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Zionism Through the Eyes of Chazal

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Zionism Then and Now: The Jewish People and the Promised Land Throughout History יום א' לפרשת ויגש – ר ז' של חוכה תשע"ו Young Israel of Jamaica Estates – December 13th, 2015 Part 2: Zionism Through the Eyes of Chazal I CHAZAL’S PRECURSORS AND HISTORICAL CONTEXT ‐605BCE‐ Major battle fought between Babylonian and Egyptian 3156 Armies. Babylonia led by Nebudchanezer II defeats the Egyptian army at Carchemish and turns its attention to the Nebudchanezer II attempts to invade Egypt and is Kingdom of Judah, a puppet government of the Egyptian unsuccessful. In the wake of the defeat, seeing Pharaoh Necho. As a result, Yehoyakim, King of Judah Babylon as severely weakened, Yehoyakim rebels changes alleigence to Babylonia and begins paying a (along with several other Babylonian tributaries) ‐601BCE‐ tribute from the Temple treasury. and declares independence. 1) ירמיהו (פרק מו') 3160 (א) ֲא ֶשׁר ָה ָיה ְד ַבר ה' ֶאל ִי ְר ְמ ָיהוּ ַה ָנּ ִביא ַעל ַה ִגּוֹים: (ב) ְל ִמ ְצ ַר ִים ַעל 2) מלכים ב' (פרק כג'-כד') ֵחיל ַפּ ְר ֹעה ְכוֹ ֶמ ֶלְך ִמ ְצ ַר ִים ֲא ֶשׁר ָה ָיה ַעל ְ ַהר ְפּ ָרת ְבּ ַכ ְר ְכּ ִמשׁ ֲא ֶשׁר (לו) ֶבּן ֶע ְשׂ ִרים ְו ָח ֵמשׁ ָשׁ ָה ְי ָהוֹי ִקים ְבּ ָמ ְלכוֹ ְו ַא ַחת ֶע ְשׂ ֵרה ָשׁ ָה ָמ ַלְך ִה ָכּה ְ ַבוּכ ְד ֶר ַאצּר ֶמ ֶלְך ָבּ ֶבל ִבּ ְשׁ ַת ָה ְר ִב ִיעית ִל ָיהוֹי ִקים ֶבּן יֹ ִאשׁ ָיּהוּ ִבּ ָירוּשׁ ָלִם ְו ֵשׁם ִאמּוֹ זבידה ְז ָבוּדּה ַבת ְפּ ָד ָיה ִמן ָרוּמה: [...] (א) ֶמ ֶלְך ְי ָהוּדה: ְבּ ָי ָמיו ָע ָלה ְ ֻב ַכ ְד ֶ ַאצּר ֶמ ֶלְך ָבּ ֶבל ַו ְי ִהי לוֹ ְי ָהוֹי ִקים ֶע ֶבד ָשֹׁלשׁ ָשׁ ִים ַו ָיּ ָשׁב ַו ִיּ ְמ ָרד בּוֹ: Jeremiah (ch. 46) II Kings (ch. 23-24) 1 This is what the LORD told the prophet Jeremiah concerning the 36 Jehoiakim was 25 years old when he became king, and he nations. 2 About Egypt! A message for the army of Pharaoh Neco, ruled for eleven years in Jerusalem. His mother's name was Egypt's king, which was defeated by Babylon's Nebuchadnezzar at Zebidah; she was Pedaiah's daughter and was from Rumah. […] Carchemish near the Euphrates River in the fourth year of Judah's 1 In Jehoiakim's days, King Nebuchadnezzar of Babylon ‐597BCE‐ King Jehoiakim, Josiah's son: attacked. Jehoiakim had submitted to him for three years, but 3164 then Jehoiakim changed his mind and rebelled against him. In response to the rebellion of the Judaic monarchy, Nevudchanezer II lays siege to Jerusalem, imprisons