Biblical and Rabbinic Judaism

The evolution of the religion of biblical Israel into rabbinic Judaism was a complicated process that occurred over several centuries. The Bible reveals a slow process of change throughout Israel's history, especially with regards to the centralization of the sacrificial cult and the Israel's notion of self-definition, the rise of kingship, and the role of the priesthood and prophets.

The extent of Pharisaic influence in the late Second Temple era is of tremendous importance in deducing the antiquity of key elements of later rabbinic thought and to what extent commonality lies between earlier religious traditions and the rise of the rabbinic movement. A current trend of some scholars related to the study of the Second Temple era has been to view rabbinic literature in a very restricted manner. Rabbinic literature is not viewed as a timeless summary of Jewish belief as it once was in earlier scholarship. To do so is viewed as anachronistic. This position views rabbinic Judaism as discontinuous with the biblical literature and the Second Temple era itself. Furthermore, this predication denies the notion that later rabbinic circles acted as the guardians of an ancient tradition of Israel.

While scholars such as Lawrence Schiffman would certainly agree that the contention of later rabbinic circles that the Pharisees maintained the dominating position or represented the normative stream is highly problematic and incorrect, he asserts that the antiquity of various key components and techniques of later rabbinic circles must be understood and recognized. The most important of these elements is related to the mode of biblical exegesis referred to as midrash which lies at the heart of early and much of later Pharisaic halakhah. The best examples verifying the ancient nature of this technique can be found in the books of Ezra and Nehemiah where apparent contradictions in the existing biblical text and situations requiring legal rulings are found. This methodology appears to have been used increasingly across sectarian lines as the centrality of biblical texts grew. As a result, the overarching importance of implementing covenantal law by Pharisaic and non-Pharisaic "Judaisms" alike by means of midrashic exegesis is clear. The foundations of what we may call Mishnaic Judaism (i.e. Halakhah - the practical implementation and regulated observance of the commandments ) was foundational to most Jewish sects far before the destruction of the Temple.

Jewish religious thought starting in the Hellenistic period became engaged in a critical reassessment of the received tradition and revelation. This appears to have been spurred by deferred deliverance after the end of the Babylonian exile. Rereading the heritage espoused in sacred texts and stimulated by popular pagan traditions, Jews reviewed the concept of divine revelation as key to understanding God's role in the history of his creation and was key in the development of early rabbinic thought.

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