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"If any one wishes to be rich, let him go north; if he wants to be wise, let him come south." Such was the saying, by which Rabbinical pride distinguished between the material wealth of Galilee and the supremacy in traditional lore claimed for the academies of Judaea proper. Alas, it was not long before Judaea lost even this doubtful distinction, and its colleges wandered northwards, ending at last by the Lake of Gennesaret, and in that very city of Tiberias which at one time had been reputed unclean! Assuredly, the history of nations chronicles their judgment; and it is strangely significant, that the authoritative collection of Jewish traditional law, known as the Mishnah, and the so-called Jerusalem Talmud, which is its Palestinian commentary, * should finally have issued from what was originally a heathen city, built upon the site of old forsaken graves.
* There are two Talmuds--the Jerusalem and the Babylonian--to the text of the Mishnah. The Babylonian Talmud is considerably younger than that of Jerusalem, and its traditions far more deeply tinged with superstition and error of every kind. For historical purposes, also, the Jerusalem Talmud is of much greater value and authority than that of the Eastern Schools.
But so long as Jerusalem and Judaea were the center of Jewish learning, no terms of contempt were too strong to express the supercilious hauteur, with which a regular Rabbinist regarded his northern co-religionists. The slighting speech of Nathanael (John 1:46), "Can there any good thing come out of Nazareth?" reads quite like a common saying of the period; and the rebuke of the Pharisees to Nicodemus (John 7:52), "Search, and look: for out of Galilee ariseth no prophet," was pointed by the mocking question, "Art thou also of Galilee?" It was not merely self-conscious superiority, such as the "towns-people," as the inhabitants of Jerusalem used to be called throughout Palestine, were said to have commonly displayed towards their "country cousins" and every one else, but offensive contempt, outspoken sometimes with almost incredible rudeness, want of delicacy and charity, but always with much pious self-assertion. The "God, I thank Thee that I am not as other men" (Luke 18:11) seems like the natural breath of Rabbinism in the company of the unlettered, and of all who were deemed intellectual or religious inferiors; and the parabolic history of the Pharisee and the publican in the gospel is not told for the special condemnation of that one prayer, but as characteristic of the whole spirit of Pharisaism, even in its approaches to God. "This people who knoweth not the law (that is, the traditional law) are cursed," was the curt summary of the Rabbinical estimate of popular opinion. To so terrible a length did it go that the Pharisees would fain have excluded them, not only from common intercourse, but from witness-bearing, and that they even applied to marriages with them such a passage as Deuteronomy 27:21.
But if these be regarded as extremes, two instances, chosen almost at random--one from religious, the other from ordinary life--will serve to illustrate their reality. A more complete parallel to the Pharisee's prayer could scarcely be imagined than the following. We read in the Talmud (Jer. Ber, iv. 2) that a celebrated Rabbi was wont every day, on leaving the academy, to pray in these terms: "I thank Thee, O Lord my God and God of my fathers, that Thou hast cast my lot among those who frequent the schools and synagogues, and not among those who attend the theatre and the circus. For, both I and they work and watch--I to inherit eternal life, they for their destruction." The other illustration, also taken from a Rabbinical work, is, if possible, even more offensive. It appears that Rabbi Jannai, while travelling by the way, formed acquaintance with a man, whom he thought his equal. Presently his new friend invited him to dinner, and liberally set before him meat and drink. But the suspicions of the Rabbi had been excited. He began to try his host successively by questions upon the text of Scripture, upon the Mishnah, allegorical interpretations, and lastly on Talmudical lore. Alas! on neither of these points could he satisfy the Rabbi. Dinner was over; and Rabbi Jannai, who by that time no doubt had displayed all the hauteur and contempt of a regular Rabbinist towards the unlettered, called upon his host, as customary, to take the cup of thanksgiving, and return thanks. But the latter was sufficiently humiliated to reply, with a mixture of Eastern deference and Jewish modesty, "Let Jannai himself give thanks in his own house."At any rate," observed the Rabbi, "you can join with me"; and when the latter had agreed to this, Jannai said, "A dog has eaten of the bread of Jannai!"
Impartial history, however, must record a different judgment of the men of Galilee from that pronounced by the Rabbis, and that even wherein they were despised by those leaders in Israel. Some of their peculiarities, indeed, were due to territorial circumstances. The province of Galilee--of which the name might be rendered "circuit," being derived from a verb meaning "to move in a circle"--covered the ancient possession of four tribes: Issachar, Zebulon, Naphtali, and Asher. The name occurs already in the Old Testament (compare Josh 20:7; 1 Kings 9:11; 2 Kings 15:29; 1 Chron 6:76; and especially Isa 9:1). In the time of Christ it stretched northwards to the possessions of Tyre on the one side, and to Syria on the other; on the south it was bounded by Samaria--Mount Carmel on the western, and the district of Scythopolis (in the Decapolis) on the eastern side, being here landmarks; while the Jordan and the Lake of Gennesaret formed the general eastern boundary-line. Thus regarded, it would include names to which such reminiscences attach as "the mountains of Gilboa," where "Israel and Saul fell down slain"; little Hermon, Tabor, Carmel, and that great battle-field of Palestine, the plain of Jezreel. Alike the Talmud and Josephus divide it into Upper and Lower Galilee, between which the Rabbis insert the district of Tiberias, as Middle Galilee. We are reminded of the history of Zaccheus (Luke 19:4) by the mark which the Rabbis give to distinguish between Upper and Lower Galilee--the former beginning "where sycomores cease to grow." The sycomore, which is a species of fig, must, of course, not be confounded with our sycamore, and was a very delicate evergreen, easily destroyed by cold (Psa 78:47), and growing only in the Jordan valley, or in Lower Galilee up to the sea-coast. The mention of that tree may also help us to fix the locality where Luke 17:6 was spoken by the Savior. The Rabbis mention Kefar Hananyah, probably the modern Kefr Anan, to the north-west of Safed, as the first place in Upper Galilee. Safed was truly "a city set on an hill"; and as such may have been in view of the Lord, when He spoke the Sermon on the Mount (Matt 5:14). In the Talmud it is mentioned by the name of Zephath, and spoken of as one of the signal-stations, whence the proclamation of the new moon, made by the Sanhedrim in Jerusalem (see The Temple), and with it the beginning of every month, was telegraphed by fire-signals from hill to hill throughout the land, and far away east of the Jordan, to those of the dispersion.