Jerusalem Under Rome: Finding God After Destruction

The centuries prior to the Roman destruction of Jerusalem and the second temple represented a time in which Jews began to see the temple as the only suitable location to reach God. Even during the Hellenistic period of influence in Jerusalem, Jews were almost all attached to the temple spiritually, emotionally, and physically (Armstrong 120). However, the Siege of Jerusalem in 70 CE resulted in the absolute destruction of the Temple, and therefore the religious customs of Jews there. The entire land of Jerusalem was conquered and in Roman control, serving as a thorough humiliation for Jews . The previous Temple tax remained, but funds went towards the Temple of Jupiter instead (Armstrong 154). Similar to the aftermath of the destruction of the first Temple, people were confronted with a spiritual crisis, unable to adequately reach God. 

So how did Jews adjust to these new circumstances in harsh times? Rabbi Yohanan, a Pharisee, approached the Roman emperor Vespasian after the war to request permission to found a school where Jews could learn and pray. He was granted a campus, and him and his fellow Rabbis began creating new features of Jewish spiritualism. One belief held was that God was present anytime a group of Jews gathered to discuss the Torah (156). This was based off the Mishnah, a law code written centuries prior which allowed Jews to encounter God wherever they were (156). This development was incredibly significant in the history of Judaism in that it theoretically opened up the entire world for worship rather than Jerusalem alone. Additionally, the rabbis turned their attention away from sacrifice which was not fully possible without the Temple, towards charity as a new fulfillment of religion. They developed the idea of mitzvot, or good deeds carried out to live up to the name of God. Since God could reside in anyone at any time, hurting others was equated to hurting God and the world while helping others meant improving the world (157). These new developments created new meanings of religion for Jews while maintaining the same sacredness attached to God as had existed before the destruction of the Temple.