The Jews Rebelled Again in a d 132 and Were Again Defeated
Second JEWISH REVOLT (A.D. 132-135)
Bar Kochba
Masada didn't bring a permanent terminate to the Jewish uprisings. In A.D. 132, a Jewish leader named Bar Kochva, lead a defection confronting attempts to Romanize Jerusalem and attempted to liberate Judea from Roman rule. He set up a Jewish state supported by 200,000 soldiers that endured for 3 years. Hailed as a messiah, Kochva reportedly rode a panthera leo, fought in the front lines with his soldiers and cut down an entire Roman legion earlier he was brought nether control. Roman legions returned iii years later and leveled Jerusalem.
The 2d Jewish Revolt lasted for four years from A.D. 132 and 135 at a great loss. The Jews were ultimately defeated by Hadrian in the simply serious war he faced while he served equally the Roman Emperor. In A.D. 135, Hadrian banished the Jews from Jerusalem and Palestine, razed Jerusalem, and rebuilt the city as Aelia Capitolina (the ground of today's Old City) with heathen shrines and a statue of Jupiter placed over the site of Jesus's crucifixion.
Later the devastation of the Jewish temple in A.D. 70 and the banishment of the Jews from Jerusalem in A.D. 135 , Jews began dispersing around the earth. This was the beginning of the Diaspora. Many Jews lived in isolated groups that oftentimes had little ro no contact with other Jewish groups. The groups were held together by religious tradition and past faith in a common calling and destiny. This chesion and fragment allowed Jews effectually the world; develop as customs that was both national and international at the aforementioned time.
Websites and Resource: Bible and Biblical History: Bible Gateway and the New International Version (NIV) of The Bible biblegateway.com ; King James Version of the Bible gutenberg.org/ebooks ; Bible History Online bible-history.com ; Biblical Archaeology Gild biblicalarchaeology.org ; Internet Jewish History Sourcebook sourcebooks.fordham.edu ; Complete Works of Josephus at Christian Classics Ethereal Library (CCEL) ccel.org ;
Judaism Judaism101 jewfaq.org ; Aish.com aish.com ; Wikipedia article Wikipedia ; torah.org torah.org ; Chabad,org chabad.org/library/bible ; Religious Tolerance religioustolerance.org/judaism ; BBC - Faith: Judaism bbc.co.united kingdom of great britain and northern ireland/organized religion/religions/judaism ; Encyclopædia Britannica, britannica.com/topic/Judaism;
Jewish History: Jewish History Timeline jewishhistory.org.il/history ; Wikipedia article Wikipedia ; Jewish History Resource Center dinur.org ; Center for Jewish History cjh.org ; Jewish History.org jewishhistory.org ;
Christianity and Christians Wikipedia article Wikipedia ; Christianity.com christianity.com ; BBC - Religion: Christianity bbc.co.uk/religion/religions/christianity/ ; Christianity Today christianitytoday.com
Bar Kochba Rebellion
The Bar Kokhba revolt lasted from A.D. 132 to 135 and was one of the largest Jewish uprisings confronting the Romans. Ultimately unsuccessful information technology was spearheaded by Simeon bar Kokhba, a Jewish leader in Judea Province. Fifty. Michael White at the University of Texas told PBS: "The relationship betwixt Judaism and Christianity after the turn of the second century would become more and more hostile as time went on partly because of other political forces that connected to develop. The political expectations of apocalypse did non simply dice out after the first revolt; some people, both inside Christian tradition and within Jewish tradition, still expected a cataclysmic event to bring a new kingdom on earth soon. As a effect within sixty years after the first revolt there would arise a new rebellion. We typically call this the 2nd Jewish Revolt against Rome or the Bar Kochba revolt. And it'due south named after a famous rebel leader who really becomes the central figure of this new political period. He'due south called Bar Kochba. His proper name, though, actually is not a real proper name, it's a kind of messianic title. [Source: L. Michael White, Professor of Classics and Director of the Religious Studies Program, University of Texas at Austin Frontline, PBS, April 1998 \=/]
"Bar Kochba means "son of the star." It's a championship taken from the Book of Numbers every bit a reference to Davidic tradition. It'southward a kingship championship. The star is the star of Judah, one of the symbols of the political expectation of apocalyptic tradition. His real name seems to accept been Shimon Bar Kosova, and he probably was of a majestic family of the Jewish tradition. Merely he takes to himself this messianic identity and claims that in the year 132 it is time for a new kingdom to be reestablished in Israel. Apparently he did accept Jerusalem for some time. ...It'south possible, although nosotros're not absolutely sure, that he thought he could rebuild the temple too. But events would not permit that happen. \=/
"The Romans very chop-chop began to put down the revolt and within iii years all of those who had followed Bar Kochba were either killed or dispersed. The story of the Bar Kochba revolt is really i of the most tragic in all of Jewish history precisely because information technology really only furthered the desolation of the country and the economic impecuniousness of the Jewish people. The Roman authorities were merciless in stamping out any signs of this defection, they could non allow this happen once again. And then nosotros find, the prove of Bar Kochba revolt actually being a nightmare for the archaeologists. Recently the discoveries of caves effectually the Dead Ocean take shown direct information near the Bar Kochba revolt. Plainly the rebels that followed Bar Kochba hid in these caves during the terminal stages of the war, just we know that the Romans knew where they were and simply camped upwardly on top of the hill waiting for them to starve to death or come out and give up. But manifestly their resolution was pretty strong because many of them did. One of the caves is chosen the cave of horrors and it contains over 40 skeletons of men, women and children who preferred to die rather than requite in to the Romans. Another cave is called the cavern of letters and in it were found caches of pottery and coins and other things of daily life. They were living downwards in these caves for quite some time and, and could take held on probably had they non starved to decease." \=/
Archaeological Evidence of Bar Kochba Rebellion
