Judaism 101
A Glossary of Basic Jewish Terms and
Concepts
Anshei
Knesset HaGedolah
“Anshei Knesset HaGedolah” – Men of the Great
Assembly; founded by Ezra in approximately 520 B.C.E., this institution of
Torah Sages led the Jewish People at the beginning of the Second Temple Era
(ca. 520 B.C.E. – 70 C.E.). It included Mordechai
and the last of the prophets Chaggai,
Zechariah and
Malachi.
Among the accomplishments of the “Anshei Knesset HaGedolah” were finalizing
the contents of the “Tanach,” the 24-Book Hebrew
Bible, instituting the “Shemoneh Esray”
Prayer (recited at least three times daily, and ultimately to serve as a
substitute for the Temple Sacrifices), and the enacting of many Laws to
protect and bolster the observance of the Torah Commands.
According to Pirkei Avot (1:1), they are the
fifth link in the Chain of Jewish Tradition: 1) Moshe
receives it from Sinai and teaches it to 2)
Yehoshua to the 3) Elders to the 4) Prophets to the 5) Anshei Knesset
HaGedolah, at the end of the Biblical Period (ca. 520 B.C.E.). Pirkei Avot
(1:2) also identifies “Shimon HaTzaddik,”
Shimon the Righteous, as “among the last of the Men of the Great Assembly,”
at the beginning of the Talmudic Period (ca. 200 B.C.E.).
In truth, the “Anshei Knesset HaGedolah” was a transitional institution,
that over the approximately 320 years of its existence guided the Jewish
People from the Biblical Period to the Talmudic Period, from the Period of
“Nisim Niglim,” open, revealed miracles, observed by the entire People, as
were the miracles associated with the Exodus from Egypt and the splitting of
the Sea of Reeds, and the Miracle performed by
Eliyahu HaNavi in his contest with the Prophets of the Baal, to the
Period of “Nisim Nistarim,” to more modest and hidden, concealed miracles;
as were the Chanukah
Miracle of the Oil and the “hidden” miracle of
Purim. From the
period of “Nevuah,” Prophecy, to the Period of “Tefilah,”
Prayer. In Chassidic terms, it was a
transition from a Period of “Isarusa Mil’ela,” Arousal from Above, to a
Period of “Isarusa Mil’tatoh,” Arousal from Below.
There was a sense among Chaza”l that the “Beit HaMikdash HaSheni,” the
Second Holy Temple, would not last, because the Divine Presence was not as
concentrated as it had been in the First Temple, and it would be necessary
to prepare the People for a long, uncharted journey in the
Diaspora, with only the guiding but unseen
“Hand of HaShem,” and His “Eyes,” watching from behind the curtain.
Thus, this institution was called “Great” because it “restored the Crown of
the Torah” (Yoma 69b and Berachot 33a), served as the spiritual center of
Jewish Life for approximately 320 years, and ensured the survival of the
Jewish People through the coming harsh conditions of the Diaspora until the
arrival of Mashiach ben David, soon and in our
days.
Glossary
Index
520.gif)
|