Background: Richard Edgar Pipes (born July 11, 1923) is a Polish-American academic who specializes in Russian history, particularly with respect to the Soviet Union, who espoused a strong anti-communist point of view throughout his career. In 1976 he headed Team B, a team of analysts organized by the Central Intelligence Agency who analyzed the strategic capacities and goals of the Soviet military and political leadership. Pipes is the father of American historian and expert on American foreign policy and the Middle East, Daniel Pipes. Pipes was born to a Jewish family in Cieszyn, Poland, which fled the country as refugees after it was invaded by Nazi Germany.
Context: The writings of Richard Pipes have provoked criticism in the scholarly community, for example in The Russian Review. Criticism of Pipes's interpretation of the events of 1917 has come mostly from "revisionist" Soviet historians, who under the influence of the French Annales school, have tended since the 1970s to center their interpretation of the Russian Revolution on social movements from below in preference to parties and their leaders and interpreted political movements as responding to pressures from below rather than directing them. Among members of this school, Lynne Viola and Sheila Fitzpatrick claim that Pipes has focused too narrowly on intellectuals as causal agents. Peter Kenez (a one-time PhD student of Pipes') argued that Pipes has approached Soviet History as a prosecutor, intent solely on proving the criminal intent of the "defendant" to the exclusion of anything else. Pipes' critics argued that his historical writings perpetuated the Soviet Union as "evil empire" narrative in an attempt "to put the clock back a few decades to the times when Cold War demonology was the norm". Other critics have written that Pipes writes at length about what Pipes describes as Lenin's "unspoken" assumptions and conclusions, while neglecting what Lenin actually said. Alexander Rabinowitch writes that whenever a document can serve Pipes' long-standing crusade to demonize Lenin, Pipes will comment on it at length; if the document allows Lenin to be seen in a less negative light, Pipes passes over it without comment. Pipes, in his turn - following the demise of the USSR - has charged the revisionists with skewing their research, by means of statistics, to support their preconceived ideological interpretation of events, which made the results of their research "as unreadable as they were irrelevant for the understanding of the subject" to provide intellectual cover for Soviet terror and acting as simpletons and /or Communist dupes. He has also stated that their attempt at "history from below" only obfuscated the fact that "Soviet citizens were the helpless victims of a totalitarian regime driven primarily by a lust for power".
Question: How did the CIA view Pipes?
Answer:

Background: Jews (Hebrew: y@hv'diym ISO 259-3 Yehudim, Israeli pronunciation [jehu'dim]) or Jewish people are an ethnoreligious group and a nation originating from the Israelites, or Hebrews, of the Ancient Near East. Jewish ethnicity, nationhood, and religion are strongly interrelated, as Judaism is the traditional faith of the Jewish people, while its observance varies from strict observance to complete nonobservance.
Context: 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.
Question: How significant?
Answer:
Hellenism was a force not just in the Diaspora but also in the Land of Israel over a long period of time.