The history of the evolving relationship between God and the Jewish people set forth in the the Hebrew Bible--the five books of the Torah, neviim (prophets), and ketuvim (writings)--known to Christians as the Old Testament, begins with myths. The stories of creation, the temptation and sin of the first humans, their expulsion from an idyllic sanctuary, the flood, and other folkloric events have analogies with other early societies. With the appearance of Abraham, however, the biblical stories introduce a new idea--that of a single tribal God. Over the course of several centuries, this notion evolved into humanity's first complete monotheism. Abraham looms large in the traditions of the Jewish people and the foundation of their religion. Whether Jews by birth or by conversion, each male Jew is viewed as "a son of Abraham."
It was with Abraham that God, known as Yahweh, made a covenant, promising to protect Abraham and his descendants, to wage wars on their behalf, and to obtain for them the land of Canaan, an area roughly approximate to modern Israel and the occupied West Bank (in another part of the Torah, God pledges to Abraham's descendants "the land from the river of Egypt to the great river, the river Euphrates," an area much larger than historic Canaan). In exchange, the ancient Hebrews were bound individually and collectively to follow the ethical precepts and rituals laid down by God.
Canaan, the land promised to Abraham and his descendants, was a narrow strip, 130 kilometers wide, bounded by the Mediterranean Sea to the west, the Arabian Desert to the east, Egypt to the south, and Mesopotamia to the north. Situated between the great Mesopotamian and Egyptian cultures, Canaan served as a burgeoning trading center for caravans between the Nile Valley and the Euphrates and as a cultural entrepôt. The clash of cultures and the diverse commercial activities gave Canaan a dynamic spiritual and material creativity. Prior to the emergence of Abraham, however, Egyptian and Mesopotamian hostility, continuous invasions of hostile peoples, and Canaan's varied topography had resulted in frequent fighting and general instability.
In the last quarter of the second millennium B.C., the collapse of the Hittite Empire to the north, and the decline of Egyptian power to the south at a time when the Assyrians had not yet become a major force set the stage for the emergence of the Hebrews. As early as the latter part of the third millennium B.C., invasions from the east significantly disrupted Middle Eastern society. The people who moved from Mesopotamia to the Mediterranean spoke western Semitic languages of which Hebrew is one. The term Hebrew apparently came from the word habiru (also hapiru or apiru), a term that was common to the Canaanites and many of their neighbors. The word was used to designate a social class of wanderers and seminomads who lived on the margins of, and remained separate from, sedentary settlements. Abraham was the leader of one of these immigrant habiru groups. He is depicted as a wealthy seminomad who possessed large flocks of sheep, goats, and cattle, and enough retainers to mount small military expeditions.
The Canaanite chieftains urged Abraham to settle and join with them. Abraham remained in the land, but when it came time to select a wife for his and Sarah's son Isaac, the wife was obtained from their relatives living in Haran, near Urfa in modern Turkey. This endogamous practice was repeated by Isaac's son Jacob, who became known as Israel because he had wrestled with God (Gen. 32:28).
During Jacob-Israel's lifetime the Hebrews completely severed their links with the peoples of the north and east and his followers began to think of themselves as permanently linked to Canaan. By his two wives, Leah and Rachel, and their two serving maids, Bilhah and Zilpah, Israel fathered twelve sons, the progenitors of the twelve tribes of Israel, the "children of Israel." The term Jew derives from the name of one of the tribes, Judah, which was not only one of the largest and most powerful of the tribes but also the tribe that produced David and from which, according to biblical prophecy and postbiblical legend, a messiah will emerge.
Some time late in the sixteenth or early in the fifteenth century B.C., Jacob's family--numbering about 150 people--migrated to Egypt to escape the drought and famine in Canaan. Beginning in the third millennium B.C. large numbers of western Semites had migrated to Egypt, usually drawn by the richness of the Nile Valley. They came seeking trade, work, or escape from hunger, and sometimes they came as slaves. The period of Egyptian oppression that drove the Israelites to revolt and escape probably occurred during the reign of Ramses II (1304-1237 B.C.). Most scholars believe that the Exodus itself took place under his successor Merneptah. A victory stela dated 1220 B.C. relates a battle fought with the Israelites beyond Sinai in Canaan. Taken together with other evidence, it is believed that the Exodus occurred in the thirteenth century B.C. and had been completed by about 1225 B.C.
The Book of Exodus describes in detail the conditions of slavery of the Jews in Egypt and their escape from bondage. The Exodus episode is a pivotal event in Jewish history. The liberation of a slave people from a powerful pharaoh--the first such successful revolt in recorded antiquity--through divine intervention tied successive generations of Hebrews (Jews) to Yahweh. The scale of the revolt and the subsequent sojourn in Sinai created a self-awareness among the Hebrews that they were a separate people sharing a common destiny. Moreover, the giving of the Law to Moses at Mount Sinai set down a moral framework that has guided the Jewish people throughout their history. The Mosaic Code, which includes the Ten Commandments and a wide body of other laws derived from the Torah, not only proclaimed the unity of God but also set forth the revolutionary idea that all men, because they were created in God's image, were equal. Thus, the Hebrews believed that they were to be a people guided by a moral order that transcended the temporal power and wealth of the day.
