The Second Temple Period - From Prophecy to Halakhah

1. I. The Second Temple Period - From Prophecyto Halakha
A. Avot 1:1 - In all the transmissions from God to Moses down to the Great
Assembly, three things were said: 1) be cautious/deliberate in
judgment, 2) raise many students, and 3) make a protective fence for
the Torah. What does it mean to be deliberate in judgment?
(Patient. Settled. Not hasty, which can lead to remorse. Not out of anger or
emotion. Aware that judgment can significantly affect people’s lives. Know
and explain, and not forget, wisdom. Slowly and methodically reach and
explain a well-considered conclusion. Otherwise, one might be overly
particular and lose sight of the most important things. Remove puzzling
parables from superficial meanings and know and explain deeper
meanings. Be careful in choosing words, so as to speak wisely, not in an
empty or nonsensical way.
This is not just in judicial matters, but also in decisions aboutpeople and
matters in life.)
B. Haggai, Zechariah, and Malachi were the last of the prophets. It was
Ezra, 60 years after Cyrus’ proclamation, who began, with Nehemiah
following, the period of the Men of the Great Assemblyin the mid-fifth
century BCE. This period extends to the mid-fourth century. It brings the
tradition from the Temple and then the prophets to the people and one of
tradition and learning, as well as the growth of the Oral Law. This is a
transition between prophecyand wisdom.

2. A deep involvement by the people in teaching and all aspects of religious
life was now expected. As was Torah observance. Nehemiah was an
enforcer.
C. The only sage known to us from this period is Simeonthe Just. (Where
is any mention of the priests? Thought is they disappointed and began to
fall by the wayside. We see this in Prophets, Ezra, and Nehemiah.)
The Torah was now brought into the public realm. Prayers and blessings,
emphasized. There’s a regular reading of Torah. Just as Moses gave Torah
to the people, Ezra renewed it and made it real with the people.
Simeon the Just lived at end of period of the Great Assembly, during the
ascent of Hellenism. “The world is sustained by three things: Torah,
service, and deeds of loving kindness.” (Avot 1:2)
What acts of kindness came to the minds of the ancient sages? What come
to yours?
(Take care of the bride and gladden her. Escort a dead personto the grave
and comfort the mourner. Give to a pauper. Such acts cause prayer to be
accepted with favor. Treat others with compassion.)

3. He had a wide array of duties as leader - political, priestly, and community.
He was a repairer of the house, a man of Temple and holiness. A spiritual
barrier against powerful winds of “progress.”
1. Encounter with Alexander. Yoma 69A. Encounter with Caligula. A
drawback to the previous period of time in which leaders conquered the
people of foreigngods and associated with the greats.
2. Agreement with Alexander to avoid image in the Temple in return for all
first born males being named Alexander.
3. When Simeon dies,“the power of the altar fire dies.” The sense is that
Divine power is being replaced by mortal power, the Greek rise. (Was
Simeon’s deal with Alexander just a victory, a holding action, or an action
that contributed to Greek power?)
D. Antigonus of Sokho. His was a world of spiritual elitism. Avot 1:3: we
should serve the Master without need of receiving reward, and let awe or
fear of Heaven be upon us.

4. He was the first of the sages who carry us from the Great Assemblyto the
Zugot. Early 2nd century BCE.There is a heavy Greek influence. But he
opposed Epicurus who taught one should do the pleasurable.
1. Let me put a question that arises from Antigonus this way: whether one
thinks of this as love of, and service to, God, or simply doing the right thing,
should our intention be to do good purely for its own sake, or do we do
good and avoid bad for reward and out of fear of the consequences of
doing bad (such as getting caught)? Isn’t it unnatural to work without the
element of desire for reward for the work? What difference does our
intention make?
(From a religious point of view: man’s soul is part of God on high, and there
is no greater pleasure than serving the Judge of all - purely. This likely was
not a repudiation of broader teaching of a reward for living in the Way,
perhaps in the World to Come.But he also taught that we must understand
that the fear of Heaven is upon us.
A discussionof differentkinds of Pharisees hobbled by fear (42-43).
Tosafot says love and fear must complement each other, Sota 22b says
love of commandments’ reward and fear of punishment are not rooted in
genuine sense of God’s majesty. Still, do His will out of both love and fear.
Jerusalem Talmud: The Pharisee of fear is Job, the one of love is
Abraham; the one who is mostbeloved is Abraham, the one of love.

