May you live in interesting times
Author Yonatan Adler’s prequel to his Origins of Judaism entitled Between Yahwism and Judaism explores a pre-Judaistic period. His new book examines the period immediately prior to the emergence of widespread Torah adherence in antiquity.
In Origins, Professor Adler opined that the Levant’s popular Torah practice began during the Hasmonean Dynasty- 104 to 37 BCE. Thus, Between Yahwism, tackles the archaeological record preceding the Maccabees- the Early Hellenistic period, 332–167 BCE.
The Hasmonean Dynasty was historically dynamic time. The Maccabean revolt, the creation of an independent Jewish state, and the Jerusalem Temple’s re-dedication. 1 Maccabees, 4:41-51, are some of the highlights.
The Survey
The term Yahwism refers to the ancient Israelite practice of worshiping Yahweh. This term Yahweh refers to the name of God. In Between Yahwism, Professor Adler explores this Early Hellenistic period employing his Origin’s methodology. This period followed the Persian or Achaemenian Empire territorial rule. Adler’s focus is at the period from 332–167 BCE.
In Origins, the Hasmonean period proved to be rich with archaeological data. He found ample amounts archaeological evidence to base his findings. He found evidence that Pentateuch practices, i.e. Kashrut, were observed. He also found data concerning matters such as graven images, purity laws, phylacteries(tefillin), and mezuzot.
In Between Yahwism, the archeological record presented a greater challenge. In an interview, Professor Adler pointed out that destruction events are helpful in working the archaeological record. One can surmise that periods involving less conflict do not yield as much data which can yield accurate dating. For instance, destructive events- i.e. war- yields data for which dating can be achieved.
Thus, this particular journey goes through an examination of a myriad of items. This includes a cornucopia of broken pottery, relics, writings, and coins to make an assessment. Dr. Adler’s interest was whether the initial Hellenization, the Greek occupational, impacted religious or cult practice.
Dr. Adler’s research also goes to many locations for his assessment. From the Temple in Jerusalem to the little known Elephantine Island Temple in Egypt, he obtains clues. In Elephantine, Israelite mercenaries serving the Achaemenian Empire built a cultic Temple at which sacrifices were performed.
Between Yahwism, like his earlier text, focuses on popular culture. Professor Adler’s quest is to find what the “average” Joseph was doing in the Levant rather than the literatis.
What Does It Mean?
On one hand, the journey may be the most worthy aspect of the investigation. The reality is that the period was rather uneventful, there was no spark. Any political drama and intrigue was surpassed in later times. Thus, this lack is also meaningful; one must ask: “why there was no spark?”
Critique: The Question “Why?”
Between Yahwism requires a companion text. A query is warranted as to “why things did not occur?”
A Hebrew Bible passage is perhaps the best starting point. After returning from exile, the Judeans re-established themselves in the Levant. In the Book of Nehemiah, there is a passage involving Ezra’s initial reading of the Torah to the general population. From an educational standpoint, it contains indicia that Judaism, at that point in time, was problematic project.
Nehemiah contains the following passage: “The Levites—Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan and Pelaiah—instructed the people in the Law while the people were standing there. They read from the Book of the Law of God, making it clear and giving the meaning so that the people understood what was being read.” Nehemiah 8:7
From the passage, it would appear that only thirteen people- plus Ezra- were both Torah and Hebrew literate. The passage suggests that the lingua franca being Aramaic may have hampered the general population’s ability to understand the text. Further, Hebrew, at that time, was likely limited to use in religious texts. Thus, public consumption was severely hampered.
These assertions may be supported by the fact that scribes shifted the lettering of scripture. They replaced the Paleo Hebrew script with Aramaic lettering at the time. Arguable, the initial lettering employed was abandoned so that it could become more accessible.
One could argue that that the Hebrew language was essentially dead prior to the Hebrew Bible’s canonization. Historically, it would be over two thousand years before it would once again emerge as a living language. Eliezer Ben-Yehuda is credited for reviving the Hebrew language in the late 1800s. The seed for this achievement occurred when he immigrated to Jerusalem during the time of Ottoman Empire rule. This was over two thousand years since Hebrew served as a primary language.
The passage also suggests that the Judean cultic practices and scriptural knowledge was retained by very few individuals. Thus, the likelihood of widespread Torah adherence presented with difficulty. It would appear that perhaps celebrating festivals could have been the popular practice of Judeans.
One must wonder the role that literacy played in the the dynamic change in religious practice during the Hasmonean Dynasty. At the time, Aramaic, Koine Greek and Hebrew were languages in the region. Did the translation of the Hebrew Bible into Greek provide some direction toward adherence to Torah Law?
Likewise, did the political-social climate play a role in the shift. Did a challenge to people’s identity and belief systems spur them to seek more about themselves?
Finally, did all these instances- increased literacy, political and social turmoil, and challenges to one’s identity- synergistically cause this eruption?
Professor Adler, in interviews, has suggested that the Torah may have served as the Hasmonean’s foundational document. Certainly, the Torah’s text offers a blue print for both concepts of revolution and nation formation. This notion would fall in line with the Deuteronomistic reform under King Josiah.
Conclusion
In sum, Professor Adler’s Between Yahwism and Judaism opens up a discussion that goes beyond archaeology. The data and conclusions give rise to the question as to “how and why the region profoundly changed?”
Be well!!
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