Wednesday, January 26, 2022

Adolf Būchler on Certain Individuals being Sinless in Jewish Texts

  

The removal of sin is described as cleaning in Enoch 1, 20 and v. 22, ‘And the earth will be cleansed from all corruption and from all sin’. And in Jub. 7, 33 in the rendering of the expiation of blood by cleansing in Num. 35, 33, it says, ‘For the earth will not be clean from the blood which hath been shed upon it, for (only) through the blood which hath been shed upon it, for (only) through the blood of him that shed it will the earth be purified throughout all its generations; (21, 19) And the earth cannot be cleansed from the blood of man’. Very instructive is the blessing of Abraham given to Jacob, (22, 14) ‘And may He cleanse thee (Jacob) from all unrighteousness and impurity, that thou mayest be forgiven all (thy) transgressions, and (thy) sins of ignorance’. If the wording of the statement has passed unchanged through the several translations, God’s pardon of both kinds of sin, deliberate and unintentional, depends on His previous cleansing of Jacob from transgressions against the neighbour and from those against morality. Does that mean that the latter sins are so grave that, unless first removed by God’s cleansing, sins of all other kind could not receive forgiveness, as in Jer. 33, 8? Or would it be more natural to assume that, as in the continued blessing in v. 19, ‘May the Most High God help thee and the God of heaven bless thee and remove thee from their uncleanness and from all their error’, God would keep Jacob away from such pollution, and (16) he himself would guard against such uncleanness, so that ‘cleanse’ would mean ‘keep clean from’? Did the author think here of Psalm 19, 13, 14, and did he interpret ‎מנסתרות נקני as ‘keep me clean from sins hidden from me?’ Again in 34, 19 it states, ‘And this day (of Atonement) hath been ordained that they should grieve thereon for their sins, and for all their transgressions, and for all their errors, so that they might cleanse themselves on that day once a year’. It correctly preserved and exactly translated, the words interpret לטהר אהכם in Lev. 13, 30, or לפני ה`תטהרו in Lev. 16, 30 as ‘cleanse yourselves, תִטַּהרו, though the author does not indicate how the cleansing should be effected (the fasting prescribed on the Day of Atonement is explained as an expression of grieving at sins, cf. 1 Reg. 21, 27). In 50, 5, quoted before, ‘Until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and . . . the land will be clean from that time for evermore’, and people and the land will be purged of all manner of grave sin, as in Ezek. 36, 25-29; 37, 23. On the ideas of Ezek. 26, 26; Psalm 51, 12 is based 1, 23, ‘And I shall create in them a holy spirit, and I shall cleanse them so that they shall not turn away from Me’. In 4, 26, ‘Through it (Mount Zion) will the earth be sanctified from all (its) guilt and its uncleanness throughout the generations of the world’, ‘sanctified’ stands for ‘cleansed’, as they appear as synonyms in Lev. 16, 19 and Is. 66, 17. And the ‘holy’ spirit which he mentions again, (1, 21) ‘Create in them a clean heart and a holy spirit, and let them not be ensnared in their sins from henceforth until eternity’, is derived from Psalm 51, 12, ‘Create me a clean heart, O God; and renew a steadfast spirit within me. (13) Cast me not away from Thy presence; and take not Thy holy spirit from me.’ (Adolf Būchler, Studies in Sin and Atonement in the Rabbinic Literature of the First Century [Library of Biblical Studies; New York: Ktav Publishing House, Inc., 1967], 282-83)

 

There are only few exceptionally pious men who are described as pure, or free, from sin. So in Psalms of Solomon 17, 41 the Messianic king is stated to be pure from sin; and Josephus (Antiqit. 19, 6, 4, 315) relates that, when Agrippa I offered the high-priesthood to Yonathan son of Anan, he declined the honour and recommended for the position his brother Matthias, as he was pure from all sin against God and from all offences against the king, πασης . . . αμαρτιας . . . καθαρος. Though the sins meant there were by others committed against God and a human being, the expression referring to both was taken from offences against God. R. Eliezer declared that in the patriarchs there was neither iniquity nor sin (Mehkil. Exod. 16, 10, 48 a: אבות הראשונים אין בהם לא עון ולא חטאת. In Mekhil. R. Simeon Exod. 16, 10, 76 the author if R. Eleazar of Modin. Against R. Eliezer’s authorship speaks the fact that he impressed upon his disciples Eccl. 7, 20, ‘For there is not a righteous man upon earth that doeth good and sinneth not’, Synh. 101 a, and said, Baraitha ‘Arakh. 17 a, If God had judged Abraham, Isaac and Jacob, they would not have been able to stand his rebuke); and his disciple R. Yehudah b. Ilai said (Lev. r. 27m 4; Pesikt. 76 a) ‘If anyone should ask thee whether really Adam would have lived for ever, if he had not eaten from the forbidden tree, tell him that, as Elijah who sinned not, lives for ever, so it would have been with Adam before him’; and R. Yehudah assumed, as it seems, without being contradicted, that there was no sin in Elijah. And an anonymous Baraitha states (Shabb. 55 b; Baba bath. 17 a) that four men died only in consequence of the advice given by the serpent to Eve, Benjamin, Jacob’s son, Amram, Moses’ father, Jesse, David’s father, and Kileab, David’s son; that is, there was no sin in them to account for their death. (Adolf Būchler, Studies in Sin and Atonement in the Rabbinic Literature of the First Century [Library of Biblical Studies; New York: Ktav Publishing House, Inc., 1967], 331-32)

 

. . . on Eccl. 12, 7, ‘And the spirit returneth unto God who gave it’, the Baraitha says, ‘Return to it Him in purity, as He gave it to thee in purity’; the soul as given by God is pure, free from sin, and it should not lose its purity by being defiled by sin. (Ibid., 363-64)

 

Shabb. 152b: תנה לו כמו שנתשה לך בטהרה אף ארה בטהרה. The illustration is preceded in Lev. r. 18, 1; Koh. r. 12, 7 by a statement of R. Simon (b. Pazzi) who interprets Eccl. 12, 7: When does the spirit return to God who gave it? when the dust returneth to the earth as it was, (free from guilt); if not, 1 Sam. 25, 29 applies to it, ‘And the souls of thine enemies, them shall He sling out’. In Aggad. Gen. 35, 69, R. Simon’s statement reads differently, ‘If it is זכה וטהורה וקדושה, clean, pure and holy, as it was given, then the spirit returns to God’. Cf. the clearer wording quoted by Buber from a manuscript. In Berakh. 10 a R. Joshua b. Levi says to R. Simeon b. Pazzi: As God is pure, so the soul is pure. (Ibid., 363 n. 2)