History of the Jews in the Roman Empire

The history of the Jews in the Roman Empire (Latin: Iudaeorum Romanum) traces the interaction of Jews and Romans during the period of the Roman Empire (27 BC – 476 AD). A Jewish diaspora had migrated to Rome and to the territories of Roman Europe from the land of Israel, Anatolia, Babylon and Alexandria in response to economic hardship and incessant warfare over the land of Israel between the Ptolemaic and Seleucid empires from the 4th to the 1st centuries BC. In Rome, Jewish communities thrived economically. Jews became a significant part of the Roman Empire's population in the first century AD (Anno Domini), with some estimates as high as 7 million people; however, this estimation has been questioned.
Roman general Pompey conquered Jerusalem and its surroundings by 63 BC. The Romans deposed the ruling Hasmonean dynasty of Judaea (in power from c. 140 BC) and the Roman Senate declared Herod the Great "King of the Jews" in c. 40 BC. Judea proper, Samaria and Idumea became the Roman province of Judaea in 6 AD. Jewish–Roman tensions resulted in several Jewish–Roman wars between the years 66 and 135 AD, which resulted in the destruction of Jerusalem and the Second Temple and the institution of the Jewish Tax in 70 (those who paid the tax were exempt from the obligation of making sacrifices to the Roman imperial cult).
In 313, Constantine and Licinius issued the Edict of Milan giving official recognition to Christianity as a legal religion. Constantine the Great moved the Roman capital from Rome to Constantinople ("New Rome") c. 330, sometimes considered the start of the Byzantine Empire, and with the Edict of Thessalonica in 380, Christianity became the state church of the Roman Empire. The Christian emperors persecuted their Jewish subjects and restricted their rights.
According to the article on Rome in The Jewish Encyclopedia,
The Jewish Encyclopedia connects the two civil wars raging during the last decades of the first century BC, one in Judea between the two Hasmonean brothers Hyrcanus II and Aristobulus II, and one in the Roman republic between Julius Caesar and Pompey, and describes the evolution of the Jewish population in Rome:
Even before Rome annexed Judea as a province, the Romans had interacted with Jews from their diasporas settled in Rome for a century and a half. Many cities of the Roman provinces in the eastern Mediterranean contained very large Jewish communities, dispersed from the time of the sixth century BC.
Rome's involvement in the Eastern Mediterranean dated from 63 BC, following the end of the Third Mithridatic War, when Rome made Syria a province. After the defeat of Mithridates VI of Pontus, the proconsul Pompeius Magnus (Pompey the Great) remained to secure the area, including a visit to the Jerusalem Temple. The former king Hyrcanus II was confirmed as ethnarch of the Jews by Julius Caesar in 48 BC. In 37 BC, the Herodian Kingdom was established as a Roman client kingdom and in 6 AD parts became a province of the Roman Empire, named Iudaea Province.
In the Greek cities in the east of the Roman empire, tensions often arose between the Greek and Jewish populations. Writing around 90 AD, the Jewish author Josephus cited decrees by Julius Caesar, Mark Antony, Augustus and Claudius, endowing Jewish communities with a number of rights. Central privileges included the right to be exempted from polis religious rituals and the permission "to follow their ancestral laws, customs and religion". Jews were also exempted from military service and the provision of Roman troops. Contrary to what Josephus wants his readers to believe, the Jews did not have the status of religio licita (permitted religion) as this status did not exist in the Roman empire, nor were all Roman decrees concerning the Jews positive. Instead, the regulations were made as a response to individual requests to the emperor. The decrees were deployed by Josephus "as instruments in an ongoing political struggle for status".
Because of their one-sided viewpoint, the authenticity of the decrees has been questioned many times, but they are now thought to be largely authentic. Still, Josephus gave only one side of the story by leaving out negative decisions and pretending that the rulings were universal. This way, he carried out an ideological message showing that the Romans allowed the Jews to carry out their own customs and rituals; the Jews were protected in the past and were still protected by these decisions in his own time.
