As observed above, it was the duty of the teachers to show the connexion of practical rules with the written Law, the more so since the Sadducees rejected the authority of the oral law as such.
This verdict suggests that the Sadducees, with whom he allied himself, had learned to affect some show of Judaism in Judaea.
With the Temple and its Sadducean high priests perished the Sanhedrin in which the Sadducees had competed with the Pharisees for predominance.
16-18, be not over-righteous (over-attentive to details of ritual and convention) or over-wicked (flagrantly neglectful of established beliefs and customs); here "righteous" and "wicked" appear to be technical terms designating two parties in the Jewish world of the 2nd and 1st centuries B.C., the observers and the non-observers of the Jewish ritual law; these parties represent in a general way the Pharisees and the Sadducees; viii.
The Sadducees and Karaites did not carry these in their hand, but used them as decorations of the booths.
Our book had hardly been published, when Hyrcanus, owing to an injury done him by the Pharisees, broke with their party, and, joining the Sadducees, died a year or two later.
There appears to have been a difference of practice between the Sadducees and the Pharisees on such occasions, the former keeping to the strict rules of the Law and sacrificing on the Friday, whereas the Pharisees did so on the Thursday.
A precocious student of the Law, he made trial of the three sects of Judaism - Pharisees, Sadducees and Essenes - before he reached the age of nineteen.
And of this last passage it may be said that all the translatable portions of it can be naturally explained, if it refers to the time when the resistance of the Hasidim, whom the Sadducees had despised and shunned, had won freedom for Israel as a whole, and at no other known period; the fragment, Ps.
He pours his most scathing invectives on the Sadducees, who are described in vii.
HERESY, the English equivalent of the Greek word aipEVCs which is used in the Septuagint for "free choice," in later classical literature for a philosophical school or sect as "chosen" by those who belong to it, in Philo for religion, in Josephus for a religious party (the Sadducees, the Pharisees and the Essenes).
As the haggada is the poetic, so the halakha is the legal element of the Talmud (q.v.), and arose out of the faction between the Sadducees, who disputed the traditions, and the Pharisees, who strove to prove their derivation from scripture.
38-41); Jesus' opposition is everywhere restricted to the Pharisees and the worldly Sadducees; He ever longs for the conversion of Jerusalem; the great double commandment of love is proclaimed as already formulated in the Mosaic law (Mark xii.
From the foundation of the Hasmonean state to the time of Herod the history of the high-priesthood merges in the political history of the nation; from Herod onward the priestly aristocracy of the Sadducees lost its chief hold over the nation and expired in vain controversy with the Pharisees.
The struggle between the Pharisees and Sadducees, between the party of the scribes and the aristocracy, was a struggle for mastery between a secularized hierarchy whose whole interests were those of their own selfish politics, and a party to which God and the exact fulfilment of the law according to the scribes were all in all.
During its later years his reign was much distrubed, however, by the contentions for ascendancy which arose between the Pharisees and Sadducees, the two rival sects or parties which then for the first time (under those names at least) came into prominence.
The fact that the Pharisees and Sadducees so often figure in the pages of the New Testament, while the Essenes are never mentioned, might plausibly be interpreted to show that the New Testament emanated from the side of the Essenes.
This judgment presupposes the resurrection, belief in which was rejected by the Sadducees, but accepted by the Pharisees and the majority of the Jewish people, and confirmed by Christ, not only as an individual spiritual renovation (John v.
When they were baffled, the Sadducees, to whose party the chief priests belonged, sought in vain to pose Him with a problem as to the resurrection of the dead; and after that a more honest scribe confessed the truth of His teaching as to the supremacy of love to God and man over all the sacrificial worship of the Temple, and was told in reply that he was not far from the kingdom of God.
Consequently the Jews were divided into two parties - Pharisees and Sadducees - of whom the Pharisees cared only for doing or enduring the will of God as revealed in Scripture or in the events of history.
The adherents of this sect, unlike the Pharisees and Sadducees, were never denounced by Christ, who seems on the contrary to have had real sympathy with the voluntary celibacy of an exceptional few (Matt.
5, 9) the Sadducees denied fate altogether, and placed good and evil wholly in man's choice; the Pharisees, while recognizing man's freedom, laid emphasis on fate; the Essenes insisted on an absolute fate.
SADDUCEES, a sect or party of the Jews mentioned in the historical books of the New Testament (with the exception of the fourth Gospel), by Josephus, and in the Talmud.
As the Pharisees accumulated the oral tradition which was afterwards codified and elaborated or preserved by fragments, which served some useful purpose, in the Talmud and other Rabbinic writings, the Sadducees acquired concrete regulations to oppose so long as they dared.
In fact, broadly speaking, the Sadducees for the period during which they are reported to exist, represent and embody the tendency to conformity with neighbouring Gentiles, which is deplored and denounced by Jewish writers from Moses to Philo.
The process is normal: first, there is an unqualified adoption of a foreign culture by the Sadducees of the time being: then, after unqualified opposition, the Pharisees of the time admit whatever is admissible within the four corners of the Law and are confronted by other Sadducees who have not followed the first into temporary or permanent separation from the existing Jewish way of life and absorption in the immediate foreign environment, and who, therefore, will have none of the current innovations which the Pharisees have in course of time selected as capable of assimilation and reconciliation with the existing body of growing doctrine and practice.
The controversies of the Pharisees and Sadducees afford a typical example of this process.
But, though the reformers thus played into the hands of the Sadducees, the people were not deceived by the badge which Sadducean priests adopted and paraded to save their faces: they loved the Pharisees and were ready to go to death at their bidding.
The Sadducees were the hypocrites of the Jewish world, just as the Epicureans were the hypocrites of the Greek world.
The rest of the Jews rated the Sadducees as atheists, just as the rest of the Greeks rated the Epicureans as atheists and discerned, as Plutarch said, the sardonic grin behind the mask of their obsequious devotion to the ceremonies at which the force of public opinion compelled their attendance.
5.9, §§ 171-173, Niese) introduces the Sadducees along with the Pharisees and Essenes in his account of Jonathan's reign (161-143 B.C.) as the third of the sects of the Jews, and defines their tenets thus: "They deny the existence of God (Josephus says ` Fate,' as he is speaking to pagans) and the Divine government of human affairs; and they assert that everything lies in our power, so that we are responsible for our good or bad fortune."
8.14, §§ 164-166, Niese) to which he refers, he says: "The Sadducees do away with Destiny altogether and set God beyond the possibility of punishing or supervising men.
In the New Testament there is already a tendency to ignore the Sadducees and to transfer to the surviving and active sect of the Pharisees denunciations addressed to hypocrites.
The Sadducees were as little loyal to the Judaism of Jerusalem as the Samaritans - and they were less sincere and less interested in religion.
The Talmud reports ancient controversies on points of law; and gives the Sadducees a founder, Zadok the disciple of Antigonus the man of Soco who prohibited the hope of reward for service done to God.
But this explanation of the name is as worthless as the rest of the Talmudic accounts of the Sadducees who were already dead and gone.
Here they are leagued with the Sadducees, and are the declared foes of the Pharisaic party.
It is probable that the Sadducees, if not also the Essenes, wholly neglected them.