Other supposed etymologies in the Talmud. (1) Asya ‘a physician,’
Of other etymologies, which have been suggested, and through which it might be supposed the Essenes are mentioned by name in the Talmud, איסא, asya, ‘a physician,’ is the one which has found most favour. For the reasons given above (p. 117) this derivation seems highly improbable, and the passages quoted are quite insufficient to overcome the objections. Of these the strongest is in the Talm. Jerus. Yoma iii. 7, where we are told that a certain physician
not supported by the passages quoted in its behalf.
(אסי) offered to communicate the sacred name to R. Pinchas the son of Chama, and the latter refused on the ground that he ate of the tithes—this being regarded as a disqualification, apparently because it was inconsistent with the highest degree of ceremonial purity[350]. The same story is told with some modifications in Midrash Qoheleth iii. 11[351]. Here Frankel, though himself (as we have seen) adopting a different derivation of the word ‘Essene,’ yet supposes that this particular physician belonged to the sect, on the sole ground that ceremonial purity is represented as a qualification for the initiation into the mystery of the Sacred Name. Löwy (l.c.) denies that the allusion to the tithes is rightly interpreted: but even supposing it to be correct, the passage is quite an inadequate basis either for Frankel’s conclusion that this particular physician was an Essene, or for the derivation of the word Essene which others maintain. Again, in the statement of Talm. Jerus. Kethuboth ii. 3, that correct manuscripts were called books of אסי[352], the word Asi is generally taken as a proper name. But even if this interpretation be false, there is absolutely nothing in the context which suggests any allusion to the Essenes[353]. In like manner the passage from Sanhedrin 99 b, where a physician is mentioned[354], supports no such inference. Indeed, as this last passage relates to the family of the Asi, he obviously can have had no connexion with the celibate Essenes.
(2) عasah ‘to do.’
Hitherto our search for the name in the Talmud has been unsuccessful. One possibility however still remains. The talmudical writers speak of certain אנשי מעשה ‘men of deeds’; and if (as some suppose) the name Essene is derived from עשה, have we not here the mention which we are seeking? Frankel rejects the etymology, but presses the identification[355]. The expression, he urges, is often used in connexion with chasidim. It signifies ‘miracle workers,’ and therefore aptly describes the supernatural powers supposed to be exercised by the Essenes[356]. Thus we are informed in Mishna Sotah ix. 15, that ‘When R. Chaninah ben Dosa died, the men of deeds ceased; when R. Jose Ketinta died, the chasidim ceased.’ In the Jerusalem Talmud however this mishna is read, ‘With the death of R. Chaninah ben Dosa and R. Jose Ketinta the chasidim ceased’; while the Gemara there explains R. Chaninah to have been one of the מעשה אנשי. Thus, Frankel concludes, ‘the identity of these with הסידים becomes still more plain.’ Now it seems clear that this expression אנשי מעשה in some places cannot refer to miraculous powers, but must mean ‘men of practical goodness,’ as for instance in Succah 51a, 53a; and being a general term expressive of moral excellence, it is naturally connected with chasidim, which is likewise a general term expressive of piety and goodness. Nor is there any reason why it should not always be taken in this sense. It is true that stories are told elsewhere of this R. Chaninah, which ascribe miraculous powers to him[357], and hence there is a temptation to translate it ‘wonder-worker,’ as applied to him. But the reason is quite insufficient. Moreover it must be observed that R. Chaninah’s wife is a prominent person in the legends of his miracles reported in Taanith 24 b; and thus we need hardly stop to discuss the possible meanings of אנשי מעשה, since his claims to being considered an Essene are barred at the outset by this fact[358].
It has been asserted indeed by a recent author, that one very ancient Jewish writer distinctly adopts this derivation, and as distinctly states that the Essenes were a class of Pharisees[359]. If this were the case, Frankel’s theory, though not his etymology, would receive a striking confirmation: and it is therefore important to enquire on what foundation the assertion rests.
The authority for this derivation traced to an error.
Dr. Ginsburg’s authority for this statement is a passage from the Aboth of Rabbi Nathan, c. 37, which, as he gives it, appears conclusive; ‘There are eight kinds of Pharisees … and those Pharisees who live in celibacy are Essenes.’ But what are the facts of the case? First; This book was certainly not written by its reputed author, the R. Nathan who was vice-president under the younger Gamaliel about A. D. 140. It may possibly have been founded on an earlier treatise by that famous teacher, though even this is very doubtful: but in its present form it is a comparatively modern work. On this point all or almost all recent writers on Hebrew literature are agreed[360]. Secondly; Dr. Ginsburg has taken the reading מחופתו עשאני, without even mentioning any alternative. Whether the words so read are capable of the meaning which he has assigned to them, may be highly questionable; but at all events this cannot have been the original reading, as the parallel passages, Babl. Sotah fol. 22b, Jerus. Sotah v. 5, Jerus. Berakhoth ix. 5, (quoted by Buxtorf and Levy, s.v. פריש), distinctly prove. In Babl. Sotah l.c., the corresponding expression is מה הובתי ואעשנה ‘What is my duty, and I will do it,’ and the passage in Jerus. Berakhoth l.c. is to the same effect. These parallels show that the reading מה הובתי ואעשנה must be taken also in Aboth c. 37, so that the passage will be rendered, ‘The Pharisee who says, What is my duty, and I will do it.’ Thus the Essenes and celibacy disappear together. Lastly; Inasmuch as Dr. Ginsburg himself takes a wholly different view of the name Essene, connecting it either with חצן ‘an apron,’ or with הסים ‘pious[361],’ it is difficult to see how he could translate עשאני ‘Essene’ (from עשא ‘to do’) in this passage, except on the supposition that R. Nathan was entirely ignorant of the orthography and derivation of the word Essene. Yet, if such ignorance were conceivable in so ancient a writer, his authority on this question would be absolutely worthless. But indeed Dr. Ginsburg would appear to have adopted this reference to R. Nathan, with the reading of the passage and the interpretation of the name, from some other writer[362]. At all events it is quite inconsistent with his own opinion as expressed previously.
Are the Essenes alluded to, though not named, in the Talmud?
But, though we have not succeeded in finding any direct mention of this sect by name in the Talmud, and all the identifications of the word Essene with diverse expressions occurring there have failed us on examination, it might still happen that allusions to them were so frequent as to leave no doubt about the persons meant. Their organisation or their practices or their tenets might be precisely described, though their name was suppressed. Such allusions Frankel finds scattered up and down the Talmud in great profusion.
(1) The chaber or Associate.
(1) He sees a reference to the Essenes in the חבורא chăbūra or ‘Society,’ which is mentioned several times in talmudical writers[363]. The chāber (הבר) or ‘Associate’ is, he supposes, a member of this brotherhood. He is obliged to confess that the word cannot always have this sense, but still he considers this to be a common designation of the Essenes. The chaber was bound to observe certain rules of ceremonial purity,