5. Yet, motivation of fear causes one to recoil from, and eschew, evil.
Antigonus tries to take motivation of desire for reward out of calculation.
Worship out of love, with fear of heaven. Some think this was just for an
elite. Or, some say it might mean for all service/love as pure duty.
Maimonides teaches Antigonus’s idea as the highest order of service, when
it’s beyond need for reward, perhaps a perfectionto seek, at a higher level.
And then love is higher than fear.
Others argue for a different idea of reward within the Jewish tradition.
Perhaps, as it is taught, serving God without regard to reward doubles the
reward in the World to Come.(Ben Avraham). This seems consistent with
the idea that there is great merit and value in making one’s intention as
pure as possible in the doing of the good and right (serving the Master).
Perhaps there’s intrinsically more of value in the acts of goodnesswhen the
intention behind them is more purely the doing of good.Or perhaps
intention is very helpful to the doer when duty requires doing good and the
receiver does not/will not provide reward. Or perhaps sometimes the doing
of good brings no reward because doing so is unpopular and, thus, not
rewarded within one’s societyon earth.)
E. Honi, the Circle Maker

6. 1. Historically, is part of the third of the Zugot (later). Pious miracle worker.
Could bring on rain, though this was thought to be within sole domain of
God. Will not move out of circle until rain.
2. Reflectsthe wonder of one who prays as to whether he has made any
impact on his Creator.
3. Yet, Shimon ben Shetah worries that God’s grant of rain in these
circumstances will disrupt institutionalized connections betweenGod and
people. He saw it as very seductive and ultimately unreliable, and a
challenge to the ethos of effort and hard work. The worry was that there
would be laxity among the people if there were the thought that such a
“magician” is around to do this work. And this would lead to a loss of the
awesomeness ofmystery, attentiveness of the heart, and an over-
familiarity with approach to the Divine, and thus an attitude of conceitand
even contempt. (Indeed there was decline in the generation after him.)
4. Others see him, like a prophet, as one who leads men to serve God and
be near to God. One should be freshand openpersonally to God.He
seems freshand pristine, reflecting spiritual elevation and capable of
establishing a direct relationship with God. Tempting to look back to
moments of the Temple and before. Some see him as a return of the Divine
light.
As opposed to the image of Antigonus as servant, Hosni was as a son,
perhaps a spoiled son.
5. Josephus reported onthe death of Honi when he purported to ask for
more than rain. Unable to pull off the miracle, the villains stoned him to
death.

7. 6. The Talmud contrasts Honi with the carob tree planter who is content to
plant a tree that wouldn’t bear fruit for 70 years (after his death), saying
there were such trees that had been planted decadesbefore him that
benefited him. This is the contrast of a man of immediacywith a man of
work/effort ethic with the long vision.
Honi sleeps for70 years, sees the results, but there is no place in that
world for him. (p. 66-67).
7. Luzzatto presents the contrast. “It begins with labor and ends in reward.”
This is the top of the scale of achieving holiness: a routine of discipline, a
measured rhythm, a regular timetable. This begins the basic attitude of the
sages.
There are the sons. There are the king’s ministers. And there are the king’s
personal valets, whose fear and awe precede their wisdom. Such a person
is Hanina ben Dosa.
F. Hanina ben Dosa.Avot 3:11-12.Fear of sin should precede wisdom,
then wisdom endures. Deeds should exceed wisdom, then wisdom
endures. But where one’s wisdom exceeds one’s fear of sin or where one’s
wisdom exceeds one’s good deeds, one’s wisdom does not endure.

