ROMA E L'EBRAISMO IN ETA' IMPERIALE
"These rites," writes Tacitus, "no matter how they were introduced, find justification in their antiquity. The other practices are perverse and infamous and were imposed due to their depravity. In fact, the worst scum of this world, after having renounced their native religions , brought tribute and money there: in this way the power of the Jews grew, also because among themselves they are always very loyal and very available for mutual aid, while they reserve their harshest hatred for everyone else."
Tacitus's very harsh words towards the Jews (book V of the Books) cannot be understood without contextualising the Roman-Jewish relations of the period. Tacitus writes at the beginning of Trajan's reign, about thirty years after the great Jewish revolt tamed by Titus and the destruction of the Temple. Before that date, relations between Rome and the Jews were essentially correct and peaceful, with the exception of a few episodes.
Rome in fact recognized large autonomy to the Jews: the peculiarities and oddities of Jewish monotheism were accepted because, as Tacitus writes, "antiquitate defenduntur", "they were defended by their antiquity" (a factor that Christians, however, would not be able to invoke in that period).
Jews were, for example, exempt from military service and from sacrifice to pagan gods. Above all, Rome allowed the Jews to fully carry out their religious holidays, which had their epicenter in the Temple of Jerusalem, to which Jews from every part of the empire sent an annual donation.
These were no small concessions because (contrary to what we often read) Judea was not a poor, desolate and forgotten province but, although it pales in comparison to neighboring Syria and Egypt, it was a fertile land, densely populated (given the divine commandment of "multiply" and the prohibition of abortion), enriched by the cultivation of balsam and made very rich thanks to aforementioned donations from the Jews to the Temple.
One of the few tangible signs of Rome's dominion was the inclusion of the emperor's name in the prayers addressed to God (it was precisely the interruption of this invocation that marked the beginning of the revolt in 66) during the daily sacrifices in the Temple.
All this ended with the revolt of 66-70 AD, whose genesis (also caused by the senseless rapacity of various Roman prosecutors) and whose development would take up many pages. At the end of one of the bloodiest wars of all times, however, the Temple was a pile of ruins, Jerusalem devastated and militarily occupied by a legion and Judea depopulated. What was exceptional, however, by Roman standards, was the failure to rebuild the Temple.
The Jews had a new status within the empire: subjects like the others, free to profess their own religion, but without what was its center and, above all, subject to a tax as famous as it was infamous: the fiscus iudaicus. The donations, once directed to the cult of the Temple, were now directed to the imperial treasury (some Egyptian papyri testify to the meticulousness with which the tax was collected).
The Jews rebelled twice more: in 115-117 AD, during Trajan's Parthian campaigns, and a few years later (132-135 AD) under Hadrian. The result of these further and ruinous wars was the total removal of the Jewish people from Jerusalem, which became a Roman military colony, first pagan and then Christian, with the name of Aelia Capitolina and would be known as such for many centuries. A temple to Capitoline Jupiter arose on the Temple Mount, adorned with some large statues of Hadrian.
These events were decisive not only for ancient history, but have had consequences on all subsequent eras, up to the present day.
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