JUDAICA - Wisdom In Torah

en sira, simeon ben jesus
Tarbiz, 27 (1957/58), 190–202; I. Reifman, in: Ha-Karmel, 2 (1873),
123ff.; A. Epstein, Mi-Kadmoniyyot ha-Yehudim (1957), 111–5; J.L.
Zlotnick, in: Sinai, 18 (1946), 49–58; S. Lieberman, Sheki’in (1939),
32–42.; J. Dan, in: Molad, 23 (1965), 490–6; Lévy, in: REJ, 29 (1894),
197–205; Zunz, Vortraege, 106–11; S.H. Kook, Iyyunim u-Meḥkarim,
1 (1959), 231–3.
[Joseph Dan]
BEN SIRA, SIMEON BEN JESUS (second century B.C.E.),
Hebrew aphorist, sage, and scribe, the author of Wisdom of
*Ben Sira (Ecclesiasticus). Ben Sira was a younger contemporary
of the high priest Simeon (50:1ff.), apparently Simeon the
Just, who according to the Talmud and Josephus (Ant., 12:43,
157) lived at the beginning of the third century B.C.E. In the introduction
to the Greek translation of the Wisdom of Ben Sira,
the author is referred to as Jesus, by which name he is generally
known in the Christian tradition. In the more authoritative
Hebrew version, however (50:27; 52:end), his full name
is given as Simeon b. Jeshua b. Eleazar b. Sira. The book was
translated into Greek by Ben Sira’s grandson after his arrival
in Egypt in 132 B.C.E. From this date, given by the grandson in
the preface to his translation, it may be reckoned that Ben Sira
completed the book about 170 B.C.E. Apparently Ben Sira’s life
was at one time in jeopardy because of a false charge leveled
against him, from which, however, he was saved (51).
Bibliography: S. Schechter and C. Taylor, The Wisdom
of Ben Sira (1899); R. Smend, Die Weisheit des Jesus Sirach erklaert
(1906–07); M.H. Segal, Sefer Ben-Sira ha-Shalem (19582); E.S. Hartom,
Ha-Sefarim ha-Ḥiẓonim: Ben-Sira (1963).
[Moses Zevi (Moses Hirsch) Segal]
BEN SIRA, WISDOM OF (also called Ecclesiasticus), a
work of the Apocrypha, which, though usually known by
this name, may have been called by its author, “The Words of
Simeon b. Jeshua,” the title found on the Hebrew fragments. In
Greek the book is called Σοφία (ʾIήσου υὶοῦ) Σειράχ), “Wisdom
of (Jesus son of) Sirach,” and hence in Latin it was known
as Siracides (i.e., Sira’s son). Its common name in modern
times, Ecclesiasticus (abbr. Ecclus.) dates from the 4th-century
custom of naming certain homiletical books libri ecclesiastici
(i.e., books for (reading in) the church). The book is divided
into eight sections, each introduced by a poem in praise of
wisdom or of the wise man. The last section (Hebrew version
44–50), called “The Praise of the Fathers,” eulogizes the great
figures of the Bible, with the exception of the final chapter
which is devoted to praise of Simeon b. Johanan the priest,
i.e., *Simeon the Just. The greater part of the work consists of
maxims, poetic in form, like those in the book of Proverbs.
It also contains psalms of supplication and of thanksgiving
(36:1–17 (33:1–13; 36:16–22); 42:21–35 (15–25), 43, et al.), these
latter being characterized by a lofty poetic style and by elevated
thought (cf. 42:21 (15); 43:33 (58). (References are given
to two editions: the first to the Hebrew edition by M.H. Segal
(19582), the second to the standard edition in the Greek text
of the Apocrypha). The work also includes didactic poems on
subjects of daily life and on historical events, after the man-
ner of certain psalms (13; 15; 16; 18; 34:19–35; 40:41; et al.), and
concludes with an epilogue comprising two poems of praise
and thanksgiving, and an alphabetic poem on the importance
of acquiring wisdom.
The Wisdom of Ben Sira directs man to the love of wisdom
and ethical conduct, teaches him virtue and good deeds,
and proper behavior in eating and drinking, speech and silence,
work and commerce, studying and teaching, poverty
and wealth, health and sickness. It also seeks to instruct man
to perform all his actions with intelligence and understanding,
moderation, care and wisdom, so that his deeds may
bring to him and others the appropriate benefit. It teaches man
how to behave within his family circle: toward his father and
mother, his wife, his sons, and his daughters. It guides him
in his conduct toward all men. It stresses, as does the book
of Proverbs, that the fear of the Lord is the beginning and
the end of all wisdom. The work, though written in the spirit
of the Bible and in the language of the later biblical books,
bears a contemporary impress of the second century B.C.E.,
and its faith, in general, is that of subsequent Pharisaic Judaism
(everything is foreseen but man has freedom of choice:
15:15–17; cf. Avot 3:15). It also reveals some influence of Greek
literature and idiom: men grow and fall like leaves on a tree
(14:19; cf. Iliad 6:146–9); he becomes wise who is unfettered
by affairs, corresponding to the σχολαστικός, the Greek man
of leisure. The work also contains a trace of the Greek gnosis
and perhaps also of its philosophical thought (cf. 42:29–33
(20–23)). Unlike other books of proverbs, in which the authors
address themselves to youth, the Wisdom of Ben Sira
attaches prime importance to the well-ordered family, the effective
basis of which is the father. It is primarily to him that
the author addresses himself, advising and instructing him.
A man should marry a suitable wife, beautiful and kindlyspoken,
who, assisting him, will bring him supreme happiness.
He should rear his sons in the Torah, marry off his
daughters while they are young, and deal faithfully with his
fellow man.
From a literary viewpoint, the work is well constructed.
Most of the maxims are arranged according to subject matter,
and the various sections have headings such as “The fear
of the Lord,” “Honoring parents,” “Humility,” “Lovingkindness,”
and the like. For the rabbis of the early talmudic period
the work had an importance almost equal to that of the book
of Proverbs. Its aphorisms, quoted either in Ben Sira’s name
or anonymously, are scattered throughout talmudic literature
and are cited by both tannaim and amoraim, such as R.
Levitas of Jabneh (Avot 4:4, cf. Ecclus. 7:13), Akiva, and Rav.
Several of Ben Sira’s maxims are to be found in other books
of the Apocrypha, the New Testament, the Syriac version of
the book of *Aḥikar as well as in the writings of early medieval
Jewish scholars. Ben Sira’s influence on ancient Hebrew
prayers and piyyutim is particularly great. Although the Wisdom
of Ben Sira is quoted in talmudic literature with the introductory
phrase “as it is written,” ordinarily reserved for biblical
quotations, and is once explicitly mentioned among the
376 ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 3