Pt1 The Temple of Onias in Egypt and Divine Worship Outside of Israel (Menachot 109b-110a)

This is the first part of a two-part series. The outline of the series is below.¹

Part 1

This sugya moves from a story of priestly jealousy to a broader map of sanctuaries, diaspora communities, and the recognition of Israel and God outside the land.

It starts by presenting two competing rabbinic versions of the origin of the Temple of Onias (מקדש חוניו) in Alexandria. The central dispute is between the tanaim R’ Meir and R’ Yehuda, and it concerns both the personal story behind the temple’s founding and the religious status of the worship performed there.

In R’ Meir’s version, Shimon HaTzaddik (c. 300 BCE) designated his younger son Onias (Onias III or Onias IV) as his successor in the High Priesthood. Shimi (שמעי), Onias’ older brother, became jealous because he was two and a half years older. He tricked Onias into wearing improper garments at the Temple altar, then accused him before the priests of having vowed to wear his beloved’s tunic and ribbon on the day he became High Priest. The priests pursued Onias, who fled to Alexandria, built an altar, and offered sacrifices there for “idolatry” (i.e. pagan worship). According to this version, the Temple of Onias is illegitimate not only because it is outside Jerusalem, but because it is explicitly connected with foreign worship.

R’ Yehuda rejects R’ Meir’s account and reverses the roles. In his version, Onias refused the High Priesthood because Shimi was older. Shimi therefore became High Priest. Nevertheless, Onias became jealous of Shimi. He tricked Shimi in the same way: he dressed him in a tunic and ribbon, placed him by the altar, and accused him before the priests of fulfilling a vow made to his beloved. When the priests sought to kill Shimi, Shimi explained the deception, and they then pursued Onias. Onias fled first to the palace and then to Alexandria. There he built an altar and sacrificed “for the sake of Heaven,” supported by Isaiah 19:19: “In that day shall there be an altar to YHWH in the midst of the land of Egypt.” In this version, the Temple of Onias is not portrayed as idolatrous, but as a controversial sanctuary dedicated to God outside the land of Israel.

The two versions are built from the same narrative elements: succession to the High Priesthood, rivalry between brothers, a deceptive lesson in Temple service, improper garments, public accusation before the priests, pursuit, flight to Alexandria, and construction of an altar. The main differences are the identity of the jealous brother and the religious interpretation of the Alexandrian altar. R’ Meir makes Shimi the jealous brother and Onias the founder of an idolatrous sanctuary. R’ Yehuda makes Onias the jealous brother but also presents his later altar as dedicated to Heaven. The dispute thus defines how the rabbis evaluate the Jewish temple in Egypt.

The sugya then extracts a general principle about office, jealousy, and attachment to power. According to R’ Meir’s formulation, if Shimi, who never actually entered the High Priesthood, was so jealous, then one who already held a position would be even more resistant to losing it. According to R’ Yehuda’s formulation, if Onias, who originally fled from the High Priesthood, still became jealous once his brother held it, then one who actively seeks office would certainly become jealous. Both versions use the story to describe the psychological force of prestige: a person may initially resist authority, but once power is near or already attained, attachment and rivalry intensify.

Part 2

This principle is then illustrated through Yehoshua ben Peraḥya (c. 2nd century BCE). He says that before becoming Nasi, he would have reacted violently to anyone urging him to take the position. After becoming Nasi, he would react violently to anyone urging him to leave it. The sugya then compares this to Saul: he initially hid from kingship, but after becoming king he pursued David, whom he perceived as a rival. These examples extend the lesson beyond the Onias story, to the broader human pattern of refusing office before attaining it and clinging to it afterward.

The sugya then turns back to Isaiah 19 and the Egyptian altar. A baraita explains the verses differently: after Sennacherib’s downfall, Hezekiah encountered foreign princes in golden carriages and made them vow not to worship idols. These princes later went to Alexandria, built an altar, and sacrificed for the sake of Heaven. Isaiah 19:18, which speaks of five cities in Egypt that “speak the language of Canaan” (=Canaanite/Hebrew) and swear to God, and Isaiah 19:19, which speaks of an altar to God in Egypt, are used as prooftexts. This interpretation provides an alternative explanation of the Alexandrian altar that does not depend on Onias’ personal story.

