Judah ha-Nasi

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"Cave of the Coffins" at Beit She'arim National Park. The traditional burial place of Judah the Prince is in a similar adjacent catacomb.

Judah ha-Nasi (Hebrew: יהודה הנשיא‬, Yehudah HaNasi or Judah the Prince) or Judah I, also known as Rabbi (רבי‬) or Rabbenu HaQadosh (רבנו הקדוש‬, "our Master, the holy one"), was a second-century rabbi and chief redactor and editor of the Mishnah. He was a key leader of the Jewish community during the Roman occupation of Judea. According to the Talmud he was of the Davidic line,[1][2] the royal line of David, hence the title nasi "prince".[3] The title nasi was also used for presidents of the Sanhedrin.[4] Judah HaNasi died on 15 Kislev, AM 3978 (around December 1, 217 CE).[5][6]



Judah the Prince was born in 135 CE to President of Sanhedrin Simeon ben Gamliel II. According to the Midrash, he came into the world on the same day that Rabbi Akiva died as a martyr.[7] The Talmud suggests that this was a result of Divine Providence: God had granted the Jewish people another leader of great stature to succeed Rabbi Akiva. His place of birth is unknown. He is the only tanna known as Rabbeinu HaQadosh, "our holy teacher", due to his deep piety.[8]

Judah spent his youth in the city of Usha. His father presumably gave him the same education that he himself had received, including the Greek language.[9] This knowledge of Greek enabled him to become the Jews' intermediary with the Roman authorities. He favored Greek as the language of the country over Jewish Palestinian Aramaic.[10] It is said that in Judah's house, only the Hebrew language was spoken, and even the maids spoke it.[11]

Rabbi Judah HaNasi, taking as an exemplum an act that he heard performed by Rabbi Meir, released the entire region of Beit Shean from the obligations of tithing home-grown produce, and from observing the Seventh Year laws with respect to the same produce.[12] He also did the same for the cities of Kefar Tzemach, Caesarea and Beit Gubrin.[13]

According to the Talmud (Avodah Zarah 10a-b), Rabbi Judah HaNasi was very wealthy and greatly revered in Rome. He had a close friendship with "Antoninus", possibly the Emperor Antoninus Pius,[14] though it is more likely his famous friendship was with either Emperor Marcus Aurelius Antoninus[15][16] or Antoninus who is also called Caracalla and who would consult Judah on various worldly and spiritual matters.[17]

The Jerusalem Talmud (Kila'im 9:3) records the tradition that Rabbi Judah HaNasi died in Sepphoris, in the Lower Galilee, and his body was interred in the necropolis of Beit She'arim, 15.2 kilometres (9.4 mi) distant from Sepphoris,[18] during whose funeral procession they made eighteen stops at different stations along the route to eulogize him. It was in Beit She'arim that he also established a rabbinic court.[19]

Compiler of the MishnahEdit

According to Rabbinical Jewish tradition, God gave both the Written Law (the Torah) and the Oral law to Moses on Mount Sinai. The Oral law is the oral tradition as relayed by God to Moses and from him, transmitted and taught to the sages (rabbinic leaders) of each subsequent generation.

For centuries, the Torah appeared only as a written text transmitted in parallel with the oral tradition. Fearing that the oral traditions might be forgotten, Judah undertook the mission of consolidating the various opinions into one body of law which became known as the Mishnah. This completed a project which had been mostly clarified and organized by his father and Nathan the Babylonian.[15]

The Mishnah consists of 63 tractates codifying Jewish law, which are the basis of the Talmud. According to Abraham ben David, the Mishnah was compiled by Rabbi Judah the Prince in anno mundi 3949, or the year 500 of the Seleucid era, which corresponds to 189 CE.[20]

Talmudic narrativesEdit

Various stories are told about Judah to illustrate different aspects of his character. One of them begins by telling of a calf breaking free from being led to slaughter. According to the story, the calf tries to hide under Judah's robes, bellowing with terror, but he pushes the animal away, saying: "Go—for this purpose you were created." For this, Heaven inflicted upon him kidney stones, painful flatulence and other gastric problems, saying, "Since he showed no pity, let us bring suffering upon him."

The story remarks that when Judah prayed for relief, the prayers were ignored, just as he had ignored the pleas of the calf. Later he prevented his maid from hurting the offspring of a mongoose, on the basis that "It is written: 'His Mercy is upon all his works.'" For this, Heaven removed his gastric issues, saying, "Since he has shown compassion, let us be compassionate with him."

Judah also said, "One who is ignorant of the Torah should not eat meat." This is because one who is ignorant is on the same level as animals. What, therefore, gives him the right to partake of them as food? Perhaps the punishment he received for lacking compassion toward the calf helped him to see that eating animals is not a matter that should be treated lightly.