Heather Ramsey of Listverse wrote: The exact reasons for the revolt have been a mystery to historians, just many suspected that the Romans' harsh treatment of the Jews was the primary cause. "In mid-2014, a new archaeological clue was discovered in Jerusalem by the Antiquities Dominance equally they excavated north of Damascus Gate. They institute a large limestone fragment that commemorated Roman Emperor Hadrian, who ruled from 117–138. Originally, the stone slab may have been part of a gateway. But at some betoken, information technology had been recycled into a floor around an opening for a cistern. This new notice is the right half of a full inscription; the left half was discovered in the 1800s. [Source: Heather Ramsey, Listverse, March 4, 2015]
"Dedicated to Hadrian in 129–130 by Legio X Fretensis, a Roman legion, the clear Latin inscription on the slab has been translated into English: "To the Imperator Caesar Traianus Hadrianus Augustus, son of the deified Traianus Parthicus, grandson of the deified Nerva, high priest, invested with tribunician ability for the 14th time, consul for the third time, father of the state (dedicated past) the 10th legion Fretensis Antoniniana."
Tunnels nether upper Herodium possibly used in Bar Kochba Tunnels
"This inscription is important considering it provides Hadrian's name and titles and a date. In Jewish history, Hadrian is infamous for the "Hadrianic decrees" that persecuted Jews and forbade them to practice their organized religion. The date confirms that the Roman 10th Legion was in Jerusalem just before the Bar Kokhba revolt. The inscription may likewise allude to a reason for the uprising: the creation of a Roman colony in Jerusalem, "Aelia Capitolina," which appears to exist named afterward Hadrian, whose complete name is Publius Aelius Hadrianus.
""In that location is no dubiety that the discovery of this inscription volition contribute greatly to the longstanding question about the reasons that led to the outbreak of the Bar Kokhba revolt," said Dr. Rina Avner, who led the earthworks. "Were the reasons for the rebellion the construction of Aelia Capitolina and the establishment of the pagan temple on the site of the Jewish Temple Mount; or conversely peradventure, these were the results of the revolt—that is, punitive action taken past Hadrian confronting those who rebelled against Roman dominion?"
A cloth bundle containing gold coins and jewelry found stashed in a pit in the courtyard of an ancient edifice in Kiryat Gat region in southern Israel in 2012 was likely put there during the Bar Kokhba defection, almost 2,000 years ago. State of israel Antiquities Authority'southward Sa'ar Ganor said: "This was probably an emergency cache that was concealed at a fourth dimension of impending danger past a wealthy woman who wrapped her jewelry and money in a textile and hid them deep in the ground," says Ganor. "It'south now clear that the possessor never returned to claim it." While in that location are other hoards from State of israel dating to around this time, this find was different considering information technology included several gold coins, rare in Israel at that time. [Source: Mati Milstein, Archaeology, December 6, 2012]
Second Jewish State of war Prompts Christian/Jewish Split
L. Michael White at the University of Texas told PBS: "The i thing that does happen in the second defection, though, is [that] the cocky-consciously apocalyptic and messianic identity of Bar Kochba forces the issue for the Christian tradition. Information technology appears that some people in the second revolt tried to press other Jews, including Christians, into the defection, proverb, "Come join us to fight against the Romans. You believe God is going to restore the kingdom to Israel, don't you? Join us." Merely the Christians by this time are starting to say, "No, he can't exist the messiah — we already have ane." And at that bespeak we really see the full-fledged separation of Jewish tradition and Christian tradition becoming articulate. [Source: L. Michael White, Professor of Classics and Director of the Religious Studies Program, University of Texas at Austin Frontline, PBS, Apr 1998 \=/]
"There are a number of important discoveries that have been made from the period of the second revolt which prove us precisely the kind the things that were going on: coins, for example, struck by the rebel forces nether Bar Kochba which say things like - "the year one of the redemption of State of israel." They really retrieve they take established the new kingdom. Others prove the temple restored. And mayhap they thought they were going to rebuild the temple. \=/
"We take to recollect that ane of the stimuli to the second revolt was the suspicion on the function of many Jews that the Roman emperor Hadrian had plans to build a temple to Jupiter in Jerusalem itself. And of form that would accept been an anathema to any faithful Jew. And so the idea of restoring the kingdom was actually more than just a spiritual exercise, it was a political reality in their mind. \=/
"Now among the letters found in the cave of letters is at to the lowest degree one from Bar Kochba himself. And it's a very interesting letter because it's addressed to Bar Menachem and information technology asks his friends and followers to bring certain things to the caves. So they're expecting to hold out for quite some time. Among the things he asks them to bring are myrtle leaves, citrons, palm branches. In fact information technology sounds like they're preparing to celebrate a passover repast. The expectations of the second defection are much like those of the first revolt against Rome, namely that God would bring deliverance and institute the kingdom. \=/
Curvation of Titus sacking of Jerusalem
Jewish Wars Depicted in Arch of Titus
The Arch of Titus (on the Colosseum-side archway of the Forum and Palantine Hill in Rome) is a triumphal arch built by Emperor Domitian (ruled A.D. 81-96) to commemorate the victory past his brother Emperor Titus'south over the Jews in A.D. lxx and the sacking of Jerusalem and the destruction of the Jewish Temple. On the side of this arch is a frieze, showing Roman soldiers plundering the Temple of Jerusalem and conveying off the Menorah (a sacred candelabra used by Jews during Hanukkah). Over the centuries the arch crumbled until a small portion of the center remained, In 1822 it was restored. Jewish regime in Rome once made a dominion that any Jew who knowingly walked under the arch was no longer a Jew. After the curvation was completed Jews created a special pathway so they could stay clear of the monument that celebrate the devastation of their sacred temple.
