Subject: Intro to 2nd Temple Jewish History Reply-to: heb_roots_chr@geocities.com
From: JUICE Administration <juice@virtual.co.il> To: Contemporary Jewish History <history@virtual.co.il> Subject: JUICE History 1/12
============================================================== World Zionist Organization Student and Academics Department Jewish University in CyberspacE juice@wzo.org.il birnbaum@wzo.org.il http://www.wzo.org.il ==============================================================
Course: An Introduction to the History of the Second Temple Period Lecture: 1/12 Lecturer: Scott Copeland
Exile and Return - Babylonian & Persian Rule
By the time that the Jewish people met the West, in the form of the armies of Alexander the Great (c. 333 B.C.E.), they were already an ancient community. At the same time that Alexander set out to create the first international empire, and that Rome was in the midst of uniting the Italian peninsula under its rule, the Jewish people had sailed the stormy ocean of time for nearly 1000 years. From the kingdom of David in 1000 BCE through the devastation of that kingdom at the hands of Babylon in 586 BCE, the Jewish people, by the time of Alexander, had already produced a rich literature of history, prophecy, and poetry. With the destruction of Jerusalem by Rome (70 C.E.), the Rabbis of Yavneh would establish the canon of books that would become known as the Hebrew Bible (The Tanach).
The Second Temple period stretched from the return of the Jewish people to the Land of Israel beginning in 536 B.C.E. until the fall of Jerusalem in 70 C.E. During this period, the Jews found themselves under the rule of Persians, of Hellenized Egypt and Syria, of the Hellenized Jewish Hasmoneans, and of Rome. The politics of the period was marked by intrigue, and revolt, and war, and ultimately destruction. Internally, the Jewish people faced a number of key issues that have been part and parcel of the Jewish experience, in various guises, up until contemporary times. How important is political freedom? At what price? How does Judaism deal with other cultures? Can one be both Jewish and modern? Is Jewish identity primarily tied with politics and territory or with religion and community? Our course will try to address some of these issues throughout the Second Temple period through the aftermath of the suppression of the Great Revolt (66-70 C.E.), the Bar Kochba revolt (132-135 C.E.), and the beginnings of the development of Rabbinic Judaism (70 C.E. until 200 C.E.).
In the aftermath of the destruction of Jerusalem, the exiles, perhaps as many as 10,000, were resettled in Babylon, in Egypt, and throughout Asia Minor. The Judaism of the First Temple period was based around a triangle of God, Kingship, and Temple. The defeat of the armies of Judah by the Babylonians was understood by the Jews as a form of Divine punishment. The loss of home, and the collapse of the Jewish people's territorial base and religious center forced people to ask - If the monarchy is no more, if the Temple is lost, if the people of Israel no longer reside in the Land of Israel; how will Jewish survival be ensured? Psalm 137 encapsulates both the tragedy of exile: "By the rivers of Babylon, there we sat, sat and wept, as we remembered Zion, as well as the central question of Jewish continuity . . . "How can we sing the Lord's song in a strange land?"
The "strange land" , Babylon, become over the centuries one of the most vibrant centers of Jewish life, from the days of the First Exile though the establishment of the great Talmudic centers of Sura and Pumbidita, and up until the establishment of the State of Israel in 1948. It seems that even early on, the Jewish refugee community that began to make its home in Babylon lived in a situation of benevolent captivity. Jeremiah, the prophet who witnessed and recorded the fall of Jerusalem in the Book of Lamentations, who encouraged the exiles to never forget Zion and the Land of Israel, also advocated a practical policy aimed at the reconstruction of Jewish life "by the waters of Babylon."
"Build houses and live in them; plant gardens and eat their produce. Take wives and have sons and daughters, take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare." (Jeremiah 29:5-7)
Based on the archaeological evidence, it seems that the exiles took Jeremiah's advice to heart. The Bible mentions areas of Jewish settlement along the Chebar river (Ezekiel 1:1-3, 3:15,23). A city named Tel Abib is even mentioned (Ezekiel 3:15)! A collection of cuneiform documents found at Nippur, and known as the Murashu texts, reveal the records of a prestigious Babylonian banking firm of the 5th century B.C.E. Based on the evidence provided by the Murashu texts, the Jews became prosperous merchants, farmers, government officials, and even succeeded in the Babylonian military.
