From: heb_roots_chr@mail.geocities.com Sent: Wednesday, November 12, 1997 11:45 PM To: Hebraic Heritage Newsgroup Subject: History of the 2nd Temple Period - Lesson #8
Reply-to: history@virtual.co.il From: JUICE Administration <juice@virtual.co.il> To: Contemporary Jewish History <history@virtual.co.il> Subject: JUICE History 8 X-To: history@wzo.org.il ============================================================== World Zionist Organization Student and Academics Department Jewish University in CyberspacE juice@wzo.org.il birnbaum@wzo.org.il http://www.wzo.org.il ============================================================== Course: An Introduction to the History of the Second Temple Period Lecture: 8/12 Lecturer: Scott Copeland The Great Revolt The First and Second centuries of the Common Era saw the tensions between Jews and Romans erupt into open warfare, not once, but three separate times between 66 to 132 CE. The Roman occupation of the Land of Israel stoked the flames beneath a seething cauldron of competing Jewish sects, and of growing social-economic unrest. Jewish rebel groups, usually collectively referred to as Zealots, added fuel to the fire. Their religious commitment to anti-Roman political activity inspired by revolutionary messianism would overturn the volatile mix, drowning Jerusalem, as Josephus describes, in a "sea of flame" and an "ocean of blood." The story of the Jewish revolt was preserved over the centuries in the writings of Yosef Ben Mattityahu or Josephus Flavius. His Antiquities and The Jewish War portray the many years of Roman domination, the Jewish resistance, and eventually, the crushing Roman victory. Ben Mattityahu was born in Jerusalem (37 CE) to a priestly family related to the Hasmoneans. As a young man, he lived as a novice among the Essenes. When the Great Revolt broke out against Rome in 66 CE, he became the regional commander of Jewish forces in the Galilee. Eventually, his command post at the Yotfat fortress was surrounded to Roman troops. Prepared to die rather than live as Roman prisoners of war, his troops agreed to draw lots. The fighter with the short lot would wait until all the others had committed suicide, deal with any necessary clean-up operations, and then kill himself. Ben Mattiyahu, strangely, drew the short lot. After all of the others had fulfilled their promise, and lay dead about Yotfat, Ben Mattityahu and one other survivor turned themselves over to the Roman General Vespasian. Ben Mattityahu, accompanied by Vespasion's son, Titus, travelled to Rome. In Rome, he became a royally sponsored historian, writing his The Jewish War in the late 70's or early 80's of the First Century. Although Josephus' account can not be accepted as completely accurate and impartial, it does provide an amazing chronicle of some of the most momentous events in all of Jewish history. The prelude to the outbreak of the Great Revolt began soon after the death of Herod. Herod's brutal efficiency in maintaining public order was not inherited by his successors. Eventually, by the turn of the First Century CE, the Romans decided that direct Roman Rule in Judaea and the Galilee, without the intermediation of local vassal kings, would best insure order and obedience. However, the Roman prefects and procurators, often times acted to only further sow salt deep in Jewish wounds. Pontius Pilate, Governor from 26-36 CE, introduced images of the deified emperor into Jerusalem as his first act of office. Well aware of Jewish prohibitions against graven images, and sure of Jewish opposition; he made sure that the symbols of the imperial cult were erected under cover of night. The Jews, perhaps aware that a violent reaction to Pilate would only result in greater bloodshed, gathered in an act of non-violent resistance, and marched to the Roman administrative capital at Caesarea. The procession must have taken several days to march from Judaea up the coast to Pilate's residence. On arrival, the Jews demanded an audience with Pilate, and requested that the paraphernalia of the imperial cult be removed from Jerusalem. A sit down strike lasted for six days paralyzed the city. Pilate, anxious to quell the demonstration before unrest spread to other parts of the country ordered his troops to attack the protesters. When the protesters responded by announcing that they preferred death rather than see Jerusalem defiled, Pilate acquiesced to Jewish demands. Perhaps Pilate hoped that magnanmity in the present would engender respect for him among the Jews in the future. When Pilate pillaged the Temple treasury to finance the construction of a new water line for Jerusalem, he may have wrongly assumed that based on his earlier deference to Jewish protests, that now, the Jews would forgive him the expropriation of Temple funds for an important municipal project. Street fighting between Jews and Roman troops resulted in thousands of casualties. Throughout the period, the Temple served as a focal point for Jewish-Roman conflict. The Romans could not fathom the concept of an invisible god, nor could they accept that among all of the nations throughout the Empire, only the Jews consistently refused to take part in the worship of the Roman emperor and state. Eventually, an imposing Roman fortress, the Antonia was built in a menacing overlook from the North-West corner of the Temple Mount. During the governorship of Cumanus (48-52 CE), tensions continued to mount. Josephus relates that during Pesah, Roman troops were stationed strategically around the Temple Mount in order to prevent disturbances. A Roman sentry, who perhaps had been standing to long under the hot Judaean sun, decided to clarify his position to the Jewish pilgrims. "One of the Roman soldiers pulled up his garment and bent over indecently, turning his backside to the Jews, and making a noise as indecent as his attitude." (The Jewish War. II, 233). The insult sparked rioting that resulted in, according to Josephus, over 30,000 dead. The insult of Roman rule was not only symbolic. Heavy taxes and high unemployment excacerbated tensions between Jews and Romans, between Jewish towns and non-Jewish cities, and between the Jewish poor and the Jewish aristocracy. Highway robbery became common, especially in the Galilee as robber bands attacked caravans, and raided settlements. In Jerusalem, the expansion and refurbishing of the Temple Mount, begun by Herod in 20 BCE, was concluded by 60 CE. Almost 20,000 workers were suddenly unemployed. In a country