and exiles its king Yehoyakhin b. Yehoyakim to Zedekiah, after 9 years on the throne paying tribute Babylonia, and installs Zedekiah as a vassal king. to Nebuchadnezzar II, reestablishes Judah’s 3) מלכים ב' (פרק כד') .alliance with Egypt and rebels against Babylonia (ח) ֶבּן ְשׁ ֹמ ֶה ֶע ְשׂ ֵרה ָשׁ ָה ְי ָהוֹי ִכין ְבּ ָמ ְלכוֹ ְוּשׁ ָֹלשׁה ֳח ָד ִשׁים ָמ ַלְך ,In response, Nebuchadnezzar invades Judah ִבּ ָירוּשׁ ָלִם [...] (י) ָבּ ֵעת ַה ִהיא עלה ָעלוּ ַע ְב ֵדי ְ ֻב ַכ ְד ֶ ַאצּר ֶמ ֶלְך ָבּ ֶבל besieges Jerusalem for a second time, and after 30 ְי ָרוּשׁ ָלִם ַו ָתּבֹא ָה ִעיר ַבּ ָמּצוֹר: (יא) ַו ָיּבֹא ְ ַבוּכ ְד ֶ ַאצּר ֶמ ֶלְך ָבּ ֶבל ַעל months, breaches the walls, imprisons and exiles ָה ִעיר ַו ֲע ָב ָדיו ָצ ִרים ָע ֶל ָיה : (יב) ַו ֵיּ ֵצא ְי ָהוֹי ִכין ֶמ ֶלְך ְי ָהוּדה ַעל ֶמ ֶלְך ָבּ ֶבל the king and his people and destroys Solomon’s ‐589BCE‐ הוּא ְו ִאמּוֹ ַו ֲע ָב ָדיו ְו ָשׂ ָריו ְו ָס ִר ָיסיו ַו ִיּ ַקּח ֹאתוֹ ֶמ ֶלְך ָבּ ֶבל ִבּ ְשׁ ַ ת ְשׁ ֹמ ֶה .Temple ְל ָמ ְלכוֹ: [...] (יד) ְו ִה ְג ָלה ֶאת ָכּל ְי ָרוּשׁ ַלִם ְו ֶאת ָכּל ַה ָשּׂ ִרים ְו ֵאת ָכּל 3172 ִגּ ֵבּוֹרי ַה ַח ִיל עשרה ֲע ֶשׂ ֶרת ֲא ָל ִפים ֶגּוֹלה ְו ָכל ֶה ָח ָרשׁ ְו ַה ַמּ ְס ֵגּר לֹא ִ ְשׁ ַאר 4) מלכים ב' (פרק כה') ַזוּלת ַדּ ַלּת ַעם ָה ָא ֶרץ: [...] (יז) ַו ַיּ ְמ ֵלְך ֶמ ֶלְך ָבּ ֶבל ֶאת ַמ ַתּ ְ ָיה ֹדדוֹ ַו ִיּ ְמ ֹרד ִצ ְד ִק ָיּהוּ ְבּ ֶמ ֶלְך ָבּ ֶבל: (א) ַו ְי ִהי ִב ְשׁ ַת ַה ְתּ ִשׁ ִיעית ְל ָמ ְלכוֹ ַבּ ֹח ֶדשׁ ַתּ ְח ָתּיו ַו ַיּ ֵסּב ֶאת ְשׁמוֹ ִצ ְד ִק ָיּהוּ: פ ָה ֲע ִשׂ ִירי ֶבּ ָעשׂוֹר ַל ֹח ֶדשׁ ָבּא ְ ֻב ַכ ְד ֶ ַאצּר ֶמ ֶלְך ָבּ ֶבל הוּא ְו ָכל ֵחילוֹ ַעל (II Kings (ch. 24 ְי ָרוּשׁ ַלִם ַו ִיּ ַחן ָע ֶל ָיה ַו ִיּ ְבוּ ָע ֶל ָיה ָדּ ֵיק ָס ִביב: [...] (ד) ַו ִתּ ָבּ ַקע ָה ִעיר [...] Jehoiachin was 18 years old when he became king, and he ruled 8 (ו) ַו ִיּ ְת ְפּשׂוּ ֶאת ַה ֶמּ ֶלְך ַו ַיּ ֲעלוּ ֹאתוֹ ֶאל ֶמ ֶלְך ָבּ ֶבל ִר ְב ָל ָתה ַו ְי ַד ְבּרוּ ִאתּוֹ for three months in Jerusalem. […] 9 He did what was evil in the ִמ ְשׁ ָפּט: (ז) ְו ֶאת ְבּ ֵי ִצ ְד ִק ָיּהוּ ָשׁ ֲחטוּ ְל ֵע ָייו ְו ֶאת ֵע ֵיי ִצ ְד ִק ָיּהוּ ִע ֵוּר LORD's eyes, just as all his ancestors had done. 10 At that time, the officers of Babylon's King Nebuchadnezzar attacked ַו ַיּ ַא ְס ֵרהוּ ַב ְ ֻח ְשׁ ַתּ ִים ַו ְי ִב ֵאהוּ ָבּ ֶבל: ס (ח) ַוּב ֹח ֶדשׁ ַה ֲח ִמ ִישׁי ְבּ ִשׁ ְב ָעה Jerusalem and laid siege to the city. 11 Babylon's King ַל ֹח ֶדשׁ ִהיא ְשׁ ַת ְתּ ַשׁע ֶע ְשׂ ֵרה ָשׁ ָה ַל ֶמּ ֶלְך ְ ֻב ַכ ְד ֶ ַאצּר ֶמ ֶלְך ָבּ ֶבל ָבּא ְ Nebuchadnezzar himself arrived at the