Pharisaism, Its Aim And Its Method

as a Spirit

clearly and strongly as I could, what they meant by their religion and what it meant to them. To say that they held to it with sincere loyalty, and that they found in it entire satisfaction, is not to say that it had no limitations, so that there could not be a more excellent way. But it is to say that Pharisaism was a genuine religion, so far as it went, able to satisfy the real wants of living souls. And how far it went, and where it stopped short, is a question upon which the adherent of another form of faith may have a decided opinion, and yet may be entirely mistaken. The

shall deal with it under three heads: first, the devotional literature available; second, the influence of the c

else how much of deep spiritual fervour was engendered by the religion of Torah. I shall make use of the Psalms, or some of them. But of the Synagogue liturgy I shall use only such parts as fall within the period covered by the Talmud. Because my concern is with the Pharisees of the early centuries, not with those of the Middle Ages. And, though I believe it to be the case, I could not prove that a Pharisee of the first century of our era would feel that his thoughts about religion found due expression in the hymns of Jehudah ha-Levi and Ibn Gebirol. Personally, I believe he would; but the fact remains that the Pharisees in the Talmudic period composed no hymns, and that fact must be allowed for whatever it is worth. The reappearance of devotional poetry must correspond, one would think, to some

examination of the few Pharisaic prayers to be found in the Talmud and the early liturgy. Something was said about

specially devoted to the thought of Torah. Thus, in Ps. xxv. 10, the reference to "covenants" and testimonies, and in Ps. xviii. 22, "statutes and judgments." Indications like these, however, cannot be safely relied on; because, as stated in the second chapter, there was Torah before Ezra, and such phrases as those just quoted occur in Deuteronomy. The Psalms in which phrases are found, such as "Torah," "covenant," "testimony," "statute," "judgment," "precept," and the like, may be interpreted in various ways, and not necessarily in terms of the specific religion of

righteousness, precept, judgment, way, ordinance, word, saying, and faithfulness-the number corresponding, perhaps, to the ten commandments given on Sinai. With one exception, v. 122, every verse contains one or other of the ten words in the list just given. The result is a certain monotony, and the Psalm is not amongst those most generally admired and loved by the ordinary reader. Whether there is any progression of thought is open to question; it

m as the object of worship. The following phrases will serve to indicate the Psalmist's attitude towards God:-v. 7, "I will give thanks unto Thee with uprightness of heart." v. 12, "Blessed be Thou, O Lord; teach me Thy statutes." v. 18, "Open Thou mine eyes, that I may behold wondrous things out of Thy Torah." v. 41, "Let Thy loving kindness come unto me, O Lord; Thy salvation, according to Thy promise." v. 49, "Remember Thy word unto Thy servant; for Thou hast caused me to hope." v. 57, "Thou art my portion, O Lord." v. 64, "The earth is full of Thy mercy, O Lord." v. 68, "Thou art good and doest good." v. 75, "I know, O Lord, that Thy judgments are righteousness, and that in faithfulness Thou hast afflicted me. Let Thy loving kindness be for my comfort, according to Thy promise unto Thy servant. Let Thy tender mercies come unto me, that I may live." v. 90, "Thou hast established the earth and it abideth. They stand this day, obedient to Thine ordinances; for all beings are Thy servants." v. 132, "Turn Thou unto me, and have mercy on me; as Thou usest to do unto those that love Thy name." And v. 176, "I am like a lost sheep; seek Thy servant." These are only a few of the characteristic phrases of the Psalmist. He evidently feels towards God reverence, trust, and hop

at remember His precepts to do them." In Ps. ciii., the changeless mercy and love of God are especially dwelt on-His forbearance towards human frailty; while in Ps. cxix. the main thought is of God as having given Torah, divine teaching. But neither Psalmist excludes what the other chiefly dwells upon. The Psalmist in Ps. cxix. cannot be said to have narrowed the conception of God. He was in accord with all that the prophets and the other Psalmists had believed of the greatness and goodness of God. What this Psalmist did w

prayed for forgiveness, believing that, if he repented, God would forgive him. When he broke a precept, he sinned and knew that he sinned; but he was not conscious of having thereby set up an insurmountable barrier between himself and God. A barrier certainly; but one which penitence on his part and

with them, his fear lest he should wander from the way of them. Indeed, the whole Psalm is made up of such meditation, in forms varied but continually repeated. Which goes to show that a Psalm written under the immediate influence of the idea of Torah could scarcely fail to be

