First Jewish–Roman War in the context of "Bar Kokhba revolt"

Jerusalem during the Second Temple period describes the history of the city during the existence there of the Second Temple, from the return to Zion under Cyrus the Great (c. 538 BCE) to the siege and destruction of the city by Titus during the First Jewish–Roman War in 70 CE. During this period, which saw the region and city change hands several times, Jerusalem was the center of religious life for all Jews; even those who lived in the diaspora prayed towards Jerusalem on a daily basis and went there on pilgrimage during three annual religious festivals. Under Hasmonean and Herodian rule, Jerusalem served as a royal capital and the seat of all major national institutions. In Jerusalem, the Pharisees of Second Temple Judaism developed into the Tannaim and Judaism's post-Exilic religious identity as it continues today, and the Hebrew Bible was perhaps canonized, although exactly when this occurred remains disputed. It was also in Jerusalem during the later stages of this period that Christianity was born.

The 600 years of the Second Temple period can be divided into several periods, each with its own distinct political and social characteristics. The physical development of the city was greatly affected by the changing characteristics of each era, while at the same time influencing these periods themselves. The city's population was characterized by social stratification, both economic and religious, which grew more pronounced over the years. There existed in the city, for example, a clear distinction between a rich and cosmopolitan elite and the wider population wishing less influence in the nation's ways from the outside world. Social strata also encompassed different religious outlooks, each with its different emphasis: some reliant on the Temple priests, while the majority were led by traditional non-priestly families, emphasizing the world of Torah study and the development of law over the formal hierarchy established in the Temple.

The Second Temple period or post-exilic period in Jewish history denotes the approximately 600 years (516 BCE – 70 CE) during which the Second Temple stood in the city of Jerusalem. It began with the return to Zion after the Babylonian captivity and the subsequent reconstruction of the Temple in Jerusalem, and ended with the First Jewish–Roman War and the Roman siege of Jerusalem.

In 587/586 BCE, the Neo-Babylonian Empire conquered the Kingdom of Judah; the Judeans lost their independence upon the Babylonian siege of Jerusalem, during which the First Temple was destroyed. After the Babylonians annexed Judah as a province, part of the subjugated populace was exiled to Babylon. This exilic period lasted for nearly five decades, ending after the Neo-Babylonian Empire itself was conquered by the Achaemenid Persian Empire, which annexed Babylonian territorial possessions after the fall of Babylon. Soon after the conquest, Persian king Cyrus the Great issued a proclamation known as the Edict of Cyrus, encouraging the exiles to return to their homeland after the Persians raised it as an autonomous Jewish-governed province. Under the Persians (c. 539–332 BCE), the returned Jewish population restored the city and rebuilt the Temple in Jerusalem. In 332 BCE, the Achaemenid Empire fell to Alexander the Great, and the region was later incorporated into the Ptolemaic Kingdom (c. 301–200 BCE) and the Seleucid Empire (c. 200–167 BCE).

Vespasian (/vɛsˈpeɪʒ(i)ən, -ziən/; Latin: Vespasianus [wɛspasjˈaːnus]; 17 November AD 9 – 23 June 79) was Roman emperor from 69 to 79. The last emperor to reign in the Year of the Four Emperors, he founded the Flavian dynasty, which ruled the empire for 27 years. His fiscal reforms and consolidation of the empire brought political stability and a vast building program.

Vespasian was the first emperor from an equestrian family who rose only later in his lifetime into the senatorial rank as the first of his family to do so. He rose to prominence through military achievement: he served as legate of Legio II Augusta during the Roman invasion of Britain in 43, and later led the suppression of the Jewish rebellion of 66–70.