already on the brink of chaos, 20,000 young men wandering the streets, filling the markets and public houses, and unable to provide for their families meant that the pressure on the political barometer was increasing. The rumble of the stormclouds of revolt could be heard approaching fast. Two flashpoints sparked the beginning of the revolt in 66 CE: Caesaria and Jerusalem. In the Talmud, no two cities, one the seat of Roman power in Palestine; the other, the holy city of the Jewish people, could be so spiritually distant. "If someone should tell you that both Caesaria and Jerusalem are in ruins, do not believe them. Believe them if they say - Caesaria is in ruins, Jerusalem remains. Believe them if they say - Jerusalem is in ruins, Caesaria remains." (Megillah 6a) Caesaria was a largely pagan city with a minority Jewish population. For many years, an uneasy truce allowed coexistence in Caesaria. A land dispute over a lot bordering a synagogue between the Jewish community and a Greek brought split tension wide open. Fighting between Jews and non-Jews in Caesaria spread to other mixed cities throughout the Galilee, and to Jewish attacks on Gedara and Bet Shean. In Jerusalem, the Temple become, once again, the focus of Jewish-Roman conflict. The Roman Governor Florus (65-66 CE), like Pilate before him, robbed the Temple treasury. His excuse that the funds were needed for municipal work projects was rejected by the Jews. Armed clashes with Roman troops took place around Jerusalem. >From the Herod's conquest of the Galilee, Jewish rebel groups had been bolstered by the increasing instability. Although referred to as the War Party, or the Zealots, the rebel groups were numerous, as prepared to fight with each other, as they were to fight the legions of Rome. In the early stages of the revolt, elements of the priesthood played a central role in focusing the revolt around the symbol of Jerusalem and the Temple. Elazar Ben Hananiah, the son of the high priest, suspended the sacrifice in honor of the emperor and Roman state that had been instituted by Roman collaborators among the priesthood. Leading Jewish troops into battle against the Roman garrison in Jerusalem, Elazar managed to beat back Florus. Jews suspected of treason were executed. Jerusalem plunged into pandemonium. The infighting between various rebel groups increased when a Jewish rebel band, known as the Sicarii, challenged Elazar Ben Hananiah. Sicarii refers to a small, easily concealed dagger. Employing a campaign of political terror, the Sicarii sought to wipe out any element, be it Jewish or Roman, that opposed their power. The Sicarii leader, Menahem, led a campaign of political assassination and robbery aimed at the priestly aristocracy. Hananiah, the father of Elazar was hunted down by the Sicarii and murdered. When Menahem appeared in the war torn streets of Jerusalem dressed in royal purple, in an attempt to pronounce himself king, the priestly revolutionaries fought back. Menahem was killed, and his followers quit Jerusalem. Led by Menahem's nephew, Elazar Ben Yair, the Sicarii sat out the rest of the revolt at the mountain fortress of Masada. Although the Sicarii were the most extreme of the Jewish rebel groups, all of the groups shared the idea that the Jewish people could never accept foreign rule. For the War Party, and it's constituent factions, the true king of the Jewish people was God. Only God could choose a human ruler to act as his legitimate representative over Israel. For Jewish tradition, only a descendant of the House of David could fulfill this role. The Zealot bands saw their willingness to battle against Rome as an act of faith. Realistically, they must have known that Jewish rebel forces could not defeat Rome. However, through their act of faith, they held that God would reward Israel by sending his messiah. First and foremost, the Messiah, as understood during the Second Temple Period, was that human figure designated by God to bring political freedom to the Jewish people. The revolt in Judaea was small, however, the Romans could not allow the flames of revolt to spread to other areas of the Empire. Roman troops poured into the Land of Israel. In the North, Vespasian's legions crushed the Jewish resistance at the fortresses of Yotfat and Gamla. By the summer of 68 CE, Jerusalem remained the last major center of the revolt. With the assassination of Nero that summer, Vespasian returned to Rome to take the throne. The political intrigues of Rome kept Vespasian occupied. By the summer of 69 CE, he had proclaimed himself emperor. Only in 70 CE, did he order his son Titus to lead the Roman assault against Jerusalem. Between the absence of Vespasian and the appearance of Titus, the Jewish rebels were unable to create a unified front. Jerusalem was starving. Rebel bands raided noble homes for food. The city stores were razed to the ground. Rebel groups fought for pieces of turf. John of Giscala (Yohanan of Gush Halav) controlled the Lower City and the Temple Mount. Simon Bar Giora reaked havoc in the Upper City. The aristocracy battled the proletariat as Jerusalem collapsed into civil war. Fear, hunger, and disease ran rampant. In August of 70 CE, on the Hebrew date of the Ninth of Av, after prolonged siege, and the fall of the Antonia to Roman forces, the Temple was destroyed. Twenty-nine days later, the Upper City, today the Jewish Quarter, was decimated. Still today, Josephus' vivid description of the Fall of Jerusalem bears witness: "The Temple Mount, enveloped in flames from top to bottom, appeared to boiling up from it's very roots; yet the sea of flame was nothing to the ocean of blood, or the companies of the killers to the armies of the killed; nowhere could the ground be seen between the corpses, and the soldiers clambered over the corpses as they pursued the refugees." (The Jewish War. V:277) Archaeological excavations since the early 1970's in the Jewish Quarter have turned back the layers of history to reveal direct evidence of the Roman destruction of Jerusalem : a charred roofbeam, ash-covered mosaics, charcoal stained frescoes, and most amazingly, the arm bone of a young woman, an iron spear just out of hands reach. Destroyed by the Babylonians in 586 BCE, and again by Rome in 70 CE, with Jerusalem in ruin, what would happen to the Jewish people? For further reading: 1. Josephus. The Jewish War. (Penguin, 1969). From Chpter 9 through 21. ******************************************************************************