1
Setting the Stage
One of my goals with this book is to make the stories surrounding Rabbi Joshua and the early rabbis accessible to a wide, general readership. The chapters that follow this one focus in depth on a series of stories about Joshua and other key early rabbis found in the major works of ancient rabbinic literature, especially the Talmud and various collections of Midrash. In my experience as an adult educator in the Jewish community, and as a guest teacher in churches and interfaith learning settings, Iâve found that, because most people arenât familiar with the world of rabbinic literature, itâs really helpful for me to start with a sweeping big picture of the stories I plan to discuss, and then come back to focus on each important part of that big picture and bore into the juicy details.
So, in this chapter youâll find: a very quick recap of the mythic story arc of the Hebrew Bible, an overview of the early rabbinic story that precedes Rabbi Joshuaâs lifetime, and then a quick encapsulation of the drama of the early rabbis in the era that Joshua lived (roughly 50 C.E. to 130 C.E.). If youâre already well-acquainted with any or all of these things, you might want to skip parts of this chapter.
Before we dive in, a quick word for readers who arenât familiar with how the word âmythâ is used in scholarly writing about religion. In this book, I use the words myth and mythic to refer to stories that intend to express timeless cosmic meaning and serve to orient people in the world. When I use these words, I donât mean them in the casual way they get used in modern English to mean âlies,â as in, âoh, thatâs just a big myth!â While I donât believe that the mythic stories of any religion should be taken literally, I also donât mean to diminish the insights and truths found within sacred stories by using the word âmyth.â Okay, now onward!
The âBack Storyâ to the Story of the Early Rabbis (or the Story of the Hebrew Bible in a Nutshell)
Most Jews, Christians, and Muslims know at least the highlights of the great mythic foundation story of the Torah (GenesisâDeuteronomy). In case you need a quick recap, hereâs one:
This famous story is the mythic bedrock of Judaism, and itâs a crucial part of the foundation of Christianity and Islam.
The Torah only includes the first five books of the Hebrew Bible (or Old Testament for Christians). The rest of the books of the Hebrew Bible tell a lengthy and dramatic post-Moses story that begins with Mosesâs successor, Joshua, leading the Israelites in conquest of the Promised Land.
Following Joshuaâs successful conquest of Canaan, the Hebrew Bible goes on to describe roughly eight centuries of Israelite civilization in that territory, beginning with several semi-anarchic, early generations of Israelite society. The books of Joshua and Judges describe the adventures and misadventures of the loosely confederated Israelite tribes during this era of decentralized government and ad hoc leadership.
Then comes the legendary rule of Israelâs most famous kings, Saul, David, and Solomon. We read about the building of Solomonâs Temple in Jerusalem (a.k.a. the First Temple), around 957 B.C.E., and we hear descriptions of the gifts and sacrifices the Israelites would bring to the Temple priests at the appointed sacred times.
The epic story of the Hebrew Bible goes on to tell about the exploits of many generations of Israelite monarchs who followedâsome faithful to Godâs teachings, and some . . . not so much. In addition to kings and priests, this story also features charismatic messengers of God known as prophets. Some of the prophets are seers of what is to come, some are ardent social justice advocates, some counsel kings, some work miracles, some are poets, some re-frame Godâs lawsâand some are combinations of much of the above. Often, the prophets warn the powerful and the weak alike when they have strayed from Godâs ways.
In its last episodes, the Hebrew Bible describes the Babylonian empireâs horrific destruction of the First Temple in Jerusalem (around 586 B.C.E.) and the exile of the privileged classes of ancient Israel to Babylon (as in, âby the waters of Babylon, we lay down and wept for thee, Zion.â) The greatest prophets of this era, such as Jeremiah and Ezekiel, counsel the Jews that God has brought this misfortune upon them due to their failure to follow Godâs laws (particularly those pesky ones about not worshipping idols and not exploiting the poor). But they also comfort the Jews by telling them that one day God will redeem them from their exile and defeat, and that by repenting sincerely they can help bring about national redemption.
The biblical story finally ends on a hopeful note. The Babylonians get taken over by the neighboring Persians (around 540 B.C.E.). Then, we learn that the Persian king, Cyrusâa more enlightened sort of emperor than his Babylonian predecessorsâdecides to authorize the return of the Babylonian Jewish exiles and the rebuilding of the Jerusalem Temple. It all comes to a close in the books of Ezra and Nehemiah as hope and renewal have been restored. Construction of the Second Temple begins (about 515 B.C.E.) and a new generation of Jewish leaders starts re-teaching the common Israelites the laws and customs of the Torah.
* * *
After the conclusion of the epic saga of the Hebrew Bible, the official mythic stories of Judaism and Christianity diverge sharply. Christian tradition begins its next round of sacred storytelling about five centuries after the Second Temple had been rebuilt. At this point, some two thousand years ago, the Roman Empire was dominating the region and had come to occupy the Jewsâ homeland. Christian scriptures go on to tell one of the most famous stories in the world: the story of the life, teachings, death, and resurrection of Jesus.
Following those events, the Christian mythic story goes on to focus on the teachings, insights, and organizing activities of key followers of Jesus, most famously Paul. The sacred stories about the earliest centuries in the life of the community of Christ are filled with tales of cruel Roman persecutions as well as the spread of Christianity. Martyrs and missionaries, house churches and internal church debates fill out the arc of early Christianityâs great mythic story.
Unbeknownst to many people, there is also another round of ancient Jewish mythic storytelling that is foundational to Judaismâan epic saga that takes place during roughly the same timespan as the early Christian mythic story that I just described above. This is the story of the early rabbis, and the Joshua who is the central character of this book is one of the leading figures of that story. This story can be found mainly within the rabbinic sacred writings known as Midrash and Talmud. In this book, weâll jump into that story sometime after it begins and jump out sometime before it ends, with the events bookending Rabbi Joshuaâs life framing the telling.
Setting the Scene
Letâs set the scene by looking at the situation in the Holy Land around 30 B.C.E., about eighty years before Joshua ben Hananiah was born. For three decades now, the Roman Empire has occupied and ruled the country. Romeâs appointed king, the infamous Herod the Great, is in power. The native Jews are deeply divided socially, politically, economically, and religiously. Political unrest, uncertainty, and factionalism abound.
In Jerusalem, Herod is busy enlarging the Second Temple in a massive construction project designed to make it one of the jewels of the Roman Empire. An iron-fisted client king of the Romans, Herod imposed heavy taxes on the Jewish peasantry to help pay for his audacious building projects. As a pair of scholars of the period, Richard A. Horsley and John S. Hanson, put it:
The Jewish priests and the Jerusalemite upper classesâreferred to in both the New Testament and rabbinic literature as the Sadduceesâare for the most part politically aligned with their Roman overlords and their power structure. In the rabbin...