ligion of Torah, by way of piety and devotion. The Pharisees held precisely such ideas about the Torah as are expressed in this Ps

r them, it is certain that they are very old. They are the earliest existing portions of the liturgy used in the Synagogue; and though they are somewhat bare in their unadorned simplicity, they serve to show something of the religious spirit of the men who were making "a hedge about the Torah," and they indicate that there was something else in that operation besides waning faith and waxing formalism. I quote one or two of them:-"Blessed art Thou, O Lord our God and the God of our fathers, the God of Abraham, of Isaac, and of Jacob. God most high, creator of Heaven and earth, our shield and the shield of our fathers."... "We give thanks to Thee, O Lord, our God, for all the benefits,

edge, and the understanding as those who are without discernment. For the multitude of their deeds is nothing, and the days of their life are a breath before Thee" (b. Joma. 87b, mentioned by R. Jo?anan). Christians usually get their notion of what a Pharisee's prayer was like from Luke xviii. 11, 12; and I do not deny that Pharisees may sometimes have prayed after that manner. Nevertheless, what I have just recited is more true to the real spirit of Pharisaism than the prayer in the Parable. And even to that there is another side. A well-known prayer, still used in the liturgy, runs thus:-"Blessed art Thou, O Lord, our God, King of the world, that Thou hast not made me a Gentile ... a slave ... a woman." Much scorn has been poured out upon t

n incorporated in the liturgy, it was presumably intended for public use, and was not the private utterance of its author, who was R. Jehudah, the compiler of the Mishnah. This distinction is important, because it is often charged against the Pharisees that they reduced prayer, like so much else, to a mere mechanical routine; that they regulated, down to the minutest detail, the words and even the posture and the gestures of the worshipper; and that they left nothing to the spontaneous volition of the soul that would seek God. Certainly there are many such regulations in the Talmud, both as regards what should be said and how it should be said. But these all refe

a committee and settled after debate. Much the same might be said of the preparation of any liturgy; and what is found in the Talmud, which offends the piety of the Christian, is only the same kind of preparatory work as that necessary in the case of any liturgy. If the Pharisees were extremely careful, as they certainly were, in deciding what should go into their liturgy, and how it shoul

ould still show that the Pharisees were careful to keep the spiritual intention of prayer, while using the prescribed form. But I believe the reference is to private prayer; and it is certain that this was left to the spontaneous freedom of the worshipper himself. Prayer was always an essential element in the religious life of the Pharisee; not because

God of my fathers, that Thou wilt not put hatred of us into the heart of any man, nor hatred of any man in our hearts; and that Thou wilt not put jealousy against us into the heart of any man, nor jealousy of any man into our hearts. And may Thy Torah be our employment all t

ng, a good name, a good eye, a good hope, a good soul, a humble soul, and a contrite spirit. May Thy name not be profaned among us; and make us not a byword in the mouth of the people; may our latter end be not to be cut off, nor our hope the giving up of the ghost. Make us not to d

our fathers, that Thou wouldst put it into our hearts to offer sincere repentance

there is no strength in us to withstand it. But may it please Thee, O Lord my God and the God of my fathers, that Thou wilt cause it to pass away from us, and that Thou wilt subdue it; and we will make Thy will our will, with a perfect heart." R. Jo?anan used to pray:-"May it be pleasing unto Thee, O Lord my God and the God of my fathers, that Thou wilt cause love, goodwill, pe

rapture. But neither is there any of the vainglorious boasting supposed to be characteristic of the Pharisees. They are sincere, simple, and earnest, so far as they go, petitions for the granting of things necessary for the soul as

l more of the beauty of holiness, the fervour of faith, the personal consecration which marks the New Testament. There is nothing in all the Rabbinical literature at all like the rapt utterance in 1 Cor. xiii. That belongs unmistakably to the new dispensation, and not to the old. The same may be said of much else in the New Testament. If I may so express it, there is a different "feel" about it, quite unlike what there is about any Rabbinical writing. As to the fact of this, I imagine there can be no dispute; but it is well worth the trouble to try and get at the meaning

of Torah, which from the time of Ezra was the controlling factor in the development of Pharisaism, produce that particular type of piety and religious character generally, of which so many illustrations have been

