Pharisees (Perûshim, 'separated'), a so-called 'Jewish sect,' more correctly a certain Jewish school, which probably dates as a distinct body or party from the time of the Syrian troubles, and whose chief tendency it was to resist all Greek or other foreign influences that threatened to undermine the sacred religion of their fathers. They most emphatically took their stand upon the Law, together with those inferences drawn from its written letter which had, partly from time immemorial, been current as a sacred tradition among the people. They originated as the Chasidim (q.v.), and became known as Pharisees in the time of John Hyrcanus (see MACCABEES). Principally distinguished by their most scrupulous observance of certain ordinances relating to things clean and unclean, they further adopted among themselves various degrees of purity, the highest of which, however, was scarcely ever reached by any member of their community. For every degree a special course of instruction, a solemn initiation, and a novitiate was necessary; all of which, together with a certain distinction in dress, seems to have been imitated from them by the Essenes (q.v.). The name of Pharisees or Perûshim was probably at first bestowed upon them in derision by the Sadducees or Zadokites, the priestly aristocracy and their party, who differed from them politically, and to some extent also in religious matters. The Pharisees had no articles of creed different from the whole body of Jews. The Bible, as interpreted by the traditional Law, was their only code. Obedience to this Law, strictest observance of all religious and moral duties, submission to the Divine will, full confidence in the wisdom and justice of Providence, firm belief in future reward and punishment, chastity, meekness, and forbearance—these were the doctrines inculcated in their schools. They were, in fact, nothing more nor less than the educated part of the people, who saw in the rigid adherence to the ancient religion, such as it had developed itself in the course of centuries, the only means of saving and preserving the commonwealth, notwithstanding all its internal and external troubles. Hence they wished the public affairs, the state and all its political doings, to be directed and measured by the standard of this same Divine Law; without any regard for the priestly and aristocratic families, the Sadducees (q.v.), and the heroes and sagacious statesmen, who had brought the Syrian wars to a successful issue, and had, by prudent negotiations with other courts, restored the nation to its former greatness. The latter held that religion and state were two totally different things; that God had given man the power of taking his matters into his own hands; and that it was foolish to wait for a supernatural interference, where energy and will were all that was required.
Naturally enough, the political difference between the two parties by degrees grew into a religious one. And the more the Sadducees lost their influence (the people siding with the Pharisees), the more the religious gulf must have widened between them; although the divergence between them, as far as our authorities (Josephus, the New Testament, and the Talmud) go, does not seem to have been of so grave a nature as is often assumed. Thus, the Pharisees assumed the dogma of immortality; while the Sadducees held that there was nothing in the Scripture to warrant it, and, above all, that there was no need of any future reward. While the Pharisees held all the traditional ordinances in equal reverence with the Mosaic institutions, the Sadducees rejected, or rather varied some of these according to the traditions of their own families: these ordinances chiefly relating to priestly and sacrificial observances, certain laws of purity, and some parts of the civil law. It may perhaps even be assumed (as by Geiger) that the Pharisees were the representatives of a newer Halacha, inspired by an oppositional and religious and national zeal which carried them far beyond the original boundaries. Certain other legal differences between the two parties, such as the application of the laws of inheritance to daughters, or of the responsibility of the master for his servants, are nothing more than political party-views in a religious mask, which were meant to meet certain special isolated cases only. In general the Pharisees handled justice in a much milder manner than their antagonists, who took their stand upon the rigid letter, and would hear of no mercy where a violation of the code was clearly made out. Out of the midst of the Pharisees rose the great doctors and masters of the Law (Heb. shoferim; Gr. nomodidaskaloi, 'teachers of the law,' usually rendered 'scribes'), and to them were entrusted by the later rulers the most important offices. The greatest misconception has prevailed even among scholars respecting this patriotic, pious, learned, and national party of progress. That there were among them those who were a disgrace to their party none knew better than the Pharisees themselves; and, in bitterer words than were ever used by Christ and the apostles, the Talmud castigates certain fanatical members of their own community as the 'plague of Pharisaism.' Pharisaism—from which gradually branched off the wild democratic party of 'Zealots' (Kanaim) in the revolution of Bar Cochba (q.v.)—has, from the final destruction of the commonwealth to this day, remained the principal representative of Judaism as a creed.
See JEWS, TALMUD; Schürer's History of the Jewish People in the Time of Jesus Christ (Eng. trans. 5 vols. 1886-90).