These may seem trifling distinctions, but they sufficed to kindle the passions. Even greater importance attached to differences on ritual questions, although the controversy here was purely theoretical. For, the Sadducees, when in office, always conformed to the prevailing Pharisaic practices. Thus the Sadducees would have interpreted Lev. xxiii. 11, 15, 16, as meaning that the wave-sheaf (or, rather, the Omer) was to be offered on the morrow after the weekly Sabbath' - that is, on the Sunday in Easter week - which would have brought the Feast of Pentacost always on a Sunday; [1559] while the Pharisees understood the term Sabbath' of the festive Paschal day. [1560] [1561] Connected with this were disputes about the examination of the witnesses who testified to the appearance of the new moon, and whom the Pharisees accused of having been suborned by their opponents. [1562]
The Sadducean objection to pouring the water of libation upon the altar on the Feast of Tabernacles, led to riot and bloody reprisals on the only occasion on which it seems to have been carried into practice. [1563] [1564] Similarly, the Sadducees objected to the beating off the willow-branches after the procession round the altar on the last day of the Feast of Tabernacles, if it were a Sabbath. [1565] Again, the Sadducees would have had the High-Priest, on the Day of Atonement, kindle the incense before entering the Most Holy Place; the Pharisees after he had entered the Sanctuary. [1566] Lastly, the Pharisees contended that the cost of the daily Sacrifices should be discharged from the general Temple treasury, while the Sadducees would have paid it from free-will offerings. Other differences, which seem not so well established, need not here be discussed.
Among the divergences on juridical questions, reference has already been made to that in regard to marriage with the betrothed,' or else actually espoused widow of a deceased, childless brother. Josephus, indeed, charges the Sadducees with extreme severity in criminal matters; [1567] but this must refer to the fact that the ingenuity or punctiliousness of the Pharisees would afford to most offenders a loophole of escape. On the other hand, such of the diverging juridical principles of the Sadducees, as are attested on trustworthy authority, [1568] seem more in accordance with justice than those of the Pharisees. They concerned (besides the Levirate marriage) chiefly three points. According to the Sadducees, the punishment [1569] againstfalse witnesses was only to be executed if the innocent person, condemned on their testimony, had actually suffered punishment, while the Pharisees held that this was to be done if the sentence had been actually pronounced, although not carried out. [1570] Again, according to Jewish law, only a son, but not a daughter, inherited the father's property. From this the Pharisees argued, that if, at the time of his father's decease, that son were dead, leaving only a daughter, this granddaughter would (as representative of the son) be the heir, while the daughter would be excluded. On the other hand, the Sadducees held that, in such a case, daughter and granddaughter should share alike. [1571] Lastly, the Sadducees argued that if, according to Exodus xxi. 28,29, a man was responsible for damage done by his cattle, he was equally, if not more, responsible for damage done by his slave, while the Pharisees refused to recognise any responsibility on the latter score. [1572] [1573]
For the sake of completeness it has been necessary to enter into details, which may not posses a general interest. This, however, will be marked, that, with the exception of dogmatic differences, the controversy turned on questions of canon-law.' Josephus tells us that the Pharisees commanded the masses, [1574] and especially the female world, [1575] while the Sadducees attached to their ranks only a minority, and that belonging to the highest class. The leading priests in Jerusalem formed, of course, part of that highest class of society; and from the New Testament and Josephus we learn that the High-Priestly families belonged to the Sadducean party. [1576] But to conclude from this, [1577] either that the Sadducees represented the civil and political aspect of society, and the Pharisees the religious; or, that the Sadducees were the priest-party, [1578] in opposition to the popular and democratic Pharisees, are inferences not only unsupported, but opposed to historical facts. For, not a few of the Pharisaic leaders were actually priests, [1579] while the Pharisaic ordinances make more than ample recognition of the privileges and rights of the Priesthood. This would certainly not have been the case if, as some have maintained, Sadducean and priest-party had been convertible terms. Even as regards the deputation to the Baptist of Priests and Levites' from Jerusalem, we are expressely told that they were of the Pharisees.' [1580]