File Name: from text to tradition a history of second temple and rabbinic judaism .zip
In practice, research on the period often focuses on the 4th century BCE and following, and stretches into the 2nd century CE. By the s, a nascent subfield was taking form, energized by a new emphasis on the diversity of the Judaism from within which Christianity arose.
- From Text to Tradition: A History of Second Temple and Rabbinic Judaism (review)
- Origins of Rabbinic Judaism
- Challenge and Transformation: Second Temple and Rabbinic Judaism
From Text to Tradition: A History of Second Temple and Rabbinic Judaism (review)
Skip to search form Skip to main content You are currently offline. Some features of the site may not work correctly. DOI: Silberman Published Philosophy Hebrew Studies. P Tfl'IR which they render, "Who overturns the entire world which shatters from fear of Him" and annotate as follows: "I.
Origins of Rabbinic Judaism
Rabbinic Judaism or Rabbinism has been the mainstream form of Judaism since the 6th century, after the codification of the Talmud. Rabbinic Judaism gained predominance within the Jewish diaspora between the 2nd to 6th centuries, with the development of the Oral Law Mishnah and Talmud to control the interpretation of Jewish scripture and to encourage the practice of Judaism in the absence of Temple sacrifice and other practices no longer possible, since the destruction of the Second Temple in 70 CE. Biblical scholars reject the claim that sacred texts, including the Hebrew Bible , were dictated by God , and reject the claim that they were divinely inspired. Instead, they see these texts as authored by humans and possibly meaningful in specific historical and cultural contexts. Many of these scholars accept the general principles of the documentary hypothesis , and suggest that the Torah consists of a variety of inconsistent texts edited together in a way that calls attention to divergent accounts. These scholars have various theories concerning the origins of the Israelites and Israelite religion.
Challenge and Transformation: Second Temple and Rabbinic Judaism
The Torah of Moses was recognized as the ancestral law of Judah from the time of Ezra. Its status was revoked briefly by Antiochus Epiphanes. In the Hasmonean era there was a turn to intensive halakhic discussion, attested in the Dead Sea Scrolls. This was a factor in the rise of sectarianism.
However, he seems to be opposing an approach to texts that has been recognized as unscientific since the rise of critical scholarship. It is, of course, difficult for anyone to escape confessional or other biases, but Boccaccini is hardly original in demanding that texts from a period be treated together rather than left in isolated, traditional corpora. Also, it is not clear what advantage is gained by renaming the period from B.
The years of Hellenistic, Roman, and Byzantine rule in Judea and of Sassanian rule in Babylonia were years of great challenge to the ongoing continuity of Judaism, and, at the same time, years of great accomplishment which resulted in the successful meeting of these challenges. By the time the period of Late Antiquity drew to a close, Judaism had survived the challenges of Hellenization, sectarianism, violent revolution, and even anti-Semitism. In addition, the development of Israelite religion into the rabbinic tradition took place in these very same years. The many transitions that took place in this period are what effectively made possible the long-term continuity of Judaism as an exilic religion, able to enter the medieval period with a new consensus on how to face the future and explain the past. Already in the biblical period, a major conflict concerned the very nature of Israelite religion.
Henoch Journal. Cerca nel sito. Contact Us!