Thursday, December 8, 2022

Strack and Billerbeck on ἀπόστολος = שָׁלִיחַ

  

ἀπόστολος = שָׁלִיחַ, with suffixes and in the plural שָׁלוּחַ, Aram. שְׁלוּחָא. In rabbinic literature, this was the name of any “emissary,” insofar as he was the appointee, delegate, representative of someone else; hence the legal principle: a person’s emissary is as the person himself שְׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ (e.g., m. Ber. 5.5; Mek. Exod. 12:4 [5A]; 12:6 [7A]; b. Qidd. 41B; b. Ḥag. 10B; b. Naz. 12B; b. B. Meṣ. 96A; b. Menaḥ. 93B).

 

Babylonian Talmud Qiddušin 41B: R. Joshua b. Qarha (ca. 150) said, “From what passage of Scripture can it be shown that someone’s emissary is as the person himself? From Exod 12:6, because it says, ‘The whole assembly of the community Israel should slaughter between the two evenings.’ How then does the whole assembly slaughter together? Does not rather only one slaughter? But one can understand from this that someone’s appointee (emissary) is as the person himself.” — In y. Qidd. 1.62A.35, R. Eleazar (ca. 270) is the author. ‖ Babylonian Talmud Nedarim 72B: R. Jonathan (ca. 140, student of Ishmael) said, “We find in the whole Torah that someone’s emissary is as the person himself.” — Parallels can be found in b. B. Meṣ. 96A; b. Naz. 12B.

 

שָׁלִיחַ is used to designate:

 

a. The delegate at the finalization of a betrothal.

 

Mishnah Qiddušin 2.1: The husband can finalize the betrothal himself or do so through his delegate בִּשְׁלוּחוֹ; the wife can put her betrothal into effect herself or do so through her delegate; the husband can either himself give his daughter in marriage when she is still under-age (not yet 12.5 years old) or do so through his delegate. — See also b. Qidd. 41A below at n. b.

 

b. The delegate appointed to deliver or receive divorce papers.

 

Mishnah Giṭṭin 3.6: If someone from abroad delivers divorce papers and gets sick, he appoints a delegate before the judicial authority (thus according to the reading of Rashi: עושה בבית דין שליח), dispatches him, and explains before them, “In my presence they (the divorce papers) were written and in my presence they were signed.” But the one who will be the emissary does not have to explain, “In my presence they were written and in my presence they were signed”; instead he explains, “I am a delegate of the judicial authority שְׁלִיחַ בֵּית דִּין.” ‖ Mishnah Giṭṭin 4.1: If someone sends divorce papers to his wife and then overtakes the delegate שָׁלִיחַ or sends another delegate to him and says to him: “The divorce papers which I gave you are void,” behold, they are void. If he (the husband) arrived at his wife earlier (than the delegate delivering the divorce papers) or sent a (second) delegate to her with the explanation: “The divorce papers which I sent to you are void,” behold, they are void. But if the divorce papers have already reached her hand, then he can no longer declare them to be void. ‖ Babylonian Talmud Qiddušin 41A: From where can the delegation שְׁלִיחוּת (at an engagement) be demonstrated? Because the baraita says: ושלח (in ושלחה in Deut 24:1) teaches that he (the husband) may appoint a delegate שָׁלִיחַ; ושלחח in Deut 24:1 teaches that she (the wife to be dismissed) may appoint a delegate (שלח and the ושלחה read without the dagesh is not interpreted as = “to dismiss by divorce papers,” but rather = “to dispatch a delegate.”) ושלח and ושלחה (“ ‘and’ he sends,” “ ‘and’ she sends”) teaches that the delegate (in turn) may appoint a delegate (the ו = “and” has inclusive meaning). Hence, it (the proof for the commissioning of a delegate) has been found in the case of divorces; where does (the proof) come from in the case of engagements?… Scripture says: “And she moves out and is granted to another man” (Deut 24:2); it (Scripture) compares marriage to moving out (divorce): as a delegate can be appointed in the case of divorce, so can a delegate be appointed in the case of marriage.

 

c. The one entrusted with the office of the prayer leader שְׁלִיחַ צִיבּוּר.

 

Mishnah Berakot 5.5: If someone prays and makes a mistake in the process, it is a bad omen for him; and if it is the communal delegate (the prayer leader), it is a bad omen for those who commission him; for someone’s delegate is as the person himself.

 

d. The one entrusted with a task before the court שְׁלִיחַ בֵּית דִּיו.

 

See m. Giṭ. 3.6 above at n. b. ‖ Mishnah Yoma 1.5: The elders of the court (the great Sanhedrin) handed him (the high priest prior to the Day of Atonement) over to the elders of the priesthood. He was led up to the balconies of the family of Abtina (who were renowned for the way they prepared incense [see m. Yoma 3.11]). They would adjure him, say goodbye, and then go away. They would say to him, “My lord high priest, we are delegates of the court, and you are our delegate and a delegate of the court. We adjure you by the one who causes his name to dwell in this house (temple) that you change nothing of what we have said to you (concerning the rite of the Day of Atonement).”

