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Ridiculousness - 2011 Vaughn Gittin Jr- 2-13 was released on:
USA: September 2012
Japan: 26 April 2013 (internet)
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The Zealots (see the Talmud, Gittin 56a).
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The Zealots (see the Talmud, Gittin 56a).
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Sykes
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Sykes
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The Zealots (see the Talmud, Gittin 56a).
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Those who were able to flee went to the town of Yavneh (Talmud, Gittin 56b).
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In or around 67 CE. The background is given in the Talmud, Gittin 56a.
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Nothing. The actual destruction of the Second Temple was done by Titus, since Vespasian was recalled to Rome (Talmud, Gittin 56).
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The Zealots. They acted against the counsel of the Sages (Talmud, Gittin 56a).
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The zealots. They were the belligerents who flouted the advice of the Torah-sages and brought on the Second destruction by instigating rebellion against the Romans (see Talmud, Gittin 56).
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The zealots. They were the belligerents who flouted the advice of the Torah-sages and brought on the Second destruction by instigating rebellion against the Romans (see Talmud, Gittin 56).
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The Zealots. These were a group of dangerous hotheads who ignored the advice of the Rabbis and fomented war against the Romans, leaving the Romans no choice but to crush the people and destroy the city of Jerusalem (Talmud, Gittin 56).
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The Zealots. These were a group of dangerous hotheads who ignored the advice of the Rabbis and fomented war against the Romans, leaving the Romans no choice but to crush the people and destroy the city of Jerusalem (Talmud, Gittin 56).
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Yes.
The first revolt (66-68 CE) was started by the Zealots under the leadership of Abba Sikra (Talmud, Gittin 56a).
The second (135 CE) was under the leadership of Bar Kokhba (a.k.a. Shimon ben Koziba).
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The Torah-sages, under Rabbi Johanan ben Zakkai, counseled against rebellion, while the hot-headed Zealots went ahead and fomented rebellion anyway (Talmud, Gittin 56a). See also:
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Here is the passage:
Delia: "Mah tub of suds is filled yo' belly with vittle more times than yo' hands is filled it." Sykes: "Well, you better quit gittin' me riled up, else they'll be totin' you out sooner than you expect." Narrator: A little awed by this new Delia, he sidled out of the door and slammed the back gate after him.
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The process of divorce (giving a get) is set forth in the Torah (Deuteronomy ch.24) and explained in the Talmud (Gittin), so Orthodox Jews abide by it. We believe that this should be done only when reconciliation is out of the question. Orthodox Judaism sees the family-unit as the main building-block of society, to be cherished; and dismantling a family should never be done lightly.
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For Judaism: They were not important. They were non-traditional and influenced the Jewish religion not at all.
For the Jewish people:
The Zealots' significance is one of infamy. They were responsible for the destruction of the Second Temple because they violently provoked the Roman army (Talmud, Gittin 56a).
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I don't know that they drove anyone out. Rather, contrary to the counsel of the Sages, the Zealots fomented rebellion against the Romans. In order to force the populace to act, the zealots destroyed the city's food supplies. Rabbi Yochanan ben Zakkai, who sought to defuse the situation, slipped out of the city in order to talk with the Roman general (Vespasian). Talmud, Gittin 56a.
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For 1800 years after the Giving of the Torah, the Oral Traditions had never been put in writing; and there was even a prohibition to do so (Talmud, Gittin 59). Due to the danger of parts of the halakha (laws) being forgotten, the sages saw no choice but to permit the writing of the Oral Torah; and 1500 years ago, the Talmud and Midrashim were written down.
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They weren't. Early Hebrew history predates the Romans by about 1,500 years.
(Hebrew history begins around 2000 BCE and Roman history doesn't begin until 753 BCE.)