est root in the intellectual, rather than in the moral or spiritual, region of the mind. The moral and the spiritual were by no means neglected or unprovided for; very far from that. But, if I may so put it, they came in under the intellectual. The moral sense of the Pharisee was strong, and his piety genuine, but the exercise of both was conditioned by the contents of the Torah, duly interpreted. He must be put in possession of certain knowledge, in order to act either morally or devoutly. For him, the "seat of authority in religion," and also in morals, was the Torah; and, while it is quite true that to a large extent he made the Torah the exponent of his own moral and religious conceptions, reading into it or finding there a great deal which does not appear on the surface, it is also true that he regarded it as an external authority to which he must submit

be a hard duty, to submit to an authority which is owned to be supreme. And the Pharisee, regarding the Torah as the supreme authority, since it was the expression of the will and mind of God, did not feel himself oppressed by the duty of submitting to it. He would entirely agree with what was said, in a very different connection (John viii. 32):-"Ye shall know the truth, and the truth shall make you free." He claimed that he did know the truth; it was given him in the Torah, from God Himself; and in making his life and thought and action conform thereto, he found his true freedom. "None is free," says the Talmud, "save he who is employed in the study of Torah" (M. Aboth. vi. 2). Whether the range of freedom is not wider when its limits are prescribed by direct allegiance to a person instead of to a mental conception like that of Torah is anothe

reat personality; it is simply a natural and necessary result of making the Torah the central feature of religious thought. There cannot be two centres, two authorities both regarded as supreme. If the Torah be raised to the highest place, as the expression of the divine will and the medium of the divine revelation, then there can be no other to divide the allegiance. And not only so, but the demand, or the appeal, to recognise such a one can only appear as an infringement of the sovereign rights of the Torah. A Pharisee might admit that it was conceivable that God sh

ty rests upon them. And the note of the character so formed is not obedience, but consecration of self. And this, I believe, is the reason why there is such a marked difference of tone and spirit between the New Testament and the Rabbinical literature. The former is the result of the quickening power of a newly awakened devotion to a person, while the latter is the result of steadfast and most faithful devotion to an idea. Nor is that all. The devotion to a person leads to a different form of expression, as the experience to be clothed in words is different. The New Testament contains abundance of moral and religious teaching, as the Talmud also does; but the New Testament puts it in the form of direct appeal to the Christian to do and be so and so, that he may be a disciple of Christ, and well pleasing unto God. Th

ic religion. Within the lines of Torah there was room for a highly developed spiritual life, a pure morality, a devout

orked righteousness"; but, if the Torah was the final and complete divine revelation, there could not be an equality, still less a real feeling of brotherhood, between those who did and those who did not accept the Torah as the guide of their lives. And this would remain true, even though there were, as there was in the best minds among the Pharisees, a real concern for the Gentile, and a desire that he too might share in the blessing vouchsafed to Israel. The Pharisee by no means rejected the visions of the prophets as, that "the earth shall be full of the knowledge of the Lord, as the waters cover the sea." But how could that be realised unless the Gentiles came in by the way of Torah, and united themselves with Israel? It was concern for the Gentiles, amongst other motives, which prompted the assertion, to be found often in the Midrash, that when God gave the Torah, He offered it to all the nations of the world. They all, except Israel, rejected it; but at least they had their chance. It was no arbitrary decree of God which deprived them of it. His will was to do them good, if they would have i

lences of their form of religion will show that my object has not been to offer a mere panegyric upon them; they deserve better than that. I shall attempt, in conclusion, to describe the kind of mind and character produced by the influence of the ruling conception of Torah, the Pharisaic ideal aimed at, and more or less realised in practice. Individual Pha

earns in order to teach, and that learns in order to do, that makes his teacher wise, that makes sure what he hears, that repeats a word in the name of him who said it." The remainder of the passage has no bearing on the general subject, being only a note upon the last clause. The author is unknown. The list, which includes fifty-one qualifications instead of the forty-eight announced at the beginning, varies slightly in different editions; but it may be taken as representing substantially the ideal character developed by and under the religion of Torah. It may usefully be compared with the enumeration of Christian virtues in Rom. xii.; and, if that comparison is made, there will be noticed that difference of tone and spirit to which I have already alluded. But it will also appear, from such comparison, that there is no contrast as between black and white, hypocrite and holy. The Pharisaic ideal may seem to be drawn in terms of more level prose than the Christian ideal as set forth by Paul, and, moreover, to be one more capable of being attained, in actual life. There is an element of sober matter-of-fact in Judaism, and especially in Pharisaic Judaism, which may not be sublime, but has great value, nevertheless, in the practical conduct of life, even the religious life. Some of the items included in the Pharisaic list may seem to be of but little importance, such as those having immediate reference to the study of Torah-argument with disciples, attendance on the wise, and the repeating a saying in the name of him who said it. These, and similar items, have to be judged, of course, by the standard of the su