 

e. One appointed or commissioned as a delegate by God.

 

α. Moses. Babylonian Talmud Baba Meṣiʿa 86B: Rab Judah († 299) said that Rab († 247) said, “Everything that Abraham himself did for the angels of service God himself did for his (Abraham’s) children, and everything that Abraham did through his appointee שליח God also did for his children through an appointee. Abraham ‘ran to the cattle’ (Gen 18:7), and in Num 11:31 it says, ‘A wind broke forth from Yahweh and drove quail over from the sea.’ Abraham ‘took curds and sweet milk’ (Gen 18:8), and in Exod 16:4 it says, ‘Behold, I will rain bread from heaven on you.’ Furthermore, Abraham ‘stood before them under the tree’ (Gen 18:8), and in Exod 17:6 it says, ‘Behold, I (Yahweh) will stand before you there on the rock at Horeb.’ Abraham ‘went with them to escort them’ (Gen 18:16), and in Exod 13:21 it says, ‘Yahweh went before them by day in a pillar of cloud.’ ‘(But) let some water be fetched’ (Gen 18:4) (thus Abraham did not fetch it himself), and in Exod 17:6 it says, ‘You (Moses as God’s appointee) shall strike the rock and water will come out of it and the people will drink.’ ” ‖ β. Elijah, Elisha, and Ezekiel. Midrash Psalm 78 § 5 (173B): R. Aha (ca. 320) said in the name of R. Jonathan (read: Yohanan, † 279), “There are three keys that God does not hand over to any appointee שליח: the key to the womb (see Gen 29:31), the key to the graves in the case of the resurrection of the dead (see Ezek 37:13), and the key to rainstorms (see Deut 28:12). And if God wants, he gives them to the righteous. The key for a barren woman he handed over to Elisha (see 2 Kgs 4:16 and 17). The key for the resurrection of the dead he gave to Elijah in the case of the son (of the widow) from Zarephath (see 1 Kgs 17:21 and 23), and (in the case of the resurrection) of the son of the Shunammite woman by Elisha (see 2 Kgs 4:34 and 36), and to Ezekiel in the valley of Dura (see Ezek 37:1 and 9). And the key for the rainstorms (he handed over) to Elijah (see 1 Kgs 17:1 and 18:1).” — Compare the parallel in b. Taʿan. 2A at § Matt 6:26, #3. ‖ Babylonian Talmud Sanhedrin 113A: Elijah the Tishbite from among the sojourners of Gilead said, “As Yahweh the God of Israel lives, there will be neither dew nor rain …” (1 Kgs 17:1). He prayed for mercy, and he was given the key for rain, and he headed off and went from there.… “And after these things it happened that the woman’s son fell ill …” (1 Kgs 17:17). There he prayed for mercy that he might be given the key for the resurrection of the dead. It was said to him, “Three keys are not handed over to any appointee שליח: that for a woman giving birth (conception), that for rain showers, and that for the resurrection of the dead.” It would (now) be said, “Two are in the hands of the student and one in the hands of the master (God). Bring (therefore) that one (for rain showers) and receive this one (for the resurrection of the dead). This is what is written in 1 Kgs 18:1: ‘Go, show yourself to Ahab, and I (God, therefore not Elijah) will grant rain.’ ” ‖ γ. During the presentation of sacrifices, the priest is regarded as an appointee of God, not of the community. Babylonian Talmud Qiddušin 23B: Rab Huna b. Joshua (ca. 350) said, “Behold, the priests are (during the act of sacrifice) delegates (representatives) of the All Merciful One שליחו דרחמנא. For if you thought that they are our delegates שלוחי דידן, would there not then be something that we are not permitted to do, but that they are permitted to do?” (The appointee can of course do only what his commissioner can do. Since the nonpriestly Israelites cannot sacrifice, the priest would also not be able to sacrifice, if he were an appointee of the community. It follows that the sacrificing priests can only be an appointed representative of God.) — The same is found in b. Yoma 19A; see also b. Ned. 35B.

 

f. In the legend in Jellinek, Beth ha-Midrash 5.60 (see § Matt 10:2 B, #2), Peter is explicitly designated as or designates himself as שְׁלוּחוֹ שֶׁל יֵשׁוּ = ἀπόστολος Ἰησοῦ. In the same text, the other disciples are also called “his (Jesus’) apostles” שְׁלוּחָיו. (Hermann L. Strack and Paul Billerbeck, A Commentary on the New Testament from the Talmud & Midrash, ed. Jacob N. Cerone, 3 vols. [trans. Joseph Longarino; Bellingham, Wash.: Lexham Press, 2021], 3:2-5)