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(Top) 1 Uttering the name of God 2 Enslavement of Jews 3 Offerings in the Temple 4 References

Changes to the Mosaic Law throughout history

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Changes to the Mosaic Law throughout history are changes made by Jews to the Law of Moses in the course of the history of Judaism.

Uttering the name of God

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In the early days of Israel, uttering Yahweh, the name of God, was common practice. After the destruction of the First Temple during the Siege of Jerusalem (587 BC),^[1]^[2] the utterance of God's name was made illegal, being considered the capital crimeofblasphemy.^[3]

Enslavement of Jews

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Slavery is codified in numerous verses in the Torah.^[4] After the destruction of the First Temple, the prophets of Israel abolished the enslavement of Israelites by Israelites.^{[citation needed]} During the Second Temple period, the prophet Nehemiah rebuked the wealthy Jews for continuing to enslave poor Jews.^[5]

Offerings in the Temple

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So long as the Temple stood, offering certain korbantoGod was obligatory.^[6] After the destruction of the Second Temple during the Siege of Jerusalem (70 CE), korban was replaced with works of mercy.^[7]

References

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^ Kristin De Troyer The Names of God, Their Pronunciation and Their Translation, – lectio difficilior 2/2005.

^ Miller, Patrick D (2000). The Religion of Ancient Israel. Westminster John Knox Press. ISBN 978-0664221454.

^ Jewish Encyclopedia: Blasphemy According to Talmudic tradition, the Sacred Name was in early times known to all; but later its use was restricted (Ḳid. 71a; see Adonai; God, Names of)...The term『we-noḳeb shem Yhwh,』used in verse 16 ("And he that blasphemeth the name of the Lord," A. V.), does not seem to signify that the mere pronunciation of the Ineffable Name was considered blasphemy, but that it was blasphemous to curse or revile the same. The later law, however, took the word『noḳeb』in the sense of "pronouncing," and declared that the Ineffable Name must have been pronounced before the offender could be subjected to the punishment provided by the Law.

^ Jewish Encyclopedia: Slaves and Slavery The duty of treating the Hebrew servant and handmaid otherwise than as slaves, and above all their retention in service for a limited time only, was deemed by the lawgiver of such importance that the subject was put next to the Decalogue at the very head of civil legislation (Ex. xxi. 2-11). It is treated in its legal bearings also (Lev. xxv. 39-54; Deut. xv. 12-18).

^ Jewish Encyclopedia: Antislavery and the Jews After the downfall of the first monarchy the right to hold fellow Hebrews as slaves was regarded as at an end, although an attempt was made to reintroduce the enslavement of Hebrews immediately after the restoration. Nehemiah, however, successfully resisted the endeavor (Neh. v. 5-10).

^ Jewish Encyclopedia: Sacrifice ...compulsory or obligatory offerings (private and public praise-offerings, public holocausts, and others).

^ Babylonian Talmud, Sukkah 49 Rabbi Elazar said: One who performs acts of charity is greater than one who sacrifices all types of offerings, as it is stated: “To perform charity and justice is more acceptable to the Lord than an offering” (Proverbs 21:3), including all types of offerings. And Rabbi Elazar said: Acts of kindness, assisting someone in need, are greater than charity, as it is stated: “Sow to yourselves according to charity, and reap according to kindness” (Hosea 10:12). This means: If a person sows, it is uncertain whether he will eat or whether he will not eat, since much can go wrong before the seed becomes food. However, if a person reaps, he certainly eats. In this verse, charity is likened to sowing, while acts of kindness are likened to reaping.

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