stylistic:style_transfer
Background, causes

In Roman Judaea, Hadrian visited Jerusalem, which was still in ruins after the First Roman–Jewish War of 66–73. He may have planned to rebuild Jerusalem as a Roman colony – as Vespasian had done with Caesarea Maritima – with various honorific and fiscal privileges. The non-Roman population would have no obligation to participate in Roman religious rituals but were expected to support the Roman imperial order; this is attested in Caesarea, where some Jews served in the Roman army during both the 66 and 132 rebellions. It has been speculated that Hadrian intended to assimilate the Jewish Temple to the traditional Roman civic-religious imperial cult; such assimilations had long been commonplace practice in Greece and in other provinces, and on the whole, had been successful. The neighbouring Samaritans had already integrated their religious rites with Hellenistic ones. Strict Jewish monotheism proved more resistant to imperial cajoling, and then to imperial demands.

A tradition based on the Historia Augusta suggests that the revolt was spurred by Hadrian's abolition of circumcision (brit milah); which as a Hellenist he viewed as mutilation. The scholar Peter Schäfer maintains that there is no evidence for this claim, given the notoriously problematical nature of the Historia Augusta as a source, the "tomfoolery" shown by the writer in the relevant passage, and the fact that contemporary Roman legislation on "genital mutilation" seems to address the general issue of castration of slaves by their masters. Other issues could have contributed to the outbreak: a heavy-handed, culturally insensitive Roman administration; tensions between the landless poor and incoming Roman colonists privileged with land-grants; and a strong undercurrent of messianism, predicated on Jeremiah 's prophecy that the Temple would be rebuilt seventy years after its destruction, as the First Temple had been after the Babylonian exile.