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Updated: June 8, 2025
And the name of the wife of Abishur was Abihail, and she bare him Ahban, and Molid. And the sons of Nadab; Seled, and Appaim: but Seled died without children. And the sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan; Ahlai. And the sons of Jada the brother of Shammai; Jether, and Jonathan: and Jether died without children.
Every controversy that is in the Name of Heaven shall in the end lead to a permanent result, but every controversy that is not in the Name of Heaven shall not lead to a permanent result. Which controversy was that which was in the Name of Heaven? Such was the controversy of Hillel and Shammai. And that which was not in the Name of Heaven? Such was the controversy of Korah and all his company.
"Keep them, daughter, to give to me as I call for them," the father said, in the tender voice he always used in speaking to her, and continued his argument: "It were long, good my master too long, indeed for me to repeat to you the names of the holy men who, in the providence of God, succeeded the prophets, only a little less favored than they the seers who have written and the preachers who have taught since the Captivity; the very wise who borrowed their lights from the lamp of Malachi, the last of his line, and whose great names Hillel and Shammai never tired of repeating in the colleges.
"Make this an ordinance for thee," said Rabban Shammai to his sons in the law; "receive all thy guests with a pleasant expression of countenance, and then say little and do much." "The disciples were called Christians first at Antioch." Luke. "Almost thou persuadest me to be a Christian." King Agrippa. "Let every one that nameth the name of Christ depart from iniquity." Paul.
Rabbis, each having his distinctive teaching, Shemaïa, Abtalion, Hillel, Shammai, Judas the Gaulonite, Gamaliel, and many others, whose maxims form the Talmud, appeared on all sides. They wrote very little; the Jewish doctors of this time did not write books; everything was done by conversations, and in public lessons, to which it was sought to give a form easily remembered.
Satisfied with the worship of such a people, what is your God to our Roman Jove, who lends us his eagles that we may compass the universe with our arms? Hillel, Simeon, Shammai, Abtalion what are they to the masters who teach that everything is worth knowing that can be known?" The Jew arose, his face much flushed.
This exhortation he enforced by the several calls to the work mentioned before, and by the two following motives: 1st, Because right entering into, and steadfast keeping of this covenant is the way to a holy life, and a holy life tends to make a holy nation; for, if we would observe this covenant sincerely, uniformly, and constantly, we could never be an unholy, and consequently, never an unhappy people; but it should be written as a motto upon our walls and gates, JEHOVAH SHAMMAI, the Lord is there. 2d, Because the entering rightly into and due observance of this covenant would be our strength in the midst of all perplexing thoughts, whether arising from inward corruptions, or from outward temptations or dangers; the covenant yielded more satisfaction to David when dying than a royal diadem, a melodious harp, a puissant army, strong cities, a numerous offspring, or any earthly comforts could do, when, 2 Sam. xxiii. 5, he supports himself with this, That "though his house was not so with God," yet He had made with him "an everlasting covenant, well-ordered in all things, and sure."
So say the School of Shammai, but the Hillel School define child, "One unable to take hold of his father's hand to go from Jerusalem to the Temple." G. What does the expression "everyone" include?
At the same time Josephus, though in these books more critical, seldom escapes the yoke of facts, and says little of the inner conditions of the people. Of Hillel we do not hear the name, and Shammai is only mentioned, if indeed he, and not Shemaya, is disguised under the name of Sameas, as the member of the Sanhedrin who denounced Herod. XV. i. 1.
Concerning the canonicity of two books, Ecclesiastes and the Song of Songs or Canticles, the opinions of the rabbis continued to differ until the close of the first Christian century. From the Mishna we learn that the school of Shammai accepted Ecclesiastes, while that of Hillel rejected it.
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