Moses and Aaron: Civil and Ecclesiastical Rites, Used by the Ancient Hebrews. Goodwin Thomas Aiken

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СКАЧАТЬ Others to attend the publick Courts and Consistories: they much resembled our Clarks of Assizes, these were termed, γραμματεῖς λαοῦ the Scribes of the people, Mat. 2. 4. It. 1. Mac. 5. 42.

[67] Solom. Jarchi. Gen. 49. Vide Ambros. Tom. 4. cap. 2. & Targum Hierosol.

The second sort of Scribes belonged to the Clergy; they were Expositors of the Law, and thence are they called γραμματεῖς τοῦ νόμου, νομικοὶ, & νομοδιδὰσκαλοι, Scribes of the Law, Esra. 7. 9. Expounders of the Law, Luk. 7. 30. and Doctors of the Law, Luk. 5. 17. Their Office was to write, read, and expound the Law of Moses to the people. The name was a name of Office, not of Sect. Of this sort was Esdras, Esra 7. 6. who though he were a Levite, yet[68] others there were of the Tribe of Judah, and, as it is thought, they might indifferently be of any Tribe. The name was of the like esteem among the Hebrews as the Magi were among the Chaldeans; the Quindecemviri among the Romans, for expounding Sybilla’s Oracles: Or the Canonists in the Church of Rome. The word ‎‏סופרים‏‎ Sopherim, translated Scribes signifieth Numberers, or Computers, and is applyed to the Masorites, because they spent their time in reckoning, and numbring, not onely the verses, but the words also, and letters of each Book throughout the Bible; which, as it is an argument of their industry,[69] so likewise of Gods providence, in the preservation of his truth inviolable. As the Wise men in their Preaching pressed Traditions; so the Scribes clave to the written word, whence they were termed[70] Text-men, or Masters of the Text. And to this purpose it is worth our observing, that whereas both the Scribes and the Pharisees sought to fasten accusations upon our Saviour, Mat. 9. The Scribes accused him of blasphemy, v. 3. The Pharisees of eating with Publicans and sinners, v. 11. The Scribes accusation was a breach of the Law; the Pharisees a breach of Traditions.

[68] Drus. de tribus sectis, l. 2. c. 12. ex Chald. Paraphast.

[69] Augustin. in Psal. 40.

[70] Drusius de trib. sectis l. 20. cap. 13.

3. The Disputer.[71] He insisted upon Allegories, and searched out mystical interpretations of the Text. Hence himself was termed Durschan, and his exposition, or Homily, Midrasch; and their School, Beth Hammidrasch: They were counted the profoundest Interpreters, whence that of the Psalmist, Psal. 84. 7. They go from strength to strength, is interpreted,[72] from their Temple to their Beth-Hammidrasch, from an inferiour to an higher School. Hereby we see the difference between those three sorts of Predicants mentioned by Saint Paul. The Wise men were teachers of Traditions, the Scribes teachers of the Text according to the literal interpretation, and the Disputers teachers of Allegories and Mysteries; which fabulous expositions, because they breed questions and disputations ζητήσεις παρέχουσι, 1 Tim. 4. Hence is it, that such an expositor is termed συζητητὴς, A Disputer. These three sorts of Preachers, which S. Paul termeth, the Wiseman, the Scribe and the Disputer, 1 Cor. 1. 20. are by the Hebrews named ‎‏חכם‏‎ Ghacham, ‎‏סופר‏‎ Sopher, ‎‏דרשן‏‎ Darschan.

[71] Vide Thisbit. in ‎‏דרש‏‎

[72] Targum, Ps. 84. 7.

CHAP. VII.

       Of their Title Rabbi.

       Table of Contents

About the time of our Saviour Christ his Nativity, Titles began to be multiplied; and amongst the rest, these of Rab, Ribbi, Rabbi, and Rabban, were in especial use: they all are derived from ‎‏רבב‏‎ Rabab, signifying, multiplicatus fuit, and they sound as much as πολυμαθέστατος, that is, a Master, or Doctor eminently gifted with variety of Knowledge. Concerning these titles, they write thus,[73] that Rabbi is a more excellent title than Rab, and Rabban more excellent then Rabbi; and the simple name without any title, as Haggai, Zachary, Malachy, was more excellent than Rabban. About this time they used a set form of Discipline in their Schools. The Scholar was termed ‎‏תלמיד‏‎, Talmid, a Disciple, in respect of his Learning; ‎‏קטן‏‎ Katan, a Junior, in respect of his minority; ‎‏בחור‏‎ Bachur, that is, one chosen, or elected in respect of his election, or cooptation, into the number of Disciples; After he had proved a good Proficient, and was thought worthy of some degree, then was he by imposition of hands made a Graduate ‎‏חבר‏‎ Chaber, a Companion to a Rabbi. This imposition of hands, they termed ‎‏סמכה‏‎, vel ‎‏סמיכות‏‎, Semicah, or Semicuth, which Ceremony they observed in imitation of Moses towards Joshua. The Lord said unto Moses, Take thou Joshua the son of Nun, in whom is the Spirit, and put thine hand upon him, Numb. 27. 18. At which time he that imposed hands on him, used this form of words,[74] I associate thee, and be thou associated. After this when he was worthy to teach others, then was he called Rabbi, and whereas in his minority, his own name being suppressed, he was called onely by his Fathers name, the son of N. When he was made Graduate by imposition of hands, then was he called by his own name, N. the son of N. And afterward when he was thought worthy to teach, then was the Title Rabbi prefixed, after this manner; Rabbi N. the son of N. For example, Maimonides; at first was termed onely Ben Maimon, the son of Maimon; after his degree, then was he called by his own name, added to his fathers, Moses Ben Maimon, Moses the son of Maimon: at last being licenced to teach, then was he called ‎‏רמבם‏‎ Rambam, which abbreviature consisting of Capital Letters, signifeth, Rabbi Moses Ben Maimon, Rabbi Moses the son of Maimon. So Rabbi Levi, the son of Gersom, in his minority was called the son of Gersom, afterward Levi the son of Gersom at last, ‎‏רלבג‏‎ Ralbag, Rabbi Levi the son of Gersom. This distinction of Scholars, Companions, & Rabbies, appeareth by that speech of an ancient Rabbi, saying,[75] I learned much of my Rabbies, or Masters, more of my companions, most of all of my Scholars. That every Rabbi had Disciples, and that his own Disciples, and other well-wishers stiled him by the name of Rabbi, in the dayes of our Saviour, needeth no proof. Judas came to Christ and said, God save thee Rabbi, Mat. 26. 49. In like manner Johns Disciples came and saluted John by the name of Rabbi, СКАЧАТЬ