Located at the highest point of the Via Sacra which leads to the Roman Forum, the Arch of Titus and reliefs was completed afterwards A.D. 81 and contains marble, reliefs that areabout 2.four meters in height. The triumphal curvation has merely 1 passageway framed by fluted columns. The spandrels depict the victories in relief; the cranium contains an inscription and the internal faces of the passageway depict in relief triumphal processions. The arch was erected posthumously, after Titus had already become a "god." [Source: Bluffton]
The inscription on the cranium reads: "Senatus Populusque Romanus Divo Tito Divi Vespasiani Filio Vespasiano Augusto" Daniela Gutiérrez, an Fine art History Instructor at Cypress College, wrote: "The Roman Senate and People to Deified Titus, Vespasian Augustus, son of Deified Vespasian. The Relief of The Spoils of the Jerusalem depicts the triumphal procession with the booty from the temple at Jerusalem — the sacred Menorah, the Table of the Shewbread shown at an angle, and the silver trumpets which called the Jews to Rosh Hashanah. The bearers of the booty habiliment laurel crowns and those carrying the candlestick take pillows on their shoulders. Placards in the background explain the spoils or the victories Titus won. These few figures, standing for hundreds in the actual procession, motion toward the carved arch at the right, consummate with quadriga at the top. [Source: slideshare.net/danielasgtrz/fine art-111-fine art-of-majestic-rome]
"Relief of The Triumph of Titus depicts the actual triumphal procession with the toga-clad Titus in the chariot, merely with the improver of emblematic figures — the winged Victory riding in the chariot with Titus who places a wreathe on his head, the goddess leading the horses (identified by some scholars equally Roma, others as Valor [Virtus]), and the semi-nude Genius of the People. Because the reliefs were securely carved, some of the forrard heads have broken off." [Ibid]
Jews and Tardily Roman Law (A.D. 315-531)
Jacob Marcus wrote: "The Middle Ages, for the Jew at least, begin with the appearance to power of Constantine the Great (306-337). He was the beginning Roman emperor to upshot laws which radically express the rights of Jews equally citizens of the Roman Empire, a privilege conferred upon them past Caracalla in 212. As Christianity grew in power in the Roman Empire it influenced the emperors to limit further the civil and political rights of the Jews. Nigh of the imperial laws that deal with the Jews since the days of Constantine are establish in the Latin Codex Theodosianius (438) and in the Latin and Greek code of Justinian (534). Both of these awe-inspiring works are therefore very of import, for they enable us to trace the history of the progressive deterioration of Jewish rights. [Source: Jacob Marcus, "The Jew in the Medieval World: A Sourcebook," 315-1791, (New York: JPS, 1938), three-vii]
Roman seal
"The real significance of Roman law for the Jew and his history is that information technology exerted a profound influence on subsequent Christian and even Muslim legislation. The second-grade status of citizenship of the Jew, equally crystallized in the Justinian code, was thus entrenched in the medieval world, and under the influence of the Church the disabilities imposed upon him received religious sanction and relegated him even to lower levels.
In "Laws of Constantine the Bang-up Judaism is denied the opportunity of remaining a missionary religion considering of the prohibition to make proselytes. Laws of Constantine the Great, October 18, A.D. 315: Concerning Jews, Heaven-Worshippers, And Samaritans*": "Nosotros wish to brand it known to the Jews and their elders and their patriarchs that if, later on the enactment of this law, any one of them dares to set on with stones or another manifestation of acrimony another who has fled their dangerous sect and attached himself to the worship of God [Christianity], he must speedily be given to the flames and burn~ together with all his accomplices. "Moreover, if whatever one of the population should join their abominable sect and attend their meetings, he volition bear with them the deserved penalties. * Sky-Worshippers were a sect closely allied to Judaism.
