Bar Kokhba
was the nickname of Shimeon ben Kosiba, leader of the third great
revolt against Rome
(119? – 136 AD)
.
(For this unconventional dating, see Mantel ,
237-242). In 117 Hadrian succeeded Trajan, whom he'd helped
to end a revolt by Diaspora Jews (115-117). No sooner had it
been quelled than preparations for yet another revolt began in Judea itself.
These revolts, like the one of 66-70, were sparked by a belief, held
by many Jews then, that the time of
the birthpangs had come to its climax and redemption was about to
occur. We have no Josephus, however, for the last two revolts;
the sources are scanty and dubious. It seems likely that the Jews of Judaea
were encouraged by the following fact: thinking to consolidate the empire and
make it more defensible, Hadrian had pulled the Roman army out of all the
lands conquered by Trajan east of the Euphrates. (The same policy led
to the building of his wall in England.) The spectacle of a unilateral Roman
withdrawal may have fired the Jews into thinking that they could make their land
into a "hot potato" and gain the same liberation. By 129, a well
prepared revolt was in full swing.
Bar
Kohba's nickname means "son of a star," from the prophetic verse of
Balaam, "a star will come out of Jacob" (Numbers
24:17). His great contemporary, Rabbi Akiba, quoted it concerning him,
adding, "This is the King Messiah." Another rabbi retorted, "Akiba, grass
will grow in your jawbones, and he still won't have come."
After putting down the revolt at great cost, Hadrian banished
all Jews from Jerusalem. (They were not able to live there again until
the Muslims let them back in the 7th century.) He also forbade the practice
of circumcision in Judaea. The effect of these and other such decrees was
to motivate Jews to leave Judaea, and many moved to Galilee. Among them were
the members of the Sanhedrin, who eventually resettled in Sepphoris and then
Tiberias. But contrary to widespread belief, the Romans never exiled the Jews
from the land. We find, for example, the ruins of more than a hundred
synagogues dating between the third and eighth centuries.