The final section expands from Alexandria to the Jewish diaspora more generally. Rav Yosef explains “city of destruction” in Isaiah 19:18 as “City of the Sun,” connecting חרס with the sun through Job 9:7. The discussion then moves to Isaiah 43:5–6: Rav Huna interprets “My sons from far” as the Babylonian exile, whose minds are settled like sons, and “My daughters from the end of the earth” as the exiles of other lands, whose minds are unsettled like daughters.

Finally, R’ Abba bar Rav Yitzḥak citing Rav Ḥisda, or Rav Yehuda citing Rav, describes a geographic zone from Tyre to Carthage where the nations recognize Israel and God, while areas beyond those limits recognize neither.

Isaiah 19:18-19

Isaiah 19:18-19:

ביום ההוא יהיו חמש ערים בארץ מצרים

מדברות שפת כנען

ונשבעות ליהוה צבאות

“עיר ההרס” יאמר לאחת

In that day there shall be 5 cities in the land of Mitzrayim,

speaking the language of Kena’an

and swearing by YHWH of hosts;

one shall be called “The city of destruction (הרס)”

ביום ההוא

יהיה מזבח ליהוה

בתוך ארץ מצרים

ומצבה אצל גבולה ליהוה

In that day

shall there be an altar to YHWH

in the midst of the land of Mitzrayim,

and a pillar (מצבה) at its border to YHWH.

Outline

Intro

Isaiah 19:18-19

The Passage

1. R’ Meir’s version of the story - Shimon HaTzaddik appointed his younger son Onias as successor

   1. Shimi, the older brother, became jealous

   2. Shimi tricked Onias into wearing inappropriate garments at the Temple altar

   3. This caused the priests to pursue Onias

   4. Onias fled to Alexandria, built an altar there, and sacrificed there for idolatry

   5. Sages (=Pharisees): If Shimi, who never actually entered the High Priesthood, acted with such jealousy, then one who already entered a prestigious office will be even more jealous if removed from it

2. R’ Yehuda’s version of the story - Onias refused the High Priesthood because Shimi was older

   1. Onias then became jealous, tricked Shimi into wearing inappropriate garments at the altar

   2. Which caused the priests to pursue Shimi; When Shimi explained what happened, the priests pursued Onias

   3. Onias fled

   4. Onias went to Alexandria, built an altar, and sacrificed there for the sake of Heaven - Isaiah 19:19

   5. Sages: If Onias, who initially fled from the High Priesthood, still became jealous after Shimi received it, then one who actively seeks office will be even more jealous of the person holding it

Part 2

1. R’ Yehoshua ben Peraḥya - Before becoming Nasi, he would violently reject anyone who urged him to take office; After becoming Nasi, he would violently reject anyone who urged him to leave office

2. Saul illustrates the same principle (of attachment to power after attaining it): he initially fled from kingship (cf. I Samuel 10:21–22), but after becoming king he tried to kill David (cf. I Samuel 18–27)

3. Baraita - after Sennacherib’s defeat, Hezekiah found foreign princes in golden carriages, and made them vow not to worship idols

   1. Prooftext - Isaiah 19:18

   2. These princes then went to Alexandria, built an altar, and sacrificed for the sake of Heaven - Isaiah 19:19

4. Rav Yosef’s Targum - “City of destruction” means “City of the Sun,” destined for destruction, and it was one of the Egyptian cities mentioned by Isaiah - Isaiah 19:18

5. The term ḥeres can mean “sun,” as shown from Job 9:7

6. Rav Huna - “My sons from far” refers to the Babylonian exile, whose minds are settled like sons

   1. “My daughters from the end of the earth” refers to other exiles, whose minds are unsettled like daughters - Isaiah 43:5–6

7. R’ Abba b. Yitzḥak citing Rav Ḥisda; or: Rav Yehuda citing Rav - From Tyre to Carthage, the nations recognize Israel and God; West of Tyre and east of Carthage, they recognize neither Israel nor God

The Passage

ChavrutAI: Menachot/109b#13 thru 110a#5

R’ Meir’s version of the story - Shimon HaTzaddik appointed his younger son Onias as successor

בשעת פטירתו,

אמר להם:

חוניו בני ישמש תחתי.

