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The Jewish sages began to compile the Talmud during the Babylonian exile. This was done due to the fear that the knowledge of the Oral Torah and other knowledge and records would be lost due to repeated persecution.

Additionally, the HafTorot were decided due to the Babylonian prohibition against studying the Torah. Although the use of the Torah was banned, study and use of the rest of the Tanach (Jewish Bible) was allowed. In response to this, the sages selected readings from the Neviìm (Prophets) section that corresponded with the Torah parshot that would have normally been read during prayer.

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During the Babylonian Exile, the Jews updated and improved the Books of Genesis and Exodus, wrote Numbers and Leviticus, and added to the Book of Isaiah (the addition may originally have been in the form of a separate book which was only later added to Isaiah). They also began to write the psalms, which were completed around two hundred years later.
Although the most authoritative version of what became known as the 'oral law' is the Babylonian Talmud, this was not compiled during this period, but centuries later, around 300 CE.

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During the Babylonian exile, the following books were written: Ezekiel, Lamentations, Esther, Daniel, Ezra and Nehemiah. Chronicles was written toward the end of the Babylonian exile or immediately after it; and Haggai, Zechariah and Malachi were written within a couple of decades after the exile had ended. At that time, the Hebrew Bible canon was sealed.

The other books (Genesis, Exodus, etc.) had existed for many centuries and were left as is.

See also:

Disproving the documentary hypothesis

The authorship of the Hebrew Bible



Hebrew Bible Canon:

Our tradition is that from the time of the First Destruction, God's presence was no longer felt as clearly as before (see Deuteronomy 31:17-18). In addition, exile is not conducive to prophecy (Mechilta, parshat Bo). At that time, the last of the prophets realized that prophecy would soon cease; and that the dispersal of the Jewish people, plus the almost continuous tribulations from the First Destruction onward, made it imperative to seal the canon of the Tanakh (Hebrew Bible). The Sages of the time, including the last living prophets, convened a special synod for a couple of decades, which was called the Men of the Great Assembly (Mishna, Avot ch.1). This group, who functioned around 340 BCE, composed the blessings and the basic prayers of the siddur (prayerbook) and the early portions of the Passover Haggadah, made many of the Rabbinical decrees, and (most importantly) sealed the canon of the Tanakh. It was they, for example, who set the twelve Minor Prophets as (halakhically) a single book, and who set the books of the Tanakh in their traditional order (see Talmud, Bava Batra 14b). It was the Men of the Great Assembly whom Esther had to approach when she felt that the Divinely inspired Scroll of Esther should be included in the canon (see Talmud, Megilla 7a).
Since the sealing of the Tanakh, no Jewish sage has ever claimed prophecy.

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Q: What did the Jews begin to write during the Babylonian Exile?
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Who predicted the Babylonian Exile?

No-one predicted the Babylonian Captivity. It was once thought that Isaiah did, because he wrote of the times of Kings Uzziah, Jotham, Ahaz and Hezekiah, but then began to write of the Babylonian Exile. However, scholars now know that the Book of Isaiah was really written by two different people. Isaiah, known today as First Isaiah for convenience, wrote about the time of Kings Uzziah, Jotham, Ahaz and Hezekiah, just as he outlined in the introduction to the Book. Another, anonymous author, living during the Babylonian Exile, added to the Book, based on his personal experiences during the Exile.


Is the Talmud the Oral or Written Law?

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