religion might shine the more brightly by comparison. If learned men like Lightfoot, Wagenseil, and especially Eisenmenger, explored the Rabbinical literature well-nigh from end to end, it was mainly for the purpose of reviling what they found there. And, in our own day, though there is no longer to be found amongst Talmudic scholars the scurrilous rancour of an Eisenmenger, there is still the i

had supposed, and after a way which was not the Christian way, yet loved the Lord his God with heart and soul and strength and mind,-yes, and his neighbour as himself? The time is surely come when Pharisaism should be recognised as a religion entitled to be judged on its own merits and by its own standards; a religion widely different indeed from Christianity in its methods and its forms of expression, but yet a living faith, capable of ministering to the real wants of human souls; a religion sui generis, but none the less to be acknowledged as one among the many expressions of divine revelation on the one hand and of human seeking after God on the other? It is in the hope of helping towards such a sympathetic and unprejudi

TNO

rather than a party, is afforded by the term Saint in the

said that prophecy was taken from the prophets and given to the

tioned above, namely, Haggadah, will

be used in the Synagogue, because they were in some way heretical (M. Meg. iv. 9). Christiani

stage of the public career of Jesus: I offer no opinion as to the chronology of th

d or in that which is to come." The phrase in Mark, "hath never forgiveness," is the key to the real meaning of the saying of Jesus. The Christian reader, finding the phrase only in this one passage, naturally supposes that it is very exceptional and carries some tremendous meaning. But, in fact, it is a Jewish idiom applicable in ordinary circumstances. In the Talmud, j. B. Kama 6c, is a passage dealing with injuries and affronts from one man to another. A Rabbi suggests a method of reconciliation; upon which another Rabbi comments: "This will do where it is not a case of slander; but if he has put forth a bad name against his fellow-man, he hath not forgiveness for ever." There is here no question of a sin which God will not pardon, but of an affront which man will not, or does not, pardon. It is only a way of saying that slander is one of the hardest of all offences to forgive. The Rabbi who said this never dreamed of an unpardonable sin as Christians have imagined i

hich the vow was made was dedicated to sacred use. "Corban" is merely a formula prefacing a vow. A

age describing the seven clas

I do not admit John ii. 25 as true of the historical Jesus; and that, while I do not deny that he had deep insight into human character and thought, such insight depends on sympathy. That there was finally a complete absence of sympathy between Jesus and the Pha

is characteristic of his whole conception of Judaism. If the Greek language did not provide an equivalent of the word Torah (any mor

rist's coming when he did. It is an attempt to interpret a h

that Paul himself draws no such distinction, but condemns the whole theoretical position of which the Halachah is the expression. A Pharisee who should repudiate the Halachah would be a contradiction in terms. My object is to

" That the Gospel of John represents a stage in the development of anti-Jewish feeling later than that of Paul is further shown by the statement in John xii. 42, "Nevertheless, even of the rulers many believed on him; but because of the Pharisees they did not confess it, lest they should be put out of the synagogue." The policy of detecting secret adherents of Jesus and casting them forth from the synagogue wa

consistent system of doctrines. Such it never was; and it is the fundamental fallacy of Weber's book that he has so represented i

he Talmud. The Code, or the chief Code, is the Shul?an

in an article in the J. Q. R., 1892, p. 40

even one text issues in many meanings. For the way of the Holy One, blessed be He, is not like the way of flesh and blood. For flesh and blood cannot say two things at once. But He who spake and the wor

ah paid to go in the ship was 4000 gold pieces (b. Nedar. 38a), or that Noah took with him into the ark suitable food for the d

anity in Talmud and

were "?aburoth," "companies." In Ps. cxix. 63, the Psalmist says, "I am companion, '?aber,' to all them that fear thee." Whether the Psalmist used th

ition taken up by the Pharisees in regard to the qu

N

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, 219,

51, 52, 90, 153

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of meeting), 29,

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77, 93, 115, 120, 122, 151 n., 154, 218, 226, 231 n., 24

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MENT PASS

i.

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xii.

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MENT PASS

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AL PASSA

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b

b

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(on Ps. lxii, 1

IONS

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