RELIGIOUS COMMUNITIESbeast seized his corpse, or if rain wet the corpse while it was being
taken to burial. All these things were taken as good signs because they
would be done for the deceased's atonement.^68
THE GOVERNMENT OF THE EXILARCH
The possible political consequences of conflict between Jews and
Magians tended to be minimized by the willingness of the Sasanians
to allow Jews a degree of communal autonomy and religious toleration
in Iraq. The most practical reason for this arrangement was the heavy
concentration of Jews in central Iraq, which made it possible to deal
with them as a unit. This exilic community (Heb. galah) had been led
since late Parthian times by an aristocratic family that claimed to trace
its descent from David. By recognizing this exilarch (Heb. rash galah,
A. resh galutha) as the legitimate ruler and representative of the Jewish
community in Iraq, the Sasanians established the basis for indirect
rule in exchange for taxes, loyalty, and defense.^69 Although the ex-
ilarch's position was hereditary, his succession was confirmed by the
Sasanian ruler. Through his subordinate officials, the exilarch was
responsible for the administration of justice, the collection of taxes
for the Persians, the supervision of markets, the preservation of order,
and the defense of Jewish towns. The importance of good behavior
as well as a suggestion of the causes of government intervention is
provided by the admonition of Rava (d. 352) to the people of Mahoza,
"I pray you, see that there be concord among you, in order that you
shall have peace from the government."70
The relationship between the Sasanian state and its Jewish subjects
was expressed in several different ways. In one case there is a reference
to a statue of the Sasanian monarch in a synagogue in a village near
Nehardea where several third-century rabbis played without being
accused of idolatry.71 The prohibition of selling iron to non-Jews to
make weapons was abrogated in the case of the Persians because,
according to Rabbi Ashi (d. ca. 427), the Persians were protecting the
Jews with their weapons.7^2 In an eschatological context, it is said that
68 Rodkinson, Talmud, XV, "Sanhedrin," 144-45.
69 Grayzel, History, p. 225; Neusner, History, p. 328; Talmudic Judaism, pp. 121-
25.
70 Rodkinson, Talmud, XIII, "Baba Bathra," 24.
71 Ibid., IV, "Rosh Hashana," 47.
72 Ibid., XVIII, "Abuda Zara," 26.