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BY R. TRAVERS HERFORD, B.A. AUTHOR OF "CHRISTIANITY IN TALMUD AND MIDRASH" WILLIAMS & NORGATE 14 HENRIETTA STREET, COVENT GARDEN, LONDON NEW YORK: G. P. PUTNAM'S SONS 1912...

Most of the contents of the following pages were given as lectures in Manchester College, Oxford, in the autumn of 1911. I have thought it better to confine myself within the limits of what I then said, rather than to expand and recast the lectures into a complete monograph on the Pharisees. My aim throughout has been to present and make clear the Pharisaic conception of religion, the point of view from which they regarded it, and the methods by which they dealt with it. It is far more important

The subject to which in the following pages I shall invite the reader's attention is one which may seem to promise but little of living interest, and still less of religious worth. The Pharisees are presented in the New Testament in no favourable light; and the average Christian has not much further acquaintance with them. Yet, though the name be now disused, the principles of Pharisaism have been maintained down to the present day; and it is these, more than anything else, which have kept Judai

In the preceding chapter I sketched the historical development of Pharisaism from its source in the work of Ezra to the time when it had found its literary expression in the Talmud and the Midrash. I said that from first to last what was developed was the religion of Torah. It is therefore essential to the understanding of Pharisaism that the reader should, first, obtain a clear conception of the meaning of Torah, and, second, that he should bear that conception always in mind in his further stu

It is from the New Testament that the ordinary Christian reader gets his ideas about the Pharisees. There is mention in the Gospels of frequent encounters between Jesus and the Pharisees; and the Epistles of Paul contain much severe comment on the Pharisaic conception of religion. No one, who desires to understand what the Pharisees themselves meant by their religion, can afford to pass by, without careful examination, these records of unfavourable criticism; and he must enter upon such examinat

If Christians usually get their ideas about the Pharisees from the Gospels, they learn their general conception of Judaism from the Epistles of Paul. And, when they find that the Judaism which he condemns is in fact the Judaism of the Pharisees, they combine their information, and rest content with the conclusion that alike in theory and practice the Pharisees were as far as they well could be from the Kingdom of Heaven. A verdict which claims the authority of both Jesus and Paul would seem, to

In the second chapter it was pointed out that the development of the religion of Torah, in the centuries from Ezra to the Pharisees and on to the Talmud, took place along two main lines. These are indicated by the two words Halachah and Haggadah. Upon the meaning of the former I dwelt at some length; but, for the sake of clear and adequate treatment, it seemed better to defer the consideration of the latter. The thread then dropped I shall pick up now; for the answer to the question "What was th

In this concluding chapter I shall make an attempt to indicate what Pharisaism was on its spiritual side, as the expression of the Pharisee's personal feeling towards God; or, if I may put it in colloquial terms, what the Pharisee "felt like" as a religious and moral being. I shall try to show the meaning of the peculiar type of character formed under the influence of the religion of Torah, both as regards its excellencies and its deficiencies. I say its deficiencies, for my aim throughout this

Mishnah, Amsterdam, 1675. Babylonian Talmud, Wilna, 1880-1884. Jerusalem Talmud, Krotoshin, 1866. Midrash Rabbah, Wilna, 1887. Pesikta, edited by Buber, 1868. Mechilta, edited by Friedmann, 1870. Tanḥuma, edited by Buber, 1885. Yalkut Shimoni, Warsaw, 1876....

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