Aelia Capitolina

Este artigo discute algumas das interpretações históricas que trataram da Revolta de Bar Kokhba, ocorrida entre 132-135 d.C, sob o governo do imperador Adriano. Em seguida, ao evidenciar os limites e imprecisões da documentação textual que versam sobre a Revolta Judaica, objetiva-se demonstrar a imprescindibilidade da cultura material para uma aproximação mais precisa do episódio. : This paper discusses some of the historical interpretations on Bar Kokhba Revolt, occurred between AD 132-135, under the rule of Hadrian. Then, by pointing out the limits and inaccuracies of the textual documentation on the Jewish Revolt, we want to demonstrate the indispensability of the material culture for a more accurate approximation of the episode.

Este artigo discute algumas das interpretações históricas que trataram da Revolta de Bar Kokhba, ocorrida entre 132-135 d.C, sob o governo do imperador Adriano. Em seguida, ao evidenciar os limites e imprecisões da documentação textual que versam sobre a Revolta Judaica, objetiva-se demonstrar a imprescindibilidade da cultura material para uma aproximação mais precisa do episódio. : This paper discusses some of the historical interpretations on Bar Kokhba Revolt, occurred between AD 132-135, under the rule of Hadrian. Then, by pointing out the limits and inaccuracies of the textual documentation on the Jewish Revolt, we want to demonstrate the indispensability of the material culture for a more accurate approximation of the episode.

בעקבות ספרה של שלומית וקסלר בדולח על ממצאים ארכיאולוגיים באליה קפיטולינה... וממצאים רבים אחרים בארץ ובעולם,  המאמר מערער על המקובלה כאילו מתווה הרחובות הרומי של ירושלים שבין החומות מקורו באליה קפיטולינה המאוחרת, ומתחיל בהוכחה שמקורו
בתקופה שלפני מרד בר כוכבא  כאשר העיר נקראה ירושלים והיהודים בניהולו של אקווילה קרוב משפחתו של הקיסר הדריאנוס בנו את בית המקדש שנראה במטבעות בר כוכבא ומופיע בדגם בית שני במוזיאון ישראל.

Many of the coins minted in the Land of Israel in ancient times bear various depictions related to Jerusalem, directly or indirectly, including names and symbols. These coins were minted mainly in Jerusalem and in Judea, beginning in the Persian period and up until the Crusader period. This study presents coins that were either minted in Jerusalem, or coins whose minting place is still in doubt—all exhibiting a strong connection to Jerusalem. The coins were minted by Jews, pagans, Christians and Muslims; they are a primary source of information and as such, reflect contemporary, firsthand knowledge.
The coins are presented in chronological order.
This paper is the first to offer a broad overview of the reflection of Jerusalem in the coins of the Land of Israel in Arabic.

, excavations were conducted near the southwestern corner of the Temple Mount in the Jerusalem Archaeological Park (Permit Nos. A-6971, A-7016; map ref. 222305-20/631442-70) in order to expose the foundations of the Temple Mount wall. The excavations, undertaken on behalf of the Israel Antiquities Authority and financed by the City of David Society, were directed by J. Uziel, with the assistance of M. Hagbi (area supervision), V. Essman and Y. Shmidov (surveying and drafting), A. Peretz (photography), G. Berkowitz (work foreman), N. Natanel and B. Cohen (safety) and O. Cohen and Y. Rosenthal (engineering). Wet sieving was carried out in the Zurim Valley supervised by G. Zagdon and I. Novoselesky.

Without having any contemporaneous account of the Bar Kokhba Revolt comparable to the writings of Josephus that describe the First Jewish Revolt, our knowledge about many aspects of the later uprising is rather sketchy. The publication of Roman military diplomas and the remarkable series of documents recovered from caves in the Judaean Desert, along with other major archaeological findings, has filled in just some of missing details. This study is devoted to a reexamination of the rebel coinage. It has highlighted the importance of the numismatic evidence in helping to elucidate the religious ideology that succoured the rebellion and shaped its leadership.

Hay una serie de similitudes en la construcción de Itálica y de Jerusalén: monumentalización, edificios lúdicos, culto imperial y cultos egipcios. En todo ello se aprecia la política cultural cosmopolita del emperador Adriano, especialmente orientada a la integración de las provincias en el Imperio.

This volume is the first in a series describing the results of the salvage excavations conducted in the northwestern part of the Western Wall Plaza, between the years 2005 and 2010, 2017 on behalf of the Israel Antiquities Authority (IAA). The remains of the Second Temple period - the northernmost section of te Low Level Aqueduct, and other installations are described in Chapter 2.  The architecture and
stratigraphy of the Eastern Cardo - the main thoroughfare of Aelia Capitolina, in the Roman and Byzantine periods (second–early seventh centuries CE), are described in Chapter 3. The architectural decoration of the Cardo is addressed in Chapter 4 (Orit Peleg-Barkat), and the board games that were incised on its flagstones are discussed in Chapter 5 (Michael Sebbane). The coins of the Hellenistic, Roman and Byzantine periods are published in Chapter 6 (Gabriela Bijovsky). The archaeological finds within their urban context are briefly discussed in Chapter 7 (Shlomit Weksler-Bdolah). A geological overview of stone utilization in Jerusalem and the site appears in Appendix 1
(Dan Gill). The list of loci and walls was compiled in Appendix 2 (Shua Kisilevitz).

Of the five specific tragedies that warrant fasting on Tishah b'Av (Mishnah Taanit 4:6), two are related to the Second Jewish Revolt against Rome. The first is the capture of the city of Betar (135 CE) and the second is the plowing of Jerusalem one year later. At first glance, these calamities do not seem to be of the same scale as the destruction of the First and Second Temples. The Jews were neither forcibly removed en masse to a distant land nor was a standing Temple destroyed. Perhaps one could argue that their inclusion within the list was simply due to their still being fresh in people's memories. Surely, the rabbis of the Mishnaic period would have encountered eyewitnesses to these events and been moved by their recollections. Yet, if this were so, then the Mishnah really need only include one reference to the rebellion. By including two, the Mishnah is teaching us something about the magnitude of this tragedy and the challenges that lay ahead for the Jewish people.

The article will focus on the question whether according to historical sources and arguments one can assume that Aelia Capitolina – Jerusalem was conquered by the Bar-Kokhba warriors, until its conquest and re-establishment by the Romans, or whether it remained an active (Roman) city during the second revolt?