c. 400 BC, the Prophets c. 200 BC, and the Writings c. 100 AD perhaps at a hypothetical Council of Jamnia—however, this position is increasingly criticised by modern scholars. According to Marc Zvi Brettler, the Jewish scriptures outside the Torah and the Prophets were fluid, with different groups seeing authority in different books. The Book of Deuteronomy includes a prohibition against adding or subtracting (, ) which might apply to the book itself (i.e. a "closed book", a prohibition against future scribal editing) or to the instruction received by Moses on Mount Sinai. The book of 2 Maccabees, itself not a part of the Jewish canon, describes Nehemiah (c. 400 BC) as having "founded a library and collected books about the kings and prophets, and the writings of David, and letters of kings about votive offerings" (). The Book of Nehemiah suggests that the priest-scribe Ezra brought the Torah back from Babylon to Jerusalem and the Second Temple () around the same time period. Both I and II Maccabees suggest that Judas Maccabeus (c. 167 BC) likewise collected sacred books (, , ), indeed some scholars argue that the Hasmonean dynasty fixed the Jewish canon. However, these primary sources do not suggest that the canon was at that time closed; moreover, it is not clear that these sacred books were identical to those that later became part of the canon. The Great Assembly, also known as the Great Synagogue, was, according to Jewish tradition, an assembly of 120 scribes, sages, and prophets, in the period from the end of the biblical prophets to the time of the development of Rabbinic Judaism, marking a transition from an era of prophets to an era of rabbis. They lived in a period of about two centuries ending c. 70 AD. Among the developments in Judaism that are attributed to them are the fixing of the Jewish biblical canon, including the books of Ezekiel, Daniel, Esther, and the Twelve Minor Prophets; the introduction of the triple classification of the Oral Torah, dividing its study into the three branches of midrash, halakot, and aggadot; the introduction of the Feast of Purim; and the institution of the prayer known as the Shemoneh 'Esreh as well as the synagogal prayers, rituals, and benedictions. In addition to the Tanakh, mainstream Rabbinic Judaism considers the Talmud (Hebrew: תַּלְמוּד ) to be another central, authoritative text. It takes the form