From the first century BCE, the Romans had dealings with Judea. At first they were benevolent (Talmud, Avodah Zarah 9a), but after that, things got worse and worse (Talmud, Yoma 9a), culminating with the First Destruction, when the Romans under Vespasian and Titus destroyed the Holy Temple (Talmud, Gittin 56) and killed and enslaved hundreds of thousands of Jews (Josephus, Wars 20:8). After that also, the Romans killed thousands of Jews in Betar (Talmud, Gittin 57a) during the time of Hadrian, and later destroyed many communities in the Galilee and what had been the Jerusalem area. In Rome itself, Jews were treated cordially in early times, but were subject to harsh decrees after the time of Constantine.
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The Romans crushed the Jews, destroying the Temple, killing well over one million Jews and enslaving many more. It should be noted that the rebellion against the Romans flouted the explicit counsel of the Torah-sages (Talmud, Gittin 56a). In the second occurrence, the Romans went so far as to outlaw the teaching and practicing of Judaism for a time.
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Here are some answers.
1. The Rabbis were active in Pidyon Shevuyim, meaning that they paid for the release of as many enslaved and abducted Jews as possible. This number ran into the thousands.
2. In all generations, Rabbis have been involved in Tzeddakah: the disbursing of charity to feed the poor.
3. The Rabbis interceded with the Romans whenever possible, to try to have some of the harsh decrees allayed (Talmud, Gittin 56b).
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According to SOWPODS (the combination of Scrabble dictionaries used around the world) there are 17 words with the pattern --T-IN. That is, six letter words with 3rd letter T and 5th letter I and 6th letter N. In alphabetical order, they are:
attain
catkin
catlin
citrin
detain
estrin
gittin
hatpin
lattin
lutein
mattin
obtain
outsin
outwin
ratlin
retain
within
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Rabban (Rabbi) Yochanan ben Zakkai (1st century CE) lived his entire life in the Holy Land, in Jerusalem, and later in a town called B'ror Chail (in his last years).
His chief disciples were Rabbi Eliezer and Rabbi Yehoshua, the teachers of Rabbi Akiva. Rabbi Eliezer settled in Lod, while Rabbi Yehoshua lived in Pekiin.
Rabbi Yochanan ben Zakkai was also famous for creating the Yeshivah at Yavneh (Talmud, Gittin 56b).
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(Talmud, Gittin 56a) Rabbi Yohanan ben Zakkai didn't approve of the Zealots' plan to wage war with the Romans. The Zealots tried to force the hand of the Jerusalemites by burning the city's stockpiles of food (ibid.); and Rabban Yochanan feared that thousands would die in the famine which the city was plunged into. He decided to try to go and plead with the Romans to lift the siege; but the Zealots weren't letting anyone leave the city. For these reasons, Rabban Yohanan had to be smuggled out. He feigned death and was carried out in casket (ibid).
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No. In the year 59 Nero was described as a fairly good leader. He eliminated capital punishment, allowed slaves to bring complaints against their masters. He supported the arts and athletics. After Agrippina's murder he lived a lavish life and spent exorbitant amounts of money. The Great fire of Rome happened in 64 and 75% of Rome burned for 10 days. Many thought he did it to make room for his villa, but he blamed the Christians of Rome.
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For a number of years in the First Century CE, a couple of Roman emperors (Hadrian and Vespasian) banned the practice of Judaism, at least in Judea. This was as a punishment against the Jews, the majority of whom were very religious. The Romans were attempting to crush the spirit of the Jews after the ill-advised attempts at rebellion by small groups of hotheads who flouted the circumspect advice of the Torah-sages (Talmud, Gittin 56a).Later, in the Fourth Century, Rome adopted Christianity and gradually became less and less tolerant of Judaism.
See also:
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For a number of years in the First Century CE, a couple of Roman emperors (Hadrian and Vespasian) banned the practice of Judaism, at least in Judea. This was as a punishment against the Jews, the majority of whom were very religious. The Romans were attempting to crush the spirit of the Jews after the ill-advised attempts at rebellion by small groups of hotheads who flouted the circumspect advice of the Torah-sages (Talmud, Gittin 56a).Later, in the Fourth Century, Rome adopted Christianity and gradually became less and less tolerant of Judaism.
