Sadducees


The Sadducees were a sect of Jews active in Judea during the Second Temple period, from the second century BCE to the destruction of the Second Temple in 70 CE. The Sadducees are described in contemporary literary sources in contrast to the two other major sects at the time, the Pharisees and the Essenes.
Josephus, writing at the end of the 1st century CE, associates the sect with the upper echelons of Judean society. As a whole, they fulfilled various political, social, and religious roles, including maintaining the Temple in Jerusalem. The group became extinct sometime after the destruction of the Second Temple in 70 CE.

Etymology

The English term entered via Latin from. The name Zadok is related to the root צָדַק, , which could be indicative of their aristocratic status in society in the initial period of their existence.

History

According to Abraham Geiger, the Sadducee sect of Judaism derived their name from that of Zadok, the first High Priest of Israel to serve in Solomon's Temple. The leaders of the sect were proposed as the Kohanim. The aggadic work Avot of Rabbi Natan tells the story of the two disciples of Antigonus of Sokho, Zadok and Boethus. Antigonus having taught the maxim, "Be not like the servants who serve their masters for the sake of the wages, but be rather like those who serve without thought of receiving wages", his students repeated this maxim to their students. Eventually, either the two teachers or their pupils understood this to express the belief that there was neither an afterlife nor a resurrection of the dead, and founded the Sadducee and Boethusian sects. They lived luxuriously, using silver and golden vessels, because the Pharisees led a hard life on earth and yet would have nothing to show for it in the world to come. The two sects of the Sadducees and Boethusians are thus, in all later Rabbinic sources, always mentioned together, not only as being similar, but as originating at the same time. The use of gold and silver vessels perhaps argues against a priestly association for these groups, as priests at the time would typically use stone vessels, to prevent transmission of impurity.
Josephus mentioned in Antiquities of the Jews that "one Judas, a Gaulonite, of a city whose name was Gamala, who taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt". Paul L. Maier suggests that the sect drew their name from the Sadduc mentioned by Josephus.

The Second Temple period

Throughout the Second Temple period Jerusalem saw several shifts in rule. In Achaemenid Judea, the Temple in Jerusalem became the center of worship in Judea. Its priests and attendants appear to have been powerful and influential in secular matters as well, a trend that would continue into the Hellenistic period.
This power and influence also brought accusations of corruption. Alexander's conquest of the Levant in 333 to 332 BCE brought an end to Achaemenid control of Jerusalem and ushered in the Hellenistic period, which saw the spread of Greek language, culture, and philosophical ideas, which intermixed with Judaism and led to Hellenistic Judaism.
After the death of Alexander the Great in 323 BCE, his generals divided the empire amongst themselves, and for the next 30 years they fought for control of territory. Judea was first controlled by Ptolemaic Egypt and later by the Seleucid Empire of Syria. During this period, the High Priest of Israel was generally appointed with the direct approval of the Greek rulership, continuing the intermixing of religious politics with government. King Antiochus IV Epiphanes of the Seleucids began a persecution of traditional Jewish practices around 168-167 BCE, which set off a rebellion in Judea. The most successful rebels, led by the Hasmonean family in what became the Maccabean Revolt, eventually established the independent Hasmonean kingdom around 142 BCE. While no record of the Sadducees survives from this early period, many scholars presume that the later sects began to form during the Maccabean era. It is often speculated that the Sadducees grew out of the Judean religious élite in the early Hasmonean period, under rulers such as John Hyrcanus.
Hasmonean rule lasted until 63 BCE, when the Roman general Pompey conquered Jerusalem, at which point the Roman period of Judean history began. The province of Roman Judea was established in 6 CE. While cooperation between the Romans and the Jews had been strongest during the reigns of Herod the Great and his grandson, Agrippa I, the Romans moved power out of the hands of vassal kings and into the hands of Roman administrators, beginning with the Census of Quirinius in 6 CE. The First Jewish–Roman War broke out in 66 CE. After a few years of conflict, the Romans retook Jerusalem and destroyed the temple, bringing an end to the Second Temple period in 70 CE.

After the Temple destruction

After the destruction of the Temple of Jerusalem in 70 CE, the Sadducees appear only in a few references in the Talmud and some Christian texts. In the beginning of Karaite Judaism, the followers of Anan ben David were called "Sadducees" and set a claim of the former being a historical continuity from the latter.
The Sadducee concept of the mortality of the soul is reflected on by Uriel da Costa, who mentions them in his writings.

Role of the Sadducees

Religious

The religious responsibilities of the Sadducees included the maintenance of the Temple in Jerusalem. Their high social status was reinforced by their priestly responsibilities, as mandated in the Torah. The priests were responsible for performing sacrifices at the Temple, the primary method of worship in ancient Israel. This included presiding over sacrifices during the three festivals of pilgrimage to Jerusalem. Their religious beliefs and social status were mutually reinforcing, as the priesthood often represented the highest class in Judean society. However, Sadducees and the priests were not completely synonymous. Cohen writes that "not all priests, high priests, and aristocrats were Sadducees; many were Pharisees, and many were not members of any group at all."

