called 'Testament of the Twelve Patriarchs' (which probably dates from the beginning of
the second century), 'Sichem' is the City of Fools, derided by all men. 75 It was only
natural, that Jews should be forbidden to respond by an Amen to the benediction of
Samaritans, at any rate till t hey were sure it had been correctly spoken, 76 since they were
neither in practice nor in theory regarded as co-religionists.77 78 Yet they were not treated
as heathens, and their land, their springs, baths, houses, and roads were declared clean. 79
74. Ecclus. 1. 25, 26.
75. Test. Levi. vii.
76. Ber. viii. 8.
77. Sheq. i. 5.
78. As in the case of heathens, neither Temple -tribute, nor any other than free-will and
votive offerings were received from them.
79. Jer. Abhod. Z. v. 4, p. 44 d.
The question was discussed, whether or not they were to be considered 'lion-proselytes'
(from fear of the lions), or as genuine converts;80 and, again, whether or not they were to
be regarded as heathens.81 This, and the circumstance that different teachers at different
times gave directly opposite replies to these questions, proves that there was no settled
principle on the subject, but that opinions varied according to the national bearing of the
Samaritans. Thus, we are expressly told,82 that at one time both their testimony and their
religious orthodoxy were more credited than at others, and they are not treated as
Gentiles, but placed on the same level as an ignorant Jew. A marked difference of
opinion here prevails. The older tradition, as represented by Simon the son of Gamaliel,
regards them as in every respect like Israelites;83 whilst later authority (Rabbi Jehuda the
Holy) would have them considered and treated as heathens. Again, it is expressly stated
in the Babylon Talmud,84 that the Samaritans observed the letter of the Pentateuch, while
one authority adds, that in that which they observed they were more strict than the Jews
themselves.85 Of this, indeed, there is evidence as regards several ordinances. On the
other hand, later authorities again reproach them with falsification of the Pentateuch,
charge them with worshipping a dove,86 and even when, on further inquiry, they absolve
them from this accusation, ascribe their excessive veneration for Mount Gerizim to the
circumstance that they worshipped the idols which Jacob had buried under the oak at
Shechem. To the same hatred, caused by national persecution, we must impute such
expressions as87 that he, whose hospitality receives a foreigner, has himself to blame if
his children have to go into captivity.
80. Sanh. 85 b; Chull. 3 b; Kidd, 75 b.
81. Jer. Sheq. 46 b.
82. Jer. Demai iii. 4.
83. Comp. also Jer. Dem. vi. 11; Jer. Ber. vii. 1; and Jer. Keth. 27 a.
84. Ber. 47 b.
85. Comp. Chull. 4 a.
86. Chull. 6 a.
87. Chull. 104 c .
The expression, 'the Jews have no dealings with the Samaritans,'88 finds its exact
counterpart89 in this: 'May I never set eyes on a Samaritan;' or else, 'May I never be
thrown into company with him!' A Rabbi in Cęsarea explains, as the caus e of these
changes of opinion, that formerly the Samaritans had been observant of the Law, which
they no longer were; a statement repeated in another form to the effect, that their
observance of it lasted as long as they were in their own cities.90 Matters proceeded so