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Who were the pharisees and sadducees
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The time of the Pharisees and Sadducees are long gone. There is no longer a need for them anymore. The fall of Jerusalem, became the fall for these two groups as well. What are the Pharisees and Sadducees you say? Well, actually, there were three groups, the Pharisees, Sadducees, and the Essenes, but the Essenes were not as important during these times, so there is no need to share about this group. Though, I will begin to share with you the history of the two holy groups (Pharisees and Sadducees) from the Old Testament Biblical times.
The name of the Pharisees comes from the Hebrew and Aramaic parush or perushi, which means “one who is separated”. But there isn’t a clear definition on whether it means separation from the gentiles, from ritual
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Though the Pharisees held themselves to a higher standard than the normal Jews. During Herod’s kingship, Herod found favor in few Pharisees, but others he executed for opposing him. Zadok was a leading priest in the time of David and Solomon. The high priest Ananus who assembled the Sanhedrin to condemn Jesus’ brother James, followed the school of the Sadducee, VanderKam 187-189. The Sanhedrin were the supreme Jewish council, the body which governed the Jews after the monarchy had been destroyed.
We know that after the exile of the Jews, the community of those who returned to the land of Israel, the elders of the Jews seemed to have gained more influence in all areas of Jewish life. An example would be some who became experts in the interpretation of the law (including priests). The gathers caused lots of disputes between the Pharisees and Sadducees.
As you can see, the Pharisees and Sadducees were important long ago, but are not present today because of the fall of Jerusalem. Pharisees believed in the resurrection, but Sadducees did not. This was just one of the many difference, but there was one similarity of these two groups, and that was that their main goal was to kill and destroy
The first search for a messiah started in the sixth century BC when the Jews of Babylonia were exiled, they called for an anointed one that would bring them back to their home. The second time was when Alexander the Great brought down the Achaemenid Empire and left it to his Macedonian generals. The Jews were peaceful and tried to fit in more with the Greeks to avoid confrontation through this time. Ultimately when the Greeks pushed it too far and destroyed the temple the Hasmonean family led a revolt that bought independence back to the Jews. This period is referred to as the Hasmonean Dynasty. In response to this change of priesthood, the Jewish people reorganized themselves into three major philosophies; the Sadducees, the Pharisees, and the Essenes. When the shift went to Roman, the Jews lost their sense of freedom. They were then ruled by King Herod the Great which didn’t improve. Herod the great was a powerful, brutal and ruthless leader, who accomplished a large amount, however under his rule Jewish people were extremely poor and highly taxe...
The Covenant, the Sword and the Arm of the Lord or CSA, a group of radical Christians,
McKeating, Henry. “Sanctions Against Adultery in Ancient Israelite Society with Some Reflection on Methodology in the Study of Old Testament Ethics.” Journal for the Study of the OldTestament. Vol. XVII (Mar. 1979).
Maxwell, . "The Jewish Diaspora in the Hellenistic Period." A Jewish Synagogue. N.p., n.d. Web. 9 Mar 2011. .
However, even though the exiles were allowed to return to their ancestral homeland of Judah, many of the people chose not to return but to remain in the recently conquered city of Babylon. There are many contributing factors concerning why these Hebrew exiles chose to remain. Even so, it is difficult to understand why a people, who were located in Palestine for over a millennium and who had such strong religious beliefs and practices, would choose to abandon the location of their now destroyed sacred Temple and ancestral home after being exiled for only fifty years.
The Israelite cult is set apart from other cults in that the people were bound together to worship one God. “The distinctiveness of the Israelite cult is nothing other than the limitation of cultic activity to one particular patron deity” (Anderson, 1987;3). The cult’s foundation of worship centered on those sacrificial gifts and offerings that were given to Yahweh. In addition, the Israelite cults were village centered. In the beginning of the 12th century BC, settlements on the hill country of Judea and Ephraim began to increase in number and density. The farming that took place on these hills allowed Israelites to gain an independent economy from surrounding cult economies (Anderson, 1987;23).
Jews became more than shepherds. Unlike people before them that were polytheistic, the Jews were bearers of a concept of ethical monotheism that became the basis for a new kind of religion, Judaism. The religion that marked by a new relationship between people and God.