Political

The Sadducees oversaw many formal affairs of the state. Members of the Sadducees:
  • Administered the state domestically
  • Represented the state internationally
  • Participated in the Sanhedrin, and often encountered the Pharisees there.
  • Collected taxes. These also came in the form of international tribute from Jews in the Diaspora.
  • Equipped and led the army
  • Regulated relations with the Roman Empire
  • Mediated domestic grievances

    Beliefs

Knowledge about the beliefs of the Sadducees is limited by the fact that not a single line of their own writings has survived out of antiquity, as the destruction of Jerusalem and much of the Judean elite in 70 CE seems to have broken them. Extant writings on the Sadducees are often from sources hostile to them; Josephus was a rival Pharisee, Christian records were generally not sympathetic, and the rabbinic tradition is uniformly hostile.

General

The Sadducees rejected the Oral Torah as proposed by the Pharisees. Rather, they saw the Written Torah as the sole source of divine authority. Later writings of the Pharisees criticized this belief as one that strengthened the Sadducees' own power.
According to Josephus, the Sadducees beliefs included:
  • Rejection of the idea of fate or a pre-ordained future.
  • God does not commit or even think evil.
  • Man has free will; "man has the free choice of good or evil".
  • The soul is not immortal and there is no afterlife, and no rewards or penalties after death.
  • It is a virtue to debate and dispute with philosophy teachers.
The Sadducees did not believe in resurrection of the dead, but believed in the traditional Jewish concept of Sheol for those who had died. Josephus also includes a claim that the Sadducees are rude compared to loving and compassionate Pharisees, but this is generally considered more of a sectarian insult rather than an unbiased judgment of the Sadducees on their own terms. Similarly, Josephus brags that the Sadducees were often forced to back down if their judgments clashed with the Pharisees, as he says that the Pharisees were more popular with the multitude.
The Sadducees occasionally show up in the Christian gospels, but without much detail: usually merely as parts of a list of opponents of Jesus. The Christian Acts of the Apostles contains somewhat more information:
  • The Sadducees were associated with the party of the high priest of the era, and seem to have had a majority of the Sanhedrin, if not all.
  • The Sadducees did not believe in resurrection, whereas the Pharisees did. In Acts, Paul of Tarsus chose this point of division to attempt to gain the protection of the Pharisees.
  • The Sadducees may have rejected the notion of spirits or angels, whereas the Pharisees acknowledged them. This is based on Acts 23:8, which can be translated as either "For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both", or as "For the Sadducees say there is no resurrection, neither as an angel nor as a spirit, while the Pharisees profess both"; the latter approach to the text has been advanced by theologian and scholar of religion David Bentley Hart.

    Disputes with the Pharisees

  • According to the Sadducees, spilt water becomes ritually impure through its pouring. The Pharisees denied that this was sufficient grounds for impurity in Mishnah Yadaim 4:7. Many Pharisee–Sadducee disputes revolved around issues of ritual purity.
  • According to the Jewish laws of inheritance, the property of a deceased man is inherited by his sons. If the man had only daughters, his property would be inherited by his daughters upon his death, according to Numbers 27:8. The Sadducees, however, whenever dividing the inheritance among the relatives of the deceased, such as when the deceased left no issue, would perfunctorily seek familial ties so that the near of kin to the deceased and who inherits his property could, hypothetically, be his paternal aunt. The Sadducees would justify their practice by a fortiori, an inference from minor to major premise, saying: "If the daughter of his son's son can inherit him, is it not then fitting that his own daughter inherit him?!", according to the Jerusalem Talmud ; Jerusalem Talmud
  • The Sadducees demanded that a master pay for damages caused by his slave. The Pharisees imposed no such obligation, viewing that a slave could intentionally cause damage to see the liability for it brought on his master in Mishnah Yadaim 4:7
  • The Pharisees posited that false witnesses should be executed if the verdict was pronounced based on their testimony—even if not yet carried out. The Sadducees argued that false witnesses should be executed only if the death penalty had already been carried out on the falsely accused in Mishnah Makot 1.6.
Later rabbinic literature took a dim view of both the Sadducees and Boethusians, not only due to their perceived carefree approach to keeping to the Torah and the Oral Torah but also due to their attempts to persuade the common folk to join their ranks according to Sifri to Deuteronomy. Maimonides viewed the Sadducees as rejecting the Oral Torah as an excuse to interpret the Written Torah in a lenient, personally convenient manner in his commentary to Pirkei Avot, 1.3.1 1:3. He described the Sadducees as "harming Israel and causing the nation to stray from following God" in the Mishneh Torah, Hilchoth Avodah Zarah 10:2.