditions. The passage seems very obscure, but it is thus ex∣plain'd by the Gloss: Albeit it doth not any way help the disciples of the wise men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Talmud & Gemara, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but in Misnaioth, & Bariathoth; that is, he that would only read the body of the Traditional Law, and render the literal sense of it, and not he that would dispute scholastically, and comment upon it. For,

II. There were Doctors that would enquire more deeply into the Traditions, would give some accounts (such as they were) of them, would discuss difficulties, solve doubts, &c. a Specimen of which is the Talmudick Gemara throughout.

Lastly, Amongst the Learned, and Doctors of that Nation, there were the Agadici who would expound the written Law in a more profound way than ordinary, even to what was cabbalistical. These were more rare, and (as it should seem) not so acceptable a∣mongst the people. Whether these are concern'd in what follows let the Reader judg e 1.17 R. Joshua ben Levi saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so and so let it happen to me, if in all my life I ever saw 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the book Agada above once; and then I found an hundred seventy and sive Secti∣ons of the Law, where it is written, The Lord hath said, hath spoken, hath commanded. They are according to the number of the years of our father Abraham, as it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to receive gifts for men, &c. An hundred forty and seven Psalms, which are in the book of Psalms [mark the number] they are according to the number of the years of our fa∣ther Jacob. As it is written, thou art holy, and inhabitest the praises of Israel; an hundred twenty and three turns, wherein Israel answereth Hallelujah (to him that repeats the Hallel) are according to the number of the years of Aaron, &c. And as a Coronis let me add that passage in Sanhedr * 1.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If they be masters of the Textual reading, they shall be conversant in the Law, the Prophets, and the Hagiographa. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if they be masters of the Mishneh, they shall be conversant in Mishneh Halacoth and Haggadoth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and if they be masters of the Talmud, they shall be conversant in the Traditions of the Passover, in the Passover: in the traditions of Pentecost, in Pentecost: in the tradi∣tions of the feast of Tabernacles, in the feast of Tabernacles.

These all whom we have mention'd were Scribes and Doctors, and expounders of the Law, but which of these may properly and peculiarly challenge to themselves the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Lawyers, whether all, or any particular classis of them? The latter is most probable: but then what classis will you choose? or will you distinguish betwixt the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lawyer and the teacher of the Law? I had rather the Reader would frame his own judgment here. And yet that I might not dismiss this que∣stion wholly untoucht, and at the same time not weary the Reader with too long a di∣gression, I have refer'd what is to be alledged in this matter, to my notes upon Chapt. XI. 45.

Notes

• a 1.1

  Chap. XI. 44, 45.
• b 1.2

  Beracoth, fol. 45, 2.
• * 1.3

  Kiddush. fol. 30. 1.
• b 1.4

  Sanhedr. fol. 17. 2.
• c 1.5

  Mat. XXIII. 1.
• d 1.6

  Horaioth. fol. 2. 2.
• e 1.7

  Horaioth. fol. 13. 2.
• a 1.8

  Act. XV. 21.
• b 1.9

  1 Cor. XIV. 3.
• c 1.10

  Act. XIII. 15.
• d 1.11

  Beresh. rab. fol. 90. 3.
• a 1.12

  Gloss. in Bava Rama, fol. 10. 1.
• b 1.13

  Gloss. in Scha••b. fol. 115 1.
• * 1.14

  Ioh. 5. 39.
• c 1.15

  Hierosol. Cha∣gigah, fol. ••5. 4.
• d 1.16

  Megillah, fol. 26. 2.
• e 1.17

  Hierosol. Sch••••b. fol. 1••. 3. •• Midras Tillen, fol. 20. 4.
• * 1.18

  Fol. 101. 1.