At the time of his death,

[Shimon HaTzaddik] said to the rabbis:

Onias, my son,

will serve as High Priest in my stead.

Shimi, the older brother, became jealous

נתקנא בו שמעי אחיו,

שהיה גדול ממנו שתי שנים ומחצה.

אמר לו: בא ואלמדך סדר עבודה.

Shimi, Onias’ brother, became jealous of him,

as Shimi was 2½ years older than Onias.

Shimi said to Onias treacherously: Come and I will teach you the order of the service of the High Priest.

Shimi tricked Onias into wearing inappropriate garments at the Temple altar

הלבישו באונקלי,

וחגרו בצילצול,

(העמידו) [והעמידו] אצל המזבח.

אמר להם לאחיו הכהנים:

ראו מה נדר זה וקיים לאהובתו:

״אותו היום שאשתמש בכהונה גדולה

אלבוש באונקלי שליכי

ואחגור בצילצול שליכי״.

Shimi dressed Onias in a tunic²

and girded him with a ribbon³ as a belt, i.e., not in the vestments of the High Priest,

and stood him next to the altar.

Shimi said to his fellow priests:

Look what this man vowed and fulfilled for his beloved, that he had said to her:

On the day that I serve in the High Priesthood

I will wear your tunic

and gird your ribbon.

This caused the priests to pursue Onias

בקשו אחיו הכהנים להרגו,

רץ מפניהם,

ורצו אחריו.

The fellow priests of Onias wanted to kill [Onias] because Onias had disgraced the Temple service with his garments.

Onias ran away from them

and they ran after him.

Onias fled to Alexandria, built an altar there, and sacrificed there for idolatry

הלך לאלכסנדריא של מצרים,

ובנה שם מזבח,

והעלה עליו לשום עבודה זרה.

[Onias] went to Alexandria in Egypt

and built an altar there,

and sacrificed offerings upon it for the sake of idol worship.

Sages (=Pharisees): If Shimi, who never actually entered the High Priesthood, acted with such jealousy, then one who already entered a prestigious office will be even more jealous if removed from it

וכששמעו חכמים בדבר,

אמרו:

• מה זה שלא ירד לה –

  • כך,

• היורד לה –

  • על אחת כמה וכמה.

דברי רבי מאיר.

When the sages (=Pharisees) heard of the matter they said:

• If this person, Shimi, who did not enter the position of High Priest,

  • acted with such jealousy,

• one who enters a prestigious position

  • all the more so will rebel if that position is taken away from him.

This is the statement of R’ Meir.

According to R’ Meir, the temple of Onias was built for idol worship.

R’ Yehuda’s version of the story - Onias refused the High Priesthood because Shimi was older

אמר לו רבי יהודה:

לא כך היה מעשה,

R’ Yehuda said to him:

The incident was not like this.

אלא לא קיבל עליו חוניו,

שהיה שמעי אחיו גדול ממנו שתי שנים ומחצה,

ואף על פי כן נתקנא בו חוניו בשמעי אחיו.

Rather, Onias did not accept the position of High Priest

because his brother Shimi was 2½ years older than him, so Shimi was appointed as High Priest.

And even so, even though Onias himself offered the position to Shimi, Onias was jealous of his brother Shimi.

Onias then became jealous, tricked Shimi into wearing inappropriate garments at the altar

אמר לו: בא ואלמדך סדר עבודה,

והלבישו באונקלי,

וחגרו בצילצול,

והעמידו אצל המזבח.

Onias said to Shimi: Come and I will teach you the order of the service of the High Priest.

And Onias dressed Shimi in a tunic

and girded him in a ribbon

and stood him next to the altar.

אמר להם לאחיו הכהנים:

ראו מה נדר זה וקיים לאהובתו

״אותו היום שישתמש בכהונה גדולה --

אלבוש באונקלי שליכי

ואחגור בצילצול שליכי״.