The conquest of Canaan under the generalship of Joshua took place over several decades. The biblical account depicts a primitive, outnumbered confederation of tribes slowly conquering pieces of territory from a sedentary, relatively advanced people who lived in walled cities and towns. For a long time the various tribes of Israel controlled the higher, less desirable lands, and only with the advent of David did the kingdoms of Israel and Judah come into being with a capital in Jerusalem.
Prior to the emergence of David, the Hebrew tribes, as portrayed in the last three chapters of the Book of Judges, were fighting among themselves when the Philistines (whence the term Palestine) appeared on the coast and pushed eastward. The Philistines were a warlike people possessing iron weapons and organized with great discipline under a feudal-military aristocracy. Around 1050 B.C., having exterminated the coastal Canaanites, they began a large-scale movement against the interior hill country, now mainly occupied by the Israelites. To unify the people in the face of the Philistine threat, the prophet Samuel anointed the guerrilla captain Saul as the first king of the Israelites. Only one year after his coronation, however, the Philistines destroyed the new royal army at Mount Gilboa, near Bet Shean, southeast of the Plain of Yizreel (also known as the Plain of Jezreel and the Plain of Esdraelon), killing Saul and his son Jonathan.
Facing imminent peril, the leadership of the Israelites passed to David, a shepherd turned mercenary who had served Saul but also trained under the Philistines. Although David was destined to be the most successful king in Jewish history, his kingdom initially was not a unified nation but two separate national entities, each of which had a separate contract with him personally. King David, a military and political genius, successfully united the north and south under his rule, soundly defeated the Philistines, and expanded the borders of his kingdom, conquering Ammon, Moab, Edom, Zobah (also seen as Aram-Zobah), and even Damascus (also seen as Aram-Damascus) in the far northeast. His success was caused by many factors: the establishment of a powerful professional army that quelled tribal unrest, a regional power vacuum (Egyptian power was on the wane and Assyria and Babylon to the east had not yet matured), his control over the great regional trade routes, and his establishment of economic and cultural contacts with the rich Phoenician city of Tyre. Of major significance, David conquered from the Jebusites the city of Jerusalem, which controlled the main interior north-south route. He then brought the Ark of the Covenant, the most holy relic the Israelites possessed and the symbol of their unity, into the newly constituted "City of David," which would serve as the center of his united kingdom.
Despite reigning over an impressive kingdom, David was not an absolute monarch in the manner of other rulers of his day. He believed that ultimate authority rested not with any king but with God. Throughout his thirty-three-year reign, he never built a grandiose temple associated with his royal line, thus avoiding the creation of a royal temple-state. His successor and son Solomon, however, was of a different ilk. He was less attached to the spiritual aspects of Judaism and more interested in creating sumptuous palaces and monuments. To carry out his large-scale construction projects, Solomon introduced corvées, or forced labor; these were applied to Canaanite areas and to the northern part of the kingdom but not to Judah in the south. He also imposed a burdensome tax system. Finally, and most egregious to the northern tribes of Israel, Solomon ensured that the Temple in Jerusalem and its priestly caste, both of which were under his authority, established religious belief and practice for the entire nation. Thus, Solomon moved away from the austere spirituality founded by Moses in the desert toward the pagan cultures of the Mediterranean Coast and Nile Valley.
When Solomon died in 925 or 926 B.C., the northerners refused to recognize his successor Rehoboam. Subsequently the north broke away and was ruled by the House of Omri. The northern kingdom of Israel, more populous than the south, possessing more fertile land and closer to the trading centers of the time, flourished until it was completely destroyed and its ten tribes sent into permanent exile by the Assyrians between 740 and 721 B.C. The destruction of the north had a sobering effect on the south. The prophet Isaiah eloquently proclaimed that rather than power and wealth, social justice and adherence to the will of God should be the focus of the Israelites.
At the end of the sixth century B.C., the Assyrian Empire collapsed and the Babylonians under Nebuchadnezzar besieged the city of Jerusalem, captured the king, and ended the first commonwealth. Even before the first Exile, the prophet Jeremiah had stated that the Israelites did not need a state to carry out the mission given to them by God. After the Exile, Ezekiel voiced a similar belief: what mattered was not states and empires, for they would perish through God's power, but man.
From the time of the destruction of the First Temple in 586 B.C., the majority of Jews have lived outside the Holy Land. Lacking a state and scattered among the peoples of the Near East, the Jews needed to find alternative methods to preserve their special identity. They turned to the laws and rituals of their faith, which became unifying elements holding the community together. Thus, circumcision, sabbath observance, festivals, dietary laws, and laws of cleanliness became especially important.
In the middle of the sixth century B.C., the Persian emperor Cyrus the Great defeated the Babylonians and permitted the Jews to return to their homeland "to rebuild the house of the Lord." The majority of Jews, however, preferred to remain in the Diaspora, especially in Babylon, which would become a great center of Jewish culture for 1,500 years. During this period Ezra, the great codifier of the laws, compiled the Torah from the vast literature of history, politics, and religion that the Jews had accumulated. The written record depicting the relationship between God and the Jewish people contained in the Torah became the focal point of Judaism.
SOURCE: Area Handbook of the US Library of Congress