Shammai
Shammai
(Called ha-Zekan, “the Elder”).
A famous Jewish scribe who together with Hillel made up the last of “the pairs” (zúgóth), or, as they are sometimes erroneously named, “presidents and vice-presidents” of the Sanhedrin. The schools of Shammai and Hillel held rival sway, according to Talmudic tradition (Shabbath 15a), from about a hundred years before the destruction of Jerusalem (A.D. 70). Comparatively little is known about either of the great scribes. The Mischna, the only trustworthy authority in this matter, mentions Shammai in only eight passages (Maaser sheni, II, 4, 9; Orla, II, 5; Eduyoth I, 1-4, 10, II; Aboth, I, 12, 15, V, 17; Kelim, XXII, 4; Nidda, I, 1). He was the very opposite of Hillel in character and teaching. Stern and severe in living the law to the letter, he was strict to an extreme in legal interpretation. The tale tells that, on the feast of the Tabernacles, his daughter-in-law gave birth to a child; straightway Shammai had the roof broken through and the bed covered over with boughs, so that the child might celebrate the feast in an improvised sukka (tent or booth) and might not fail of keeping the law of Leviticus (xxiii, 42).
The strictness of the master characterizes the school of Shammai as opposed to that of Hillel. The difference between the two schools had regard chiefly to the interpretation of the first, second, third and fifth parts of the “Mishna” — i.e. to religious dues, the keeping of the Sabbath and of holy days, the laws in regard to marriage and purification. The law, for example, to prepare no food on the Sabbath had to be observed by not allowing even the beast to toil; hence it was argued that an egg laid on the Sabbath might not be eaten (Eduyoth, iv, 1). Another debate was whether, on a holy day, a ladder might be borne from one dove-cote to another or should only be glided from hole to hole. The need of fringes to a linen night-dress was likewise made a matter of difference between the two schools (Eduyoth, iv, 10). In these and many other discussions we find much straining out of gnats and swallowing of camels (Matthew 23:24), much pain taken to push the Mosaic law to an unbearable extreme, and no heed given to the practical reform which was really needed in Jewish morals. It was the method of the school of Shammai rather than that of Hillel which Christ condemned. On this account non-Catholic scholars generally make Him out to have belonged to the school of Hillel. This opinion has been shared in by a few Catholics (Gigot, “General Introduction to the Study of the Holy Scripture”, New York, 1900, p. 422). Most Catholic exegetes, however, refuse to admit that Christ belonged to any of the fallible Jewish schools of interpretation. He established His own school — to wit, the infallible teaching body to which He gave the Old Testament to have and to keep and to interpret to all nations without error.
———————————–
SCHURER, The Jeuish People in the Time of Jesus Christ, I (Edinburgh, 1885), 361; GRATZ, Geschichte der Juden, III (3rd ed. Berlin, 1875), 671 (tr. Philadelphia, 1873).
WALTER DRUM Transcribed by Joseph E. O’Connor
The Catholic Encyclopedia, Volume XIIICopyright © 1912 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, February 1, 1912. Remy Lafort, D.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Shammai
[many Sham’mai] (Heb. Shammay’, , desolate; Sept. 1Ch 2:28 v; but 1Ch 2:32 [combining Ahi with Shammai]; 1Ch 2:44 ; 4:17 v, v.r. , v, v), the name of three men.
1. The elder of two sons of Onam, of the tribe of Judah (1Ch 2:28; 1Ch 2:32). B.C. cir. 1618.
2. Son of Rekem and father (founder) of Maon, of the tribe of Judah (1Ch 2:44-45). B.C. post 1618.
3. Sixth child of Ezra, of the tribe of Judah, by a first wife (1Ch 4:17). B.C. post 1618. He was possibly the same called Shimon (q.v.) in 1Ch 4:20. Rabbi D. Kimchi conjectures that these were the children of Mered by his Egyptian wife Bithiah, the daughter of Pharaoh. SEE MERED. The Sept. makes Jether the father of all three. The tradition in the Quoest. in Libr. Paral. identifies Shammai with Moses, and Ishbah with Aaron.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Shammai
1. 1Ch 2:28; 1Ch 2:32.
2. Of Maon (1Ch 2:44-45). 1Ch 2:3. Brother of Miriam and Ishbah, all three being sons of” Bithiah the daughter of Pharaoh whom Mered took” (these words ought to be transposed after “Jalon”: 1Ch 4:17-18). (See BITHIAH; MERED; JEHUDIJAH.)
Fuente: Fausset’s Bible Dictionary
Shammai
SHAMMAI.1. A Jerahmeelite (1Ch 2:28). 2. The son of Rekem and father of Maon (1Ch 2:44 f.). 3. A Judahite (1Ch 4:17).
Fuente: Hastings’ Dictionary of the Bible
Shammai
shama-, sham (, shammay):
(1) A Jerahmeelite (1Ch 2:28, 1Ch 2:32).
(2) The son of Rekem and father of Maon (1Ch 2:44 ff).
(3) A Judahite (1Ch 4:17).
Fuente: International Standard Bible Encyclopedia
Shammai
[Shamma’i]
1. Son of Onam, a descendant of Judah. 1Ch 2:28; 1Ch 2:32.
2. Son of Rekem, and father or founder of Maon. 1Ch 2:44-45.
3. Brother of Miriam, in an obscure genealogy of Judah. 1Ch 4:17.
Fuente: Concise Bible Dictionary
Shammai
H8060
1. Son of Onam
1Ch 2:28; 1Ch 2:32
2. Father of Maon
1Ch 2:44-45
3. Son of Ezra
1Ch 4:17
Fuente: Nave’s Topical Bible
Shammai
Sham’ma-i. (desolate).
1. The son of Onam. 1Ch 2:28; 1Ch 2:32.
2. Son of Rekem. 1Ch 2:445.
3. One of the descendants of Judah. 1Ch 4:17.