Bar Kokhba revolt

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Knesset Menorah P5200010 Bar Kochvah

The Bar Kokhba revolt (132–136 CE) was a major Jewish uprising against the Roman Empire in the province of Judea. It was the third and final of the Jewish–Roman wars, following the First Jewish–Roman War (66–73 CE) and the Kitos War (115–117 CE). The revolt was led by Simon bar Kokhba, who was regarded by many Jews as the Messiah.

Background[edit | edit source]

The revolt erupted as a result of religious and political tensions in Judea. The Roman Emperor Hadrian had plans to rebuild Jerusalem as a Roman colony named Aelia Capitolina, which included the construction of a temple to Jupiter on the site of the Second Temple. This was seen as a direct affront to Jewish religious sensibilities.

The Revolt[edit | edit source]

The revolt began in 132 CE and was initially successful. Bar Kokhba's forces managed to capture Jerusalem and establish an independent Jewish state for a brief period. Bar Kokhba was declared the Nasi (prince) of the new state, and coins were minted in his name.

Roman Response[edit | edit source]

The Roman response was swift and brutal. Emperor Hadrian dispatched his best generals, including Sextus Julius Severus, to crush the rebellion. The Romans employed scorched earth tactics, destroying villages and killing or enslaving the inhabitants. The decisive battle took place at Betar, where Bar Kokhba's forces were defeated in 135 CE.

Aftermath[edit | edit source]

The aftermath of the revolt was devastating for the Jewish population. Judea was renamed Syria Palaestina in an attempt to erase Jewish ties to the land. Jews were banned from entering Jerusalem, and many were sold into slavery. The revolt also led to significant changes in Jewish religious life, including the development of Rabbinic Judaism.

Legacy[edit | edit source]

The Bar Kokhba revolt had a lasting impact on Jewish history and identity. It marked the end of Jewish political autonomy in the region until the establishment of the modern state of Israel in 1948. The revolt is commemorated in Jewish liturgy and has been the subject of extensive historical and archaeological research.

See also[edit | edit source]

References[edit | edit source]

Further reading[edit | edit source]

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