From: heb_roots_chr@mail.geocities.com To: "Hebraic Heritage Newsgroup"<heb_roots_chr@geocities.com> Date: Wed, 3 Dec 1997 01:08:54 +0000 Subject: History of the 2nd Temple Era - Part II
Reply-to: history@virtual.co.il From: JUICE Administration <juice@virtual.co.il> To: Contemporary Jewish History <history@virtual.co.il> Subject: JUICE History 11 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: 11/12 Lecturer: Scott Copeland The Bar Kochba Revolt The Jewish messianic idea of the Second Temple period was held together by the inextricable tie between the religious and national elements of Jewish identity. Jewish resistance to Roman rule, from the time of Herod, had been fed by ideologies that understood the political and the religious as two fundamentally intertwined strands. It was that gordian knot of Jewish identity that Rome had to hack apart if Jewish resistance was to be completely squashed. With the destruction of Jerusalem in 70 CE, contrary to Roman expectations, Jewish resistance continued to burn like brush fires fed by desert winds. Both in Israel and in the Diaspora, Jews clashed with their non-Jewish neighbors, and with the peace-keeping legions of the Roman Empire. The reasons behind the outbreak of the Bar Kochba Revolt are difficult to pinpoint. The Bar Kochba Revolt represented the last in a line of Jewish revolts against Roman rule. The sources, both Roman and Jewish, provide no complete, integrated picture. Unlike the Great Revolt, even with all of his defects, there was no Josephus to record the Bar Kochba Revolt. With the death of Trajan in 117 CE, Hadrian ascended the throne. Rejecting the further expansion of the Roman Empire, Hadrian's policies emphasized the strengthening of the current empire, and a policy of tolerance towards the native peoples under Roman rule. Having realized that Roman military might alone would not ensure the unity and stability of the Empire, Hadrian sought to both fortify the Hellenistic-Roman cultural underpinnings of the Empire, as well as to allow local cultural expression. As a central part of his policies, he voluntarily relinquished all Parthian territories conquered by Trajan. More importantly, he set out to reconstruct the cities of the Roman provinces, including local temples and shrines. On the one hand, the rebuilding of native holy sites throughout the Empire granted imperial respect to local cultural-religious autonomy. On the other hand, the reconstruction projects emphasized Hellenistic-Roman cultural models. Although Rabbinic sources portray Hadrian as a murderous, wicked tyrant, his early policy decisions regarding the Jews and Judaism reflect a liberal, conciliatory approach. Lucius Quietus, Procurator of Judaea, was removed. Quietus was responsible for the brutal Roman suppression of the Revolt between 114-117 CE. No doubt that Hadrian removed Quietus for his own political ends, however, among the Jews, Quietus' exit from Judaea was welcomed. In Alexandria, the Revolt of 114-117 CE had left the once prominent community in shambles. As part of restoring public order, Hadrian cracked down on anti-Jewish violence in Alexandria. Laws were promulgated, and heavy punishments exacted on those seeking to take revenge against the remainders of Alexandrian Jewry. Jerusalem itself became a special project for Hadrian. Before the destruction in 70 CE, Jerusalem stood as one of the most glorious cities of the East. Almost fifty years later, the former grandeur was but a memory. Bereft of any sizable population, Jerusalem was a ruin. Hadrian set out to rebuild the city, as a Roman colony. Settlement and immigration were to be encouraged. Rumors began to spread that Hadrian would rebuild the Temple. Was Hadrian a new Cyrus? The rebuilt Jerusalem was to be called Aelia Capitolina. Aelia was the family name of Hadrian. Capitolina referred to the three Capitoline dieties: Jupiter, Juno, and Minerva. Jerusalem was to be rebuilt as a Hellenistic-Roman city. Even within the context of a thoroughly Roman city, it is possible that Hadrian planned to allow the reconstruction Beit HaMikdash (the Jewish Temple). However, as was custom throughout the Roman world, all local shrines contained symbols of their allegiance to the Roman state, and performed sacrifices in honor of the