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The Zealots demonstrated their close bonding with other fellow Jews - by not killing the thousands of Jewish prisoners-of-war mobilized by the Romans to construct the tower and the ramp (from the foot of the mountain up to the top) - even if the Zealots knew that the ramp being built by their fellow Jews would result in the successful penetration by the Romans of the thick walls of Masada.
After Auschwitz and the rise of a modern Jewish State with a Jewish army besieged by enemies, one might conclude that the only political response of the Jews must be that of the Zealots and Rabbi Akiva, that of fighting back against the oppressor.
As Jews and Zionists--whether in Israel or the Diaspora--we have strayed too far from the world of Yohanan and Yavneh and have become too immersed in the romance of armed rebellion and the messianism of the Zealots and Masada, Akiva, and Betar.
Had the sage asked for Jerusalem to be saved, the Romans would have denied the request, especially since it was from the capital city that the Zealots controlled their rebellion.
Rather than surrender to the Empire and face enslavement or death, the Zealots chose to destroy each other and themselves.
See, in particular, his Jesus and the Zealots (New York: Charles Scribner's Sons, 1967).
That Jesus was sympathetic to the Zealot cause may explain why the charges of sedition were not overtly denied by Jesus when asked, "Are you the King of the Jews?
When the Zealots refused to listen - accommodation with the enemy being viewed as traitorous - Rabbi Yochanan reigned illness and then death; his disciples carried him on a bier to the city gate, where they demanded to be allowed to pass beyond the walls to bury their master.