The efforts of Caligula to install a statue of himself in the Temple (37–41 AD), which required the intervention of Philo of Alexandria and Herod Agrippa to prevent, has been proposed as the "first open break between Rome and the Jews"; although problems were already evident during the Census of Quirinius in 6 AD and under Sejanus (before 31 AD). The emperor Tiberius rectified the latter by intervening and ultimately recalling Pontius Pilate to Rome.
In 66 AD, the First Jewish–Roman War began. Violence escalated when the Roman governor Gessius Florus plundered the Temple treasury, followed by crackdowns that killed thousands in Jerusalem. The revolt was ultimately crushed by the future Roman emperors Vespasian and Titus. During the siege of Jerusalem in 70 AD, the Romans destroyed the Temple and plundered its artifacts, including the menorah. The city was razed. According to rabbinic sources, Yohanan ben Zakkai, a prominent sage, fled Jerusalem before its fall and negotiated with Vespasian for the safety of himself and his followers. Impressed by Yohanan's (ultimately correct) prediction that Vespasian would become emperor, Vespasian granted him permission to settle in Yavneh, which became a rabbinic center and played a crucial role in the adaptation of Judaism to a new era without the Temple.
Jews continued to live in their land in significant numbers, until Sextus Julius Severus devastated the region while crushing the Bar Kokhba revolt of 132–136. Hadrian's plan to establish a Roman colony on the ruins of Jerusalem, and a possible ban on circumcision, sparked this Jewish rebellion—the last major attempt at regaining independence. Under Simon bar Kokhba, the rebels established a short-lived state, but the Romans soon amassed a large force and brutally crushed the revolt. 985 villages were destroyed and most of the Jewish population of central Judaea was essentially wiped out—either killed, sold into slavery, or forced to flee. Survivors were banished from Jerusalem and its surroundings, and the Jewish population shifted to Galilee.
After the Jewish–Roman wars (66–135), Hadrian renamed the province of Judaea to Syria Palaestina, in an attempt to erase the historical ties of the Jewish people to the region. Though other explanations have also been proposed, and an alternative theory is that the renaming efforts preceded and helped precipitate the rebellion. In addition, after 70, Jews and Jewish Proselytes throughout the empire were forced to pay the Jewish tax, and after 135 were barred from Jerusalem except for the day of Tisha B'Av.
A Jewish diaspora existed for several centuries before the fall of the Second Temple, and their dwelling in other countries for the most part was not a result of compulsory dislocation. Before the middle of the first century AD, in addition to Judea, Syria and Babylonia, large Jewish communities existed in the Roman provinces of Egypt, Crete and Cyrenaica, and in Rome itself; after the Siege of Jerusalem in 63 BC, when the Hasmonean kingdom became a protectorate of Rome, emigration intensified. Many Jews became citizens of other parts of the Roman Empire. Josephus, the book of Acts in the New Testament, as well as other Pauline texts, make frequent reference to the large populations of Hellenised Jews in the cities of the Roman world. It is commonly claimed that the diaspora began with Rome's twofold crushing of Jewish national aspirations. David Aberbach, for one, has argued that much of the European Jewish diaspora, by which he means exile or voluntary migration, originated with the Jewish wars which occurred between 66 and 135 AD. Martin Goodman states that it is only after the destruction of Jerusalem that Jews are found in northern Europe and along the western Mediterranean coast. This widespread popular belief holds that there was a sudden expulsion of Jews from Judea/Syria Palaestina and that this was crucial for the establishment of the diaspora. Israel Bartal contends that Shlomo Sand is incorrect in ascribing this view to most Jewish study scholars, instead arguing that this view is negligible among serious Jewish study scholars. These scholars argue that the growth of diaspora Jewish communities was a gradual process that occurred over the centuries, starting with the Assyrian destruction of Israel, the Babylonian destruction of Judah, the Roman destruction of Judea, and the subsequent rule of Christians and Muslims. After the revolt, the Jewish religious and cultural center shifted to the Babylonian Jewish community and its scholars. For the generations that followed, the destruction of the Second Temple event came to represent a fundamental insight about the Jews who had become a dispossessed and persecuted people for much of their history. Following the Bar Kokhba revolt Jews were reduced to a mainly diaspora people.