Onias said to his fellow priests:

Look what this man, Shimi, vowed and fulfilled for his beloved, that he had said to her:

On the day that I serve in the High Priesthood --

I will wear your tunic

and gird your ribbon.

Which caused the priests to pursue Shimi; When Shimi explained what happened, the priests pursued Onias

בקשו אחיו הכהנים להרגו,

סח להם כל המאורע,

בקשו להרוג את חוניו,

His fellow priests wanted to kill Shimi.

Shimi then told them the entire incident, that he had been tricked by his brother Onias,

so the priests wanted to kill Onias.

Onias fled

רץ מפניהם,

ורצו אחריו,

רץ לבית המלך,

ורצו אחריו,

Onias ran away from them,

and they ran after him.

Onias ran to the palace of the king,

and they ran after him.

כל הרואה אותו אומר:

זה הוא,

זה הוא,

Anyone who saw him would say:

This is him!

this is him!

and he was not able to escape unnoticed.

Onias went to Alexandria, built an altar, and sacrificed there for the sake of Heaven - Isaiah 19:19

הלך לאלכסנדריא של מצרים,

ובנה שם מזבח,

והעלה עליו לשם שמים,

שנאמר:

״(והיה) ביום ההוא יהיה מזבח לה׳ בתוך ארץ מצרים

ומצבה אצל גבולה

לה׳״.

Onias went to Alexandria in Egypt

and built an altar there,

and sacrificed offerings upon it for the sake of Heaven.

As it is stated:

“In that day shall there be an altar to YHWH in the midst of the land of Egypt,

and a pillar at its border,

to YHWH” (Isaiah 19:19).

According to R’ Yehuda, the temple of Onias was dedicated to the worship of God.

Sages: If Onias, who initially fled from the High Priesthood, still became jealous after Shimi received it, then one who actively seeks office will be even more jealous of the person holding it

וכששמעו חכמים בדבר,

אמרו:

• ומה זה שברח ממנה

  • כך,

• המבקש לירד לה –

  • על אחת כמה וכמה.

And when the sages (=Pharisees) heard of the matter

they said:

• If this one, Onias, who fled from the position of High Priest and offered it to his brother,

  • still was overcome with such jealousy to the point where he tried to have Shimi killed,

• one who wants to enter a prestigious position

  • all the more so will be jealous of the one who already has that position.

1. For the previous passage, see my discussion of the parallel in tractate Yoma: “Pt2 Prophecy, Omens, and Miracles: Shimon HaTzaddik and the Foreshadowing of the Second Temple’s Destruction (Yoma 39a-b)”, section “Prophetic Visions and the Decline of Miracles: The Death of Shimon HaTzaddik and the Foreshadowing of the Temple’s Destruction”.

For the passage after, see my “Appendix - Torah Study as a Substitute for Temple Offerings (Menachot 110a)”.

2. אונקלי - from Greek.

On this word, see Jastrow (modernized), entry “אוּנְקְלַי II”:

אוּנְקַל, נִקְלָה, נִיקְלַי feminine (נקל, קל, compare especially II Samuel 6:20 to 22)

the light garment, from where, a name for the easy dress worn in the house and, under the cloak, in the street, but in which it was unbecoming to appear in public.

[Compare II Samuel see above and Bamidbar Rabbah 4; and elsewhere. ]

• Jerusalem Talmud Yoma 6:3:7 - אוּנְקְלָה, נקלה, for which Menachot 109b אונקלי.

• Sanhedrin 82a - “he took off the point of his spear והניחה באונקלוֹ (some editions לי ) and put it (hiding it) in his undergarment”

• Moed Katan 24a:16 - אָבֵל מטייל בא׳ וכ׳ (Manuscript Munich: מטייל אָבֵל) - “a mourner may walk on the Sabbath within the limits of his house (garden etc.) in the easy dress” (showing the rent on account of a death in the family; Rashi).

• Shabbat 120a:8 (garments to be saved from fire on a Sabbath) אונקלי;

• Yerushalmi ibid. 16, 15d top - ניקלי.

