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The siege of Jerusalem in 70 CE was the decisive event of the First Jewish–Roman War (66–73 CE), a major rebellion against Roman rule in the province of Judaea.Led by Titus, the Roman forces besieged the city, which had become the stronghold of Jewish resistance.
Rome renamed the province from Judaea to Syria Palaestina and banned Jews from living in Jerusalem and its vicinity. While Jewish communities had existed outside Judea before the revolts, the aftermath of the wars led to a significant shift in the center of Jewish population and cultural life from the Land of Israel to the diaspora.
The funds were redirected to the rebuilding and maintenance of the Temple of Jupiter Capitolinus in Rome, which had been destroyed during the civil war of 69 CE. [ 431 ] [ 429 ] [ 432 ] [ 433 ] Over time, the tax evolved into a broader levy on Jews, implicitly holding all Jews—whether in Judea or the diaspora—responsible for the revolt ...
Portrait of Claudius, Altes Museum, Berlin References to an expulsion of Jews from Rome by the Roman emperor Claudius, who was in office AD 41–54, appear in the Acts of the Apostles (), and in the writings of Roman historians Suetonius (c. AD 69 – c. AD 122), Cassius Dio (c. AD 150 – c. 235) and fifth-century Christian author Paulus Orosius.
Jews continued to live in their land in significant numbers, the Kitos War of 115–117 notwithstanding, until Julius Severus ravaged Judea while putting down the Bar Kokhba revolt of 132–136. 985 villages were destroyed and most of the Jewish population of central Judaea was essentially wiped out – killed, sold into slavery, or forced to ...
Many [neutrality is disputed] scholars interpret the book of Joshua as referring to what would now be considered genocide. [1] When the Israelites arrive in the Promised Land, they are commanded to annihilate "the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites" who already lived there, to avoid being tempted into idolatry. [2]
This era saw significant challenges, including the restitution of property, the preservation of cultural heritage, and the re-establishment of community life. The Jewish community in Rome faced the daunting task of rebuilding their lives and institutions. [6] Many survivors returned to find their homes and businesses destroyed or confiscated.
The new converts were considered, at least in theory, full Jews deserving the equal rights afforded to citizens of the kingdom. Several Edomites, for example, were even to reach senior positions in the administration in Jerusalem. In 67 BCE a quarrel broke out between Aristobulus II and Hyrcanus II, sons and successors of Alexander Jannæus.