The period in which Judaism flourished since the return of the Babylonian exiles and the rebuilding of the Temple in Jerusalem under Persian auspices is known as Second Temple Judaism. In actuality, scholarship on the time period frequently concentrates on the 4th century BCE and the years that followed, lasting until the 2nd century CE (Simkovich). Second Temple Judaism, sometimes incorrectly referred to as “inter-testamental” Judaism, took on significance as a transitional period between the ancient Israelite faith and the emergence of Christianity and Orphic rabbinic Judaism in their distinctly post-sacrificial forms in late antiquity (Simkovich). This work was written to analyze the book “Discovering Second Temple Literature: The Scriptures and Stories that Shaped Early Judaism.”
A better comprehension of the geographic and historical context in which the Temple was expanded will enhance one’s enjoyment of it. Jerusalem was ruled by the Romans during the time in question, yet it continued to be the capital of Judea and the hub of Judaism worldwide (Simkovich). This little ancient city needed temporary expansions in the food supply, lodging, ceremonial bathing facilities, and all forms of commerce to deal with the crowds of people as well as their donated animals and sacrifices.
The focus of Second Temple Judaism was not on synagogues, which did not develop until the third century BCE, but rather on reading and studying the Bible, visiting the Temple, and performing regular animal sacrifices. Torah, or ritual law, was equally significant, and Temple priests were tasked with passing it on, but the idea of scripture took much longer to catch on (Simkovich). Even if the Prophets and the written Torah were acknowledged as authoritative by the first century CE, the various Jewish sects continued to see other collections of writings as authoritative after this time.
It has been referred to as “postexilic,” “post-biblical,” or “late Judaism” in reference to the former, and “prerabbinic” or “early Judaism” in relation to the latter. It has been researched more and more for its own purpose and according to its own standards, especially after the discovery and publication of the Dead Sea Scrolls. By the 1970s, a new emphasis on the diversity of the Judaism from which Christianity sprang had given birth to a fledgling discipline (Simkovich). Studies of the Dead Sea Scrolls in the late 20th century provided fresh perspectives on how important this time period was for the growth of Judaism as well (Simkovich). The Second Temple era has also emerged as a new focus for research on halacha, purity, and biblical interpretation (Simkovich). It has long been thought that this time period was crucial for Jewish engagement with the Greek language and literature, as well as for the spread of Jewish communities throughout the Mediterranean region. As a reader, the outline is clear, so one can say that it helps in understanding what is happening in the section.
Four sections of this book weave together the past and the present. The first section recounts contemporary accounts of Second Temple literature finds. The author showed the Jewish communities that thrived both in Israel and the Diaspora are discussed in Part 2. The lives, worldviews, and notable writings of Second Temple authors are examined in Part 3. In order to convey messages to the populace, section four looks at how authors of the time presented new, revised, and extended versions of Bible stories (Simkovich). Simkovich’s appealing writing style will captivate readers and help them comprehend how Jews at this time chose to follow their faith and interpret its texts in light of a cultural environment very dissimilar from that of their Israelite predecessors (Simkovich). They gave an ancient religion relevance in a rapidly evolving world, much like many contemporary Jews do today.
Numerous religious currents evolved, and significant cultural, theological, and political advancements took place as Second Temple Judaism grew. The Second Temple period is where the Hebrew Bible canon, the synagogue, and Jewish eschatology first emerged. The Second Temple, which was built as a scaled-down counterpart of the original structure, lacks a known exact plan. Two courtyards with chambers, gates, and a common area around it. The First Temple’s ritual items were absent, and the loss of the Ark itself was particularly significant.
In conclusion, Judaism, throughout the Second Temple period, was divided into numerous groups that embraced various worldviews. While not exactly the same as the Qumran people who bequeathed us the Dead Sea Scrolls, John the Baptist belonged to the apocalyptic branch of early Judaism. There were numerous Jewish groups with various ideologies and customs, even among the apocalyptic wing. They all shared the belief that the end of the world as we know it and the unfolding of time in accordance with a divinely designed plan was imminent. One of these events in the eschatological picture was the Messiah’s arrival. Early Jewish literature frequently refers to a messianic figure who will appear at the end of time. John the Baptist is firmly rooted in Jewish apocalypticism due to his message of doom and his declaration of the coming of the Messiah.
Work Cited
Simkovich, Malka. Discovering Second Temple Literature: The Scriptures and Stories That Shaped Early Judaism. Jewish Publication Society, 2018.