Notes on the Seforim Chitzonim - pt.1
Origin of the Seforim Chitzonim , and Usage Over the Generations ; Classification of the Seforim Chitzonim ; The attitude towards Seforim Chitzonim in Chazal
Part of a series on Seforim Chitzonim. Based on הספרים החיצוניים – ויקיפדיה, with adjustments.
The Seforim Chitzonim (הספרים החיצוניים) are books largely written by Jews, primarily during the Second Temple period, that did not become accepted as part of the Tanakh.
Origin, and Usage Over the Generations
Most of the Seforim Chitzonim were originally written in Hebrew. Some were originally written in Aramaic or Greek, especially in Egypt, which had a large Jewish community in Alexandria.
The Talmudic sages did not consider the Seforim Chitzonim as part of the Tanakh, and often viewed them negatively. Therefore the original Hebrew texts usually ended up getting lost over time. Most books have been preserved only in translations, sometimes in multiple versions of the same language, and some contain flawed translations. Sections from the Seforim Chitzonim were later discovered in the Dead Sea Scrolls and the Cairo Geniza.
In the centuries following the destruction of the Second Temple, the Seforim Chitzonim had a place in Jewish religious life, but as their importance grew among Christians, their use almost completely ceased. However many ideas and stories found in these books ended up entering rabbinic literature indirectly.
A significant part of the books retell and expand on biblical stories. There are also history books, with the most prominent being the four books telling the story of the early Maccabees (ספר מקבים א', ספר מקבים ב', ספר מקבים ג', ספר מקבים ד'). They tell the story of the Hasmoneans and their revolt against the Seleucid rulers.
Classification of the Seforim Chitzonim
“Pseudepigraphic” is the term used for a book that is wrongly attributed. The main protagonists of the Pseudepigrapha are often biblical figures, and hence are often named after them, like Testament of Abraham, Testaments of the Twelve Patriarchs, and more.
For instance, Wisdom of Solomon and Psalms of Solomon are considered pseudepigraphal, and researchers agree that neither were written during the time of King Solomon.
The attitude towards Seforim Chitzonim in Chazal
The Sages warn against reading Seforim Chitzonim, citing from Tanakh: "And furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh" (Kohelet 12:12).
The first reference to Seforim Chitzonim is in the Mishnah, Tractate Sanhedrin, 10:1 :
"These have no portion in the World to Come: He who says there is no resurrection of the dead prescribed in the Torah, and [he who says] that the Torah is not from Heaven, and an Epicurean.
Rabbi Akiva says: Also one who reads Seforim Chitzonim."
On this Mishnah, the Talmud Bavli comments (Sanhedrin 100b):
"Rabbi Akiva says: Also he who reads the external books etc.
It was taught: Books of heretics.
Rav Yosef said: Also the Book of Ben Sira is forbidden to read."
There is a narrowing here of Rabbi Akiva's prohibition – the prohibition is only on the books of heretics, likely meaning Christian books or other heretical books. Rav Yosef adds a specific reference to the Book of Ben Sira and forbids reading it in addition to heretical books.
Interesting is the parallel version in the Talmud Yerushalmi (Sanhedrin 50a):
"Rabbi Akiva says: Also he who reads Seforim Chitzonim, such as the books of Ben Sira and the books of Ben La'ana ( בן לענא) but the books of Homer ( המירס) and all books written from then on, reading them is like reading a letter."
This statement says that Greek books, such as the books of Homer, and other books written after the Second Temple period are not considered Seforim Chitzonim, and therefore there is no problem reading them.
In the Midrash, we find the statement (Ecclesiastes Rabbah 12:12-13):
"Anyone who brings more than the Twenty Four books [of Tanakh] into his home, he brings turmoil into his home, such as the Book of Ben Sira"