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The Glory That Was Rome

“And it once was that Rabban Gamliel, Rabbi Elazar ben Azarya, Rabbi Yehoshua, and Rabbi Akiva were walking along the road and they heard the sound of the multitudes of Rome from Puteoli at a distance of one hundred and twenty mil. And the other Sages began weeping and Rabbi Akiva was laughing. They said to him: For what reason are you laughing? Rabbi Akiva said to them: And you, for what reason are you weeping? They said to him: These gentiles, who bow to false gods and burn incense to idols, dwell securely and tranquilly, and for us, the House of the footstool of our God, the Temple, is burnt by fire, and shall we not weep? Rabbi Akiva said to them: That is why I am laughing. If for those who violate His will, it is so for those who perform His will, all the more so will they be rewarded.” (Makkot 24)

This week鈥檚 flashback is not about a specific daf that we will learn in Nedarim, but it is pertinent to so many pages and descriptions throughout Rabbinic literature. Having just returned from my first visit to Rome I can easily understand the outsized place it occupied in the Rabbinic imagination. The scale and number of the monuments is so incredible, from the massive Colosseum to the towering victory arches and columns, and of course the temples, theaters and hippodromes. If a modern person, accustomed to seeing skyscrapers and technology, can be overwhelmed by the sights, imagine an ancient visitor.

In the first century CE much of Rome burned in a great fire. The subsequent rebuilding took place in the years that the Great Revolt was going on in Judea as well as when the war was over. Among the most important monuments in the city were the Colosseum, financed by Jewish gold from the Temple and probably built by Jewish prisoners of war, and Vespasian鈥檚 Temple of Peace, built to house the spoils from Jerusalem, including the Temple menorah. At the peak of the Via Sacra, the sacred way, a huge victory arch, the Arch of Titus, 聽was built, with a relief of Roman soldiers carrying the menorah and other Temple goods.

Dnalor 01, CC BY-SA 3.0 AT <>, via Wikimedia Commons

Imagine that you are a Jewish captive, or a member of the Roman Jewish community or a visitor like the rabbis in the quote at the beginning of this article. What are your emotions when faced with this glory and grandeur, all of it in service to gods and values that are completely opposed to your own? Is it any wonder that the rabbis began to weep? This idea of the power of Rome and how it cannot coexist with Jerusalem and her values, is expressed repeatedly in Rabbinic literature:

“Caesaria [a stand in for Rome] and Jerusalem, if someone says to you that both have been destroyed, don’t believe them, that both are thriving, don’t believe them. Caesaria has been destroyed and Jerusalem is thriving, Jerusalem has been destroyed and Caesaria is thriving– believe them . . . ” (Megillah 6a)

With this background it is easy to understand how seductive the power of Rome was, especially to the downtrodden Jews. When someone like Elisha ben Avuya, Rabbi Akiva鈥檚 contemporary, joins the Roman side despite his Torah knowledge, it is because he cannot envision a world where such wealth and power cannot have some justification. The resistance of so many Jews聽 to Rome is much harder to fathom. But as we walked through the city, seeing monument after monument, a verse kept going through my head: 砖拽专 讛讞讱 讜讛讘诇 讛讬讜驻讬, King Solomon鈥檚 warning in the book of Proverbs: grace is deceptive and beauty is illusory. The rabbis taught over and over that despite Rome鈥檚 power, her values are empty and evil. Standing in the Colosseum and hearing about the incredible cruelty done there in the name of entertainment, one cannot help but think of Rabbi Akiva鈥檚 injunction in Pirkei Avot that man is beloved by God because he was created in His image, 讞讘讬讘 讗讚诐 砖谞讘专讗 讘爪诇诐.

FeaturedPics, CC BY-SA 4.0 <>, via Wikimedia Commons

The rabbis had to fight constantly against the power and glory of Rome. They insisted that human life had value and that Jews were known for their mercy, bashfulness, and kindness (Yevamot 79a). And it seems their efforts were successful. Most Jews held on to their identity, whether in Judea or even in Rome. The Roman Jewish community existed for centuries and we know that they had synagogues and were buried as Jews. Roman Jewish catacombs frequently have menorahs decorating them.

Copies of catacomb inscriptions in Jewish museum in Rome

Shulie Mishkin

The battle continued when the Roman empire changed its ways and became Christian. The (seemingly) seamless transition from pagan Rome to Christian Rome can be seen all over Rome today. Places that were monuments and theaters became churches. The most extreme example that I saw was the replacement of the statue of Trajan on top of his eponymous column with a statue of St. Peter! So when the rabbis talk about Edom and use it to mean both Rome and Christianity they are actually reflecting reality.

Trajan’s Column

Livioandronico2013, CC BY-SA 4.0 <>, via Wikimedia Commons

The Roman Jewish community, as well as Jews all over the world, held fast to their beliefs and values even as the power of Rome shouted from every part of the empire. It is thanks to our ancestors that we can celebrate a thriving and powerful Jewish community today, in the Diaspora and in the State of Israel. Standing in Rome today, and praying in the incredible Great Synagogue in Jewish Rome, surrounded by Italian and Israeli Jews, the balance between Rome and Jerusalem seems to have shifted in our favor.

Shulie Mishkin

Shulie Mishkin

Shulie Mishkin made Aliyah from New York with a Master's degree in Jewish History from Columbia University. After completing the Ministry of Tourism guide course in 1997, she began guiding professionally and has since taught and guided all ages, from toddlers to retirees. Her tours provide a complete picture of the land of Israel and Jewish heritage, with a strong reliance on sources ranging from the Bible to 19th century travelers' reports. Alongside her regular guide work, she teaches "tour and text" courses in the Jerusalem institutions of Pardes and Matan as wel as the Women's Bet Midrash in Efrat and provides tours for special needs students in the 鈥淒arkaynu鈥 program. Shulie lives in Alon Shvut with her husband Jonathan and their five kids. Shulie Mishkin is now doing virtual tours online. Check out the options at
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