The Essenes
The Essenes are the branch of the Pharisees who conformed to the most rigid rules of Levitical purity. They were aspiring to the highest degree of holiness. The Essenes are probably the highest mystical population in the ancient Hebrew society, and no doubt the first promoters of Kabbalah-like mysticism and pre-Christian doctrine. They lived solely by the work of their hands and in a state of communism, devoted their time to study and devotion and to the practice of benevolence, and refrained as far as feasible from conjugal intercourse and sensual pleasures. In order to be initiated into the highest mysteries of heaven and cause the expected messianic time to come. The strangest reports were spread about this mysterious class of Jews. Pliny, speaking of the Essene community in the neighborhood of the Dead Sea. He calls it the marvel of the world, and characterizes it as a race continuing its existence for hundred of years without either wives or children, or money for support, and with only the palm-trees for companions in its retreat from the storms of the world. Philo, who calls the Essenes “the holy ones,” says in one place that ten thousand of them had been initiated by Moses into the mysteries of the sect, which, consisting of men of advanced years having neither wives nor children, practiced the virtues of love and holiness and inhabited many villages of Judea. They live in a perfect communism as tillers of the soil or as mechanics according to common rules of simplicity and abstinence. In another passage (”Quod Omnis Probus Liber,” 12 et seq.). He speaks of only four thousand Essenes, who lived as farmers and artisans apart from the cities and in a perfect state of communism, and who condemned slavery, avoided sacrifice, abstained from swearing, strove for holiness, and were particularly scrupulous regarding the Sabbath, which day was devoted to the reading and allegorical interpretation of the Law. Josephus describes them partly as a philosophical school like the Pythagoreans, and mystifies the reader by representing them as a kind of monastic order with semi-pagan rites. Accordingly, the strangest theories have been advanced by non-Jewish writers, men like Zeller, Hilgenfeld, and Schürer, who found in Essenism a mixture of Jewish and pagan ideas and customs, taking it for granted that a class of Jews of this kind could have existed for centuries without leaving a trace in rabbinical literature, and, besides, ignoring the fact that Josephus describes the Pharisees and Sadducees also as philosophical schools after Greek models.
The Essenes in History
The Essenes, as they appear in history, were far from being either philosophers or recluses. King Herod as endowed with higher powers says Josephus, regarded them, and their principle of avoiding taking an oath was not infringed upon. Herod’s favor was due to the fact that Menahem, one of their leaders who, excelling in virtuous conduct and preaching righteousness, piety, and love for humanity, possessed the divine gift of prophecy, had predicted Herod’s rise to royalty.
Whether Sameas and Pollio, the leaders of the academy, who also refused to take an oath belonged to the Essenes, is not clear. Menahem is known in rabbinical literature as a predecessor of Judas the Essene. Josephus relates that he once sat in the Temple surrounded by his disciples, whom he initiated into the (apocalyptic) art of foretelling the future, when Antigonus passed by. Judas prophesied a sudden death for him, and after a while his prediction came true, like every other one he made. A similar prophecy is ascribed to Simon the Essene, who is possibly identical with the Simon in Luke 2:25. Add to these John (Yochanan) the Essene, a general in the time of the Roman war, and it becomes clear that the Essenes, or at least many of them, were men of intense patriotic sentiment; it is probable that from their ranks emanated much of the apocalyptic literature. Of one only, by the name of Banus (probably one of the Banna’im; see below), does Josephus relate that he led the life of a hermit and ascetic, maintaining by frequent ablutions a high state of holiness; he probably, however, had other imitators besides Josephus.
Origin of the Essenes - To arrive at a better understanding of the Essenes, the start must be made from the Hasidim of the pre-Maccabean time, of whom both the Pharisees and the Essenes are offshoots. Such “over righteous ones,” who would not bring voluntary sacrifices nor take an oath, are alluded to in Ecclesiastic 7:16, 9:2, while the avoidance of marriage by the pious seem to be alluded to in. The avoidance of swearing became also to a certain extent a Pharisaic rule based on Exodus 20:7. As a matter of fact, the line of distinction between Pharisees (”Perushim”) and Essenes was never very clearly drawn. Thus the more than four thousand Pharisees who claimed to be “highly favored by God” and to possess by “divine inspiration foreknowledge of things to come,” and who refused to take an oath of fealty to Herod, predicting his downfall while promising children to Bagoas, the eunuch, were scarcely different from those elsewhere called “Essenes”
The Ancient Hasidim
About the organization of the ancient Hasidim little is known; but each Pharisee had to be admitted by certain rites to membership in the association (”Heber” or “Haburah“), receiving the name “Haber”, these fraternities assembled not only for worship but also for meals. The Pharisaic and Essene system of organization appears to have been at the outset the same, a fact that implies a common origin. A remnant of this Hasidic brotherhood seems to have been the “Nekiyye ha-Da’at” (the pure-minded) of Jerusalem, who would neither sit at the table or in court, nor sign a document, with persons not of their own circle. They paid special reverence to the scroll of the Law in the synagogue. But tradition has preserved certain peculiarities of these “ancient Hasidim” (Hasidim ha-rishonim) which cast some light on their mode of life.
