From Text to Tradition: A History of Second Temple and Rabbinic Judaism (review)

154 SHOFAR Fall 1992 Vol. 11, No. 1 with problems of text and dating and for tackling larger questions of I systematic thought in the texts. However, he seems to be opposing an approach to texts that has been recognized as unscientific since the rise of critical scholarship. It is, of course, difficult for anyone to escape confessional or other biases, but Boccaccini is hardly original in demanding that texts from a period be treated together rather than left in isolated, traditional corpora. Also, it is not clear what advantage is gained by renaming the period from 300 B.C.E. to 200 C.E. Middle Judaism rather than Early Judaism. Users of the latter term obviously do not imply by it that nothing preceded; they mean only that it is an earlier stage of a later entity which is usually called Judaism. James C. VanderKam Department of Theology University of Notre Dame From Text to Tradition: A History of Second Temple and Rabbinic Judaism, by Lawrence H. Schiffman. Hoboken, NJ: KTAV, 1991. 299 pp. $39.50 (c); $16.95 (P). Many instructors will welcome this clearly written textbook on the history and development ofJudaism. Schiffman demonstrates a concern for the needs of students by including many pedagogical aids. There are 28 black-and-white photos, 12 maps (unfortunately with poor resolution), 27 charts, a glossary, a subject index, and select bibliographies for each chapter. The tone of writing is also sufficiently detailed, without being pedantic, so that students will find this work to be both a resource and a fresh commentary of the "story of ideas." The approach here is designed to "demonstrate that certain dominant trends and issues shape and explain the development of post-biblical Judaism" (p. 12). This is accomplished by an examination of the role of interpretation (exegesis), internal and external stimuli (such as the Hellenizing movement), the progressive selection of options most likely to insure the preservation of the Jewish people, and the process of "coming to terms" with each successive "modern" culture throughout the history ofJudaism. A series of chapters, starting with the Biblical heritage, then traces the various influences on Jewish tradition and thought. Particular attention is given to changes in Judaism which resulted from the Hellenistic Diaspora and the growing sectarianism in the period of the Second Commonwealth. Book Reviews 155 There is a good chapter on non-canonical wClttngs (Apocrypha and Pseudepigrapha) and the Dead Sea Scrolls, with an emphasis on their importance to our understanding of Mishnaic Judaism and Christianity. The emerging Christian movement and the period of Roman domination are traced, along with the resulting "post-destruction" transition from Temple worship to synagogue worship, which is handled in a clear and succinct manner (pp. 164-169). The post-80 C.E. period is also identified as an age of "fundamental change in Jewish study and learning" (p. 177). Tannaitic Judaism, as it developed out of Pharasaic Judaism, is treated particularly well for students, as is the discussion of the Mishnah. The final segment of the volume deals with the emergence of the Amoraic Schools and the Palestinian and Babylonian Talmuds during the Byzantine period. As is the case elsewhere in this work, Schiffman does a skillful job of providing just enough historical background before introducing the writings and major academic circles which influenced this period. In addition to the comparative discussion of the Talmud, there is a brief sketch of the development ofJewish liturgy. Having provided a summary of the tools which were developed for the interpretation of the Torah, Schiffman concludes his study with a look at the system of halakhah, and"how Rabbinic Judaism sought to sanctifY the life of each and every Jew" (p. 240). Daily life for the Jew is outlined and the traditional prayers and dress (tsitsit and tefillin) are explained in terms of how they evolved and the meaning they acquired over time. The Sabbath, ritual purity, marriage customs, and the laws of kasbrut are aU tied to the life-cycle ofJewish practice and belief. Taken as a whole, this volume provides one of the best histories of the development ofJewish thought in its most formative period. Students, both Jewish and Christian...