The transition of Jews through history is one, which is complex and took place over a long period. There are many factors, which contributed to the change of the status of Jews within their world and changes in their status as well; these changes affected the religious and cultural values of European Jews, which lead to an alteration in their own perception, as well as the surrounding populace. There are several opinions as to how non- Jews perceive the issues that led to Emancipation of Jewish people. Prior to the period of Emancipation there were three main characteristics which defined the traditional Jewish communities of Europe. These three aspects are community, autonomy and torah (religion). In relation to Torah, there is a common yearning to return to their homeland in Eretz Yisrael. As it is known from the Greek era, the purpose of a state or community was to glorify one's own religion and as a result, Jews could not be members of a Christian state. Therefore, they had no choice but to form their own communities within the larger Christian State. A Jew is a member of the Jewish nation and people and religion is what defined your life and place in society. Virtually everything revolved around the community; decisions were made with the impact of the community in mind. An essential aspect of this community was the conceptions of ghettos; Jews lived, worked, and played in these ghettos. These ghettos kept the Jewish community contained, and also provided a sense of separatism from outside influences. "The point can also be made that separation was in fact a contributing factor to healthy relations (between Jews and non- Jews)" with their concern for l...
After seventy years of exile the Jews were allowed to return to Jerusalem. Most of them gave up this option and elected to stay in Babylon. Those who stay in Babylon became ...
The Old Testament law is seen as irrelevant by most modern Christians today. Christians are now under the blood of Jesus Christ which is said to abrogate the Law. Galatians 6:2 says, “Bear one another's burdens, and thereby fulfill the law of Christ.” The law of Christ is to love God and your neighbor as yourself. This does not mean, however, that the Old Testament Law does not apply to Christians today. Author J. Daniel Hays expounds on this topic in his article, “Applying the Old Testament Law Today,” and focuses on the hermeneutical approach of Principlism. This approach allows the Old Testament Law to be viewed in light of the New Testament.
In 63 B.C. Roman power spread to Judea, the Jewish homeland. At the time King Herod was the ruler of Judea, he accepted Roman rule and angered many Jews by doing so. After the death of Herod many Jews revolted against Roman rule for 10 years. At this time there were two main factions of Jews, one group, the Zealots wanted to rid Judea of Roman influence. The other group was waiting for a messiah as scripture had prophetized. The Messiah, or Savior would restore the kingdom to the Jews.
There is much history concerning the Jewish people and their presence in England as an organized community, beginning in 1066 when Jewish merchants were encouraged to move to England. Professor Daniel J. Elazer, in summarizing an article by Aubrey Newman, states that from 1066 to 1290 the Jews suffered persecution in the form of "blood libels, mass riots, and discriminatory legislation" (4), followed by expulsion from England until 1655 when a Sephardi Rabbi was able to convince Oliver Cromwell to allow the Jews readmission. Most of the Jews coming into England were Sephardi Jews, well educated and successful businessmen from Spain and Amsterdam, until later in the seventeenth century when Jewish immigrants from Northern Europe began to arrive. These Jews were known as Ashkenazi Jews and were of a lower social class than the Sephardi (5).
Around 1400 B.C. Exodus was written in Hebrew. The Exodus, which is one of the books in the Old Testament, are rules, similar to Hammurabi Code placed by God for the descendants of Abram. This literature gives insight into the structure of the Jewish community, which includes the hierarchy of their community as well as the roles important in this community. Scholars can further understand the Hebrew community by reading Genesis. Genesis consists of religious stories that talks about how farming, slavery, and the world came into being. But overall, scholars can see a society very much center on religion.
Mostly members of the upper class, consisting of royal family, nobility, bureaucrats, priests, Temple personnel, merchants, and artisans, were deported to Babylon. The deportation was the first time Jews were “compelled to maintain their religion identity while being separated from their spiritual land.” Many small, unfortified towns and villages back in Judah were left unharmed; they reemerged and strengthened themselves by continuing the religion and literary activities. Additionally, they remained in active communication with Judeans in Babylon. “Mutual influence and interchange took place which eventually lead to the support of the reestablishment of Judah and Jerusalem.”
Flanders, Henry J, Robert W. Crapps, and David A. Smith. People of the Covenant: An Introduction to the Hebrew Bible. New York: Oxford University Press, 1996.