- In order to render their prayer a real communion with God as their Father in heaven, they spent an hour in silent meditation before offering their Morning Prayer, and neither the duty of saluting the king nor imminent peril, as, for instance, from a serpent close to their heels, could cause them to interrupt their prayer.
- They were so scrupulous regarding the observance of the Sabbath that they refrained from sexual intercourse on all days of the week except Wednesday, lest in accordance with their singular calculation of the time of pregnancy the birth of a child might take place on a Sabbath and thereby cause the violation of the sacred day. Peril of life could not induce them to wage even a war of defense on the Sabbath.
- They guarded against the very possibility of being the indirect cause of injuring their fellow men through.
- Their scrupulousness concerning “zizit or tzitit” (a kind of highly religious garment – in use even to day in the ultra-orthodox communities) is probably only one instance of their strict observance of all the commandments.
- Through their solicitude to avoid sin (whence also their name “Yire’e Shem” = “fears of god – sin) they had no occasion for bringing sin-offerings, wherefore, according to R. Judah, they made Nazarite (celibacy and chastity) vows to enable them to bring offerings of their own. According to R. Simeon, however, they refrained from bringing such offerings, as they were understood by them to be “an atoning sacrifice for the sins committed against the soul”. This aversion to the Nazarite vow seems to have been the prevailing attitude, as Simeon the Just shared it.
- Especially rigorous were they in regard to Levitical purity; they were particularly careful that women in the menstrual state should keep apart from the household, perform no household duties, and avoid attractiveness in appearance.
This, however, forms only part of the general Hasidean rule, which was to observe the same degree of Levitical purity as did the priest who partook of the holy things of the Temple (”okel hullin be-bohorat hodesh”); and there were three or four degrees of holiness, of which the Pharisees, or “haberim,” observed only the first, the Hasidim the higher ones. The reason for the observance of such a high degree of holiness must be sought in the fact that Levies who ate “ma’aser” and priests who ate “terumah” and portions of the various sacrifices had their meals in common with the rest of the people and had to be guarded against defilement.
The “Tzenu’im,” or Chaste Ones
Upon the observance of the highest state of purity and holiness depended also the granting of the privilege, accorded only to the élite of the priesthood, of being initiated into the mysteries of the Holy Name and other secret lore. “The Name of twelve letters was, after the Hellenistic apostasy, entrusted only to the ‘Tzenu’im’ [the chaste ones] among the priesthood. The Name of forty-two letters was entrusted only to the ‘Tzanua” and ”Anaw‘ [the chaste and the humble] after they had passed the zenith of life and had given assurance of preserving it [the Name] in perfect purity”. There was a twofold principle underlying the necessity of perfect chastity. When God revealed Himself to Moses and to the people of Israel they were enjoined to abstain from sexual intercourse, Israel for the time being, Moses for all time. Those in hope of a divine revelation consequently refrained from sexual intercourse as well as other impurity. But there was another test of chastity, which seems to have been the chief reason for the name of “Tzenu’im” (Essenes): the Law. Enjoins modesty in regard to the covering of the body lest the Shekinah be driven away by immodest exposure. Prayer was prohibited in presence of the nude, and according to the Book of Jubilees it was a law given to Adam and Noah “not to uncover as the Gentiles do.” The chastity (”Tzeni’ut“) shown in this respect by King Saul and his daughter (gave him and his household a place in rabbinical tradition as typical Essenes, who would also observe the law of holiness regarding diet and distribute their wealth among the (poor) people. Every devotee of the Law was expected to be a “Tzanua’, such as were Rachel and Esther, Hanan ha-Nekba, the grandson of Onias the Saint, R. Akiba, and Judah ha-Nasi.