8. More a memberof the hasidim (virtues, devotion, and humility) than a
sage. He belongs in time of Yohannan ben Zakkai. He’s a pious individual.
Simple.Honest. Prayer. More a servant to God than, say, a minister.
1. How do we square what we learn here with what we just discussed?
Fear of sin is crucial, he says. Why? What kind of wisdom is enduring, and
why?
(Is it possible that the real issue is: what’s the main purpose and work of
acquiring wisdom? If one values wisdom as the tool/guard/driver/foundation
for avoiding sin (and, doing good), then such wisdom precededby fear of
doing wrong is the bestfor us/God/others/community. If wisdom is more
about something else, it is in this system of thought/wisdom of less value,
and not enduring. (See Herzog. See below.)
R. Yohanan ben Zakkai said of a Torah scholar who has no fear of sin:
“This is a craftsman without the tool of his craft in his hand.”
Another way to see this from an ethics point of view is to understand that
wisdom born out of a fear of doing wrong (or going against God) is of the
highest order in a world in which living ethically is of supreme importance.
Other wisdom is of less value.
In the same sense, wisdom that serves right living endures. Wisdom that is
unrelated to, or “above” “separate from” right living in importance, is, where
ethics is valued, less important, or not enduring.
The sages liken a personwith much wisdom but without good deeds to a
tree whose branches are many but whose roots are few. One’s actions are

9. the most important component of his existence just as the root system
brings the tree sustenance and anchors it.)
G. Period of the Pairs (Zugot) - BetweenReligion and the State - sages
begin to replace priests as crucial figures. This period features
development of Sadducees (who sought to call back on priestly orientation
from Temple that was being succeededby sages in wake of Ezra and
followers), Essenes, and Pharisees (those who carried on the halakhic
tradition from the Great Assemblyperiod). 2nd century BCE, beginning of
Hasmonean Period. Struggle with Hellenistic power.
1.Yose ben Yoezer. Avot 1:4-5. YbYoezer: (Around 167 BCE) Let your
house be open to sages and drink their words with thirst. His pair, Yose
ben Yohannan, said let your house be open to all, letting the poorin, and
not cavorting with women.
Yoezer was a hasid among priests. Spiritual leadership. Sought to preserve
Jewish identity. There’s a similarity betweensages of Great Assemblyand
Hasidim of the Hasmonean rebellion.
This pair wanted separation for Jews to protectthem in this time of
Hellenistic encroachment. Yoezer’s emphasis on following the sages was
designed to preserve Torah in face of other (Greek) influences. Yohannan
thought that barricading oneself inside, as if in a fortress, would not prevail
in the long term. Rather he sought an openapproach, one of kindliness,
concern for poor.

10. * What are the meaning and value of opening one’s house to the sages and
drinking their words with thirst?
(Literally, it could actually mean hosting sages for study with great desire
and effort, for oneself, one’s family and friends. In another respect, it could
mean having their books and thoughts, which are read, devoured, learned
from, and deeplyappreciated, by one, with family and friends. One’s home
is, thus, characterized by a desire for leaning and the act of learning in it.
One benefits greatly in one’s house when learning from sage, and it is
valued. Plus, others come to associate the owner of the home with such
learning. The owner shows the value he/she places on it. Further, joy and
pleasure are associated with learning, along with the virtues of discipline
and work associated with learning, and humility and respect forthe learned.
Also, by pursuing these practices and activities, we acknowledge the need
and commit to continue to learn.
Contrast with other uses we make of our houses that are for lesser
purposes.)
* Yohannan stresses opening up one’s house to all, including the poor,
discouraging “cavorting.” What is he stressing with this notion of openness
to all? How does it conflict with Yoezer’s views? Could the views be
reconciled? How?