city while his officers were ַבוּז ְר ֲא ָדן ַרב ַט ָבּ ִחים ֶע ֶבד ֶמ ֶלְך ָבּ ֶבל ְי ָרוּשׁ ָלִם: (ט) ַו ִיּ ְשׂ ֹרף ֶאת ֵבּית ה' ,blockading it. 12 Judah's King Jehoiachin, along with his mother ְו ֶאת ֵבּית ַה ֶמּ ֶלְך ְו ֵאת ָכּל ָבּ ֵתי ְי ָרוּשׁ ַלִם ְו ֶאת ָכּל ֵבּית ָגּדוֹל ָשׂ ַרף ָבּ ֵאשׁ: II Kings (ch. 25) his servants, his officers, and his officials, came out to surrender 1 So in the ninth year of Zedekiah's rule, on the tenth day of the to the Babylonian king. The Babylonian king took Jehoiachin tenth month, Babylon's King Nebuchadnezzar attacked Jerusalem prisoner in the eighth year of Jehoiachin's rule. […] 14 Then with his entire army. He camped beside the city and built a siege Nebuchadnezzar exiled all of Jerusalem: all the officials, all the wall all around it. 4 Then the enemy broke into the city. […] 6 So military leaders—ten thousand exiles—as well as all the skilled the Chaldeans captured the king and brought him back to the workers and metalworkers. No one was left behind except the Babylonian king […] 7 Zedekiah's sons were slaughtered right poorest of the land's people. […] 17 Then the Babylonian king before his eyes. Then he was blinded, put in bronze chains, and made Mattaniah, Jehoiachin's uncle, succeed Jehoiachin as king. taken off to Babylon. 8 On the seventh day of the fifth month in Nebuchadnezzar changed Mattaniah's name to Zedekiah. the nineteenth year of Babylon's King Nebuchadnezzar, Nebuzaradan arrived at Jerusalem. He was the commander of the guard and an official of the Babylonian king. 9 He burned down the LORD's temple, the royal palace, and all of Jerusalem's houses. 1 He burned down every important building. Battle of Opis. The army of the Persian Empire led ‐539BCE‐ by Cyrus the Great invades and defeats Babylonia 3222 and annexes its territories to the Persian Empire. Shortly thereafter, Cyrus grants the Jews – through Purim story in Shushan, the capital of Persia the power of a royal edict – the right to return to 6) מגילת אסתר (פרק ב') ‐their homeland. ‐483‐473 (ה) ִאישׁ ְי ִהוּדי ָה ָיה ְבּ ַשׁוּשׁן ַה ִבּ ָירה ְוּשׁמוֹ ָמ ְר ֳדּ ַכי ֶבּן ָי ִאיר ֶבּן BCE 5) עזרא (פרק א') ִשׁ ְמ ִעי ֶבּן ִקישׁ ִאישׁ ְי ִמ ִיי: (ו) ֲא ֶשׁר ָה ְג ָלה ִמ ָירוּשׁ ַל ִים ִעם ַה ֹגּ ָלה 3288‐3278 ֲא ֶשׁר ָה ְג ְל ָתה ִעם ְי ָכ ְ ָיה ֶמ ֶלְך ְי ָהוּדה ֲא ֶשׁר ֶה ְג ָלה ְ ַבוּכ ְד ֶ ַאצּר (א) ִוּב ְשׁ ַת ַא ַחת ְל ֶכוֹרשׁ ֶמ ֶלְך ָפּ ַרס ִל ְכלוֹת ְדּ ַבר ה' ִמ ִפּי ִי ְר ְמ ָיה ֵה ִעיר ֶמ ֶלְך ָבּ ֶבל: ה' ֶאת ַרוּח ֹכּ ֶרשׁ ֶמ ֶלְך