ordinary people could engage with the sacred in their daily lives, provided them with a position from which to respond to all four challenges, in a way meaningful to the vast majority of Jews. Following the destruction of the Temple, Rome governed Judea through a Procurator at Caesarea and a Jewish Patriarch. A former leading Pharisee, Yohanan ben Zakkai, was appointed the first Patriarch (the Hebrew word, Nasi, also means prince, or president), and he reestablished the Sanhedrin at Javneh under Pharisee control. Instead of giving tithes to the priests and sacrificing offerings at the Temple, the rabbis instructed Jews to give money to charities and study in local synagogues, as well as to pay the Fiscus Iudaicus. In 132, the Emperor Hadrian threatened to rebuild Jerusalem as a pagan city dedicated to Jupiter, called Aelia Capitolina. Some of the leading sages of the Sanhedrin supported a rebellion (and, for a short time, an independent state) led by Simon bar Kozeba (also called Simon bar Kokhba, or "son of a star"); some, such as Rabbi Akiva, believed Bar Kokhba to be a messiah. Up until this time, a number of Christians were still part of the Jewish community. However, they did not support or take part in the revolt. Whether because they had no wish to fight, or because they could not support a second messiah in addition to Jesus, or because of their harsh treatment by Bar Kokhba during his brief reign, these Christians also left the Jewish community around this time. This revolt ended in 135 when Bar Kokhba and his army were defeated. The Romans then barred Jews from Jerusalem, until Constantine allowed Jews to enter for one day each year, during the holiday of Tisha B'Av. After the suppression of the revolt the vast majority of Jews were sent into exile; shortly thereafter (around 200), Judah haNasi edited together judgments and traditions into an authoritative code, the Mishnah. This marks the transformation of Pharisaic Judaism into Rabbinic Judaism. Although the rabbis traced their origins to the Pharisees, Rabbinic Judaism nevertheless involved a radical repudiation of certain elements of Pharisaism, elements that were basic to Second Temple Judaism. The Pharisees had been partisan. Members of different sects argued with one another over the correctness of their respective interpretations. After the destruction of the Second Temple, these sectarian divisions ended. The term Pharisee was no longer used, perhaps