CHAPTER III
ERA OF THE TALMUD (200-600)
The constant progress made by Christianity in Palestine had an unfavorable effect on the condition of the Jewish population and the Jews began to emigrate to Babylonia in constantly growing numbers. The latter country had, in the meantime, passed from the rule of the Parthians to that of the neo-Persians, or Parsees (225). These having thrown off the yoke of foreign invaders, acted like others under similar conditions and introduced a government marked by religious and national fanaticism, from which the Jews suffered very severely. The Parsees, who worshipped fire, would not allow the Jews to have any light on the Sabbath during their period of mourning, which comprised the shortest winter days, and consequently the Hanukah lights were also forbidden. Another prohibition, which the Jews especially resented, was directed against the burial of the dead, not allowed by the religion of the Parsees.
At the same time, the Roman Empire, passing more and more under Christian rule, became hostile toward the Jews. Of Diocletian (284-305) it is reported that, while he tried to suppress Christianity, he allowed the Jews freedom of worship. Another story reported of him, to the effect that he ordered Judah Hanasi to appear before him on the Sabbath, wishing to punish him for the insult he had suffered from Jewish boys, while a swineherd, is evidently legendary. Constantine (305-337), who removed all the disabilities from which the Christians had suffered, and according to some authors, a professing Christian himself, issued the first edict which discriminated against the Jews. This law prohibited the circumcision of a slave, and there is no doubt that it was intended to check propaganda for Judaism.
Julian the Apostate (361-363), who wished to suppress Christianity and attempted to reintroduce a refined worship of the old gods, is said to have attempted to rebuild the Temple at Jerusalem. The church historians tell us that an earthquake and similar accidents made this impossible. It is, however, not unlikely that the whole report was merely an invention to show that the Temple could never be rebuilt, and that all attempts to fight Christianity must be vain.
The discrimination against the Jews became stronger when Theodosius issued the edict of Ravenna (380), which made the profession of Christianity a requirement for all who held office under the government. After the death of Theodosius the Roman Empire was divided into an Eastern and a Western Empire. Palestine and the majority of the Jews were in the Eastern Empire, with its capital at Constantinople; and they remained subject to this rule until the Holy Land was conquered by the Mohammedans in 634.
The legal treatment of the Jews, in both divisions of the Empire, was hostile, but the authorities tried to protect their lives and properties against the constantly increasing attacks of the mob. Such outbreaks occurred especially in the Greek cities of the Orient. Cyril, Bishop of Alexandria, and St. Simeon, the Stylite, who for years lived on a pillar, stirred up the religious fanaticism of the masses by setting them against the Jews. These attacks resulted in loss of life and property, and when the emperors issued orders demanding the punishment of the lawless elements, the ecclesiastic leaders condemned this action as the evidence of partiality toward the Jews. Under Emperor Justinian (527-565) we hear for the first time of an interference with the internal religious life of the Jews by the secular authorities. An edict of this Emperor prohibited the reading of the Deuterosis in the synagogue. The word is a literal translation of the word Mishnah, but as the Mishnah could not have been read in the synagogue, we must assume that other Rabbinic works or the Targum are meant.
The Byzantine Empire frequently had wars with its Persian neighbor, and one of these which threatened to be very critical occurred under Emperor Heraclius (622-628). In this, the Jews at first sided with the Persians, but when the Emperor on his way to the East appeared in Palestine, he promised them an amnesty if they would join his cause. This they did. On his return he broke his pledge, the monks assuring him of the divine pardon for this breach of faith, and punished the Jews severely for their defection.
RELIGIOUS HISTORY OF THE ERA
The position of the patriarch remained hereditary in the house of Judah Hanasi, until the office was abolished by the decree of Emperor Theodosius II (about 420). The successors of Judah Hanasi were Gamaliel III, Judah II, Gamaliel IV, Judah III, Hillel II, Gamaliel V, Judah IV, and Gamaliel VI. These patriarchs, however, were not prominent as scholars, and while they were the religious heads of the community, the prerogatives of the president of the school of Tiberias were transferred to a scholar of prominence. Thus Judah Hanasi himself appointed his son Gamaliel as his successor before his death, but Rabbi Hanina was named as president of the school. It is probable that the head of this school presided also over the court sessions, so that he was the Ab Beth Din; the Nasi, who formerly exercised these prerogatives, was the representative of the Jewish community only through the dignity of his office.