"A Latin law of Justinian (527-565) does not allow a Jew to bear witness in courtroom against an orthodox Christian. Thus as early as the sixth century the Jews were already laboring under social, economic, civil, political, and religious disabilities. A Law Of Justinian, July 28, 531: Concerning Heretics And Manichaeans And Samaritans: "Since many judges, in deciding cases, accept addressed us in need of our decision, request that they exist informed what ought to be done with witnesses who are heretics, whether their testimony ought to be received or rejected, nosotros therefore ordain that no heretic, nor even they who cherish the Jewish superstition, may offer testimony against orthodox Christians who are engaged in litigation, whether i or the other of the parties is an orthodox Christian. [Only a Jew may offer testimony on behalf of an orthodox Christian against some 1 who is not orthodox.]
Late Roman Laws Affecting the Jews
Laws of Constantine r. 311-337
C.T., 16.8.1; to Evagrius, 18.10.315.
On converts to Judaism and to Christianity.
C.T., sixteen.8 .3; to the Officials at Cologne, I I xii .321.
With certain exceptions Jews are to exist called to the Decurionate.
C.T., 16.8.2; to Ablavius the Pretorian Prefect, 29.xi.330
On the relation of Jews to the Decurionate.
C.T., 16.8.4; to the Jewish Priests, Rabbis, Elders and other regime, I xii.331.
Immunities of synagogue authorities.
C.T., 16.viii.5; to Felix, P.P., 22.x.335
On molesting Jewish converts to Christianity.
C.T., 16.9.i; to Felix, P.P., 22.x.335.
Circumcision of non-Jewish slaves. [Source: James Parkes: "The Conflict of the Church and the Synagogue: A Report in the Origins of Antisemitism," (New York: JPS, 1934). The reference C.T. refers to the Code Theodosianus; C.J. refers to the Corpus Juris Civilis of Justinian. Both these codes compiled before laws, and it is from the texts of these compilations that the earlier legal history can be established]
Roman governor
"Laws of the Western Provinces of the Empire
Laws of Honorius r. 395-423
C.T., 12.1.157; to Theodorus, P.P., thirteen.ii Or ix.398.
Jewish duty in the Decurionate.
C.T., 12.i.158; ditto.
C.T., sixteen.8.fourteen; to Messala, P.P., I I iv.399.
Confiscation of the aurum coronarium.
C.T., 16.8.16; to Romulianus, P.P., 22.iv.404.
Exclusion of Jews from military and courtroom functions.
C.T., 16.8.17; to Hadrian, P.P., 25.vii.404.
Permission to ship aurum coronarium restored.
C.T., 16.v.44; to Donatus (in Africa), 24.xi.408.
Jews and heretics must not disturb sacraments.
C.T., 16.5.46; to Theodore, P.P., 15.v.409.
Laws against Jews and heretics to be strictly enforced.
C.T., 16.8.19; to Jovius, P.P., 15.iv.409.
The ' Caelicoli ' are to be suppressed.
C.T., viii.8.8 or 2.8.26; to Johannes, P.P., 26.7.409 or 412.
Jews to be left undisturbed on Sabbaths and Feast Days.
C.T., 16.8.20; to Johannes, P.P., 26.vii.412.
Synagogues and Sabbaths to be left undisturbed.
C.T., xvi.9.iii; to Annatus Didascalus and the Elders of the Jews, 6.11.415.
Jews may own Christian servants if they do non convert them.
C.T., 16.8.23; to Annatus Didascalusand the Eldersof the Jews, 24.ix.416.
Jewish converts to Christianity may revert to Judaism.
C.T., 16.8.24; to Palladius, P.P., ten.iii.418.
Jews may not enter government service or army. They may follow
constabulary, liberal professions and decurionate.
Laws of Valentinian Three r. 425-455
Const. Sirm. half dozen fin. to Amatius, Governor of Gaul, ix.vii.425.
Jews to be excluded from government service.
C.T., 16.8.28; to Bassus, P.P., 8.4.426.
Converted children of Jews to inherit from their parents.
Laws of Constantius (337-361) and the Jews
Jacob Marcus wrote: ""The Laws of Constantius (337-361), the 2nd choice, forbid intermarriage betwixt Jewish men and Christian women. A generation later on, in 388, all marriages between Jews and Christians were forbidden. Constantius likewise did away with the right of Jews to possess slaves. This prohibition to trade in and to keep slaves at a time when slave labor was mutual was not merely an attempt to abort conversion to Judaism; it was also a blow at the economical life of the Jew. It put him at a disadvantage with his Christian competitor to whom this economical privilege was bodacious." [Source: Jacob Marcus, "The Jew in the Medieval World: A Sourcebook," 315-1791, (New York: JPS, 1938), 3-7]
"Laws of Constantius, August 13, A.D. 339:Concerning Jews, Heaven-Worshippers, And Samaritans: "This pertains to women, who alive in our weaving factories and whom Jews, in their foulness, take in spousal relationship. Information technology is decreed that these women are to be restored to the weaving factories. [Marriages between Jews and Christian women of the purple weaving manufactory are to be dissolved.] This prohibition [of intermarriage] is to be preserved for the futurity lest the Jews induce Christian women to share their shameful lives. If they do this they will subject themselves to a judgement of death. [The Jewish husbands are to be punished with death.]
