since the Talmud was a later work and not reflective of the Christians of that time, I don’t see that Jewish customs would have had a great impact on what were largely Gentile Christians at that stage. These were generations away from Judaism.
Not really-
Scholarly Analysis of Early Christian Practices and Jewish Influences
It is essential to examine historical, cultural, and textual evidence from the early Christian period. Although the Talmud was compiled later and primarily reflects post-Temple Judaism, earlier Jewish customs and practices had significant influences on early Christian communities, including those comprised of Gentile converts. This analysis will explore the extent and nature of this influence.
Jewish Influence on Early Christianity
Historical Context:
Early Christianity emerged within the Jewish context of the first-century Roman Empire. Jesus and his initial followers were Jewish, and the early Christian movement began as a Jewish sect.
The early Christian texts, including the New Testament, were written by Jews who were deeply familiar with Jewish customs and traditions.
Paul’s Ministry and Gentile Converts:
The Apostle Paul, a key figure in spreading Christianity to the Gentiles, was a Jewish Pharisee who maintained certain Jewish practices and teachings even after his conversion.
Paul's letters, including 1 Corinthians, address mixed communities of Jewish and Gentile believers, indicating a blend of Jewish and Hellenistic cultural influences.
Evidence from the New Testament
1 Corinthians 11:2-16:
Paul's instructions regarding head coverings in 1 Corinthians 11:2-16 reflect a concern for maintaining order and propriety within the Christian worship setting. He appeals to cultural norms that both Jewish and Greco-Roman audiences would understand.
The specific practice of women covering their heads while praying or prophesying aligns with Jewish customs of the time, suggesting that these norms were influential even in predominantly Gentile Christian communities.
Acts and Pauline Letters:
The Book of Acts and Paul's letters document numerous interactions between Jewish and Gentile Christians, highlighting ongoing discussions about the role of Jewish law and customs within the Christian faith (e.g., Acts 15, Galatians 2).
Scholarly Perspectives
Influence of Jewish Customs:
Scholars like James D.G. Dunn and N.T. Wright emphasize that early Christianity cannot be fully understood without considering its Jewish roots. These roots influenced not only theological concepts but also communal practices and norms.
Wayne A. Meeks, in The First Urban Christians, points out that early Christian communities often adopted and adapted Jewish practices, including those related to worship and communal life.
Cultural Integration:
The Greco-Roman world was a melting pot of cultures and religions. Early Christian communities, while distinct, did not develop in isolation. They were influenced by both Jewish traditions and the surrounding Greco-Roman culture.
Bruce Winter, in After Paul Left Corinth, discusses how Paul’s instructions often sought to navigate and integrate diverse cultural practices to maintain unity and order within the church.
Talmud and Earlier Jewish Texts
Pre-Talmudic Sources:
Although the Talmud was compiled later, earlier Jewish texts and traditions, such as the Mishnah (circa 200 CE) and other Second Temple Jewish writings, provide context for understanding first-century Jewish practices.
Philo of Alexandria and Josephus, contemporaries of the early Christian movement, offer insights into Jewish customs that would have been known to early Christians.
Head Coverings and Modesty:
Jewish texts like the Mishnah and writings of Philo emphasize modesty and the covering of the head for women as a sign of respect and propriety. These practices were well-established and would have influenced Jewish and, by extension, early Christian communities.
Conclusion
The influence of Jewish customs on early Christian practices, including those in predominantly Gentile communities, is well-documented in historical and scholarly sources. While the Talmud itself was compiled later, the traditions and customs it reflects were already in practice during the first century and had a significant impact on the early Christian movement.
Paul’s instructions in 1 Corinthians 11 regarding head coverings for women demonstrate an adaptation of Jewish customs within a Greco-Roman context. These instructions aimed to maintain decorum and propriety in worship, reflecting a blend of cultural influences. Therefore, understanding the early Christian context requires recognizing the interplay between Jewish traditions and the broader Greco-Roman environment in which these communities developed.
Mishnah:
The Mishnah is the first major written redaction of the Jewish oral traditions and was compiled around 200 CE by Rabbi Judah the Prince (Rabbi Yehudah HaNasi) in the Land of Israel.
Gemara:
The Gemara consists of rabbinical analyses and commentary on the Mishnah. There are two versions of the Gemara:
Jerusalem Talmud (Talmud Yerushalmi): This version was compiled in the Land of Israel around 350-400 CE.
Babylonian Talmud (Talmud Bavli): This version was compiled in Babylonia (modern-day Iraq) and is more comprehensive and authoritative. It was completed around 500-600 CE.
The process of compiling these texts took place over several centuries, reflecting the oral traditions, rabbinical discussions, and legal interpretations that evolved from the post-Second Temple period through late antiquity.
While the Talmud itself was compiled after the time of early Christianity, it reflects Jewish customs and practices that were already in existence and influential during the first century.
Your thoughts @Aunty Jane? 