See also:
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Rabban (Rabbi) Yochanan Ben Zakkai (1st century CE) was one of the foremost students of Hillel. He was the teacher of Rabbi Eliezer and Rabbi Yehoshua, two of the greatest sages of the Mishna (transmitters of the Oral Torah traditions). Rabban Yochanan ben Zakkai is mentioned, among other places, in the second chapter of Pirkei Avos. As related in the Talmud (Gittin, folio page 56), it was thanks to his interceding that the Roman leader Vespasian allowed some of the Torah-sages to survive the Second Destruction when the Romans destroyed the Temple.
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The worst crime in the Roman lexicon was that of rebellion, since it endangered the continued existence of Roman rule over their colonies. The greatest Torah-sages had advised against revolt (Talmud, Gittin 56), stating explicitly that it would not succeed. The zealots ignored the Torah-leaders, leaving the Romans no choice but to crush the rebellion.
See also:
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It was the group of Jews lead by Shimon Bar-Kokhba, around 132 CE.
Answer:The group who fought Roman rule in 68 CE were the Zealots, led by Abba Sikra. They are mentioned in the Talmud (Gittin 56a) as being headstrong and irresponsible. The Torah-Sages cautioned them against taking action, but to no avail (ibid). Two generations later, it was Shimon Bar Kokhba who led an ill-fated rebellion against the Romans (135 CE), against the counsel of most of the Torah-Sages.In both cases, myriads of Jews were killed, thanks to the rebels' having ignored the Torah-sages.
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Rabbi Yohanan ben Zakkai, disciple of Hillel, found favor in the eyes of the Roman leader Vespasian, for a reason explained in the Talmud (Gittin 56a-b), and was granted a request. He asked that the Romans (who had already begun the siege of Jerusalem) spare the town of Yavneh and its Torah-scholars. Vespasian acquiesced (Talmud, ibid), and Rabbi Yohanan gathered whatever Torah-sages he could, to Yavneh.
After the Destruction during which the Romans razed Jerusalem, it was these sages (Rabbi Eliezer, Rabbi Yehoshua, Rabbi Akiva and many others) who redeemed Jewish captives, distributed charity, and rebuilt whatever they could. (Compare this to the Sadducees, who melted into the background and did not lift a finger to help the people.)
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Here is the passage:
Delia: "Mah tub of suds is filled yo' belly with vittle more times than yo' hands is filled it."
Sykes: "Well, you better quit gittin' me riled up, else they'll be totin' you out sooner than you expect." Narrator: A little awed by this new Delia, he sidled out of the door and slammed the back gate after him.
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First Destruction:
They were exiled, dispersed, suppressed, and defeated. The Babylonian exile began. The Jews now understood the truth of the Prophets' warnings; and idolatry disappeared among even the least religious of the people.
The Second Destruction:
The Jews were crushed by the Romans and the long exile began, even for those who remained in the Holy Land. On the other hand, the Second Destruction, as painful and tragic as it was, at least accomplished the disappearance of the impious cliques (as alluded in the parable in the Talmud, Gittin 56b, in which the "barrel of honey" represents the Temple, and the "דרקון" hints to the Sadducees, among others). Once the Temple, and Jerusalem, were razed, the men of power melted away and the internal life of the Jewish communities returned to the aegis of the Torah-sages. Other non-traditional groups such as the Samaritans and the Essenes also now dissociated themselves from the Jewish people.
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The Romans were extremely tolerant of people's religious beliefs. In fact, this was one of the reasons for their great success in keeping the diverse peoples they conquered under their control. The only time they would ban a religion was if they considered the religion to be either decadent or treasonous.
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This happened several times in history. However, the most recent and largest decrease in the number of Jews occurred during World War II, when the Holocaust claimed the lives of 6 million European Jews.
