Galilean

Whilst they all adhered to a 'common Judaism', Galileans 'had a different social, economic and political matrix than Jews living in Judea or the Diaspora'.

Few evidence exists to suggest that the people thought of themselves merely as Galileans rather than Jews, and Josephus, the only contemporary author known to have been well acquainted with the area, does not mention anything unique about the Judaism practiced there in his detailed narrative set in Galilee.

[11] However, there were numerous cultural differences,[12] and later rabbinic literature affirm traditions that Judaic religious life in Galilee was distinct in some aspects from that in Judaea.

[2] The Pharisaic scholars of Judaism, centered in Jerusalem and Judaea, found the Galileans to be insufficiently concerned about the details of Judaic observance – for example, the rules of Sabbath rest.

Rabbi Yohanan ben Zakkai was born in Arav, Galilee, but upon adulthood moved south into Jerusalem, as he found the Galilean attitude objectionable, decrying them for hating the Torah.

[17] University of Haifa professor Menachem Mor states that the Galileans had little (if any) participation in the revolt, with the rebellion chiefly rising in the southern regions of Judaea.

A few managed to stay on the land while maintaining Jewish identity, as seen in the village of Peki'in in Mandatory Palestine, whose presence is speculated to potentially go back to the Second Temple Period, suggesting its Jews had never left.

[20] Henrik Ibsen used the term in his play following Julians's goal of reestablishing the Roman religion and the tension between him and his own dynasty, who fictively claim Galilæan descent and relation to Jesus of Nazareth.