11. (Let’s start with the idea of being open to all. It suggests ease of entry,
liberal entry, including to poor.And presence. This suggests hospitality to
help and support and be kind to others, who enjoy this form of generosity
more than simply receiving charity in other forms (This need not be done to
the extent family identification is lost, or there is impoverishment).
This creates humility and community-mindednessin the house, a sharing of
values in the community, and a respect/feeling of closenessforothers,
especiallythe poor, by those in the house.)
Can a house serve both purposes? Should one be prized over the other?
Should some do one, and others, the other? Can we emphasize one and
try to do at least a little of the other?
(Discussion)
We come to the period of the rebellion of the Maccabees.
At a time when the Greek influence re-surfaced, Yose ben Yoezer was
killed. Disputes ensue thereafter.
2. Yehoshua ben Perahia and Nittai HaArbeli. Avot 1:6-7. YbP: attain a
teacher, acquire a friend, and judge every man favorably. NHA: distance

12. yourself from a bad neighbor, do not befriend a wicked person, and do not
despairof retribution.
In the second Hasmonean period, Judah’s brother takes control, with
Greek support. Seen as a puppet priest. After death, third brother, Simeon
takes over. Rebellion. Yohanan Hyrcanus takes control. (104-134 BCE)
Jews extended power. Initially, rule was in spirit of sages’ teachings. Peace
during this reign, and a more Jewish phase - the time of this pair. But their
power was not strong; more was in the priests and leaders. There was a
battle of Sadduceesand Pharisees over centralization of power with
priests.
NHA saw the corruption in Jerusalem with the Sadducees and thus is
averse to cavorting with bad. YbP fled to Egypt, having opposed the
Hasmoneans.
* YbP:
a) Attain a teacher for oneself. What should the criteria be for the
“teachers” you choose foryourself?
(Steady, knowledgeable and capable in teaching to key principles (here the
Tanach and the oral law) and areas of importance. It is important to have a
central teacher, perhaps one. Orderly. It’s part of a plan, with whole, but not
overlapping or missing,learning. Avoid too much expense and travel.)

13. b) Acquire a (at least one) friend (of this special sort). How? To do what?
(Eat and drink with you. Read and study (Scripture, or basic principles and
values) with you. “Reside” with you. Be one with whom you can share
secrets. Lookout for spiritual growth of each other. Note and correct when
one does unwise, wrong, or improperthings. Better than studying alone
(but studying alone, especiallyif necessary, has merit). Each lifts up and
supports the other. (A group of three who study togetheris good,too, for
purpose of encouraging another opinion that adds or might substitute for a
wrong opinion.)
This is about more than companionship.This enhances spiritual wellbeing.
So important that it is ok to buy the friend (thus the word, “acquire).”
Some say that studying from great books is akin to “acquiring a friend.”)
c) What does it mean to judge every man favorably?
(It could mean accurately, or charitably, or justly, and with kindness. God
judges us favorably if we judge others favorably.
Other ideas:

14. Maimonides: when you don’t know, act as if the personis good.If a good
personseems to be doing something bad, don’t be quick in assuming it’s
bad. But if a personis evil and might be doing something good,don’t be
quick to assume it’s good.
Schneerson: there’s good in every person, and, even if a person acts
badly, he’s capable of being turned to the good.
Rabbi Nachman of Breslov: one must search for the good even in the evil
men. So judging him, one can lead to the other’s repenting. This elevates
the other from the side of debitto the side of merit, until he repents.)
* NHA had a different and “more realistic” perspective: in a world in which
there was much evil, one must seek fortification in a place of refuge,
remote from the centers of influence. (YbP, however, saw that with proper
support, attachment to friends, seeking the good,one can guide others to
the correct path.)
a) Why would we distance ourselves from a bad neighbor?
(This could be a “neighbor” in the house, outside the house, or in the field.
One must be careful about contact with others who are bad. Even if we
stayed good ourselves, it could cause us to be hurt along with the bad. A
metaphor that is used is the case of tzara’at of a commonwall with a bad
personwhere the taking out of the wall obviously is harmful to the good
neighbor, too.)
b) Do not associate with a wicked person. Why? Examples?