ָפּ ַרס ַו ַיּ ֲע ֶבר קוֹל ְבּ ָכל ַמ ְלכוּתוֹ ְו ַגם ְבּ ִמ ְכ ָתּב (II Kings (ch. 24 ֵל ֹאמר: (ב) ֹכּה ָא ַמר ֹכּ ֶרשׁ ֶמ ֶלְך ָפּ ַרס ֹכּל ַמ ְמ ְלכוֹת ָה ָא ֶרץ ָ ַתן ִלי ה' Now there was a Jew in the fortified part of Susa whose 5 ֱא ֵֹלהי ַה ָשּׁ ָמ ִים ְוהוּא ָפ ַקד ָע ַלי ִל ְבוֹת לוֹ ַב ִית ִבּ ָירוּשׁ ַלִם ֲא ֶשׁר name was Mordecai, Jair's son. He came from the family ִבּ ָיהוּדה: (ג) ִמי ָב ֶכם ִמ ָכּל ַעמּוֹ ְי ִהי ֱא ָֹלהיו ִעמּוֹ ְו ַי ַעל ִל ָירוּשׁ ַלִם ֲא ֶשׁר line of Shimei and Kish; he was a Benjaminite. (6 ִבּ ָיהוּדה ְו ִי ֶבן ֶאת ֵבּית ה' ֱא ֵֹלהי ִי ְשׂ ָר ֵאל הוּא ָה ֱא ִֹלהים ֲא ֶשׁר Benjaminites had been taken into exile away from ִבּ ָירוּשׁ ָלִם: Ezra (ch.
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    Haggadah SUPPLEMENT Historical Legal Textual Seder Ritualistic Cultural Artistic [email protected] • [email protected] Seder 1) Joseph Tabory, PhD, JPS Haggadah 2 cups of wine before the meal ; 2 cups of wine after the meal (with texts read over each pair); Hallel on 2nd cup, immediately before meal; more Hallel on 4th cup, immediately after meal; Ha Lachma Anya – wish for Jerusalem in Aramaic - opens the seder; L’Shana HaBa’ah BiYerushalyaim – wish for Jerusalem in Hebrew - closes it; Aramaic passage (Ha Lachma Anya) opens the evening; Aramaic passage (Had Gadya) closes the evening; 4 questions at the beginning of the seder; 13 questions at the end (Ehad Mi Yode‘a); Two litanies in the haggadah: the Dayenu before the meal and Hodu after the meal. 2) Joshua Kulp, PhD, The Origins of the Seder and Haggadah, 2005, p2 Three main forces stimulated the rabbis to develop innovative seder ritual and to generate new, relevant exegeses to the biblical Passover texts: (1) the twin calamities of the destruction of the Jerusalem Temple and the Bar-Kokhba revolt; (2) competition with emerging Christian groups; (3) assimilation of Greco-Roman customs and manners. 2nd Seder 3) David Galenson, PhD, Old Masters and Young Geniuses There have been two very different types of artist in the modern era…I call one of these methods aesthetically motivated experimentation, and the other conceptual execution. Artists who have produced experimental innovations have been motivated by aesthetic criteria: they have aimed at presenting visual perceptions. Their goals are imprecise… means that these artists rarely feel they have succeeded, and their careers are consequently often dominated by the pursuit of a single objective.
  • Derech Hateva 2018.Pub