King Jehoachin had been ousted from power by the Babylonians in 597 BCE, and replaced by the puppet-king Zedekiah. Both the Biblical text (2 Kings 25:27-30) and Babylonian sources relate to his release from captivity in 561 B.C.E. Second Kings concludes with Aevil-Merodach, the successor of Nebuchadnezzar, releasing Jehoachin from prison, recognizing Jehoachin's royal status as the legitimate king of Judah, and providing him with a kingly allowance from the Babylonian government. Babylonian texts from the royal archives include reference to food rations to be supplied to "king Yaukin" of Judah, his sons, and other Jewish court officials. Jehoachin was never returned to power. However, the evidence does support the view that the Babylonians related to him and his family with respect and deference.
While in Babylon, it became popular for Jews to adopt Babylonian names. Two of the most prominent leaders of the return to Zion that began in 536 B.C.E. , Sheshbazzar and Zerubabel bear "modern" Babylonian names. Although the Book of Esther cannot be read as relating to a set of definite historical events, the historical context of the piece does relate to the Persian period. In fact, the names of the hero, Mordecai, and the heroine, Esther, are hebraized version of the names of two central Babylonian gods - Marduk and Ishtar.
With all this being said, how did the Jewish people maintain their unique national-religious identity? They suffered military conquest and dispersal, and the gilded cage of the Babylonian captivity was relatively free and open. No one answer can be given, however, without a doubt the classical prophetic tradition of Biblical Israel was central in forming a Judaism that emphasized not only the territorial and the communal, but also the personal and the universal. The prophet Jeremiah warned against the fragile, fickle nature of power politics. Although a Jerusalemite from a priesly family, Jeremiah warned of making the Temple an idol, of confusing religious means and ends. He mocked the priests who in his view had turned the Temple service into empty ritual.
Mend your ways and your actions, and I will let you dwell in this place. Don't put trust in illusions and say, "The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these." No, if you really mend your ways and your actions; if you execute justice between one man and another, if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place . . . Will you steal and murder and commit adultery and swear falsely, and sacrifice to Baal, and then come and stand before Me in this House which bears my name and say, "We are safe."? - [Safe] to do all these abhorrent things! (Jeremiah 7:3-10)
Jeremiah, like others of the great prophets, argued that the dialogue between the human and the divine is only fulfilled when people act with compassion, righteousness, and justice towards each other. In that sense, the sacred is achievable not only at one specific geographical site, but in every court, marketplace, and home. If human ethics is an essential component of the Jewish conception of expanding sacredness, then religion is made that much more mobile. Ezekiel, who prophesied in Jerusalem before the destruction, continued to be a central voice among the uprooted Jews of Babylon. In Ezekiel 18, he re-emphasizes the ethical foundation of Judaic monotheism demanding the individual responsibility of each person for their own actions. However, the prophets did not abandon the hope of national restoration, nor an ideal of the return to Zion as a prerequisite for the realization of the best of Judaism's universal message.
Jeremiah, Ezekiel, and the obscure figure called by scholars, Deutero-Isaiah (the author of chapters 42-55 of the Book of Isaiah) all aspire towards a time when the people of Israel will return to the Land of Israel, when the Temple will be rebuilt, and the Davidic dynasty reinstated. Combined with their burning passion for universal peace and justice is a basic commitment to the right of the Jewish people, as it says in modern Israel's national anthem. "to be a free people in our own land." Ezekiel 37 describes the allegorical desolation of the "valley of the dry bones", the ingathering of the exiles, and the rebirth of the Jewish people in their own land.