"A Jew Shall Not Possess A Christian Slave: If whatever i amid the Jews has purchased a slave of another sect or nation, that slave shall at once be appropriated for the imperial treasury. If, indeed, he shall have circumcised the slave whom he has purchased, he will not only be fined for the harm done to that slave just he will also receive death penalty. If, indeed, a Jew does not hesitate to buy slaves-those who are members of the faith that is worthy of respect [Christianity]and then all these slaves who are found in his possession shall at once exist removed. No delay shall be occasioned, but he is to be deprived of the possession of those men who are Christians.
Constantius
"Laws of Constantius [I r. 305-311, II r. 340-361]
C.T., 16.9.ii; to Evagrius, 13.viii.339
Purchase and circumcision of non-Jewish or Christian slaves.
C.T., xvi.viii.6; to Evagrius, thirteen.viii.339.
Marriage between Jews and members of the imperial factories.
C.T., 16.8.vii; to Thalassius, P.P., 3.vii.352 or 357
Apostasy to Judaism.
Laws of Valentinian [I r. 364-375, II r. 375-392]
C.T., 7.8.2; to Remigius Magazine. Off., 6.v.368, 370 or 373.
Violation of synagogues.
Laws of Gratian r. 375-378
C.T., 12.one.99; to Hypatius, P.P., 18.4.383.
On the relation of Jews to the Decurionate.
C.T., 16.vii.iii; to Hypatius, P.P., 21.five.383
Intestability for apostates to Judaism.
C.T., 3.1.5; to Cynegius, P.P., 22.ix.384.
Possession or purchase of Christian slaves.
Laws of Theodosius I "the Neat" r. 378-395
C.T., 3.7.2 or 9.7.5; to Cynegius, P.P., 14.iii.388.
Intermarriage betwixt Jews and Christians.
C.T., thirteen.v.eighteen; to Alexander, Prefect of Egypt, I8.two.390
Questions of maritime transport.
C.T., sixteen.eight.viii; to Tatianus, P.P., 17.iv.392.
Jewish right of excommunication.
C.T., 16.8.9; to Addeus, Commander-in-Master of the Eastern Command, 29.ix.393.
Judaism is a lawful sect.
C.J., one.9.7; to Infantius, Governor ofthe Eastern Provinces, 30.xii.393.
Jews may but ally according to Christian table of analogousness.
[The text of this constabulary is non to exist constitute in the Codex Theodosianus] [Source: James Parkes: "The Disharmonize of the Church and the Synagogue: A Study in the Origins of Antisemitism," (New York: JPS, 1934). The reference C.T. refers to the Code Theodosianus; C.J. refers to the Corpus Juris Civilis of Justinian. Both these codes compiled earlier laws, and it is from the texts of these compilations that the earlier legal history can be established]
Law of Theodosius Ii (408-410) and the Jews
Jacob Marcus wrote: "A police force of Theodosius Two (408-410), prohibits Jews from property any advantageous role of award in the Roman state. They were compelled, nevertheless, to assume those public offices which entailed huge fiscal losses and almost certain ruin, and they were not even granted the promise of an ultimate exemption. This Novella (New Police force) Three of Theodosius II as well makes a direct assail on the Jewish religion by reenacting a law which forbade the building of new Jewish synagogues. This prohibition was known a generation earlier this. Information technology was reenacted now, probably to pacify the aroused Christian mob in the Eastern Empire which desired to crush the religious spirit of the Jews who were massing at Jerusalem and confidently looking frontwards to the coming of a Messianic redeemer in 440. This disability, subsequently taken over past some Muslim states, was reenunciated by the Church which sought to arrest the progress of Judaism, its old rival." [Source: Jacob Marcus, "The Jew in the Medieval Earth: A Sourcebook," 315-1791, (New York: JPS, 1938), 3-vii]
A Law of Theodosius eleven, January 31, 439: Novella Three: Concerning Jews, Samaritans, Heretics, And Pagans: "Wherefore, although according to an old saying [of the Greek Hippocrates, the "father" of medicine] "no cure is to be applied in desperate sicknesses," nevertheless, in society that these dangerous sects which are unmindful of our times may not spread into life the more freely, in indiscriminate disorder every bit it were, we ordain past this law to be valid for all time:
"No Jew - or no Samaritan who subscribes to neither [the Jewish nor the Christian] organized religion - shall obtain offices and dignities; to none shall the administration of urban center service be permitted; nor shall whatever one exercise the office of a defender [that is, overseer] of the city. Indeed, we believe it sinful that the enemies of the heavenly majesty and of the Roman laws should become the executors of our laws - the administration of which they have slyly obtained and that they, fortified by the authority of the caused rank, should take the power to gauge or decide as they wish against Christians, yeah, frequently even over bishops of our holy religion themselves, and thus, as information technology were, insult our organized religion.
