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20 ;

Apostles Teaching

Apostomus

(" Seder Rab Amram," 33, Warsaw, 1865 compare R. H. 25« and Targ. Ycr. to Gen. xlix. 21).

moon



whom he had associated embraced Christianity. According to Epiphanius, the Apostoli were Jews

the fourth century, with

and who

later

K.

APOSTLES' TEACHING. See Didache. APOSTOL, DANIIL PAVLOVICH Hetman

of the Cossacks on both sides of the Dnieper born When in South Russia in 1658; died Dec. 15, 1734. Catherine I. expelled the Jews from the Ukraine (Little Russia) and from other parts of the Russian empire, May 7, 1727, Apostol was the first one to apply to the senate to modify the harsh law.

The Cossacks, who eighty years before had massacred in the most cruel manner many hundred thousands of Jews in the Ukraine, Volhynia, PodoPoland, and Lithuania, and who under the leadership of Chmielnitzky had used their best endeavors to keep the Jews out of their country, had found out by this time that they could not get along very lia,

well without Jewish merchants, who were indispensable for the mediation of commerce between the Ukraine and the Polish and Lithuanian provinces. In response to Apostol's application, which was accompanied by his sworn statement, Jews were permitted by the edict of Sept. 2, 1728, to attend the Little Russia, provided they carried on wholesale business only. Three years later, Sept. 21, 1731, they were granted the same privilege under the same conditions in the government of Smolensk and six years later they were also permitted, "for the benefit of the inhabitants, " to carry on trade at fairs fairs of

in retail.

Bibliography



Pnlnoe sobranie zaTamov,

5852, ix. 6610, 6021 Petersburg, 1891.

vii. 5063, viii. 5324,

Entzililopedicheski Slovar,



i.,

s.v., St.

H. R.

APOSTOLE, APOSTOLI: These two words, while similar in appearance, differ in signification. " Apostole " was a term given to certain moneys or taxes for Palestine " Apostoli, " the designation of

men

or apostles sent forth to collect it. The first record of them is in a joint edict of the emperors Arcadius and Honorius in the year 399 ("Codex Theodosianus," xvi. 8, 14) ordering the discontinuance of the custom of the patriarch of the Jews in Palestine to send out learned men, called Apostoli, to collect and hand to the patriarch money levied by the various synagogues for Palestine that the sums already received be confiscated to the imperial treasury, and that the collectors be brought to trial and punished as transgressors of the Roman Five years later Honorius revoked the edict law. (" Cod. Theod." xvi. 8, 17). At about the same time Jerome (Comm. on Gal. i. 1) mentions the Apostoli (called in Hebrew slieliah), showing that in his day they were still sent out by the patriarch and in the first half of the fourth century Eusebius (Commentary on Isa. xviii. 1) writes of them as

the





vested with authority by the patriarch. In the letter the genuineness of which is not unimpeached written by Emperor Julian to the Jews in 362-63, he orders the patriarch Julos to discontinue The matter is most fully the so-called anoaroTi^. treated by the church father Epiphanius ("Adversus Hsereses," i. xxx. 4-11). He describes an apostolos, Joseph of Tiberias, of the first half of

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20

THE JEWISH ENCYCLOPEDIA

Apostoli

of the highest rank, that took part in

were Jews the councils of the patriarch which of Highest convened to decide questions of reThe aforesaid Joseph, ligious law. Rank, provided with

letters

from the

patri-

Jews and removed a number of teachers and precentors from their positions. Thus the direction of affairs in the Jewish communities apparently fell under the authority of the Apostoli. Prom Talmudic accounts (Yer. Hor. iii. 48a; Pes. iv. 316; Git. i. 43d; Meg. iii. 74«) it appears that

went

arch,

to Cilicia, collected the taxes of the

in every city,

the Apostole was used to support teachers and disAnother evidence that it was ciples in Palestine. so used is that a similar system, doubtless tracing its origin to Palestinian examples, obtained in the Babylonian schools during the gaonic period ("Seder

'Olam Zutta," ed. Neubauer, in "Medieval Jewish Chron." ii. 87). The same point is made clear by an edict of the emperors Theodosius II. and Valentinian, of the year 429 ("Cod. Theod." xvi. 8, 29). It ordered that the annual contributions, which, since the extinction of the patriarchate, had been delivered to the heads of the Palestinian academies, should in future be collected for the imperial treasury, each congregation to be taxed to the amount formerly paid to the patriarch as coronarium aurum. The moneys paid by western provinces to the patriarchs were also to be handed over to the emperor. The exact date of the Apostole is not known; but the account in the Talmud of the money-collections by teachers in the first century gives Relation rise to the conjecture that the Apostole was instituted upon the establishto the Temple ment of the school at Jabneh, in the year 70, though its organization may Tax. not at once have been fully developed. It probably grew out of the former Temple tax, with which it possesses several features in common. The Temple tax, however, was brought from the congregations to Jerusalem by messengers of high rank while the Apostole, in consequence of conditions due to the fall of the Temple, was collected by teachers sent to the various countries. See Apostle AND ApOSTIjBSHIP. These teachers may at the same time have con;

veyed to the Jews outside of Palestine the arrange-

ment

of the calendar decided upon by the council of the patriarch. As the insertion of an extra month for the leap-year had to be determined upon, at the

Adar ('Eduy. vii. 7), the messengers communicating the order of the calendar possibly found ready the contributions that were collected in Adar as the Temple tax of former days had been. The institution of the Apostoli continued after the introduction of the fixed calendar (359) until Emperor Theodosius II., in 429, forbade it in the Roman empire. The messengers probably journeyed to lands not belonging to Rome, even to South Arabia, if the account (525) of the Syrian bishop, Simon of Bet-Arsham, may be trusted (compare Halevy in "Rev. Et. Juives," xviii. 30, and "Rev. Sem.," latest, in

1900, p.

i.).