Once Antiochus stepped in and outlawed certain basic Jewish practices and defiled the Temple, the masses of Jews rallied behind the Maccabean family, leaving only the extreme Hellenizers and the armies of Seleucid Syria on the other side. The terms that you used, especially Rabbinic Judaism, are terms that are part of the Christian Church and were invented to make the case that today's Judaism is different from a previous Judaism and that the rabbis made a new version of Judaism. As time went on, and as political and economic conditions worsened, these groups became more and more convinced that this messianic deliverance would be accompanied by a cataclysm. in which the tannaim outlawed the writings of the early Christians, declaring that even if they possess Torah scrolls or texts with Divine names, these texts have no sanctity. The most central aspect of the transition from pre-destruction to post-destruction times was the change of the center of worship from Temple to synagogue. Second Temple Judaism (516 BCE - 70 CE) -. The Rabbis of Babylonia found themselves living in the shadow of the rulers of the caliphate of Baghdad which initially ruled virtually the entire Islamic world, including most of world Jewry, and which thereafter held considerable sway even after the territorial fragmentization of the Islamic world. This opened the way to the development of large scale “essays” on topics of law. The mainstream of Jewish life would confront this approach again only in the guise of false Messiah movements, most notably that of Shabbatai Zevi, or in the form of Christian conversionist preaching. While some Judeans saw the revolt as the culmination of the apocalyptic movements of Second Temple times, this was certainly not the view of most rebels or their supporters among the population. Yet Hellenistic Judaism lacked the necessary vitality, and failed to survive the rise of Christianity and the Christianization of the Greco-Roman world. ‘The entire socio-economic, political, and religious order had been overturned. Professor Lawrence H. Schiffman of New York University’s “From Text to Tradition: A history of Second Temple and Rabbinic Judaism” is an excellent comprehensive and readable history of Judaism during a span of over a thousand years. This led to the gradual development of what are called sugyot, Talmudic discussions, better essays, on specific topics. Gentile Christianity had gained the ascendency totally and now was virtually the only form of Christianity the Rabbis encountered. This faction must have continued its operations and stayed under the leadership of the same family through the Great Revolt of 66–73 C.E. More important, the ever-expanding, developing nature of the oral law attracted the best minds, leaving the written Torah to serve as an object of elementary instruction, midrashic exegesis, and technical grammatical study by a select few. He even placed materials in his text anonymously, the tradents for which he was well aware of, in order to indicate the ruling he thought was to be followed. Some have tried to see the Zealots identical with the Sicarii, but this view is unacceptable. We will discover why Jewish practice of this period can be described as vibrant, diverse, and confidently engaged in lively dialogues with surrounding cultures. Finally, both rebels and moderates had urban and rural, rich and poor constituents. The aristocratic leaders, most probably high-level Sadducean priests and their supporters, as well as the extremely Hellenized Jews supported Roman rule, from which, no doubt, they gained commercial and financial advantage. By this time, tannaitic Judaism was already the dominant form of Judaism, for the Pharisees had emerged from the revolt as the main influence within the Jewish community. [CDATA[// >

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