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Nebuchadnezzar II pillaged both Jerusalem and the Temple and carted all of his spoils to Babylon. Jeconiah and his court and other prominent citizens and craftsmen, along with a sizable portion of the Jewish population of Judah; According to the Book of Kings, about 10,000 were deported from the land and dispersed throughout the Babylonian ...
The origins of the Jewish community in Babylonia go back to the First Temple period. [3] Beginning in the 3rd century CE, Babylonia became the center of the Jewish world. [3] Babylon was the only major Jewish community outside of the Roman Empire, which attracted Jews and influenced their spiritual world. [3]
The history of the Jews in Babylonia is largely unknown for the four centuries covering the period from Ezra (c. 5th century BCE) [7] to Hillel the Elder (traditionally c. 110 BCE – 10 CE); and the history of the succeeding two centuries, from Hillel to Judah the Prince (fl. 2nd century CE), furnishes only a few scanty items on the state of learning among the Babylonian Jews.
The Babylonian Chronicles, which were published by Donald Wiseman in 1956, establish that Nebuchadnezzar captured Jerusalem the first time on March 16, 597 BC. [7] Before Wiseman's publication, E. R. Thiele had determined from the biblical texts that Nebuchadnezzar's initial capture of Jerusalem occurred in the spring of 597 BC, [8] but other scholars, including William F. Albright, more ...
The Neo-Babylonian Empire under the rule of Nebuchadnezzar II occupied the Kingdom of Judah between 597–586 BCE and destroyed the First Temple in Jerusalem. [3] According to the Hebrew Bible, the last king of Judah, Zedekiah, was forced to watch his sons put to death, then his own eyes were put out and he was exiled to Babylon (2 Kings 25).
An indication of how seriously Jews and Judaism regard the scope, tragedy and impact of the destruction of the First Temple and the catastrophic impact on their land, the Kingdom of Judah, and their subsequent Babylonian captivity. Many Jewish fast days and mourning periods were instituted and observed since ancient times, all of which also ...
In general, the documents show a similarity between the life of the Jews and other exiles in the kingdom at the time. In principle, it can be said that the documents attest to the tension between the preservation of Jewish identity, language, culture and religion and the need, and sometimes the will, to integrate into life in Babylon.
After this time, there were always sizable numbers of Jews living outside the Land of Israel; thus, it also marks the beginning of the "Jewish diaspora", unless this is considered to have begun with the Assyrian captivity. [citation needed] In Rabbinic literature, Babylon was one of a number of metaphors for the Jewish diaspora. Most frequently ...