A Reader Weighs in on the Authority of Jewish Worship

Ian, a reader of CatholicLight, sent emailed me some great information concerning where Jewish worship derives its authority. In it, he writes:

I am by no means an expert, but I might be able to point you in some directions for further study regarding Judaism.

The period after the exile (586-536 roughly) is called Second Temple Judaism by the scholars. Biblically, the period is spelled out in historical detail in Ezra-Nehemiah, which is actually one book. The preeminant scholars in this field, Second Temple Judaism, are VanderKam at Notre Dame, J. Blekinsopp (sp?) also at ND, and J.J. Collins. I'm sure they would all be considered liberal, but they do make a good read.

In the little I have read I have found little importance given to the loss of the Ark. Rather after the exile, the post-exilic mentality shaped almost, if not all, aspect of Jewish life. The people were forever wondering: "Is the Exile
really over?" "If it is over why does God allow his people to be controled by the Gentiles?", etc... Actually, it is only after the exile when we can speak of "Judaism." Judaism is marked by Ezra-Nehemiah and by the almost constant control from outsiders, except for the brief period after the Maccabbees are victorious against the Greeks. However, it would also be untrue to speak of a monthelic Judaism even after the exile. Soon we find the Pharissees, Saduccees and the like. An important work in the regard is by E.P. Sanders of Duke called "Judaism: Practice and Belief". A lot of ink as been spilled on this period.

Following the destruction of the Temple in c. 70 AD, Judaism collapses and the Pharissees end up taking the lead for subsequent generations. In the early 100's AD the Jews suffered one monumental loss under - I can't recall his name - to the
Romans and were never to return to Palestine really until the modern secular Jewish state was founded in the 1940's. Following this period after the 100's AD, the rabbis become central and their voluminous writitings take on an almost scripture like meaning. Together with the Law, the Prophets, and the Writings, the rabbis almost start to constitute an authority especially when the Jews were dispersed in the Gentile world. Like its ancient predecessor, modern Judaism is also far from monthelic in belief. Just here in the states we have Orthodox, Conservative and Reform Jews. The differences between each are dramatic and each, obviously, would claim that they are the authentic bearers of the Jewish message. For example, the Orthodox hold strictly to the Torah while the others might be more willing to compromise. So when we speak of Jews or Judaism who do we speak of?