The importance of the masada and the jewish roman wars in roman history

As it became clear the rebellion was getting out of control, Cestius Gallusthe legate of Syriabrought the Syrian army, based on XII Fulminata and reinforced by auxiliary troops, to restore order and quell the revolt. Despite initial advances, the Syrian Legion was ambushed and defeated by Jewish rebels at the Battle of Beth Horon with 6, Romans massacred and the Legio aquila lost — a result that shocked the Roman leadership. The experienced and unassuming general Vespasian was then tasked with crushing the rebellion in Judaea province. His son Titus was appointed second-in-command.

The importance of the masada and the jewish roman wars in roman history

First, it was the central battle in the First Jewish-Roman war. Second, the failure of the siege on the Jewish side resulted in the destruction of the Second Temple of Jerusalem, a disaster that would eventually prove both permanent and catastrophic, since it was never rebuilt.

Third, it permanently altered the diaspora of Judaism in the Ancient World. Fourth, because it was indecisive in breaking the power of the Jewish revolt permanently, it was also inconclusive and led to further, inevitable revolts that broke Judean identity completely.

It was not the first time the Romans had conquered the capital of the kingdom, nor was it the first time Jerusalem had been sacked by a foreign power.

It was unusual for the Romans, however, because it was not the final act that such a conquest generally was.

With few exceptions, such as the Carthaginians and the Celts, the Romans had not encountered an opponent who refused to remain defeated. Roman generals and governors found this stubborn resistance unnerving and that may have contributed to an increased cruelty toward the local Jewish population, not that the Romans generally required an excuse to be brutal.

To the Romans' bewilderment, the Jews were absolutely, adamantly opposed to worshiping any deity above God in the universal form of Yahwehor even alongside or beneath God. At this point in their theological history, the Jews had become strict monotheists. Worshiping the Emperor as a deity would imperil their immortal souls.

Therefore, they absolutely refused to do this and were willing to die for their faith. The Jewish refusal to tolerate the Cult of the Emperor in their main place of worship was a direct challenge to Roman political power. The Roman refusal to recognize Jewish monotheism was a direct challenge to Jewish theology.

The clash of ideologies would result in many casualties. Josephus, a primary source for the revolt, would calculate the death toll at over 1, However, what made this battle qualitatively different from most was not just the difficulty Rome had in retaking control of it with incredibly disproportional military equipment and numbers, but also the actions of the Judean defenders.

In the final hours of the battle, just as the Romans were about to breach the walls of the city, the defenders gathered together and committed mass suicide, rather than being killed or taken captive by the Romans.

Many Westerners have never heard of the Siege of Masada, and those who have may simply know it as an obscure reference to a minor battle fought in a remote location of the Roman world. By contrast, virtually all Israeli school children know the story of Masada as a premier example of nationalistic pride.

The heroic story of a small band of fighters facing incalculable odds has many elements that are reminiscent of both the Battle of Thermopylae and the Battle of the Alamo. The refrain "Masada shall not fall again," coined in a poem on the subject by Yitzak Lamdan, became a cry of resolve in battle for Israeli soldiers in the 20th century, just as the cry of "Remember the Alamo" had galvanized Americans.

For decades the Israelite military used the site of Masada as the location for swearing in their new recruits; the choice of the site was designed to evoke within the new soldiers a deep sense of connection with their national history.The Jewish–Roman Wars is the name given to a number of revolts of Jews in the province of Judea in the Roman Empire.

These were directed against the Roman rule. First Jewish–Roman War (66–73 AD) – also called the First Jewish Revolt or the Great Jewish Revolt. And they were part of the legendary zealots in history known for their resistance at Masada. And being one of the final events in the Roman-Jewish war.

Masada - Livius

The jews were outnumbered about 10 times including women and children against 10, roman-soldiers They lasted for months. Dec 09,  · Flavius Josephus based his book "History of the Jewish War against the Romans" on Roman reports of the army at the end of the revolt, according to which apart from two women and five children – everyone committed suicide.

Those acts brought about the Jewish War, a war that reached its climax in the destruction of the Temple of Jerusalem by the Roman legions and ended with the fall of Masada.

Roman rule over Judea began in 63 bc, after a centuries-long struggle over the blending . The Jewish–Roman wars were a series of large-scale revolts by the Jews of the Eastern Mediterranean against the Roman Empire between 66 and CE.

While the First Jewish–Roman War (66–73 CE) and the Bar Kokhba revolt (– CE) were nationalist rebellions, striving to restore an independent Judean state, the Kitos War was more of an ethno-religious conflict, mostly fought outside the Judea Province.

Three Roman camps, seen from Masada On the other hand, the Jewish revolt, the Civil War of the year 69 and a contemporary rebellion of Batavians in the Rhineland had done much to .

The importance of the masada and the jewish roman wars in roman history
When Rome Crushed Israel: The Siege of Masada