scholarly journals Chapter Four. Jewish Religion without Theology

2020 ◽  
pp. 107-140
Keyword(s):  
Author(s):  
Joseph Shatzmiller
Keyword(s):  

This chapter explores the fact that the marketplace brought Jews in touch with Christian artists and craftsmen, where they learned to value their skill and expertise. That this helped to shape their sensitivity to what was considered then as beautiful is shown plainly by their preparedness to hire Christian artists and craftsmen to decorate Hebrew prayer books and to create for them objects with which Jews performed their liturgical obligations. These Christian professionals were not necessarily familiar with the intricacies of the Jewish religion, and when not consulting a Jew, at times committed mistakes. The late Ruth Mellinkoff went a step further and claimed that the deformed way Jews are presented in these Hebrew manuscripts was due to the hostility of these Christian painters toward the rival religion.


Author(s):  
Maristella Botticini ◽  
Zvi Eckstein

This chapter discusses the well-documented shift of the religious norm that transformed the Jews into the People of the Book. During the first century BCE, some Jewish scholars and religious leaders promoted the establishment of free secondary schools. A century later, they issued a religious ordinance requiring all Jewish fathers to send their sons from the age of six or seven to primary school to learn to read and study the Torah in Hebrew. With the destruction of the Second Temple, the Jewish religion permanently lost one of its two pillars (the Temple) and set out on a unique trajectory. Scholars and rabbis, the new religious leaders in the aftermath of the first Jewish–Roman war, replaced temple service and ritual sacrifices with the study of the Torah in the synagogue—the new focal institution of Judaism.


Author(s):  
Carla Sulzbach

In this chapter, the Apocrypha are read through the lenses of Jewish observances in their original Second Temple era milieu, in their (dis-)continuity with biblical as well as post-Temple Rabbinic culture. This allows for these writings, all dating from the Graeco-Roman period, to be put on a trajectory from pre-exilic times (to which they were heir and to which they refer), through Second Temple times, to Rabbinic Judaism. The total known textual corpus dating from this period is much greater and also comprises the Pseudepigrapha, Qumran, and the Hellenistic-Jewish historians. Early Christian texts in their interaction with their Jewish subtexts, too, shed light on the development of Early Judaism of this period although these fall outside the purview of this article, which narrows its focus to a selection of representative examples, namely, 1 and 3 Maccabees, Tobit and Judith, the Additions to Daniel and to Esther, as well as the Wisdom of Solomon.


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