, which in form were commentaries on the early chapters of Genesis and the visions of Ezekiel. They were reserved for the wisest and most learned, for the rabbis had always a fear of introducing the student to philosophy until his knowledge of the law was well established. They held, with Plato, that metaphysical speculation must be the crown of knowledge, and if treated as its foundation, before the necessary discipline had been obtained, it would produce all sorts of wild ideas. Judaism for them was primarily not a philosophical doctrine but a system of life. The Hellenistic school was so far false to their standpoint that it laid stress for the ordinary believer upon the philosophical meaning as well as upon the law. And as events proved, this led to the neglect of the law and the dogmatic establishment of speculative theories as the basis of a new religion. Doubtless the consciousness that the philosophical development led away from Judaism increased the distrust of the later rabbis for such speculation, and made them regard esoteric as a milder term for heretical; [pg.217] but the warning is already given in Ben Sira: "It is not needful for thee to see the secret things."[317] The Talmud, indeed, records certain ideas about the powers of God and His relation to the universe in the names of the great masters; and in these ideas there are striking resemblances to Philo's conceptions. The Word is spoken of as an intermediate agency;[318] the finger of God is really the Word; the angels are sprung from the Words of God: Ben Zoma declared that the whole work of creation was carried out by the Word, as it is written, "And God said."[319] But on the other hand there are passages in which the rabbis oppose the Alexandrian attitude, and point out in its excessive philosophizing a danger to Judaism, so that in the end they exclude it. Rabbi Ishmael, we are told, warned his pupils of the danger of Greek wisdom.[320] Akiba, living at a time when the Jews were fighting for spiritual as well as for physical life against the combined forces of the Greeks and Romans, proposed to ban all the
[321] and the Gemara argues that among these were included the Apocryphal works which showed Greek influence. Again, Elisha ben Abuya, the arch-heretic, is held up to reproach because he read
,[322] under which title Greek Gnostic books are probably implied. [pg.218]
At the time when this spirit shows itself, the appearance of heretical offshoots from Judaism was already pronounced. Heresy was the aftermath of the combination of Judaism and Hellenism, and if further disintegration was to be avoided, the seductive Greek influence had to be discouraged. There is always the danger in a mingling of two cultures, that each will lose its particular excellence in a compound which has certain qualities, but not the virtues, of either element. Compromises may be desirable in political affairs; in affairs of thought they are perilous. Down to the time of Philo, the fusion of thought at Alexandria had been beneficial, and had broadened the Jewish outlook without impairing its strength, but the dissolving forces of civilization never operated more powerfully than in the early centuries of the common era, when the intellect of the world was jaded and weary, and the great movement in culture was a jumbling together of the ideas of East and West. More especially in the cosmopolitan towns, Alexandria, Antioch, and Rome, national life, national culture, and national religion were undermined; and even the Jew, despite the stronghold of his law and tradition, was caught in the general vortex of mingling creeds and theologies. Out of this confusion (which was in one aspect a continuation of the work of Philo) emerged, first, fantastic Gnostic religious and philosophical sects, and, finally, the Christian Church, which proved the system best fitted to survive [pg.219] in the circumstances, but was in essence as well as in origin a blending of different outlooks, and true to the cardinal points of neither Hebraism nor Hellenism. The rabbis, with remarkable intuition, saw that the Hellenistic development of Judaism, which had vainly striven to make Judaism universal, had ended in violating its monotheism and abrogating its law; and in that era of disintegration, denationalization, and decomposition they determined to keep their heritage pure and inviolate. Judaism by their efforts was the only national culture which survived, and some sacrifice had to be made to secure this end. The literary monuments of the Alexandrian community from the Septuagint translation to the philosophy of the Christian scholarchs were cut out of Jewish tradition, and the Babylonian school was ignorant altogether of the
(Greek wisdom). When Ben Zoma desired to study the
, and asked of his teacher at what hour of the day it was lawful to do so, he received the reply that it was permissible at an hour which was neither day nor night; for the precept was to study the Torah by day and night, as it is said,