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in the maintenance of pure doctrine and moral discipline, and his personal life was blameless.
BIBLIOGRAPHY: Sources: Some of his letters are printed in CR, viii., ix., and in J. Fecht, Hiat. eccl. awculi xvi., supplement vol., pp. 27 eqq.; part of his writings are in W. Preger, M. Flaciua, ii. 540 eqq., Erlangen, 1861 (where other biographical material is found). Consult: L. Widmann in Chroniken der deutschen Sthdte xv. 187 eqq.; W. Germann, J. Forater, pp. 371 eqq., Meiningen, 1894; E. B5h1, Beitrdpe zur Geechichte der Reformation in Oesterreirh, Jena, 1902; ADB, viii. 351 sqq.
GAMALIEL ("God is my rewarder"): A celebrated rabbi of the first century. There were at least two noted leaders of this name, the one mentioned Acts v. 34 being generally called the Elder or Gamaliel I. to distinguish him from his grandson. According to Acts xxii. 3 he was the teacher of Paul. In Jewish literature he is known as the ancestor of the later Jewish patriarchs (ethnarchs) of Palestine. The family claimed descent from Benjamin and even from David. That Hillel the Great was Gamaliel's grandfather is claimed, but is not certain. Jewish tradition speaks of Gamaliel as president of the Sanhedrin, but these statements refer generally to Gamaliel II. A few practical enactments are ascribed to him. Thus he decided (Mishnah, Gitlin iv. 2) that in the letter of divorce the formula " and every name which he (she) has " be added to the name of the husband and the wife, thus precluding the possibility of invalidating a letter of divorce in case one had different names. In the interest of orphans he introduced the custom that the widow state under oath that she had thus far received nothing, before taking her dowry from the estate (Gittin iv. 6). He considered the evidence of one witness of the death of a husband as sufficient to allow the widow to marry again (Yebamot xvi. 7). That he became a Christian as the Clem entine Recognitions (i. 65) state is an invention. He died probably before the year 70, for his son Simeon played an important part during the rebellion, whereas Gamaliel is mentioned no more.
BIBLIOGRAPHY: C. D. Ginsburg, in Mtto, Cgclopaedia o/ Biblical Literature, ii. 60-61, Edinburgh, 1864 (gives rabbinical references); J. Derenbourg, L'Hist. et la gtographie de la Palestine, i. 239-246, Paris, 1867; H. Gritz, Geachichte der Juden, iii. 373 sqq., Leipsic, 1878; F. W. Farrar, Paul, vol. i., excursus v., London, 1879; J. Hamburger, RealEneyklop4die filr Babel and Talmud, ii. 236-237, Strelitz, 1883; M. Bloch, Inatitutionen des Judentuma, IL, i. 118202, BrUnn, 1884; M. Brauneehweiger, Die Lehrer der Miachnah, pp. 50 aqq.; Frankfort, 1890; Schilrer, Geechichte and Eng. transl., consult Indexes; DR, ii. 106; EB, ii. 1638-39; JE, v. 558-560.
GAMES: A means of securing entertainment and relaxation, as is indicated by the most general Hebrew term " to play," ;zih,.,hak ( = " to laugh long and heartily "). The Old Testament gives no detailed information about the games of children, but it may be assumed that Hebrew young people employed their mental, muscular, and nervous energy in the same way as the children of all other peoples. Even the positive prohibition of images by Islam has not prevented the children from delighting in models of horses, sheep, and the like. Since in spite of Ex. xx. 4 there were varied products of the arts in animal and other forms in the
Temple; the Hebrew children doubtless had their playthings made after similar models. A hint of a mode of entertainment may be given in Job xli. 5" Wilt thou play with him [leviathan] as with a bird? or wilt thou bind him for thy maidens? " (cf. Baruch iii. 17). The excavations in Taanach have revealed bone implements such as the Arabs still employ in playing dice. The Talmud (Rosh ha-Shanah i. 8) pronounces those who train doves for speed trials or to lure other doves into their dove-cotes and those who use dice incompetent to bear witness. There is mention of a game of drafts in Sanhedrin 25b. Early rabbis condemned card-playing. To win money from a Jew by a game is robbery, to win it from a Gentile is not robbery though a breach of the law. " Odd and even " was a game of the Egyptians; Assyrian dice of bronze with spots of gold have been found; a similar game, played by the drawing of arrows, was used by the ancient Arabs; the,' Homeric Greeks had both drafts and dice; and Tacitus reports that the Germans played with dice. Doubtless the early Hebrews in their moments of leisure, as they sat at their doors or met in public gathering-places (Gem. xix. 1; Lam. v. 14) or on festal occasions (Judges xiv. 10 sqq.), amused themselves in similar manner, and it is known that they sharpened their wits in the propounding and answering of riddles (Judges xiv. 14 sqq.; I Kings x. 1; Prov. xxx. 21 sqq.). The drama does not seem to have been congenial to the Hebrew character, and for this reason the interpretation of Canticles as a drama. seems less reasonable, though in later times the Jews are reported to have gone upon the stage and written dramas (Josephus, Life, iii.; Clement of Alexandria, Strom., i. 155).
There were also what may be classed as sensuous games in distinction from those already mentioned which exercise primarily the mental faculties. In these song and music occupy prominent parts (Ex. xv. 20-21; I Sam. xvi. 16 sqq.; Isa. v. 12; Jer. xxx. 19; Amos vi. 5; see Music, HEBREW). Games which exercised the powers of body and will were numerous; among these dances take first place (Job xxi. 11; Jer. xxxi. 4), in which the course of the seasons or national success or personal prowess was celebrated in joyous and concerted movement (Judges xxi. 21; I Sam. xviii. 6; see DANCING). With such dancing to the accompaniment of music and song Samson was probably expected to entertain his enemies (Judges xvi. 25). The foot-race is implied in Ps. xix. 5, and by the references to the speed of Saul, Jonathan, and Asahel (II Sam. i. 23, ii. 18). Skill of hand and arm were employed in a game of ball (Isa. xxii.18), which game is recognized among Assyrian sports, is mentioned by the rabbis, and was known to the Egyptians. The shooting of arrows at a mark was likewise a means of entertainment (I Sam. xx. 20; Job xvi. 12; Lam. iii. 12). Throwing the stone is suggested by Zech. xii. 3 (cf. C. eon Orelli, Durchs heilige Land, Basel, 1890, p. 291). The Jews raised energetic protest against the adoption of Greek sports (I Mace. i. 14; II Mace. iv. 9-15); but the Herodian faction had theaters and amphitheaters near Jerusalem and Joppa, and Herod's interest in such matters is reported by Josephus (Ant. XV., viii. 1, ix. 6, XVI., v.