While teaching Torah, Judah would often interrupt the lesson to recite the Shema Yisrael. He passed his hand over his eyes as he said it. (Berachot 13b)

Before he died, Judah said: "I need my sons! ... Let the lamp continue to burn in its usual place; let the table be set in its usual place; let the bed be made in its usual place." (Ketubot 103a)

Other quotesEdit

Much have I learned from my teachers; more from my colleagues but most from my students.[21]

Why is the story of the Nazirite (Numbers 6:1–ff.) juxtaposed against the story of the suspected adulteress (Numbers 5:11–ff.)? It comes to tell you that anyone who sees a suspected adulteress in her corrupted state, he should put himself under a vow never again to drink wine.[22]

Look not upon the jar, but upon what is inside.[23]

What is the right way for man to choose? That which is honorable in his own eyes (i.e. approved by his conscience), and, at the same time, honorable in the eyes of his fellow-men.[24]

The sword comes upon the world because of the delaying of justice and the perverting of justice; and because of them that teach the Law not according to the Halacha. (statement written by Rabbi Judah ha-Nasi without attribution)[25]

Post-Talmudic narrativesEdit

Rabbi Judah ben Samuel of Regensburg relates in Sefer Hasidim §1129. (Cf. Ketubot 103a) that the spirit of Rebbi Judah used to visit his home, wearing Shabbat clothes, every Friday evening at dusk. He would recite Kiddush, and others would thereby discharge their obligation to hear Kiddush. One Friday night there was a knock at the door. "Sorry," said the maid, "I can't let you in just now because Rabbeinu HaKadosh is in the middle of Kiddush." From then on Judah stopped coming, since he did not want his coming to become public knowledge.


  1. ^ Avi-Yonah, M. (1976). The Jews of Palestine. English translation. New York: Schocken. p. 58. ISBN 0-8052-3580-9.
  2. ^ Urbach, Ephraim E. (1979). The Sages. English translation. Jerusalem: Magnes Press. p. 599. ISBN 965-223-319-6.
  3. ^ Talmud Yerushalmi, quoted in Tosafot, Sanhedrin 5a.
  4. ^ Mishna Chagiga 2:2.
  5. ^ Goldin, Judah (1970). "The Period of the Talmud". In Finkelstein, L. The Jews: Their History. New York: Schocken. p. 172. ISBN 0-8052-0271-4.
  6. ^ Margolis, L.; Marx, A. (1980). A History of the Jewish People. New York: Atheneum. p. 225. ISBN 0-689-70134-9.
  7. ^ Midrash Genesis Rabbah 53; Midrash Ecclesiastes Rabbah 1:10.
  8. ^ Mordechai Katz (2000). Understanding Judaism: a basic guide to Jewish faith, history, and practice. Mesorah Publications. p. 362. ISBN 1-57819-517-9. Retrieved 7 September 2011.
  9. ^ Sotah 49b.
  10. ^ Sotah 49b.
  11. ^ Megillah 18a; Rosh Hashana 26b; Naz. 3a; 'Er. 53a.
  12. ^ Babylonian Talmud, Hullin 6b; Jerusalem Talmud, Demai 2:1. The region of Beit Shean was typically seen as not settled by Jews returning from the Babylonian captivity, and therefore had not the same consecrated status as other areas of the country. As for Rabbi Judah HaNasi's enactment, the release from the Seventh Year obligations and the release from tithing all home-grown produce throughout the remaining six years of the seven-year cycle were one and the same (cf. Maimonides, Mishne Torah (Hil. Terumoth 1:5); Jerusalem Talmud (Shevi'it 6:4); p. 51a in the Oz veHadar edition.
  13. ^ Jerusalem Talmud (Demai 2:1)
  14. ^ A. Mischcon, Abodah Zara, p.10a Soncino, 1988. Mischcon cites various sources, "SJ Rappaport... is of the opinion that our Antoninus is Antoninus Pius." Other opinions cited suggest "Antoninus" was Caracalla, Lucius Verus or Alexander Severus.
  15. ^ a b 'Codex Judaica' Kantor, second edition, NY 2006, page 146
  16. ^ Solomon Judah Loeb Rapoport, Erekh Millin, Warsaw 1914, p. 219
  17. ^ Modern scholarship has difficulty fitting these accounts into the historical framework of the period of the Antonines, especially since Rabbi Judah the Prince thrived mainly at the end of the second century CE. Epiphanius, in his treatise On Weights and Measures, mentions a fifth line of Caesar after Antoninus Pius, one named Antoninus who is also called Caracalla, the son of Severus, who was also contemporary with Rabbi Judah the Prince, and whom the historian Heinrich Graetz believes may refer to the Roman Emperor who befriended Rabbi Judah the Prince. Antoninus the son of Severus (Heb. אנטונינוס בן אסוירוס) is mentioned in the Babylonian Talmud, Avodah Zarah 10b and in the Midrash Otiyoth of Rabbi Akiva (MS. version aleph).
  18. ^ Cf. Babylonian Talmud (Talmud Bavli), Tractate Kettubot 103a-b; Bava Metzia 85a, Tractate Pesachim 49b; Jerusalem Talmud, Tractate Kelaim 9, 32a-b.
  19. ^ Babylonian Talmud, Sanhedrin 32b.
  20. ^ Abraham ben David, Seder Ha-Kabbalah Leharavad, Jerusalem 1971, p.16 (Hebrew)
  21. ^ Rosten, Leo (1968). The Joys of Yiddish. p. 251.ISBN 0-671-72813-X, citing the Babylonian Talmud (Makkot 10a)
  22. ^ editors, editors (1980). The Babylonian Talmud (Berakhot 63a). Jerusalem: Menaqed.
  23. ^ editors, editors (1978). Six Orders of the Mishnah – Seder Nezīqīn (Pirḳe Avot 4:20). Jerusalem: Eshkol.
  24. ^ editors, editors (1978). Six Orders of the Mishnah – Seder Nezīqīn (Pirḳe Avot 2:1). Jerusalem: Eshkol.
  25. ^ editors, editors (1978). Six Orders of the Mishnah – Seder Nezīqīn (Pirḳe Avot 5:8). Jerusalem: Eshkol.
Jewish titles
Preceded by
Shimon ben Gamliel II
c. 165–220
Succeeded by
Gamaliel III