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In its wake, rabbinic Judaism (the Judaism practiced by virtually all Jews today) and its central text, the Talmud, laid the foundation for Jewish ritual and worship in a world without the Temple. Though the Temple is long gone, it is far from forgotten.
- The High Priest
The High Priest (Kohen Gadol in Hebrew) was the chief of the...
- Moses
“VeZot haTorah—This is the Torah that Moses set before the...
- Mechitzah
Legal battles were fought in the 1950s in America, as Jews...
- Book of Chronicles
Chronicles is the last book of the Hebrew Bible, according...
- Herod The Great
Jerusalem, however, was not neglected. Not only did he adorn...
- What Is The Western Wall
The Western Wall (sometimes called the Wailing Wall, or the...
- The High Priest
During the Bar Kokhba revolt against the Romans in 132–135 CE, Simon bar Kokhba and Rabbi Akiva wanted to rebuild the Temple, but bar Kokhba's revolt failed and the Jews were banned from Jerusalem (except for Tisha B'Av) by the Roman Empire.
The Temple Mount in Jerusalem (“Har Habayit” in Hebrew) is Judaism’s most sacred spot, the place where two Holy Temples stood and a third will stand in the Messianic era, may it happen very soon. Read on for 12 facts about this focal point of Jewish hopes, prayers, and longing throughout the millennia of our history.
The Temple Mount refers to the elevated plaza above the Western Wall in Jerusalem that was the site of both of Judaism’s ancient temples. The site is also the third holiest in Islam (after Mecca and Medina) and has been a focal point of inter-religious tension for decades.
- Overview
- Religious and cultural life in the Diaspora
- Egyptian Jewish literature
- Palestinian literature
Until its destruction in 70 ce, the most important religious institution of the Jews was the Temple in Jerusalem (the Second Temple, erected 538–516 bce). Although services were interrupted for three years by Antiochus IV Epiphanes (167–164 bce) and although the Roman general Pompey (106–48 bce) desecrated the Temple in 63 bce, Herod lavished great expense in rebuilding it. The high priesthood itself became degraded by the extreme Hellenism of high priests such as Jason and Menelaus, and the institution declined when Herod began the custom of appointing high priests for political and financial considerations. That not only the multitude of Jews but the priesthood itself suffered from sharp divisions is clear from the bitter class warfare that ultimately erupted in 59 ce between the high priests on the one hand and the ordinary priests and the leaders of the populace of Jerusalem on the other.
Although the Temple remained central in Jewish worship, synagogues had already emerged as places for Torah reading and communal prayer and worship during the Babylonian Exile in the 6th century bce, if not even earlier. In any case, in the following century Ezra stood upon a pulpit of wood and read from the Torah to the people (Nehemiah). Some scholars maintain that a synagogue existed even within the precincts of the Temple; certainly by the time of Jesus, to judge from the references to Galilean synagogues in the Christian Scriptures, synagogues were common in Palestine. Hence, when the Temple was destroyed in 70, the spiritual vacuum was hardly as great as it had been after the destruction of the First Temple (586 bce).
During the Hellenistic-Roman period the chief centres of Jewish population outside Palestine were in Syria, Asia Minor, Babylonia, and Egypt, each of which is estimated to have had at least one million Jews. The large Jewish community of Antioch—which, according to Josephus, had been given all the rights of citizenship by the Seleucid founder-king, Seleucus I Nicator (died 280 bce)—attracted a particularly large number of converts to Judaism. In Antioch the apocryphal book of Tobit was probably composed in the 2nd century bce to encourage wayward Diaspora Jews to return to their Judaism. As for the Jews of Asia Minor, whose large numbers were mentioned by Cicero (106–43 bce), their not joining in the Jewish revolts against the Roman emperors Nero (reigned 54–68 ce), Trajan (reigned 98–117), and Hadrian (reigned 117–138) would indicate that they had sunk deep roots into their environment. In Babylonia in the early part of the 1st century ce, two Jewish brothers, Asinaeus and Anilaeus, established an independent minor state; their followers were so meticulous in observing the Sabbath that they assumed that it would not be possible to violate it even in order to save themselves from a Parthian attack. In the early 1st century ce, according to Josephus, the royal house and many of their entourage in the district of Adiabene in northern Mesopotamia were converted to Judaism; some of the Adiabenian Jews distinguished themselves in the revolt against Rome in 66.
The largest and most important Jewish settlement in the Diaspora was in Egypt. There is evidence (papyri) of a Jewish military colony at Elephantine (Yeb), Upper Egypt, as early as the 6th century bce. These papyri reveal the existence of a Jewish temple—which most certainly would be considered heterodox—and some syncretism (mixture) with pagan cults. Alexandria, the most populous and most influential Hellenistic Jewish community in the Diaspora, originated when Alexander the Great assigned a quarter of the city to the Jews. Until about the 3rd century bce the papyri of the Egyptian Jewish community were written in Aramaic; after that, with the exception of the Nash papyrus in Hebrew, all papyri until 400 ce were written in Greek. Similarly, of the 116 Jewish inscriptions from Egypt, all but five are written in Greek. The process of Hellenistic acculturation is thus obvious.