15. (We could get caught up in bad enterprise with them or have their wrong
rub off on us. The good King Jehoshaphat associated with wicked Ahab’s
son, and their undertaking was wrecked (by God). King David’s son,
Amnon, associated with wicked Jonadab, who gave him bad advice, which
led to his early death.)
c) Do not despairof retribution. How so?
(The heart of a personwho has sinned should be in fear of retribution,
especiallyfrom God.This actually is a sign of health, or at least a way to
health. This dissuades one from further sin and propels one (perhaps “out
of conscience”)to atone and get right with those wronged and with God.
Even when one experiences successin this world, one should be
vulnerable to this fear, rather than thinking one’s successis a sign of
reward, and lack of need for (warranted) retribution.)
3. Yehuda ben Tabbai and Shimon ben Shetah - 3rd pair.
YbT: Do not make yourselves like those who arrange cases before judges.
Considerthe parties before you as wicked, but when they depart consider
them as innocent, provided they accept the judgment
SbS: Examine the witnesses thoroughly, and be cautious in your words lest
they learn from them how to deceive. (Pirke Avot 1:8-9.
Under Yanni and Shlomtziyon, 104-67 BCE. A good period.

16. * SbS was the head of the Rabbinic court, established the legal system. He
was a powerful judge, relentless pursuer of justice, setting meticulous rules
of procedure. Known for accepting witnesses in capital trials more liberally
than Torah procedure (to combat societal dangers). His assertive
confidence injudgment drew him enemies. They may have executed his
son (thus, fear in his advice). His success, though, may have contributed to
victory of Pharisees. He restored ancient practices and reinforced
institutions. He initiated education reform and pushed universal education.
He pushed the further development of the marriage contract. He increased
respect forGod.
SbS was Honi’s opponent,representing the establishment against the
miracle worker.
YbT was the patriarch, the Nasi. Tradition has it that YbT would seek
forgiveness from the executed person.
* YbT:
a) Do not make yourself like those who arrange cases before the judges.
How so?
(Some say that one should not be hasty to present an opinion, but rather to
think, reason, and explore the circumstances, the bases, the details of facts
carefully, waiting until an opinion must be given, and it is true and correct.
The contrast is to those who go into court aggressively, to speedily
advance the interest of a litigant. Also, one shouldn’t be bound to one’s first
impressions and opinions, or develop opinions on theoretical bases.)
b) While litigants are before you, consider them both as guilty. Why?

17. (First, there should be no bias in favor of either side, for any reason. They
must be seenand treated the same. Perhaps if both are treated with equal
rigor, and suspicion, all will feel the processis the most fair.)
4. Shemaya and Avtalyon - the 4th pair - 67-37 BCE
S would say love labor, loathe mastery over others, and do not seek
familiarity with ruling authorities.
A would say that scholars should be careful with their words for they might
be exiled to a place with evil elements where words will be distorted to their
negative purposes. Then disciples will drink of these evil waters and be
destroyed, and the name of Heaven will be desecrated. Avot 1:10-11.
The times featured battle between Aristobulus and Hyrcanus II.Another
Honi story here - the one where he’s encouraged to take a side in the civil
dispute and is stoned to death. This civil war brought an end to the sanctity
of the Temple. And Pompeybrought an end to the Hasmonean period.
Caesar comes on scene.

18. One can easily see the wisdom in such a time of staying non-partisan. The
Pharisees discouraged involvement in politics. Plus with all the corruption
and bureaucracy one can see the wisdom in loving labor and hating
mastery.
This pair was highly esteemedby the people at the time, though the
“religious” leaders at the time didn’t care for them and used the fact that
they were converts against them in vulgar ways.
* S:
a) Love work. How do we understand that?
(Work is not only necessary but also virtuous, not merely something that
must be done or even “belowone’s dignity,” but also is covenanted and to
be loved. Further, its fruit leads to even greater enjoyment, such as
experience of study and Shabbat, and the avoidance of bad things, such as
slothfulness, idleness, poverty, and risk of being a victim.
The work describedin sacred text, from God’s creating the world to the
construction of the tabernacle, had beauty and good in it, and thus was to
be loved.)
b) Despisepositionof power. How is this to be understood?