Emperor. Whether or not Hadrian planned to rebuild the Jewish Temple, or to build a shrine to Jupiter on Mount Moriah is unclear. Once again, the lack of sources from the period hamper our efforts at reconstructing the events. However, in any case, neither scenario would have been acceptable to the Jews. If we recall the outbreak of the Great Revolt (66 CE), any Roman attempt to alter the Temple site or the Temple service, especially any attempt to link Jewish worship with the Roman cult of state worship would be seen by the Jews as grounds for political action against Rome. Hadrian took one more fateful decision that paved the path to revolt in Judaea. In 131 CE, he outlawed circumcision. In retrospect, as far back as the Macabees, Hellenistic culture saw circumcision as barbarous, self-mutilation. Of course, for the Jewish people, circumcision (brit milah) represented the eternal covenant between God and Israel, from Abraham throughout the generations. Although sterilization, castration, and circumcision, was made illegal by Rome under the Emperor Domitian (81-96), there was an understanding by the Roman authorities that the Jewish religious practice of circumcision was exempt from the ban. Hadrian, as part of his desire to civilize and unite the Roman Empire under the wings of Hellenistic culture, removed the special legal status granted to the brit milah. The figure of Bar Kochba is as equally enigmatic as the reasons behind the outbreak of the revolt itself. Even his name is unclear, and it's different versions point to the fierce debate within the Jewish world over the wisdom of challenging the power of Rome. From the documents uncovered by Yigal Yadin at Nahal Hever, it seems that his birth name was Shimon Bar Kosiba. His followers proclaimed him - Bar Kochba. The name is a reference to the verse in Numbers 24:17 - "there shall come a star (kochav) out of Jacob, and a scepter out of Israel, and shall smite the corners of Moab, and destroy all the foundations thereof. And Edom shall be his possession, Seir also, his enemies shall be his possession; and Israel will do valiantly. Clearly, he was a charismatic leader; a figure who impressed even those Jewish leaders who questioned the wisdom of revolt. One rabbinic source describes that Bar Kochba would catch catapult stones on his knee and hurl them back at the Romans (Midrash Rabba Eicha). Another source, the Christian Jerome (Fourth-Fifth Century CE) describes that Bar Kochba would keep lighted blades of straw in is mouth to create the impression that he was breathing fire. Even with taking the obvious hyperbole into account, it seems that Bar Kochba was a forceful, rousing leader. If Bar Kochba was the military commander of the Revolt, many of the Sages, including Rabbi Akiva provided the religious-ideological support for the Revolt. "When Akiva beheld Bar Koziba he exclaimed, "This is the King Messiah." (Midrash Rabba Eicha) Akiva's support for Bar Kochba was not shared by all the sages. We do not know to what extent they encouraged or discouraged the Revolt. There were those who questioned the wisdom of presenting Bar Kochba in messianic terms. "Rabbi Yohanan Ben Torta replied, 'Akiva, grass will be growing out of your cheeks and still the messiah will not have come." (Midrash Rabba Eicha) For the advocates of Bar Kochba, presenting him in messianic terms was a strategy to bolster morale, and to enlist the Jewish masses. In the estimation of Bar Kochba's detractors, the employment of messianic motifs created a wave of rising expectations, that in the case that the Revolt would fail, would drag the Jewish people down into deeper despair. The Bar Kochba Revolt began in 132 CE shortly after Hadrian finished an Imperial tour of Syria and Judaea. The element of surprise gave the Jewish rebels the upper hand in the early phases of the revolt. Weapons were illicitly produced. Throughout the Judaean hill country, at sites like Beit Guvrin and Amatziah, burrows and caves were excavated by rebel forces. Long, narrow, winding passages with hidden entrances were used as shelters and bunkers. Attacks on Roman positions and convoys were carried out at night. Realizing the objective, superior power of Rome, the rebels relied on their superior knowledge of the natural terrain, on the element of