The Achaemenid-Persian Cyrus captured Babylon in 539 BCE. The crumbling of Babylonian power and the rise of Persia opened up a new set of opportunities for the Jewish people, and for the other nations conquered by Babylon. A small clay cylinder, today on display at the British Museum, records Cyrus' great edict. The announcement grants those peoples conquered by the Babylonians the right to return to their homes, rebuild their cities and temples. The Jews are not referred to directly, however the Book of Ezra (1:1-3, 6:3-5) does mention a decree made by Cyrus granting permission for the rebuilding of Jerusalem and the Temple.
With imperial backing, groups of Jews began to organize themselves for the return to Zion. It appears that most preferred to remain in Babylon. Babylon was home. Jerusalem was a vision. The rebuilding demanded hard work, unknown conditions, and no small personal sacrifice. Like with the modern Zionist movement, small groups of pioneers led the return to Zion. The Diaspora communities offered moral and financial aid to the returnees, and continued to prefer the vision of Jerusalem from afar rather than the reality of the difficult work of rebuilding Jewish national existence. In 536 BCE, led by Sheshbazzar and Zerubabel, some 50,000 exiles returned to the Land of Israel. Descendants of the Davidic line, Sheshbazzar and Zerubabel are credited with the rebuilding and rededication of the Temple in Jerusalem between 515-520 BCE. The rebuilt Temple, although probably a poor facsimile to the grand imperial shrine of Solomonic times, was the most potent sign of the Jewish people's return to the Land of Israel.
The returnees came in waves of immigration. The conditions were dangerous. The financial situation was shaky. The security situation was marked by clashes between the Jewish returnees and the Samaritans, who saw the returning Jews as a foreign infiltration. However, between 458-445 BCE, another pair of outstanding leaders arrived in Jerusalem: Nehemiah and Ezra.
Ezra Ben Seraiah was a descendant of the priestly caste, and a professional scribe and teacher. His arrival in Jerusalem in 458 BCE marked a set of religious reforms that would attempt to spiritually rebuild Judaism and the Jewish people. Ezra realized that education had to play a key part in reawakening the Jewish sense of community and identity. During the festival of Sukkot, Ezra began the public reading of the Law in the marketplaces of Jerusalem. The text was read in Hebrew, while priests and scribes mingled among the masses explaining the text in Aramiac. Market days were Mondays and Thursdays, and the tradition of reading Torah in synagogue on those weekdays goes back to the time of Ezra. Ezra reinforced the prohibitions against intermarriage with non-Jews, and encouraged Shabbat observance as key elements in maintaining Jewish survival.
Nehemiah, a Jew in the service of the Emperor Artaxerxes I, was a diplomat, engineer, and military figure. After a three day survey of the remains of the walls of Jerusalem that had been destroyed by the Babylonians, Nehemiah initiated a building project to refortify the city. So as not to attract undue attention, nor the hostitilies of the Samaritans, much of the building was carried on a night. The final result was a fortification wall that surrounded a Jerusalem that was not much more than a village. The Walls incorporated the area of the live-giving Gihon Spring, the City of David, and the area around the Temple Mount. Areas that had been part of the city since the time of Hezekiah (8th Century BCE). like the Western Hill and Mt. Zion were left outside of the walls.
With the Babylonian destruction, the Jewish people refused to disappear from history. They adapted to the new conditions of Diaspora, and eventually also began to return to their national homeland. The return was led by a small minority. Jerusalem stood again, not an imperial capital, but a provincial village. National life - defense, economy, and cultural-religious expression - was revived. Like all new beginnings, the achievements of the returnees to Zion were modest, but nonetheless absolutely crucial in setting the stage for the continuing drama of the Second Temple Period.
For Next Time:
1. Paul Johnson. A History of the Jews. (Harper & Row, 1987). pp. 81-101. 2. Haim Ben Sasson, Ed. A History of the Jewish People. (Harvard U. Press, 1976) pp. 185-200.
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>From Eddie: **************
I also highly recommend the book:
"History of the Jewish People: Second Temple Era" by Artscroll.
(http:www.artscroll.com) or 1-800-MESORAH
or
Order through Cheyle Holeman at HaY'Did Ministries:
(shalom@haydid.org)
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