"... Although under different historical circumstances, after the destruction of the Temple in 70 CE, the early rabbis declared that prayer and giving charity, which were always required, replace the sacrifices that are no longer offered due to the destruction of the Temple by the Romans. (Sifre 'Ekev 41; T. Berakhot 3:1; Daniel 4:24; Tobit 12:9) This means that sentiments that were associated with offering animal sacrifices are now transferred to non-sacrificial activities, thus imparting a sense of ritual and enhancing their religious significance of approaching/pleasing God ... certain apocryphal legends about Jesus and his relatives also feature a Temple setting, like those of the Lucan Infancy Narrative. In the Acts of Thomas 79 (early third century), the child Jesus spends time at the Temple and even participates in the offering of sacrifices. In the Protoevangelium of James (late second or early third century), the author refers repeatedly to the Temple and to Jewish ritual practice (especially that of purity; hence, the special chamber that Anna prepares for her infant daughter to protect the young Mary from the taint of impurity). Here, Mary and her parents are undeniably observant Jews. The book begins with Joachim, Mary's father, offering sacrifices meant to atone for his own sins as well as for the sins of Israel (Protoevangelium of James 1:1-3) ..."