Meaning: The quote by Harold Bloom raises an intriguing point about the essence of Judaism and the role of study in making oneself a holy people. Bloom, a prominent literary and cultural critic, challenges the traditional understanding of Judaism and its emphasis on study as a means of spiritual growth. In his assertion, Bloom suggests that the concept of studying to become a holy people was not prevalent in Hebrew tradition until the end of the first or the beginning of the second century of the Common Era.

Bloom's statement prompts a reevaluation of the historical and cultural evolution of Judaism, particularly in relation to the significance of study in shaping the religious identity of the Jewish people. To further explore this quote, it is necessary to delve into the historical and religious context of Judaism, examining the evolution of the concept of study and its role in the formation of a holy community.

In traditional Jewish thought, the value of study, particularly of the Torah, is deeply ingrained in the religious and cultural fabric of the faith. The act of studying sacred texts is seen as a means of understanding and internalizing the teachings of the Torah, thereby fostering spiritual growth and moral development. This emphasis on study is often attributed to the foundational belief that knowledge and understanding are essential components of leading a righteous and fulfilling life.

Bloom's assertion challenges the conventional understanding of the origins of this emphasis on study within Judaism. By suggesting that the notion of making oneself a holy people through study was not prevalent in Hebrew tradition until the later part of the first century or the early part of the second century of the Common Era, Bloom prompts a critical examination of the historical and textual evidence supporting the traditional view.

One possible interpretation of Bloom's claim is that the emphasis on study as a means of spiritual attainment may have evolved or intensified during the period he mentioned. This could imply that earlier manifestations of Judaism may have placed less emphasis on the transformative power of study in shaping the religious identity of the community. It is important to note that Bloom's assertion does not necessarily dismiss the importance of study in earlier Jewish traditions but rather suggests a shift or development in the significance attributed to it within the historical timeline of Judaism.

To better understand the validity of Bloom's claim, it is crucial to engage with historical and textual sources from the period in question. Exploring ancient Jewish writings, such as the Mishnah, Talmud, and other relevant documents from the late first and early second centuries CE, may provide insights into the evolving attitudes towards study and its role in shaping the religious consciousness of the Jewish community during that time.

Additionally, examining the socio-cultural and political context of the late first and early second centuries CE can offer valuable perspectives on the factors that may have influenced the perceived importance of study within Judaism. Historical events, such as the destruction of the Second Temple in 70 CE and the subsequent diaspora of the Jewish people, could have catalyzed a reevaluation of traditional religious practices and beliefs, potentially leading to an increased emphasis on study as a means of spiritual resilience and continuity.

In conclusion, Harold Bloom's quote presents a thought-provoking challenge to the conventional understanding of the role of study in the formation of a holy people within Judaism. By pinpointing the later emergence of this notion in Hebrew tradition, Bloom prompts a reexamination of the historical and cultural dynamics that shaped the significance of study within Judaism. Further exploration of historical and textual evidence from the late first and early second centuries CE can provide valuable insights into the evolving attitudes towards study and its impact on the religious identity of the Jewish community.