BCE and 1st century CE saw a number of charismatic religious leaders, contributing to what would become the Mishnah of Rabbinic Judaism, including Yochanan ben Zakai and Hanina Ben Dosa. Destruction of the Temple Before the destruction of the Second Temple, Judaism was divided into antagonistic factions. The main camps were the Pharisees, Saducees, and Zealots, but also included other less influential sects. The 1st century BCE and 1st century CE saw a number of charismatic religious leaders, contributing to what would become the Mishnah of Rabbinic Judaism, including Yochanan ben Zakai and Hanina Ben Dosa. Following the destruction of the Temple in 70 CE and the expulsion of the Jews from the Roman province of Judea, Jewish worship stopped being centrally organized around the Temple, prayer took the place of sacrifice, and worship was rebuilt around rabbis who acted as teachers and leaders of individual communities. The destruction of the Second Temple was a profoundly traumatic experience for the Jews, who were now confronted with difficult and far-reaching questions: How to achieve atonement without the Temple? How to explain the disastrous outcome of the rebellion? How to live in the post-Temple, Romanized world? How to connect present and past traditions? How people answered these questions depended largely on their position prior to the revolt. But the destruction of the Second Temple by the Romans not only put an end to the revolt, it marked the end of an era. Revolutionaries like the Zealots had been crushed by the Romans, and had little credibility (the last Zealots died at Masada in 73). The Sadducees, whose teachings were so closely connected to the Temple cult, disappeared. The Essenes also vanished, perhaps because their teachings so diverged from the issues of the times that the destruction of the Second Temple was of no consequence to them; precisely for this reason, they were of little consequence to the vast majority of Jews. Two organized groups remained: the Early Christians, and Pharisees. Some scholars, such as Daniel Boyarin and Paula Fredricksen, suggest that it was at this time, when Christians and Pharisees were competing for leadership of the Jewish people, that accounts of debates between Jesus and the apostles, debates with Pharisees, and anti-Pharisaic passages, were written and incorporated into the New Testament. Of all the major Second Temple sects, only the Pharisees remained. Their vision of Jewish law as a means by which