"Moreover, for the aforementioned reason, we forbid that any synagogue shall ascension as a new edifice. [Fewer synagogues meant less run a risk of Christians becoming Jews.] Notwithstanding, the propping upwards of old synagogues which are at present threatened with imminent ruin is permitted. To these things nosotros add that he who misleads a slave or a freeman against his will or by punishable communication, from the service of the Christian religion to that of an abominable sect and ritual, is to be punished by loss of property and life. [That is, the Jew who converts any one to Judaism loses life and property.]
"On the one manus, whoever has built a synagogue must realize that he has worked to the advantage of the Catholic church [which will confiscate the building]; on the other manus, whoever has already secured the badge of office shall not hold the dignities he has caused. On the contrary, he who worms himself into office must remain, as before, in the lowest rank even though he will take already earned an honorary office. And as for him who begins the building of a synagogue and is not moved by the desire of repairing it, he shall be punished by a fine of fifty pounds gold for his daring. Moreover, if he will have prevailed with his evil teachings over the faith of another, he shall see his wealth confiscated and himself soon subjected to a death sentence.
"And since it behooves the purple majesty to consider everything with such foresight that the full general welfare does not suffer in the least, we ordain that the revenue enhancement-paying officeholders of all towns as well as the provincial civil servants - who are obligated to employ ,heir wealth and to make public gifts equally part of their burdensome and diverse official and military duties hall remain in their own classes, no affair what sect they belong to. Let it not appear as if we take accorded the benefit of exemption to those men, detestable in their insolent maneuvering, whom nosotros wish to condemn by the authority of this constabulary. [Jews have to accept financially ruinous public offices without hope of exemption.]
"This further limitation is to be observed, namely, that these public servants from these in a higher place mentioned sects shall never, as far every bit private affairs are concerned, bear out judicial sentences, nor be wardens of the jail. This is washed in order that Christians, as it sometimes happens, may not be subconscious away and suffer a double imprisonment through the hatred of the guards- [imprisonment is bad enough without having a Jewish jailer.] And furthermore information technology may be doubted that they accept been justly imprisoned."
Theodosius 2
Laws of the Eastern Provinces of the Empire up to the Publication Ofthe Theodosian Code
Laws of Arcadius r. 395-408
C.T., 16.8.x; to the Jews, 27.2.396.
Jews to fix their own prices.
C.T., 16.8.11; to Claudianus, Governor of the Eastern Provinces, 24.4.396.
The Patriarch non to be insulted.
C.T., ix.45.2; to Archelaus, Prefect of Egypt, 17.half dozen.397.
Jews non to go Christians from economic motives.
C.T., 16.viii.12; to Anatolius, Prefect of Illyricum, 17.vi.397.
Jews and their synagogues are to exist protected.
C.T., 16.viii.13; to Caesarius, P.P., I.vii.397.
Jewish clergy to have the same privileges every bit Christian clergy.
C.T., ii.i.x; to Eutychianus, P.P., 3.ii.398.
Jews to follow Roman Law except on religious questions.
C.T., 12.1.165; to Eutychianus, P.P., 30.xii.399.
Jews to serve in Decurionate.
C.T., 16.8.15; to Eutychianus, P.P., iii.ii.404.
The Patriarch to retain his privileges.
Laws of Theodosius 2 r. 408-450
C.T., 16.viii.18; to Anthemius, P.P., 29.five.408.
Jews not to mock the Cross at Purim.
C.T., 16.8.22; to Aurelian, P.P., twenty.10.415.
Degradation of the Patriarch.
C.T., xvi.9.iv; to Monaxius, P.P., 10.iv.417.
Various regulations on the possession of Christian slaves.
C.T., sixteen.8.21; to Philip, Governor of Illyricum, vi.viii.412.
Jews are not to be attacked or synagogues burnt, only
they must not outrage Christianity.
C.T., 16.8.25; to Asclepiodotus, P.P., fifteen.two.423.
Synagogues not to be pulled down or confiscated.
New ones not to be built.
C.T., sixteen.8.26; to Asclepiodotus, P.P., 9.iv.423,
Laws to exist enforced, synagogues not to be pulled
down, Jews to be exiled for circumcising non-Jews.
C.T., xvi.nine.5; to Asclepiodotus, P.P., 9.iv.423.
Jews non to purchase Christian slaves.
C.T., 16.eight.27; to Asclepiodotus, P.P., 8.six.423.
New synagogues not to exist built, old ones not to be confiscated.
C.T., 16.10.24; to Asclepiodotus, P.P., 8.six.423.
Peaceable Jews not to be offended.
C.T., fifteen.v.5; to Asclepiodotus, P.P., I.ii.425.
Jews to find seasons of fast and feast.
C.T., x6.8.29; to John, Count of the Sacred Largesse, 30.5.420.
All special Jewish taxes to exist confiscated to Charity Fund.
Novella 3; to Florentius, P.P., 31.i.438.