• Mishnah Megillah 4:8 (Megillah 24b:16) בית אונקלי; (read as) Yerushalmi ibid. and manuscripts: בית יד אונקלי - “the sleeve of his under-dress” [Tosefta Ma’aser Sheni 4:11, see foregoing 2.]

On the other major sense of this word (from Greek), see the extended note in my “Pt3 Medical Diseases and Their Remedies (Avodah Zarah 28a-29a)“, on section “R’ Abba - unkali is a displaced rib-edge near the heart“.

Re Jastrow’s citation from tractate Shabbat, the passage is noteworthy, and worth quoting in full, Shabbat/120a#8:

תנו רבנן:

1. 1. לובש

   2. מוציא

   3. ופושט,

2. וחוזר

   1. ולובש

   2. ומוציא

   3. ופושט,

ואפילו כל היום כולו

דברי רבי מאיר.

A baraita states:

If one wants to rescue objects from a fire and there are many garments there,

1. 1. he may wear them,

   2. and take them out to a safe place,

   3. and remove (פושט - “undress”) them there,

2. and return to the fire,

   1. and wear other clothes,

   2. and take them out

   3. and remove them.

And he may even do so all day long;

this is the statement of R’ Meir.

רבי יוסי אומר:

שמנה עשר כלים,

ואלו הם שמנה עשר כלים:

1. מקטורן,

2. אונקלי,

3. ופונדא,

4. קלבוס של פשתן,

5. וחלוק,

6. ואפיליון,

7. ומעפורת,

8. ושני ספרקין,

9. ושני מנעלים,

10. ושני אנפילאות,

11. ושני פרגוד,

12. וחגור שבמתניו,

13. וכובע שבראשו,

14. וסודר שבצוארו.

R’ Yosei says:

One may wear only 18 garments,

and these are the 18 garments:

1. A cloak [miktoren],

2. a cape [unkali], a broad garment worn on one’s shoulders,

3. and a large hollow belt (פונדא) worn over the clothes,

4. a wide linen garment [kalbus - from Greek (κολόβιον [kolobion])],

5. and a robe (חלוק) worn against the skin,

6. a robe (אפיליון - from Greek pilleum, πιλίον [pilion])) wrapped above,

7. and a kerchief (מעפורת) on one’s head,

8. and two straps (ספרקין), i.e., belts,

9. and two shoes,

10. and two socks [anpilaot - from Greek ἐμπίλιον [empilion], impilia)],

11. and two tall boots [pargod],

12. and a belt around one’s loins over the robe,

13. and a hat on one’s head,

14. and a scarf (סודר - from Greek sudarion) around one’s neck.

(These 14 list items are counted as 18 items, because the four list items in #8-11 are pairs.)

3. צילצול.

On this word, see Jastrow (modernized), entry “צִלְצוּל”:

(צָלַל; compare גִּלְגְּלִין, fr. גָּלַל)

belt of net work (to support the bosom; considered indecent); bandage, wrap.

• Shabbat 62b:20 (referring to Isaiah 3:24) - מקום שהיו חגורות בצלצול וכ׳ - “the place on the body where they were girt with a girdle becomes full of bruises”

• Sotah 8b; Sotah 9a:1 - היא חגרה לו בצ׳ - “she (the adulteress) put on a fine belt for his sake, therefore the priest brings a rope etc.”; Tosefta Sotah 3:4 בצִיצִין ed. Zuckermandel (Variant בצצין; oth. ed. בפנים; correct accordingly).

• Jerusalem Talmud Yoma 6:3:7 - הלבישו … וחגרו צִלְצָל - “he made him put on an undergarment and girt him with a girdle (like a woman)”; Menachot 109b:13 בצילצול.

• Zevachim 19a:4 - צ׳ קטן - “a small belt (used as a bandage)”

• and frequently.

For the passage cited from tractate Shabbat, see my “Perfume, Pleasure, and Moral Decay in Late First Temple Samaria and Jerusalem: Interpretations of Amos 6 and Isaiah 3 (Shabbat 62b-63a)“, section “Rabba b. Ulla - Interprets Isa 3:24: a series of bodily afflictions replacing luxurious adornments“, list item #2.