    Derech Hateva 2018.Pub

    Derech HaTeva A Journal of Torah and Science A Publication of Yeshiva University, Stern College for Women Volume 22 2017-2018 Co-Editors Elana Apfelbaum | Tehilla Berger | Hannah Piskun Cover & Layout Design Shmuel Ormianer Printing Advanced Copy Center, Brooklyn, NY 11230 Acknowledgements The editors of this year’s volume would like to thank Dr. Harvey Babich for the incessant time and effort that he devotes to this journal. Dr. Babich infuses his students with a passion for the Torah Umadda vision and serves as an exemplar of this philosophy to them. Through his constant encouragement and support, students feel confident to challenge themselves and find interesting connections between science and Torah. Dr. Babich, thank you for all the effort you contin- uously devote to us through this journal, as well as to our personal and future lives as professionals and members of the Jewish community. The publication of Volume 22 of this journal was made possible thanks to the generosity of the following donors: Dr. and Mrs. Harvey Babich Mr. and Mrs. Louis Goldberg Dr. Fred and Dr. Sheri (Rosenfeld) Grunseid Rabbi and Mrs. Baruch Solnica Rabbi Joel and Dr. Miriam Grossman Torah Activities Council YU Undergraduate Admissions We thank you for making this opportunity possible. Elana Apfelbaum Tehilla Berger Hannah Piskun Dedication We would like to dedicate the 22nd volume of Derech HaTeva: A Journal of Torah and Science to the soldiers of the Israel Defence Forces (IDF). Formed from the ashes of the Holocaust, the Israeli army represents the enduring strength and bravery of the Jewish people. The soldiers of the IDF have risked their lives to protect the Jewish nation from adversaries in every generation in wars such as the Six-Day War and the Yom Kippur War.
  • Download File

    Download File

    Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2014 © 2014 Ari Bergmann All rights reserved ABSTRACT Halevy, Halivni and The Oral Formation of the Babylonian Talmud Ari Bergmann This dissertation is dedicated to a detailed analysis and comparison of the theories on the process of the formation of the Babylonian Talmud by Yitzhak Isaac Halevy and David Weiss Halivni. These two scholars exhibited a similar mastery of the talmudic corpus and were able to combine the roles of historian and literary critic to provide a full construct of the formation of the Bavli with supporting internal evidence to support their claims. However, their historical construct and findings are diametrically opposed. Yitzhak Isaac Halevy presented a comprehensive theory of the process of the formation of the Talmud in his magnum opus Dorot Harishonim. The scope of his work was unprecedented and his construct on the formation of the Talmud encompassed the entire process of the formation of the Bavli, from the Amoraim in the 4th century to the end of the saboraic era (which he argued closed in the end of the 6th century). Halevy was the ultimate guardian of tradition and argued that the process of the formation of the Bavli took place entirely within the amoraic academy by a highly structured and coordinated process and was sealed by an international rabbinical assembly. While Halevy was primarily a historian, David Weiss Halivni is primarily a talmudist and commentator on the Talmud itself.
  • Pirke Avot, Traditional Text 1 Pirke Avot, Traditional Text

    Pirke Avot, Traditional Text 1 Pirke Avot, Traditional Text

    Pirke Avot, Traditional Text 1 Pirke Avot, Traditional Text Copyright laws are changing all over the world. Be sure to check the copyright laws for your country before downloading or redistributing this or any other Project Gutenberg eBook. This header should be the first thing seen when viewing this Project Gutenberg file. Please do not remove it. Do not change or edit the header without written permission. Please read the "legal small print," and other information about the eBook and Project Gutenberg at the bottom of this file. Included is important information about your specific rights and restrictions in how the file may be used. You can also find out about how to make a donation to Project Gutenberg, and how to get involved. **Welcome To The World of Free Plain Vanilla Electronic Texts** **eBooks Readable By Both Humans and By Computers, Since 1971** *****These eBooks Were Prepared By Thousands of Volunteers!***** Title: Pirke Avot Sayings of the Jewish Fathers Author: Traditional Text Release Date: July, 2005 [EBook #8547] [Yes, we are more than one year ahead of schedule] [This file was first posted on July 22, 2003] Edition: 10 Language: English Character set encoding: ASCII *** START OF THE PROJECT GUTENBERG EBOOK PIRKE AVOT *** Produced by Dan Dyckman ________________________ TRANSCRIBER'S COMMENTS Where Hebrew letters appeared within the English text, these have been transliterated and included in brackets. In many cases the hebrew has also been spelled out, thus: [tov (tet-vov-bet)]. A rare additional transcriber's note may be found within brackets []. The source text contained only one comment in a bracket, that should not be confused as a transcriber's note.
  • Why the Crucifixion of Christ Could Not Have Occurred in 31 AD