No Jew to hold part; new synagogues not to be built; proselytising to be punished with death; new synagogues to be confiscated; crushing public office to be undertaken; Jewish law to be followed in private cases simply. [Source: James Parkes: "The Conflict of the Church and the Synagogue: A Study in the Origins of Antisemitism," (New York: JPS, 1934). The reference C.T. refers to the Lawmaking Theodosianus; C.J. refers to the Corpus Juris Civilis of Justinian. Both these codes compiled before laws, and it is from the texts of these compilations that the earlier legal history can be established]
Julian Proposes to Rebuild Jerusalem, 362-363
Jacob Marcus wrote: "Christianity was for the first time tolerated by the Roman Emperors in 311. The only serious endeavor made to hinder its progress after this time was past the Emperor Julian (361-363) who had left the Christian fold. Although apparently in favor of liberty of religion, he was in reality unjust to the Christians but rather partial to the Jews. In a famous Greek alphabetic character to the Jews, (selection 1 below), he abolished the special taxes paid to the Roman regime and sought also to terminate the payment of a tax paid past Jews for the support of the Jewish patriarchate in Palestine. In this same letter of the alphabet he as well encouraged the rebuilding of Jerusalem and, nosotros may presume, of the Jewish Temple. Had this attempt been successful information technology would accept meant the reestablishment of the Jewish state with its sacrifices, priests, and more important, its Sanhedrin or Senate. [Source: Jacob Marcus, "The Jew in the Medieval World: A Sourcebook," 315-1791, (New York: JPS, 1938), 3-7]
Julian Proposes to Rebuild Jerusalem, 362-363: To The Community Of The Jews: "In times by, by far the most burdensome matter in the yoke of your slavery has been the fact that you lot were subjected to unauthorized ordinances and had to contribute an untold corporeality of money to the accounts of the treasury. [Ever since Vespasian, well-nigh 72 CE, the Jews had been paying the Romans special Jewish taxes, like the Fiscus Judaicus.] Of this I used to meet many instances with my own eyes, and I have learned of more, by finding the records which are preserved confronting you. Moreover, when a tax was about to be levied on yous once again I prevented information technology, and compelled the impiety of such obloquy to finish hither; and I threw into the burn down the records confronting you that were stored in my desks; then that it is no longer possible for anyone to aim at you such a reproach of impiety. My brother [cousin] Constantius of honored retention [in whose reign, 337-361, severe laws were enacted confronting the Jews] was not and so much responsible for these wrongs of yours as were the men who used to frequent his tabular array, barbarians in mind, godless in soul. These I seized with my own easily and put them to death by thrusting them into the pit, that not even any retentivity of their destruction might still linger amongst u.s..
"And since I wish that yous should prosper yet more, I take admonished my blood brother Iulus [Hillel Ii, d. 365], your well-nigh venerable patriarch, that the levy which is said to be amongst you lot [the taxes paid past world Jewry for support of the Palestinian patriarchate] should exist prohibited, and that no 1 is any longer to take the power to oppress the masses of your people by such exactions; then that everywhere, during my reign, yous may accept security of mind, and in the enjoyment of peace may offer more than fervid prayers for my reign to the Most Loftier God, the Creator, who has deigned to crown me with his own immaculate right hand. For it is natural that men who are distracted by whatsoever anxiety should be hampered in spirit, and should not have so much confidence in raising their easily to pray; but that those who are in all respects free from care should rejoice with their whole hearts and offering their suppliant prayers on behalf of my purple office to Mighty God, even to Him who is able to direct my reign to the noblest ends, according to my purpose.
"This you ought to exercise, in social club that, when I have successfully concluded the war with Persia, I may rebuild by my own efforts the sacred metropolis of Jerusalem [airtight to the Jews since Hadrian, 135 CE], which for so many years you accept longed to see inhabited, and may bring settlers at that place, and, together with you, may glorify the Nearly High God therein."
Julian'due south Failure To Rebuild the Temple, 363
Jacob Marcus wrote: "The second selection describes the piece of work of the actual edifice of the Temple. It is very probable that it was non and so much an convulsion, as Church building historians say, but the death of Julian in 363 and the coming into ability once again of a Christian emperor that finally put an stop to this project. (Some mod historians believe — without sufficient basis, in our opinion-that the piece of work on the Temple was never even begun, and look upon the account as a fable.) The story of this attempted rebuilding of the Temple is found in the Ecclesiastical History written in Greek past Salamanius Hermias Sozomenus about 443-450. Sozomen was a native Palestinian and claimed to accept his knowledge from eye-witnesses. He was a conservative Christian without sympathy for the Jews or for Julian. [Source: Jacob Marcus, "The Jew in the Medieval World: A Sourcebook," 315-1791, (New York: JPS, 1938), 3-7]
Julian
Sozomen wrote in "Ecclesiastical History" written about 443-450: "Though the emperor hated and oppressed the Christians, he manifested benevolence and humanity towards the Jews. He wrote to the Jewish patriarchs and leaders, as well as to the people, requesting them to pray for him, and for the prosperity of the empire. In taking this pace he was not actuated, I am convinced, by any respect for their religion; for he was aware that information technology is, so to speak, the mother of the Christian faith, and he knew that both religions residuum upon the authority of the [biblical] patriarchs and the prophets; but he thought to grieve the Christians by favoring the Jews, who are their most inveterate enemies. Simply perhaps he also calculated upon persuading the Jews to cover paganism and sacrifices; for they were only acquainted with the mere letter of Scripture, and could non, like the Christians and a few of the wisest among the Hebrews, discern the hidden meaning [the allegorical meaning, through which the Christians could bear witness the validity of Christianity from the Old Testament]. [Source: Sozomen, "Ecclesiastical History" written most 443-450,
"Events proved that this was his existent motive; for he sent for some of the chiefs of the race and exhorted them to return to the observance of the laws of Moses and the customs of their fathers. On their replying that because the Temple in Jerusalem was overturned, it was neither lawful nor ancestral to do this in another place than the metropolis out of which they had been bandage, he gave them public money, commanded them to rebuild the Temple, and to do the cult similar to that of their ancestors, by sacrificing subsequently the aboriginal fashion. [Cede was permitted past Jewish law only in Jerusalem.] The Jews entered upon the undertaking, without reflecting that, according to the prediction of the holy prophets, information technology could not be accomplished. They sought for the most skillful artisans, collected materials, cleared the footing, and entered then earnestly upon the task, that fifty-fifty the women carried heaps of earth, and brought their necklaces and other female ornaments towards defraying the expense.