Erich S. Gruen maintains that focusing on the destruction of the Temple misses the point that already before this, the diaspora was well established. Compulsory dislocation of people cannot explain more than a fraction of the eventual diaspora. Avrum Ehrlich also states that already well before the destruction of the Temple in 70 AD, more Jews lived in the Diaspora than in Israel. Jonathan Adelman estimated that around 60% of Jews lived in the diaspora during the Second Temple period. Of critical importance to the reshaping of Jewish tradition from the Temple-based religion to the traditions of the Diaspora was the development of the interpretations of the Torah found in the Mishnah and Talmud.
In spite of the failure of the Bar Kokhba revolt, Jews remained in the land of Israel in significant numbers. The Jews who remained there went through numerous experiences and armed conflicts against consecutive occupiers of the Land. Some of the most famous and important Jewish texts were composed in Israeli cities at this time. The completion of the Mishnah is a prominent example.
In this period the tannaim and amoraim were active rabbis who organized and debated the Jewish oral law. A major catalyst in Judaism is Judah haNasi, who was a wealthy rabbi and one of the last tannaim, oral interpreters of the Law. He was in good standing with Roman authority figures, which aided in his ascent to being the Patriarch of the Jewish community in Palestine. The decisions of the tannaim are contained in the Mishnah, Beraita, Tosefta, and various Midrash compilations. The Mishnah was completed shortly after 200 CE, probably by Judah haNasi. The commentaries of the amoraim upon the Mishnah are compiled in the Jerusalem Talmud, which was completed around 400 AD, probably in Tiberias.
In 351, the Jewish population in Sepphoris, under the leadership of Patricius, started a revolt against the rule of Constantius Gallus, brother-in-law of Emperor Constantius II. The revolt was eventually subdued by Gallus' general, Ursicinus.
According to tradition, in 359 Hillel II created the Hebrew calendar, which is a lunisolar calendar based on math rather than observation. Until then, the entire Jewish community outside the land of Israel depended on the observational calendar sanctioned by the Sanhedrin; this was necessary for the proper observance of the Jewish holy days. However, danger threatened the participants in that sanction and the messengers who communicated their decisions to distant communities. As the religious persecutions continued, Hillel determined to provide an authorized calendar for all time to come that was not dependent on observation at Jerusalem.
Julian, the only emperor to reject Christianity after the conversion of Constantine, allowed the Jews to return to "holy Jerusalem which you have for many years longed to see rebuilt" and to rebuild the Temple. However Julian was killed in battle on 26 June 363 in his failed campaign against the Sassanid Empire.
During the Byzantine–Sasanian War of 602–628 many Jews sided against the Eastern Roman Empire in the Jewish revolt against Heraclius, which successfully assisted the invading Persian Sassanids in conquering all of Roman Egypt and Syria. In reaction to this further anti-Jewish measures were enacted throughout the Eastern Roman realm and as far away as Merovingian France. Soon thereafter, 634, the Muslim conquests began, during which many Jews initially rose up again against their Eastern Roman rulers.
Following the 1st-century Great Revolt and the 2nd-century Bar Kokhba revolt, the destruction of Judea exerted a decisive influence upon the dispersion of the Jewish people throughout the world, as the center of worship shifted from the Second Temple to Rabbinic authority.
Some Jews were sold as slaves or transported as captives after the fall of Judea, others joined the existing diaspora, while still others remained in the region and began work on the Jerusalem Talmud. The Jews in the diaspora were generally accepted into the Roman Empire, but with the rise of Christianity, restrictions grew. Forced expulsions and persecution resulted in substantial shifts in the international centers of Jewish life to which far-flung communities often looked, although not always unified, due to the Jewish people's dispersion itself. Jewish communities were thereby largely expelled from Syria Palaestina and sent to various Roman provinces in the Middle East, Europe and North Africa. The Roman Jewry came to develop a character associated with the urban middle class in the modern age.