James 4,1-4 in the Light of the Jewish Two Ways Tradition 3,1-6 53 distinction between minor and major commandments. A minimalistic understanding of the major commandments is rejected since the passage not only requires strict observance of the major precepts, but also adherence to the minor commandments as well (45). This ethical sensitivity which includes more than is explicitly obligatory or permitted by specific rules might have aroused James’ interest in the teknon section. It seems to represent James’ own viewpoint at least. His letter seeks ethical perfection (1,4.17.25; 2,8.22; 3,2) and whole- hearted devotion to God (1,8; 4,8). It rebukes those with divided loyalties (ibid.), who have become “friends of the world” and emphasizes obedience to the Law (2,8-11) without wavering between loyalty to God and loyalty to the world (4,4). Focus on the minor commandments is expressed in the introductory sentence of the teknon section as follows: “my child, flee from all evil and from anything resembling it” (3,1). A similar statement can be found in rabbinic literature (46), pre-eminently in the refined ethics represented by the rabbinic Derekh Erets tractates. The injunction to avoid anything similar to iniquity serves as a résumé of (45) As a matter of fact, further elaboration of the topic is found in the Hellenistic milieu of the Jewish Diaspora and in rabbinic literature. For Philo, the observance of the light commandments is as essential as having no basic part removed or destroyed from a building; cf. De Legatione ad Gaium, 117; see also Philo’s Allegorical Interpretation, III, 241; further, compare I. HEINEMANN, Philo’s griechische und jüdische Bildung. Kulturvergleichende Untersuchungen zu Philons Darstellung der jüdischen Gesetze (Breslau 1932; repr. Hildesheim 1962) 478-480. An equally strict or even more rigorous attitude is found in rabbinic sources: “Ben Azzai said: Run to fulfil the lightest precept even as the weightiest and flee from transgression; for one precept draws another precept in its train, and one transgression draws another transgression in its train; for the reward of a precept (done) is a precept (to be done), and the reward of one trans- gression is (another) transgression”. Cf. m. Av 4,2; see G.F. MOORE, Judaism in the first Centuries of the Christian Era. The Age of the Tannaim (Cambridge, MA 1927) I, 470-471. See also the instances in m. Av 2,1; cf. b. Men 44a, top; b. Ned 39b; y. Pea 1,15d. An echo of the rabbinic usage of “light” and “weighty” precepts is also found in the wording of Jesus: “... and you have neglected the weightier matters of the Law (baruvtera tou' novmou) ...” (Matt 23,23b). About the concept of the light commandment being as important as a weighty one, cf. Str- B, I, 900-905; esp. 901-902; E.E. URBACH, The Sages – Their Concepts and Beliefs 1 (Jerusalem 1975) 345-350. (46) “For R. Eliezer did teach: ‘one should always flee from what is hideous and from whatever seems hideous’” and : “But the Sages said: ‘Keep distant from what is hideous and from whatever seems hideous’”; cf. t. Hul 2,24 (cf. Zuck. 503) and t. Yev 4,7 (cf. Zuck. 245), respectively.