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We should be aware that it was God who caused us to be in exile; it wasn't an accident of history. After being in our own land for centuries, there may have been a tendency to become proud or complacent, and lax in Torah-matters (see Deuteronomy 4:25-26). We were placed in exile to learn humility and obedience to God.
2) The exile freed us of our internal enemies (at that time): the Herodian clique, the Tzedukim (a.k.a. Sadducees), the Biryonim (zealot war-mongerers; Talmud, Gittin 56a), and sectarians such as the Essenes. So it taught us that even such a drastic calamity as exile from our land is worth it in order to free the body of the nation from those entities within us.
3) We also learn empathy for those who suffer (Exodus 23:9).
4) And we learn how precious the righteous converts are, since most of them wouldn't have heard of Judaism if we had remained in our land (Talmud, Pesachim 87b).
These are just a few of the lessons of the exile.
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Why was Yohanan ben Zaccai smuggled?
Answer: Yohanan ben Zaccai, a prominent Jewish sage during the time of the Roman siege of Jerusalem (70 CE), was smuggled out of the city to preserve Jewish religious life. As the city was under siege by the Romans during the First Jewish-Roman War, he realized that Jerusalem would eventually fall and that the Temple Read More .....tinyurl. com/4k8nyevs
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The Pharisees opposed Hellenism and Roman rule.
Answer:The Maccabees were opposed to Hellenism. They were the Pharisees of their generation, since the Perushim ("Pharisees") is another name for the Torah-sages and scholars. They were not a small group. When we include their students and sympathizers, they were actually the majority of the Jewish people. We call them "few" only in comparison to the Syrian-Greeks whom they fought (and whom the Hellenisers had instigated), and because many of the Jews who sympathized with the Maccabees were unwilling to risk their lives in battle. The book of Maccabees gives the number of the religious fighters as several thousand.A couple of centuries later, the group who fought Roman rule (in 68 CE) were the Zealots, mentioned in the Talmud (Gittin 56a) as being headstrong and irresponsible. The "Pharisees" (the Torah-Sages) certainly were displeased with Roman rule, but they cautioned against taking action (ibid), knowing it would result in tragedy. Two generations after that, it was Shimon ben Koziba (Bar Kokhba) who led an ill-fated rebellion against the Romans (135 CE), against the counsel of most of the Torah-Sages.
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The answer you're looking for is Rabbi Yochanan ben Zakkai, but it (and the question) is inaccurate. The Torah-academy at Yavneh was already in existence; and what Rabbi ben Zakkai did was to greatly swell its ranks with additional sages.
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The Gemara (Gittin, 59b) states that the whole Torah was given merely to promote peace (a truly profound statement). Additionally, the Gemara (Kiddushin, 39b-40a) relates that for promoting peace, one receives reward in the next world AND in this world. Furthermore, the Mishna (Pirkei Avos, 1;18) states that the world stands on 3 principles, one of them being peace (the other 2 are justice and truth). Moreover, the Midrash (Bereishis Rabbah, 38;6) relates that Hashem could never harm the nation of Israel when they're together in peace (even if t hey worship idols). Lastly, the Gemara (Taanis, 22a) relates the following story: One day Eliyahu Hanavi came to Rabbi Beruka Chaza in the market...Rabbi Beruka asked Eliyahu if there was anyone present who was a worthy of a portion in the World to Come and was told that there was not...Later on, 2 people came and Eliyahu said that they were worthy of portions in the World to Come. Rabbi Beruka asked them their profession, and they replied that they were jesters who would cheer up other people and resolve their disputes.
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In the year 70 CE, at the the closing stages of the First Jewish War, The Romans finally entered Jerusalem. Unable to knock down the substantial stonework of the outer Temple wall, the general Titus gave orders to set fire to the gate.
Once the gate was destroyed, a Roman soldier entered the courtyard and, contravening a decision of Titus, threw a burning torch into a room of the Temple. In the general confusion that followed, other soldiers set fire to the whole of the inner sanctuary.
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