The most important work of the early Hellenistic period—dating, according to tradition, from the 3rd century bce—is the Septuagint, a translation into Greek of the Hebrew Scriptures, including some works not found in the traditional Hebrew canon. The name of the work (from the Latin septuaginta, “70”) derived from the belief that 72 translators, 6 from each of the 12 tribes, worked independently on the entire text and produced identical translations. As revealed in the Letter of Aristeas and the works of Philo and Josephus, the Septuagint was itself regarded by many Hellenized Jews as divinely inspired. The translation shows some knowledge of Palestinian exegesis and the tradition of Halakhah (the Oral Law); but the rabbis themselves, noting that the translation diverged from the Hebrew text, apparently had ambivalent feelings about it, as is evidenced in their alternate praise and condemnation of it, as well as in their belief that another translation of the Scriptures into Greek was needed. The fact that “Torah” was translated as nomos (“law”) and tzedaqa as dikaiosynē (“justice”) indicates how deeply the authors of the Septuagint believed that Judaism could be accurately expressed using Greek concepts.
The fact that the temple at Leontopolis in Egypt was established (c. 145 bce) by a deposed high priest, Onias IV, clearly indicates that it was heterodox; as merely the temple of a military colony, it never really offered a challenge to the Temple in Jerusalem. It is significant that the Palestinian rabbis ruled that a sacrifice intended for the temple of Onias might be offered in Jerusalem. The temple of Onias made little impact upon Egyptian Jewry, as can be seen from the silence about it on the part of Philo, who often mentions the Temple in Jerusalem. The temple of Onias, however, continued until it was closed by the Roman emperor Vespasian (reigned 69–79 ce) in 73.
In Egypt the Jews produced a considerable literature (most of it now lost), intended to inculcate in Greek-speaking Jews a pride in their past and to counteract a sense of inferiority that some of them felt about Jewish cultural achievements. In the field of history, Demetrius near the end of the 3rd century bce wrote a work titled On the Kings in Judaea; perhaps intended to refute an anti-Semitic Egyptian priest and author, it shows considerable concern for chronology. In the 2nd century bce a Jew who used the name Hecataeus wrote On the Jews. Another, Eupolemus (c. 150 bce), like Demetrius, wrote a work titled On the Kings in Judaea; an indication of its apologetic nature may be seen from the fragment asserting that Moses taught the alphabet not only to the Jews but also to the Phoenicians and to the Greeks. Artapanus (c. 100 bce), in his own book On the Jews, went even further in romanticizing Moses—by identifying him with Musaeus, the semi-mythical Greek poet, and Thoth, the Egyptian god of writing and culture, by asserting that Moses was the real originator of Egyptian civilization, and by claiming that Moses taught the Egyptians the worship of Apis (the sacred bull) and the ibis (sacred bird). Cleodemus (Malchus), in an attempt to win for the Jews the regard of the Greeks, asserted in his history that two sons of Abraham had joined Heracles in his expedition in Africa and that the Greek hero had married the daughter of one of them. On the other hand, Jason of Cyrene (c. 100 bce) wrote a history, of which 2 Maccabees is a summary, glorifying the Temple and violently attacking the Jewish Hellenizers, but his manner of writing history is typically Hellenistic. In addition, 3 Maccabees (1st century bce) is a work of propaganda intended to counteract those Jews who sought to win citizenship in Alexandria. The Letter of Aristeas, though ascribed to the Egyptian king Ptolemy II Philadelphus (308–246 bce), was probably composed by an Alexandrian Jew about 100 bce to defend Judaism and its practices against detractors.
Egyptian Jews also composed poems and plays, now extant only in fragments, to glorify their history. Philo the Elder (c. 100 bce) wrote an epic, On Jerusalem, in Homeric hexameters. Theodotus (c. 100 bce) also wrote an epic, On Shechem; it was quite clearly apologetic, to judge from the fragment connecting the name of Shechem with Sikimios, the son of the Greek god Hermes. At about the same time, a Jewish poet wrote a didactic poem, ascribing it to the pagan Phocylides, though closely following the Bible in some details; the author disguised his Jewish origin by omitting any attack against idolatry from his moralizing. A collection known as The Sibylline Oracles, containing Jewish and Christian prophecies in pagan disguise, includes some material composed by a 2nd-century-bce Alexandrian Jew who intended to glorify pious Jews and perhaps win converts.
A Jewish dramatist of the period, Ezekiel (c. 100 bce), composed tragedies in Greek. Fragments of one of them, The Exodus, show how deeply he was influenced by the Greek dramatist Euripides (484–406 bce). Whether or not such plays were actually presented on the stage, they edified Jews and showed pagans that the Jews had as much material for drama as they did.
The greatest achievements of Alexandrian Judaism were in the realm of wisdom literature and philosophy. In a work on the analogical interpretation of the Law of Moses, Aristobulus of Paneas (2nd century bce) anticipated Philo in attempting to harmonize Greek philosophy and the Torah. He used allegory to explain anthropomorphisms in the Bible and asserted that the Greek philosophers were indebted to Moses. The Wisdom of Solomon, dating from the 1st century bce, shows an acquaintance with the Platonic doctrine of the preexistence of the soul and with a method of argument known as sorites, which was favoured by the Stoics (see Stoicism). During the same period, the author of 4 Maccabees showed an intimate knowledge of Greek philosophy, particularly of Stoicism.
