Pedukei’s Ten Commandments’ Moment

Geography shapes both politics and religion. The Children of Israel’s wilderness wandering and their Promised Land permanence created a division between religion and politics. This division manifested in Judaism’s portability.

The Torah Portion Pedukei addresses aspects of Tabernacle. This central portable structure served as a place for worship and sacrifice during the post Exodus wilderness wandering. It uniquely served as housing for the Israelite Deity.

In the Promised Land, courtesy of the House of David, a permanent religious structure was built- the Jerusalem Temple. Solomon’s Temple would eventually be destroyed and rebuilt. Eventually, the Second Temple would be destroyed by the Romans.

The Temple was utilized by the Judean Kingdom to promote political and religious centrality. Festivals served as moments of geographical unification; this was best demonstrated with King Hezekiah.

These nationalistic-religious activities occurred when the divided Kingdom was under Assyrian hostilities.

“And the cloud covered the Tent of the Meeting, and the Lord’s glory filled the Tabernacle”

Exodus 40:34

Like many nationalities, some Israelites became ex-pats. Commercial opportunities and regional conflict served to disperse Israelites throughout the Mediterranean and beyond.

Other Temples?

With the dispersion, the feasibility of these individuals’ ritual practice at Jerusalem Temple diminished. As a result, alternative practices developed. Religious observance necessitated portable practices.

As a result of the population dispersion, two Temples outside of the Promised Land were built. These Temples are not to be confused with modern day synagogues. These locations engaged in ritual sacrifices and offerings.

Ironically, both of these Temples were located in Egypt. One was located on Elephantine Island (approx 600 to 400BCE) and the other was in Leontopolis (approx 170BCE to 73CE.)

The concept of building Temples in Egypt may have been inspired by the Book of Isaiah. Isaiah 19:21 comments that sacrifices and grain offerings would take place in Egypt.(“So the Lord will make himself known to the Egyptians, and in that day they will acknowledge the Lord. They will worship with sacrifices and grain offerings; they will make vows to the Lord and keep them.”)

These two Temples, however, were quite different. The Elephantine Island Temple was one that serviced a mercenary Israelite garrison. Arguably, they lacked sophistication; at times, they sought direction and guidance from the Jerusalem Temple.

In contrast, the Leontopolis Temple(Temple of Onias) was a priestly inspired endeavor. The impetus for this Temple’s creation may have been a Hasmonean Dynasty schism. The Temple was built by the Priest Onias III or IV.

Israelite residency in Egypt was popular in Greek and Roman times. Alexandria had a large Jewish population during the Roman era with 35 percent of the city being Jewish.

With the Levant’s Greek and Roman occupations, literacy in the region grew. Synagogues became popular destinations. They were places to read scripture and worship. The Temple’s political role for centrality diminished.

With the Hebrew Bible’s publication, religious aspect of Judaism became portable. This was enhanced with the Septuagint- the Bible’s Greek translation.

Conclusion

While Judaism emerged as a national religion, the Israelite nations- Judah and the Northern Kingdom, like other countries, experienced migration. Both conflict and commercial opportunities took populace to foreign lands.

During the periods of the First and Second Temple, Egypt was a popular destination. Given this migration occurred even in the days of the Jerusalem Temple, matters of complying ritual religious practice arose. At the time, perhaps with scriptural authority from Isaiah, Temples were built to service Israelites in Egypt.

With the popularity of the synagogue as a place of worship and scriptural reading, Temple sacrifices had competition. With the Second Temple’s destruction, the synagogue’s portability became the means to continue religious practice.

With this, Judaism became a universal religion. Synagogues could be created anywhere. In the end, the portability of the Torah like the Tabernacle, transformed religious practice. With the eventual destruction of all of the institutions of ritual sacrifice and offering, theology and religious custom were transformed.

Be well!!

Recommended Scholars on topics: Bezalel Porten, Malka Simkovich

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