19. (One should avoid seeking to lord power over others, though one can and
should accept responsibility and exercise it. One should despise superiority
or exalting oneself.)
c) Do not become too familiar to the government. How is this to be
understood?
(If one is seenas wealthy or powerful by the government, the government
will seek one out to take from,or even hurt, as either a source of funds or a
threat.)
A: Scholars, be careful with your words. Meaning?
(Others may misunderstand. This may cause students or others to go in the
wrong direction and pay a price for it, or to mislead others and future
students.)
Hillel was their student. Perhaps the study hall became too exclusive (the
story of the expense that kept Hillel out). But the real launch of the yeshiva
as a separate locus of Jewish life was due in part to the corruption of the
system (priests and leaders) and really begins here.

20. 5. Hillel, Shammai, and Their Students
a) Dispute that is for sake of Heaven endures, but one that is not
does not. That of Hillel and Shammai does;that of Korach and
company does not. Avot 5:17. Thoughts on the meaning of
“dispute for the sake of heaven” and why this concept might be
helpful to us today?
(Discussion)
Hillel was seen as the successor of Ezra the scribe. This successionwas
the continuing development and renewal of Torah. Opens up to all comers.
Develops halakhic interpretations. Seeks to bridge holy and secular to
create model of an ideal for people. This is the transition between the Pairs
and the Tanna’im. 37 BCE-CE., in the time of Herod, generally.
Shammai - old world; preserve tradition; restrain innovative; somewhat
elitist. He represents the straight and narrow.

21. b) A difference ofapproachin Babylonian and Jerusalem Talmud traditions
as to values and what’s most prized is one worth looking at here:
JT: “I should not get angry at my colleagues, and that my colleagues
should not get angry with me.”
BT: “I should not err in a matter of halakhah and cause my colleagues to
rejoice at my expense.”
What’s the merit of each approach? Which do you prefer? Can they be
melded together? How? How is this important to us today?
(Discussion. Look at Hillel below, as an example of a desirable synthesis.
Hillel brings much of the logic from the Babylonian approach to halakhah in
Jerusalem. More sophisticated exegesis. He utilizes intellectual acts of
comparing, juxtaposing, combining texts, etc. Reason. Yet, Hillel brought
openness, patience,and quality of receiving, all graciously. This involves
creativity, alongside ancient traditions. His positionwas even strengthened
by interaction with Shammai, though they differed. (How wonderful it would
be if we had this custom today.)

22. c) Below is another key differenceto ponder. Do you have houghts on the
merits of each?
S: One should only teach a person who is wise, humble, and from
distinguished ancestry.
H: One should teach every man, for there are many sinners who are
attracted to study of Torah, and their descendants are righteous, pious, and
respectable people.
There’s another explanation that compares these views to a woman who
sets a hen to roost on eggs. From a large number of eggs she produces a
few chickens, but from a small number she does not produce any.
(A great way to see and discuss the differencebetweenthe more elitist
approach and the idea of a more democratic approach of access of Torah
to all. There are arguments for both positions. Having a well educated,
ethical leadership is crucial. Yet, raising many students, certainly creating
access to all who, like him, would try to listen in from the roof in the midst of
massive snow, has great merit, too!)
d) Hillel and Shammai - Between the Sacred and the Secular
S makes entire distinction between the sacred and the secular, while H
believes everyday secularity is not a barrier to holiness and a man must

