Gamaliel II
Gamaliel II became Johanan ben Zakkai's successor, and rendered immense service in the strengthening and reintegration of Judaism, which had been deprived of its former basis by the destruction of the Second Temple and by the entire loss of its political autonomy.
[3] Gamaliel's position was recognized by the Roman government also, and he journeyed to Syria for the purpose of being confirmed in office by the governor.
[5] Towards the end of Domitian's reign (c. 95 CE), he went to Rome in company with the most prominent members of the school of Yavneh, in order to avert a danger threatening the Jews from the action of the emperor.
[3][8] He may have been the first to receive the title "nasi" (prince; later replaced by "patriarch"), given to raise him in public estimation and to revive the Biblical designation for the head of the nation.
[14] Gamaliel's greatest achievement was ending of the opposition between the schools of Hillel and Shammai, which had survived even the destruction of the Temple.
[28] This episode, as also another described elsewhere, are some of the first encounters with Christianity, during which Rabban Gamliel debated the "min," or philosopher, who maliciously concluded from Hosea 5:6 that God had completely forsaken Israel.
At his funeral the celebrated proselyte Aquila, reviving an ancient custom for the burial of kings, burned costly materials to the value of seventy minae.
[38] Gamaliel assented to certain principles of civil law which have been transmitted in the name of Admon, a former judge in Jerusalem, and which became especially well known and were authoritative for ensuing periods.
[41] Two concessions were made to Gamaliel's household in the way of relaxing the severity of the rules set up as a barrier against heathendom: permission to use a mirror in cutting the hair of the head,[42] and to learn Greek.
[43] In regard to the latter, Gamaliel's son Simon relates that many children were instructed in his father's house in "Greek wisdom.
"[44] He directed Simeon ha-Pakoli to edit the Amidah and make it a duty, incumbent on every one, to recite the prayer three times daily.
[47] Gamaliel uses striking comparisons in extolling the value of handiwork and labor[48] and in expressing his opinion on the proper training of the mind.
[50] Gamaliel II portrays the distress and corruption of the times in a remarkable speech which concludes with an evident reference to the emperor Domitian.
'I am greater than thou,' the years of men are shortened; since the beloved children have angered their Father in heaven, He has placed a ruthless king over them [with reference to Job 34:20].
There are records of four such discussions,[52] which all end with Gamaliel's expressed desire to hear the opinion of the eminent aggadist Eleazar of Modi'im.
He reflects on the coming of the Messiah, and describes the period which shall precede His appearance as one of the deepest moral degradation and direst distress.
