Though demography was not an exact science, Jews may have numbered several million in the early Roman Empire. For more than a century before the 70 CE destruction of the Second Temple, most Jews preferred living around the Mediterranean basin, instead of their aboriginal homeland. Still, Jews were the majority in the Holy Land, perhaps until the late 6th century CE. Historical and religious sources like the Torah, the Gospels and the Koran affirm the existence of the Jewish People and their historical, demographic and cultural connection to their ancestral homeland. There are, for example 16th-century Ottoman tax registers listing the names of the Jewish tax-payers. There were always Jews living in the Holy Land, where the total population (also including the Muslims and Christians) had by the 19th century fallen to a level much lower than in Roman times or today. 1.
When the Muslims invaded Palestine in 634, ending four centuries of conflict between Persia and Rome, they found direct descendants of Jews who had lived in the country since the time of Joshua bin Nun, the man who led the Israelites into the Land of Canaan. This means that for 2,000 years Jews and Christians constituted the majority of the indigenous population of Palestine, while the Bedouin’s were the ruling class under the Damascene caliphate. As far back as the Byzantine Empire, (313 to 636), rabbinical leaders in Palestine argued about “whether most of Palestine is in the hands of the gentiles,” or “whether the greater part of Palestine is in the hands of Israel.” This was essential to determine, since according to halacha (Jewish law), if the Jews ruled the country Jews they were obligated to observe religious agricultural practices in one way, and another if they were not in control.”2
Gerson D. Cohen, a professor of Talmud and a former Chancellor of the Jewish Theological Seminary of America, added that “the Rabbis could no more conceive of Judaism without the land of Israel then they could have without the people of Israel.” To place this in its proper historical perspective, Maimonides’s renowned legal code, the Mishneh Torah, compiled between 1170 and 1180 (4930–4940), devotes fully one third of the book to the land of Israel. It had to be this way since “all of Jewish law is inextricably connected with the land of Israel.” There is “an unbreakable covenant between G-d and the Torah on the one hand with the people of Israel and the land of Israel on the other.” 3
“The Centrality of Israel to the Jews”
The land was reserved for the Jews at creation not only because of it being the most striking and bountiful of lands, but because of its spiritual character asserts Jewish philosopher Eliezer Schweid. A unique sanctity permeates the land making living there intrinsically of the uppermost importance, overshadowing all the other Biblical commandments. 4 Even Muslims accept the patriarchy of Abraham. 5
It follows then that the centrality of the land of Israel to the Jewish religion stems from the Torah’s formulating Jewish law and ritual conditional to the Jewish people possessing the land. The agricultural laws found in the Torah are expressly connected with cultivating the earth of the Holy land. Animal sacrifices were confined to the Temple in Jerusalem. Cities of refuge for those guilty of manslaughter could not be built anywhere but in the land of Israel. Leaving the country became a religious transgression laden with remorse. Those living outside of the Holy Land were considered unwilling accomplices in idolatry. 6
The rabbis were so concerned about the national welfare and the continuation of Jewish rule of the land, they refused to accept any foreign occupation as valid. Although they had to acquiesce to their rule, they viewed the Romans, for example, as intruders and their representatives as robbers. G-d had promised the Land to Abraham and his descendants and no one could change this right. The Jews did not accept their authority reflecting the humiliations and degradation they faced at the hands of these oppressors. 7
When the Roman Army destroyed the Temple in 70 C.E., the rabbis decided to establish ceremonies to commemorate the destruction, and maintain the belief that the Temple will be rebuilt “speedily in our days.” The success of these ceremonies, known as Zekher le-Hurban (Remembrance of the destruction), are practiced to this day by observant Jews. The period of mourning commemorating the destruction of the first and second Temples begins on the 17th day of the Jewish month of Tammuz and ends on the ninth day of the Jewish month of Av, the day of the destruction, called the fast of Tisha B’Av. On this day Jews sit on the floor lamenting their past and entreat G-d to fulfill the messianic promise of return to their land to rebuild the Temple. 8