By far the greatest figure in Alexandrian Jewish literature is Philo, who has come to be recognized as the first Jewish theologian. His use of Greek philosophy, particularly that of Plato, to explicate the ideas of the Torah and his formulation of the Logos (Word, or Divine Reason) as an intermediary between God and the world helped lay the foundations of Neoplatonism, gnosticism, and the philosophical outlook of the early Church Fathers. Philo was a devotee of Judaism neither as a mystic cult nor as a collateral branch of Pharisaic Judaism. With his profound knowledge of Greek literature—and despite his almost total ignorance of Hebrew—he tried to find a way in which Judaism could appropriate Hellenic thought.
There was also a Jewish community in Rome, which numbered perhaps 50,000. To judge from the inscriptions in the Jewish catacombs, it was predominantly Greek-speaking. References by Roman writers, particularly Tacitus (56–120 ce) and the satirists, have led scholars to conclude that the community was influential, that it observed the Sabbath and the dietary laws, and that it actively sought converts.
During this period, literature was composed in Palestine in Hebrew, Aramaic, and Greek; the original language of many of these texts remains disputed by scholars, and the works that have survived were apparently composed by more than one author over a considerable period of time. Of the works originally composed in Hebrew, many—including Ecclesiasticus, 1 Maccabees, Judith, Testaments of the Twelve Patriarchs, Baruch, Psalms of Solomon—existed only in Greek during the remainder of the Hellenistic period. They and many of the Dead Sea Scrolls are generally conscious imitations of biblical books, often reflecting the dramatic events of the Maccabean struggle and often tinged with apocalyptic themes (involving the dramatic intervention of God in history). The literature in Aramaic consists of biblical or Bible-like legends or Midrashic (interpretive) additions (Testament of Job, Martyrdom of Isaiah [see Isaiah, Ascension of], Paralipomena of Jeremiah, Life of Adam and Eve, Genesis Apocryphon [from the Dead Sea Scrolls], book of Tobit, History of Susanna, and the story of Bel and the Dragon) and of apocalypses (the First Book of Enoch [perhaps originally written in Hebrew], Assumption of Moses, Syriac Apocalypse of Baruch, Second Book of Esdras, and Apocalypse of Abraham). In Greek the chief works by Palestinians are histories of the Jewish war against Rome and of the Jewish kings by Justus of Tiberias (both are lost) and, by Josephus, History of the Jewish War, originally in Aramaic, and Jewish Antiquities (both written in Rome).
Of the wisdom literature composed in Hebrew, the book of the Wisdom of Jesus the Son of Sirach, or Ecclesiasticus (c. 180–175 bce), modeled on the book of Proverbs, identified Wisdom with the observance of the Torah. The Testaments of the Twelve Patriarchs, probably written in the latter half of the 2nd century bce, patterned on Jacob’s blessings to his sons, is thought to belong to eschatological literature related to the Dead Sea Scrolls. The identification of Wisdom and Torah is stressed in the Mishnaic tract Pirqe Avot (“Sayings of the Fathers”), which, though edited about 200 ce, contains the aphorisms of rabbis dating back to 300 bce.
Books such as the Testament of Job, Genesis Apocryphon, the Book of Jubilees (now known to have been composed in Hebrew, as seen by its appearance among the Dead Sea Scrolls), and Biblical Antiquities (falsely attributed to Philo; originally written in Hebrew, then translated into Greek, but now extant only in Latin), as well as the first half of Josephus’s Jewish Antiquities, often show affinities with rabbinic Midrashim (interpretive works) in their legendary accretions of biblical details. Sometimes, as in Jubilees and in the Pseudo-Philo work, these accretions are intended to answer the questions of heretics, but often, particularly in the case of Josephus, they are apologetic in presenting biblical heroes in a guise that would appeal to a Hellenized audience.
Apocalyptic trends, given considerable impetus by the victory of the Maccabees over the Syrian Greeks, were not (as was formerly thought) restricted to Pharisaic circles. They were (as is clear from the Dead Sea Scrolls) found in other groups as well and are of particular importance for their influence on both Jewish mysticism and early Christianity. These books, which have a close connection with the biblical Book of Daniel, stress the impossibility of a rational solution to the problem of theodicy. They also stress the imminence of the day of salvation, which is to be preceded by terrible hardships, and presumably reflected the current historical setting. In the First Book of Enoch there is stress on the terrible punishment inflicted upon sinners in the Last Judgment, the imminent coming of the messiah and his kingdom, and the role of angels.
What happened at the Temple in Jerusalem? The way the Temple operated was described in principle by God to Moses in the first five books of the Jewish Bible, the Torah.
The Western Wall is the only surviving structure of the Temple Mount still standing since the Temple era. Perhaps the most famous Jewish destination in Israel and beyond, millions from across the globe travel to this sacred site to pray and find inspiration.
