[1194] This view, for which there is no historic foundation, is urged by those whose interest it is to deny the possibility of a census during the reign of Herod.
[1195] That these were the sole grounds of resistance to the census, appears from Jos. Ant. xviii. 1. 1, 6.
[1196] As unquestionably they did.
[1197] Ant. xviii. 1. 6.
[1198] Ant. xviii. 1. 6.
[1199] u.s. and Jew. War vii. 10. 1.
[1200] {hebrew}
[1201] Ex. xv. 11
[1202] Judg. xi. 3-6.
[1203] The Talmud is never to be trusted as to historical details. Often it seems purposely to alter, when it intends the experienced student to read between the lines, while at other times it presents a story in what may be called an allegorical form.
[1204] Ant. xiv. 9. 2-5.
[1205] Sanh. 19 a.
[1206] Yoma 39 b.
[1207] The designation Lebanon' is often applied in Talmudic writings to the Temple.
[1208] Midr. R. on Lament. i. 5; ed. Warsh. vol. iii.p. 60 a.
[1209] Ab. de R. Nathan 4.
[1210] Comp. Ab ii. 5.
[1211] Shabb. 31 a.
[1212] Ber. R. 70.
[1213] This celebrated meeting, of which, however, but scant and incoherent notices are left us (Shabb. i. 7 and specially in the Jer. Talmud on the passage p. 3 c, d; and Shabb. 17 a; Tos. Shabb. i. 2), took place in the house of Chananyah, ben Chizqiyah, ben Garon, a noted Shammaite. On arriving, many of the Hillelites were killed in the lower room, and then a majority of Shammaites carried the so-called eighteen decrees. The first twelve forbade the purchase of the most necessary articles of diet from Gentiles; the next five forbade the learning of their language, declared their testimony invalid, and their offerings unlawful, and interdicted all intercourse with them; while the last referred to first fruits. It was on the ground of these decrees that the hitherto customary burnt-offering for the Emperor was intermitted, which was really a declaration of war against Rome. The date of these decrees was probably about four years before the destruction of the Temple (See Grätz, Gesch. d. Juden, vol. iii. pp. 494-502). These decrees were carried by the influence of R. Eleazar, son of Chananyah the High-Priest, a very wealthy man, whose father and brother belonged to the opposite or peace party. It was on the proposal of this strict Shammaite that the offering for the Emperor was intermitted (Jos. Jew. War ii. 17. 2, 3). Indeed, it is impossible to over-estimate the influence of these Shammaite decrees on the great war with Rome. Eleazar, though opposed to the extreme party, one of whose chiefs he took and killed, was one of the leaders of the national party in the war (War ii. 17. 9, 10). There is, however, some confusion about various persons who bore the same name. It is impossible in this place to mention the various Shammaites who took part in the last Jewish war. Suffice it to indicate the tendency of that School.
[1214] Acts iv. 6.
[1215] See the list of High-Priests in Appendix VI.
[1216] The Boethusians furnished no fewer than four High-Priest during the period between the reign of Herod and that of Agrippa I. (41 a.d.).
[1217] Ant. xviii. 1. 1.
[1218] Ant. xviii. 2. 1.
[1219] Ant. xviii. i. 1.
[1220] Acts v. 37.
[1221] Ant. xx. 5. 2.
[1222] Jewish War ii. 17. 8 and 9.
[1223] Jewish War, vii. 7-9.
[1224] 9-12 a.d.
[1225] 12-15 a.d.
[1226] 15-26 a.d.
[1227] Ps. xlii. Is. xxx. 29.
[1228] A.V. Degrees;' Ps. cxx.-cxxxiv.
[1229] It seems, however, that the Feast of Pentecost would see even more pilgrims - at least from a distance - in Jerusalem, than that of the Passover (comp. Acts ii. 9-11).
[1230] St. Luke xix. 41.
[1231] So according to the Rabbis; Josephus does not mention it. In general, the account here given is according to the Rabbis.