How did the jewish people preserve their heritage after the diaspora scattered them?

"for every period of jewish history, interactions with non-jews have been essential to forming jewish culture and identity. the early israelites made animal sacrifices at the holy temple, and they were distinct from other levantine peoples, each of whom worshipped their local gods.

the diaspora

although there is no archaeological evidence for it, the hebrew bible describes a temple in jerusalem erected by king solomon, probably sometime during the tenth century b.c.e. the bible also describes the temple’s destruction at the hand of the babylonians 500 years later. since the fall of the first temple, jews scattered throughout the levant and mesopotamia, creating competing cultures. rabbinical scholars realized then that it would be necessary to write down oral interpretations—and they set the blueprint for future generations who would debate and reinterpret jewish laws. the best-known rabbinical scholar was hillel (70 b.c.e. to 10 c.   hillel developed methods for interpreting the hebrew bible that were flexible.   since its inception, judaism has been subject to community ritual interpretation and context.

a new temple was constructed a century after the first was destroyed when some jews returned to the land of israel. in 70 c.e., at the roman siege of jerusalem, jews dispersed throughout northern africa, the middle east, and the mediterranean. this widespread dispersion of jews outside of the land of israel is called the diaspora."

"in the diaspora, jewish groups lived in both muslim- and christian-dominated areas. local communities had distinct traditions, but the differences between those who came from muslim areas and those who came from christian areas was more pronounced. jews who can trace their ancestry back to central and eastern european areas are now known as ashkenazim, and those who come from the islamic world are now known as sephardim. sephardic jews technically trace their origins back to the iberian peninsula, but jews from the historically muslim lands of the middle east and north africa (referred to as mizrahi and maghrebi, respectively), have been conflated with contemporary sephardim since they share many of the same customs. these labels did not become widely used until the 1960s, when jews from islamic lands emigrated into europe, the united states, and israel. on a global scale, these distinctions weren’t relevant until after world war ii.

in both ashkenazic and sephardic communities, jews in the middle ages had to pay taxes in exchange for communal autonomy. just as they came to speak the vernacular languages of the non-jews among whom they lived, they also adopted the architectural, musical, culinary, and literary styles of their neighbors."

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