JUDAICA - Wisdom In Torah

cannot be identified with the Zealots; here, the more usual
explanation – that Epictetus was referring to Christians – is
preferable.
Bibliography: Reinach, Textes, 154–5.
[Menahem Stern]
EPICUREANISM, a philosophy of adjustment to the social
changes after *Alexander the Great (336–323), founded by Epicurus,
342/1–270 B.C.E., “the most revered and the most reviled
of all founders of thought in the Greco-Roman world”
(De Witt). Recent scholarship sees in it a “bridge” to certain
rabbinic and Christian moods. Epicurus taught freedom from
fear and desire through knowledge as the natural and pleasurable
life. He endorsed religious observance but denied earthly
involvement of the perfect gods and with it providence, presage,
punishment, and penitential prayer. The transformation
of Epicureanism into a competitive sect celebrating Epicurus
as “savior” increased the already existing opposition to it.
Rhetorical literature falsely accused Epicurus of materialistic
hedonism. Complaints of Epicurean dogmatism, “beguiling
speech” (Col. 2:4), and compelling argumentation (of Avot
2:14 “…[know] what to answer the Epicurean”) are frequently
heard. Rabbinic condemnation reflects knowledge of Greco-
Roman rhetoric, experiences with individuals and centers
(Gadara, Gaza, Caesarea), and, possibly, the favoritism shown
to Epicureanism by *Antiochus Epiphanes and *Hadrian.
“Epicurean” became thus a byword for “deviance” – ranging
from disrespect to atheism – in Philo, Josephus, and rabbinism
alike (see *Apikoros). An early unexpanded version of the
“four who entered ‘Paradise’” (Ḥag. 14b) may once have signified
Epicurus’ school (“the garden”), since it fits Akiva’s past,
Ben Azzai’s celibacy and many Epicurean sayings, Elisha b.
Avuyah’s heterodoxy, and Ben Zoma’s gnosticism (Epicureanism
and Gnosticism were equated also by the Church Fathers).
Akiva’s “mystical” admonition (Ḥag. 14b) could easily
have been a parody on the “apocalyptic”-enthusiastic style of
the Epicureans (parallel parody H. Usener, Epicurea, fragm.
364; Gen. R. 1:5, Theodor-Albeck, p. 2 mentions “nothing
from nothing”; Mid. Ps. to 1:22 the “automatic” universe; cf.
Jos., Ant., 10:280).
Agreements, however, both in content and literary form,
between rabbinism and Epicureanism are striking: study for
its own sake (Vatican fragment 45 and Avot 6:1); removal of
doubt (Life 121b, Doctr. 22 and Avot 1:16); mortality and urgency
(Vat. fr. 10 and Avot 2:15); acquisition of a companion
(To Menoeceus, end, and Avot 1:6); diet of bread and water
(Bailey, fr. 37 and Avot 6:4); satisfaction with one’s lot (Bailey,
fr. 69–70 and Avot 4:1); and avoidance of public office (Bailey,
fr. 85–87; Vat. fr. 58; Doctr. 7 and Avot 1:10–11; 2:3; etc.). Epicurus
anticipated Judaism’s denial of astral divinity and rule.
With the general rise of the lower classes he accorded human
dignity even to the prostitute, an evaluation continued in the
Midrash (Sif. Num. 78; Gen. R. 85:8) and the Gospels (Matt.
1:3; 5, etc.). In Hellenism and Christianity, too, denunciation
of Epicurus together with partial adoption of his ethics is fre-
episcopus judaeorum
quent. The centrality of the sage in post-Socratic ethics and
rhetoric facilitated such developments.
Bibliography: C. Bailey, Epicurus (Greek and Eng., 1926);
N.W. De Witt, Epicurus and his Philosophy (1954); A.M.J. Festugiére,
Epicurus and his Gods (1956); S. Lieberman, in: A. Altmann (ed.),
Biblical and Other Studies (1963), 123–41; Reallexikon fuer Antike und
Christentum, 5 (1962), 681–819, S.V. Epikur (contains bibliography).
[Henry Albert Fischel]
EPIRUS, province in N.W. Greece. Epirus was an independent
despotate between c. 1214 and 1340. Under the first and
strongest of its despots, Theodore Ducas Angelus, the Jews (see
*Durazzo, *Arta, *Ioannina) were subjected to a persecution
in which Jewish property was confiscated and Judaism probably
prohibited. This was subsequently extended to Salonika,
captured by Theodore in 1224, and continued even after Salonika
was retaken from Epirus in 1246. With the strengthening
of the empire under *Michael VIII Palaeologus, parts of
Epirus reverted to the empire and the persecutions came to
an end. His son Andronicus II Palaeologus placed the Jews
of Ioannina (Janina), the most important of the Epirote communities,
under his direct protection and angered the Church
by favoring the Jews.
Bibliography: J. Starr, Romania (Eng., 1949), 20–23; J.
Mann, in: REJ, 82 (1926), 372–3; P. Charanis, in: Speculum, 22 (1947),
75–76.
[Andrew Sharf]
EPISCOPUS JUDAEORUM (Lat. “bishop of the Jews”), title
given by the Christian authorities in the Middle Ages to the
head of the Jewish community or its rabbi. The significance
of the title, which is much disputed, is sometimes clarified
when Hebrew and Latin forms are found side by side. In Germany
the title is mentioned in the privilege granted to the Jews
of Worms in 1090, addressed to Salman the “Jews’ bishop,” a
distinguished scholar. The “bishop” of the Jews in Worms,
later called the hegmon parnas, was the permanent chairman
of the community board; the last man to hold the title,
Michael Gernstein, died in 1792. In Cologne the first “bishop”
of the Jews is mentioned from 1135 to 1159. His successors
were in office for long terms, although elections were held annually;
some of them were rabbis. In Silesia, the “Jews’ bishop”
held the offices of rabbi, ritual slaughterer, cantor, and religious
teacher in 1315. Found in England in the 12th century,
the term (Eveske in Anglo-French) was sometimes equivalent
to the Hebrew kohen. It is therefore impossible to
maintain that in England it denoted an official rabbinical
position.
Bibliography: Baron, Community, 1 (1942), index; R. Hoeniger
and M. Stern (eds.), Das Judenschreinsbuch der Laurenzpfarre zu
Koeln, 1 (1888), nos. 234–40; J. Jacobs, Jews of Angevin England (1893),
202–4, 372–3; Aronius, Regesten, nos. 171, 581; H. Stokes, Studies in
Anglo-Jewish History (1913), 18–43; Roth, England, 94–95; H.G. Richardson,
English Jewry under Angevin Kings (1960), 124–9.
[Isaac Levitats]
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