23. seek to uncover the holiness inherent in all places and times (action must
be for sake of heaven.)
e) Shammai and His Student, Bava ben Buta
S: Make Torah study a permanent aspect of life; say little and do much;
and greet all with a pleasant countenance (Avot 1:15)(This may reflect the
grace of BbB who, after a victory in dispute over a legal matter with H,
transformed it to a decisionin accord with the views of H.
So BbB brings the patience and generosityof H to the school of S (which,
among other things, helps us be careful about making bad and generalized
judgments about others/groups). Further, it is a great example of the right
spirit of working with “the other side.”
By one tradition, there was once a serious battle between the two schools
and that day “was as wretched for Israel as the day on which the golden
was made. (Shabbat 17a). Others said all disputes were models of ones for
the sake of heaven.
(If there was a battle, did they learn from it? Do we?)
Halakhah follows H. More in tune with reality, deepest principles, balance
of tradition and life, kindness and strictness,and desire to infuse holiness
into all aspects of earthly life.

24. H. Rabbi Gamliel the Elder - Hillel’s grandson. 30-60 CE. This is just prior
to the destructionof the Second Temple.
He taught: “Acquire a teacher for yourself; remove yourself from doubt; and
do not accustom yourself to tithe by estimation. (Avot 1:16)
Great leader. Sanhedrin. He placed more emphasis on innovation and
reason than tradition, but also had a deep commitment to all keeping the
Torah in its entirety. Increasingly, the leaders were the sages, independent
of the priests. Beginning of tanna’im.
1) “Getting a teacher” and “removing doubt” derived largely as a priority for
him because of the lack of direction and guidance that plagued the people
after a period of all the disputes involving the students of Hillel and
Shammai. He centralized the rabbinic authority, streamlined it, and tried to
reduce the doubt that plagued the system and all who were in need of
relying on it.
2) Tithing mistakes cause problems forall and should be avoided. Having a
good teacher would help assure accuracy and avoid such problems, not by
stringency but rather by honest and just adherence to principles and
standards.

25. I. Zealotry Before the Temple’s End
Afterwards, until the Temple fell, “honor for the Torah was a rare sight.” The
Temple ran regular routine, but was devoid of Divine spirit, bereft of
sanctity. There was little content or substance under the garb of priests,
many of whom had purchased positions. Sages, too, were, for the most
part, supported by aristocracy and didn’t challenge.
1. Hanina: “Pray for the welfare of the kingdom; for without fear of
governmental authorities, people would swallow each other alive.” Avot 3:2
Without law and order and security, the world of Torah/high standards and
safe living is deeplyimperiled. Have we known such “Hobbesian” periodsin
our own times?
(Discussion>
Politics. Nero. Revolts. Zealots. Uprisings. Massacres. Some sages tried to
moderate in a (too?) soft way, but zealotry of a different sort than the
Hasmoneans (criminality and aggression) won out.

26. In the midst of this mess of silent sages, corrupt priests,the self-interested
wealthy, and the zealots, Rabban Shimon ben Gamliel said, “ All my life I
have grown up among sages and have found nothing better for man’s
welfare than silence; study is not the most important thing, rather practice;
and too much talk brings sin.” Avot 1:17)
Is this just about inwardness? Or is it emphasizing one’s actions above all
else? I think it also reflects the view of a wise/good personwho lived in that
difficult time.)
J. Rabban Yohanan ben Zakkai - crucial figure in saving Judaism. Reached
accord with Vespasianto be granted Yavneh, as a place, a spiritual center,
where sages could flee,survive, and work. Some saw this as an
abandonment of nationalism, but most saw it as pragmatic - survival.
1) Tradition says he was a minor student of Hillel. Torah study. Beit
Midrash. “Go and occupy yourselves in Torah and live. And they went and
engaged in Torah and they lived.” Message: don’t get caught up in external
matters (that are beyond one’s control and spiraling to destruction), but
rather devote oneself to endurance of people, way of life with God (even in
different setting), with Torah.
2) Fought the Sadducees and the priests. Would not join the zealots.
3) Saw the way to life after the Temple, after sacrifice, in the form of loving
kindness, study, and prayer - based in part on vision of the prophets. (70-
85 CE).