surprise, and on their messianic motivated faith. Contemporary scholars debate whether or not Bar Kochba was able to recapture Jerusalem itself. It is clear that Bar Kochba, early on in the Revolt, acted more like a head of state than a rebel commander. Among the documents discovered in the Judaean Desert's Nahal Hever were documents signed by Shimon Bar Kosiba. Attached to the signature is the title - Nasi Yisrael - King (or Prince) of Israel. The documents contain military orders, but also reveal that Bar Kochba began the establishment of a civil administration. He appointed officials to oversee local government. Coins, a stamp of sovereignty, were minted. Usually, Roman coins were re-minted. The images and markings were scraped clean, and symbols of the new Jewish government replaced them. The Bar Kochba coins bear the slogan - "For the Redemption of Israel." The dates of the coins correspond to the years of the Revolt - from "Year One for the Redemption of Israel." The success of Jewish rebels only added to their popularity, and served to boost Jewish morale. Hadrian sought to extinguish the flames of revolt before they spread beyond the borders of Judaea, before the Parthians were able to take advantage of the unstable security situation close to the Roman-Parthian hinterlands. At the beginning of Revolt, two legions were stationed in Judaea. In an enormous effort to silence Judaea, eight additional legions were sent from the far corners of the Empire - from Gaul, Arabia, Macedonia, Egypt, and the Danube. One entire legion, the Twenty Second was obliterated by Bar Kochba's fighters. When Hadrian wrote to the Senate to inform them of the state of affairs, he chose not to employ the traditional prologue - "If you and your children are in health, it is well; I and the legions are in health." Julius Severus was brought from Britain by Hadrian to command Roman troops in Judaea. A scorched earth policy was employed. Each stronghold and fighter's den was captured and wiped out. The population of Judaea was decimated. Hundreds of villages were razed. Dio Cassius speaks of over half a million dead. At the slave markets of Hebron, Jewish life had become so cheap that one could buy a Jewish slave for the same price as a daily ration of animal feed. (Roman History LXIX 12-14) At the fortress of Bethar, according to Jewish tradition on the Ninth of the month of Av, the same day as the tradition marks the fall of both the First and Second Temples, Bar Kochba was defeated. With the aftermath of the Revolt, Hadrian initiated a policy designed to totally remove even the slightest chance of renewed Jewish revolt. Prohibitions against Judaism were bolstered. Celebration of festivals, study, and the ordination of rabbis were outlawed. Ten of the outstanding rabbinic figures of the age, including Rabbi Akiva himself, were tortured to death in the games arena at Caesaria. Hadrian understood that ultimately, the iron bonds between the people of Israel and the Land of Israel, between the Jewish people and Jerusalem were the sacred roots from which sprouted the buds of revolt. In an attempt to break the bond, it became illegal to use the name Judaea. The province was renamed Palestine-Syria. It became illegal to use the name Jerusalem. At Aelia Capitolina, Hadrian proceeded in the building of the Roman city that he had planned before the Revolt. A Roman coin shows workmen and a team of oxen plowing the new border of Aelia Capitolina. On the Temple Mount, from the ruins of Beit HaMikdash, Hadrian dedicated a new Temple to Jupiter. Jewish life in Judaea was destroyed. In Jerusalem itself, there was no Jewish community from the end of the revolt until the Muslim conquest in the middle of the 7th century. For over 500 years, Jews were banned from Jerusalem. New centers in the Galilee grew to replace the old. Regardless of the admirable intentions of Bar Kochba's troops, the damaging repercussions of the revolt's stunning defeat continued to echo throughout Jewish history over the last 1900 years. For further reading: 1. Steinberg, MIlton. As A Driven Leaf. (Behrman. 1939). 2. Yadin, Yigal. Bar Kochba. (Weinfeld & Nicolson. 1971). 3. Zerrubabal, Yael. Recovered Roots. (U. of Chicago. 1995). ********************************************************************