    Why the Crucifixion of Christ Could Not Have Occurred in 31 AD

    Why the Crucifixion of Christ Could Not Have Occurred in 31 AD © Carl D. Franklin June 30, 2005 For nearly fifty years, major branches of God’s church have taught that Jesus was crucified on Wednesday, April 25, 31 AD. However, the Hebrew Calendar places Nisan 14 of 31 AD on Monday, March 26. This date is historically accurate and has never been questioned by the Jews. The true date of Jesus’ crucifixion was Wednesday, April 5, 30 AD. In the excerpt below, 31 AD is presumed to be the year of Jesus’ crucifixion. Reference is made to a Wednesday Passover, but the author does not give the day or the month. Several “indicators” or “milestones” are offered that are supposed to point to a 31 AD crucifixion: A significant amount of historical and scriptural evidence points to A.D. 31 as the year of Christ’s crucifixion and resurrection. Among these indicators of an A.D. 31 crucifixion are the fulfillment of Daniel’s prophecy of the coming of the Messiah (Daniel 9:24-26; Ezra 7 [Artaxerxes’ decree]), and a careful consideration of three milestones: the likely date of Jesus’ birth, His age when He began His ministry and the duration of His ministry. The calculated calendar of the Jews places the Passover in A.D. 31 on Wednesday, and Jesus Christ’s death on that day fulfilled His role as the true Passover Lamb of God (1 Corinthians 5:7). The next day, Thursday, was a holy (annual) Sabbath. On that Thursday, the chief priests and Pharisees went to Pilate to secure permission to seal and guard Jesus’ tomb (Matthew 27:62-66).
  • Appendix: a Guide to the Main Rabbinic Sources

    Appendix: a Guide to the Main Rabbinic Sources

    Appendix: A Guide to the Main Rabbinic Sources Although, in an historical sense, the Hebrew scriptures are the foundation of Judaism, we have to turn elsewhere for the documents that have defined Judaism as a living religion in the two millennia since Bible times. One of the main creative periods of post-biblical Judaism was that of the rabbis, or sages (hakhamim), of the six centuries preceding the closure of the Babylonian Talmud in about 600 CE. These rabbis (tannaim in the period of the Mishnah, followed by amoraim and then seboraim), laid the foundations of subsequent mainstream ('rabbinic') Judaism, and later in the first millennium that followers became known as 'rabbanites', to distinguish them from the Karaites, who rejected their tradition of inter­ pretation in favour of a more 'literal' reading of the Bible. In the notes that follow I offer the English reader some guidance to the extensive literature of the rabbis, noting also some of the modern critical editions of the Hebrew (and Aramaic) texts. Following that, I indicate the main sources (few available in English) in which rabbinic thought was and is being developed. This should at least enable readers to get their bearings in relation to the rabbinic literature discussed and cited in this book. Talmud For general introductions to this literature see Gedaliah Allon, The Jews in their Land in the Talmudic Age, 2 vols (Jerusalem, 1980-4), and E. E. Urbach, The Sages, tr. I. Abrahams (Cambridge, Mass., and London: Harvard University Press, 1987), as well as the Reference Guide to Adin Steinsaltz's edition of the Babylonian Talmud (see below, under 'English Transla­ tions').
  • Rabbi and His Lineage

    Rabbi and His Lineage

    Rabbi and His Lineage. Historians have been puzzled by the change of style of leadership of Rabbi Judah ha-Nasi in regard with the leadership of his predecessors. In many aspects his leadership is indeed very different from that of his predecessors. -Contrary to them, Rabbi is rich, even very rich according to some Talmudic records.1 He has the means to support people during crisis periods.2 This situation contrasts strongly with that of his predecessors. Rabban Gamliel II traveled through Palestine on a donkey accompanied by his disciple Rabbi Ilayi who walked. This proves the simplicity of Rabban Gamliel II and gives an idea of his style of life and probably of his financial means.3 -Rabbi seems to enjoy recognition by the Roman authorities.4 On the contrary, Rabban Simeon ben Gamliel II and the whole institution of the Academy were suspected of plotting in the eyes of the Romans. -His leadership is marked by a lordly manner and a regal ceremonial. and they punish recalcitrant who don’t accept his judicial 5(קצוצי He has guards (eunuchs- decisions.6 - Existence of a patriarch’s court constituted by the sages close to him; they eat at his table.7 They dispute his favor and fight to get precedence.8 -Use of the title of nasi instead of Rabban used by his predecessors.9 -Increased authoritarianism 1. Monopole of the ordinations.10 2. Monopole of the nominations.11 3. Nomination for short terms.12 4. Rigid authority on the students13 and the Rabbis.14 5. Supervision of the communities and nominations of their Rabbis.15 6.