After the destruction of the Second Temple, Judaism lost much of its sectarian nature. Nevertheless, a significant Hellenized Diaspora remained, centered in Alexandria, at the time the largest urban Jewish community in the world. Hellenism was a force not just in the Diaspora but also in the Land of Israel over a long period of time. Generally, scholars view Rabbinic Judaism as having been meaningfully influenced by Hellenism. Without a Temple, Greek-speaking Jews no longer looked to Jerusalem in the way they had before. Judaism separated into a linguistically Greek and a Hebrew / Aramaic sphere. The theology and religious texts of each community were distinctively different. Hellenized Judaism never developed yeshivas to study the Oral Law. Rabbinic Judaism (centered in the Land of Israel and Babylon) almost entirely ignores the Hellenized Diaspora in its writings. Hellenized Judaism eventually disappeared as its practitioners assimilated into Greco-Roman culture, leaving a strong Rabbinic eastern Diaspora with large centers of learning in Babylon. By the first century, the Jewish community in Babylonia, to which Jews were exiled after the Babylonian conquest as well as after the Bar Kokhba revolt in 135 CE, already held a speedily growing population of an estimated one million Jews, which increased to an estimated two million between the years 200 CE and 500 CE, both by natural growth and by immigration of more Jews from the Land of Israel, making up about one-sixth of the world Jewish population at that era. The 13th-century author Bar Hebraeus gave a figure of 6,944,000 Jews in the Roman world; Salo Wittmayer Baron considered the figure convincing. The figure of seven million within and one million outside the Roman world in the mid-first century became widely accepted, including by Louis Feldman. However, contemporary scholars now accept that Bar Hebraeus based his figure on a census of total Roman citizens, the figure of 6,944,000 being recorded in Eusebius' Chronicon. Louis Feldman, previously an active supporter of the figure, now states that he and Baron were mistaken. Feldman's views on active Jewish missionizing have also changed. While viewing classical Judaism as being receptive to converts, especially from the second century BCE through the first century CE, he points to a lack of either missionizing tracts or records of the names of rabbis who sought converts as evidence for the lack of active Jewish missionizing. Feldman maintains that conversion to Judaism was common and the Jewish population was large both within the Land of Israel and in the Diaspora. Other historians believe that conversion during the Roman era was limited in number and did not account for much of the Jewish population growth, due to various factors such as the illegality of male conversion to Judaism in the Roman world from the mid-second century. Another factor that made conversion difficult in the Roman world was the halakhic requirement of circumcision, a requirement that proselytizing Christianity quickly dropped. The Fiscus Judaicus, a tax imposed on Jews in 70 CE and relaxed to exclude Christians in 96 CE, also limited Judaism's appeal.

Answer this question "What can you tell me about Rome?" by extracting the answer from the text above.
The figure of seven million within and one million outside the Roman world in the mid-first century became widely accepted,