"The emperor, the other pagans, and all the Jews, regarded every other undertaking as secondary in importance to this. Although the pagans were not well-disposed towards the Jews, all the same they assisted them in this enterprise, because they reckoned upon its ultimate success, and hoped by this ways to falsify the prophecies of Christ. [Since Jesus in the New Attestation had prophesied the devastation of the Temple, its rebuilding would make of him a faux prophet.] Also this motive, the Jews themselves [relying on the sympathy of Julian] were impelled by the consideration that the time had arrived for rebuilding their Temple.
"When they had removed the ruins of the former building, they dug upward the footing and cleared abroad its foundation; it is said that on the following 24-hour interval when they were about to lay the beginning foundation, a great earthquake occurred, and by the fierce agitation of the earth, stones were thrown up from the depths, by which those of the Jews who were engaged in the piece of work were wounded, every bit also those who were just looking on. The houses and public porticos, near the site of the Temple, in which they had diverted themselves, were all of a sudden thrown downward; many were caught thereby, some perished immediately, others were found half dead and mutilated of easily or legs, others were injured in other parts of the body.
"When God caused the earthquake to terminate, the workmen who survived once again returned to their chore, partly because such was the edict of the emperor, and partly because they were themselves interested in the undertaking. Men often, in endeavoring to gratify their own passions, seek what is injurious to them, reject what would exist truly advantageous, and are deluded by the idea that nada is really useful except what is amusing to them. When once led off-target by this error, they are no longer able to act in a manner conducive to their own interests, or to take warning by the calamities which are visited upon them. [The Church Father here records his belief that the Temple could not be rebuilt.]
Julian'due south skin hung outside a fortress gate
"The Jews, I believe, were just in this state; for, instead of regarding this unexpected earthquake as a manifest indication that God was opposed to the reerection of their Temple, they proceeded to recommence the work. But all parties relate that they had scarcely returned to the undertaking, when fire burst suddenly from the foundations of the Temple, and consumed several of the workmen. [J. M. Campbell in the Scottish Review, 1900, believed that an explosion of oil put an terminate to the work. This sounds fanciful.]
"This fact is fearlessly stated, and believed by all; the only discrepancy in the narrative is that some maintain that flame burst from the interior of the Temple, every bit the workmen were striving to strength an archway, while others say that the burn proceeded - directly from the earth. In whichever manner the phenomenon might have occurred, it is as wonderful.
"A more tangible and still more extraordinary miracle ensued; suddenly the sign of the cross appeared spontaneously on the garments of the persons engaged in the undertaking. These crosses looked like stars, and appeared the work of art. Many were hence led to confess that Christ is God, and that the rebuilding of the Temple was non pleasing to Him; others presented themselves in the church, were initiated, and besought Christ, with hymns and supplications, to pardon their transgression. If any one does not experience disposed to believe my narrative, let him go and be convinced by those who heard the facts I have related from the eyewitnesses of them, for they are still alive. Let him ask, as well, of the Jews and pagans who left the work in an incomplete state, or who, to speak more accurately, were unable to commence it."
Image Sources: Wikimedia, Eatables, Schnorr von Carolsfeld Bible in Bildern, 1860
Text Sources: Cyberspace Jewish History Sourcebook sourcebooks.fordham.edu "World Religions" edited by Geoffrey Parrinder (Facts on File Publications, New York); " Encyclopedia of the World's Religions" edited by R.C. Zaehner (Barnes & Noble Books, 1959); "Old Attestation Life and Literature" by Gerald A. Larue, Male monarch James Version of the Bible, gutenberg.org, New International Version (NIV) of The Bible, biblegateway.com Complete Works of Josephus at Christian Classics Ethereal Library (CCEL), translated by William Whiston, ccel.org , Metropolitan Museum of Art metmuseum.org "Encyclopedia of the Earth Cultures" edited by David Levinson (One thousand.G. Hall & Company, New York, 1994); National Geographic, BBC, New York Times, Washington Post, Los Angeles Times, Smithsonian magazine, Times of London, The New Yorker, Time, Newsweek, Reuters, AP, AFP, Lonely Planet Guides, Compton's Encyclopedia and various books and other publications.
Last updated September 2018
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