Their Commune – “No one possesses a house absolutely his own, one which does not at the same time belong to all; for in addition to living together in companies ["haburot"] their houses are open also to their adherents coming from other quarters. They have one storehouse for all, and the same diet; their garments belong to all in common, and their meals are taken in common . . . . Whatever they receive for their wages after having worked the whole day they do not keep as their own, but bring into the common treasury for the use of all; nor do they neglect the sick who are unable to contribute their share, as they have in their treasury ample means to offer relief to those in need. [One of the two hasidean and rabbinical terms for renouncing all claim to one's property in order to deliver it over to common use is "hefker"; Joab, as the type of an Essene, made his house like the wilderness—that is, ownerless and free from the very possibility of tempting men to theft and sexual sin—and he supported the poor of the city with the most delicate food. Similarly, King Saul declared his whole property free for use in warfare. The other term is "hekdesh nekasim" (consecrating one's goods: "The owners of the mulberry-trees consecrated them to God"; "Eliezer of Beeroth consecrated to charity the money intended for his daughter's dowry, saying to his daughter, 'Thou shalt have no more claim upon it than any of the poor in Israel.'" Jose ben Joezer, because he had an unworthy son, consecrated his goods to. Formerly men used to take all they had and give it to the poor (Luke 18:22); in Usha the rabbis decreed that no one should give away more than the fifth part of his property. They pay respect and honor to, and bestow care upon, their elders, acting toward them as children act toward their parents, and supporting them unstintingly by their handiwork and in other ways" Not even the most cruel tyrants, continues Philo, possibly with reference to King Herod, have ever been able, to bring any charge against these holy Essenes, but all have been compelled to regard them as truly free men.
Discipline of the Essene Order - "If any of them be condemned for any transgression, he is expelled from the order, and at times such a one dies a terrible death [Anathema and Didascalia]. For inasmuch as he is bound by the oaths taken and by the rites adopted, he is no longer at liberty to partake of the food in use among others. In their judicial decisions they are most accurate and just; they do not pass sentence unless in company with one hundred persons [this is possibly a combination of the higher court of seventy-two ("Sanhedrin gedolah") and the smaller court of twenty-three ("Sanhedrin haketanh"). and what has been decided by them is unalterable. After God they pay the highest homage to the legislator (that is to say, to the Law of Moses), and if any one is guilty of blasphemy against him (that is, against the Law), he is punished ["with death"]. They are taught to obey the rulers and elders ["the majority"].
Sabbath Observance – “When ten [the number necessary to constitute a holy congregation; Minyan – 10 Mans] sit together deliberating, no one speaks without permission of the rest [the rabbinical term is "reshut"]. They avoid spitting into the midst of them, or toward the right [the right hand is used for swearing]. “In regard to Sabbath rest they are more scrupulous than other Jews, for they not only prepare their meals one day previously so as not to touch fire, but they do not even remove any utensil; nor do they turn aside to ease nature. Some do not even rise from their couch, while on other days they observe the law in Deuteronomy 23:13. After the easement they wash themselves, considering the excrement as defiling. They are divided, according to their degree of holy exercises, into four classes.”
Essene View of Resurrection – “Particularly firm is their doctrine of Resurrection.
They believe that the flesh will rise again and then be immortal like the soul, which, they say, when separated from the body, enters a place of fragrant air and radiant light, there to enjoy rest—a place called by the Greeks who heard [of this doctrine] the ‘Isles of the Blest.’
But,” continues the writer, in a passage characteristically omitted by Josephus, “there are other doctrines besides, which many Greeks have appropriated and given out as their own opinions. For their disciplinary life in connection with the things divine is of greater antiquity than that of any other nation, so that it can be shown that all those who made assertions concerning God and Creation derived their principles from no other source than the Jewish legislation. [This refers to the hasidean "ma'aseh'merkabah" and "ma'aseh bereshit."] Among those who borrowed from the Essenes were especially Pythagoras and the Stoics. Their disciples while returning from Egypt did likewise [this casts new light on Josephus’ identification of the Essenes with the Pythagoreans: for they affirm that there will be a Judgment Day and a burning up of the world, and that the wicked will be eternally punished. “Also prophecy and the foretelling of future events are practiced by them. [Josephus has in addition:
”For this purpose they are trained in the use of holy writings, in various rites of purification, and in prophetic (apocalyptic?) Utterances; and they seldom make mistakes in their predictions.”