The Corinth Canal (Greek: Διώρυγα της Κορίνθου, romanized: Dioryga tis Korinthou) is a canal in Greece that connects the Gulf of Corinth in the Ionian Sea with the Saronic Gulf in the Aegean Sea. Completed in 1893, it cuts through the narrow Isthmus of Corinth and separates the Peloponnese peninsula from the Greek mainland. The canal was dug through the Isthmus at sea level and has no locks. It is 6.4 kilometres (4 miles) in length and at 24.6 metres (80.7 feet) wide at sea level is impassable for many modern ships. It is currently of little economic importance and is mainly a tourist attraction.

The Corinth canal concept originated with Periander of Corinth in the 7th century BC. Daunted by its enormity, he chose to implement the Diolkos, a land trackway for transporting ships, instead. Construction of a canal finally began under Roman Emperor Nero in 67 AD, using Jewish prisoners captured during the First Jewish–Roman War. However, the project ceased shortly after his death. In subsequent centuries, the idea intrigued figures like Herodes Atticus in the second century and, following their conquest of the Peloponnese in 1687, the Venetians. Despite their interest, neither of them undertook the construction.

The siege of Jerusalem in 70 CE was the decisive event of the First Jewish Revolt against the Roman Empire (66–73 CE). Roman forces led by Titus besieged the Jewish capital, the revolt's main stronghold. After months of fighting, they breached the defenses, destroyed the Second Temple, and razed the city, killing, enslaving, or displacing much of its population. The city's fall marked the effective end of the revolt and had far-reaching political, religious, and cultural consequences.

In winter 69/70 CE, after a succession war in Rome, Titus led at least 48,000 troops—including four legions and auxiliary forces—back into Judaea. By spring, this army had encircled Jerusalem, the population of which had surged with refugees and Passover pilgrims. Inside the city, rival factions led by John of Gischala, Simon bar Giora and Eleazar ben Simon fought each other, destroying food supplies and weakening defenses. Although the factions eventually united and mounted fierce resistance, Roman forces breached the city walls and pushed the defenders into the temple precincts.

Titus Caesar Vespasianus (/ˈtaɪtəs/ TY-təs; 30 December 39 – 13 September 81 AD) was Roman emperor from 79 to 81 AD. A member of the Flavian dynasty, Titus succeeded his father Vespasian upon his death, becoming the first Roman emperor ever to succeed his biological father.

Before becoming emperor, Titus gained renown as a military commander, serving under his father in Judea during the First Jewish–Roman War. The campaign came to a brief halt with the death of emperor Nero in 68 AD, launching Vespasian's bid for the imperial power during the Year of the Four Emperors. When Vespasian was declared Emperor on 1 July 69 AD, Titus was left in charge of ending the Jewish rebellion. In 70 AD, he besieged and captured Jerusalem, and destroyed the city and the Second Temple. For this achievement Titus was awarded a triumph; the Arch of Titus commemorates his victory and still stands today.

The history of the Jews in Alexandria dates back to the founding of the city by Alexander the Great in 332 BCE. Jews in Alexandria played a crucial role in the political, economic, cultural and religious life of Hellenistic and Roman Alexandria, with Jews comprising about 35% of the city's population during the Roman era.

In the Ptolemaic period, Alexandrian Jews played a central role in the development of Hellenistic Judaism and were instrumental in the translation of the Torah from Hebrew to Koine Greek, which produced the Septuagint. Many important Jewish writers and figures came from or studied in Alexandria, such as Philo, Ben Sira, Tiberius Julius Alexander and Josephus. The position of Alexandria's Jewry began deteriorating during the Roman era, as deep antisemitic sentiment began developing amongst the city's Greek and Egyptian populations. This led to the subsequent Alexandrian pogrom in 38 CE and the Alexandria riot in 66 CE, which was in parallel with the outbreak of the First Jewish–Roman War. Alexandria's Jewry began to diminish, leading to a mass immigration of Alexandrian Jews to Rome, as well as other Mediterranean and North African cities. It appears that the Jewish community of Alexandria was completely eradicated by the end of the Diaspora Revolt in 117 CE, with various rabbinic legends associated with the final destruction of the community.