During and especially after the Babylonian Captivity, the most important legal and ethical Hebrew texts were edited and brought together in the Torah, the first five books of the Hebrew Bible. Here the exiles redefined their beliefs and practices, thereby establishing what they believed was the law of Yahweh. Fundamental to an understanding of the Jewish religion is the concept of the Covenant, an agreement that people believed to exist between themselves and Yahweh. According to the Bible, Yahweh appeared to the tribal leader Abraham, promising him that he would be blessed, as would his descendants, if they followed Yahweh. (Because Judaism, Christianity, and Islam all regard this event as foundational, they are referred to as the “Abrahamic religions.”) Yahweh next appeared to Moses during the time he was leading the Hebrews out of Egypt, and Yahweh made a Covenant with the Hebrews: if they worshipped Yahweh as their only god, he would consider them his chosen people and protect them from their enemies. The Covenant was understood to be made with the whole people, not simply a king or an elite, and was renewed again several times in the accounts of the Hebrew people in the Bible. (See “Primary Source 2.2: The Covenant Between Yahweh and the Hebrews.”) Individuals such as Abraham and Moses who acted as intermediaries between Yahweh and the Hebrew people were known as “prophets”; much of the Hebrew Bible consists of writings in their voices, understood as messages from Yahweh to which the Hebrews were to listen.

Worship was embodied in a series of rules of behavior, the Ten Commandments, which Yahweh gave to Moses. These required certain kinds of religious observances and forbade the Hebrews to steal, kill, lie, or commit adultery, thus creating a system of ethical absolutes. From the Ten Commandments a complex system of rules of conduct was created and later written down as Hebrew law. The earliest part of this code, contained in the Torah, was most likely influenced by Hammurabi’s code (see “Life Under Hammurabi” in Chapter 1) and often called for harsh punishments. Later tradition, largely the work of the prophets who lived from the eighth to the fifth centuries B.C.E., put more emphasis on righteousness than on retribution.

Like the followers of other religions in the ancient Near East, Jews engaged in rituals through which they showed their devotion. They were also expected to please Yahweh by living up to high moral standards and by worshipping him above all other gods. The first of the Ten Commandments expresses this: “I am the Lord your God … you shall have no other gods besides me” (Exodus 20:23). Increasingly this was understood to be a commandment to worship Yahweh alone. The later prophets such as Isaiah created a system of ethical monotheism, in which goodness was understood to come from a single transcendent god, and in which religious obligations included fair and just behavior toward other people as well as rituals. They saw Yahweh as intervening directly in history and also working through individuals — both Hebrews and non-Hebrews — he had chosen to carry out his aims. (See “Individuals in Society: Cyrus the Great.”) Judging by the many prophets (and a few prophetesses) in the Bible exhorting the Hebrews to listen to Yahweh, honor the Covenant, stop worshipping other gods, and behave properly, adherence to this system was a difficult challenge.

Like Mesopotamian deities, Yahweh punished people, but the Hebrews also believed he was a loving and forgiving god who would protect and reward all those who obeyed his commandments. A hymn recorded in the book of Psalms captures this idea:

The religion of the Hebrews was thus addressed to not only an elite but also the individual. Because kings or other political leaders were not essential to its practice, the rise or fall of a kingdom was not crucial to the religion’s continued existence. Religious leaders were important in Judaism, but personally following the instructions of Yahweh was the central task for observant Jews in the ancient world.