Then there is a section of the Essenes who, while agreeing in their mode of life, differ in regard to marriage, declaring that those who abstain from marrying commit an awful crime, as it leads to the extinction of the human race. But they take wives only after having, during three years’ observation of their course of life, been convinced of their power of childbearing, and avoid intercourse during pregnancy, as they marry merely for the sake of offspring. The women when undergoing ablutions are arrayed in linen garments like the men in order not to expose their bodies to the light of day”
Types of Essenes - Standing under the direction of the “mishmar,” or “ma’amad” (the district authority). The Essenes claimed, as direct successors to the Hasidim, Mosaic origin for their brotherhood. Whatever their real connection with the Rechabites was, they beheld in Jonadab, the founder of the sect of the “Water-Drinkers,” as well as in Jabez and in Jethro the Kenite, prototypes, and possibly founders, of the Jericho colony likewise in Jesse, the father of David, regarded as sinless and deathless in their and in Obed, Boaz, and his father Salma. In this manner Ahijah and Ahithophel became types of Essenes, as well as King Saul, as mentioned above; but, above all, the Patriarchs and protoplasts. Other Essenic types were Abraham, called “Watik,” the prototype of the Anavim and Hasidim because “he rose early” for prayer; Shem-Melchizedek as teacher of benevolence and true worshiper of God; Job as philanthropist and as teacher of mystic lore; Enoch; and Adam. A passage in the Tanhuma reads:
“Only when Abraham separated from Lot and Jacob from Laban did God communicate with them as perushim”.
The claim of antiquity for Essene tradition is, accordingly, not the invention of Pliny or Philo; it is essential to the Essene traditional lore. In truth, Abraham, as “‘Anav” (= “the humble one”), and all doers of works of benevolence, learned it from God, “their Father in heaven”. They are “the lovers of God”. God unites with the brotherhoods of the humble.
Traces of Essenism and Anti-Essenism – Essenism as well as Hasidism represents that stage of religion, which is, called “otherworldliness.” It had no regard for the comfort of home life; woman typified only the feebleness and impurity of man. In their efforts to make domestic and social life comfortable and cheerful, the Pharisees characterized the Essene as “a fool who destroys the world”, and their ethics assumed an anti-Essene character. Traces of Essenism, or of tendencies identical with it, are found throughout the apocryphal and especially the apocalyptic literature, but are especially noticeable in the Tanna Eliyahu, above all in the Targum Yerushalmi, where the Essenic colonies of Jericho and of the City of Palms are mentioned as inhabited by the disciples of Elijah and the sons of Levi are singled out as forming brotherhoods for the service of God (Genesis 29:34); Joseph, Amram, and Aaron, as well as the Patriarchs, are called “Hasidim” priest-like and angelic holiness is enjoined upon Israel; angels are expelled from heaven for having disclosed divine mysteries; the Holy Name and the Holy Spirit play throughout a prominent role; and God’s own time, like that of the Essenes, appears as divided between studying the Law, sitting in judgment, and providing for the world’s support and for the maintenance of the race. The Essenes seem to have originally consisted, on the one hand, of rigorous Zealots. Such as the Book of Jubilees looks for and such as were under the leadership of men like Abba Taana Hasida and Abba Sicara and, on the other hand, of mild-tempered devotees of the Law, such as were the Essenes at Ein Gedi and the Therapeutæ of Egypt. Rabbinical tradition knows only that under the persecution of Rome Edom) the Essenes wandered to the south, and occasionally mention is made of “the brethren”, with reference to the Essene brotherhood. It is as charitable brotherhoods that the Essenic organization survived the destruction of the nation.
Relation of Essenism to Christianity – John the Baptist seems to have belonged to the Essenes, but in appealing to sinners to be regenerated by baptism, he inaugurated a new movement, which led to the rise of Christianity. The silence of the New Testament about the Essenes is perhaps the best proof that they furnished the new sect with its main elements both as regards personnel and views. The similarity in many respects between Christianity and Essenism is striking. There was the same communism (in the first period of existence). The same belief in baptism or bathing, and in the power of prophecy. The same aversion to marriage for priesthood, enhanced by firmer belief in the Messianic advent; the same system of organization, and the same rules for the traveling brethren delegated to charity-work (Apostle and Apostleship); and, above all, the same love-feasts or brotherly meals (Agape; Didascalia). Also, between the ethical and the apocalyptic teachings of the Gospels and the Epistles and the teachings of the Essenes of the time, as given in Philo, in Hippolytus, and in the Ethiopic and Slavonic Books of Enoch, as well as in the rabbinical literature, the resemblance is such that the influence of the latter upon the former can scarcely be denied. Nevertheless, the attitude of Jesus and his disciples is altogether anti-Essene. A denunciation and disavowal of Essene rigor and asceticism. But, singularly enough, while the Roman war appealed to men of action such as the Zealots, men of a more peaceful and visionary nature, who had previously become Essenes, were more and more attracted by Christianity, and thereby gave the Church its otherworldly character; while Judaism took a more practical and worldly view of things, and allowed Essenism to live only in tradition and secret lore.
