The 'Temple in Jerusalem' or 'Holy Temple' (
Hebrew: בית המקדש,
transliterated ''Bet HaMikdash'' and meaning literally "The Holy House") was located on the
Temple Mount (Har HaBayit) in the old city of
Jerusalem. According to classical
Jewish belief, it was the figurative "footstool" of God's presence (
Heb. "''
shechina''") in the physical world.
The
First Temple was built by
King Solomon in seven years during the
10th century BCE in 957 BCE. It was the center of ancient
Judaism and has remained a focal point for
Jewish services over the millennia.
[1] The Temple replaced the
Tabernacle of
Moses and the Tabernacles at
Shiloh,
Nov, and
Givon as the central focus of Jewish faith. This First Temple was destroyed by the Babylonians in 586 BCE, and was rebuilt seventy years later by
Cyrus the Great in 516 BCE. Centuries later, it was renovated by
Herod in about 20 BCE, and this
Second Temple was subsequently destroyed by the
Romans in 70 CE. All of the outer walls still stand, although the Temple itself has long since been destroyed, and for many years it was believed that the
western wall of the complex was the only wall standing.
An Islamic shrine, the
Dome of the Rock, has stood on the site of the Temple since the late 7th Century CE, and the
al-Aqsa Mosque, from roughly the same period, also stands on the Temple courtyard.
Jewish
eschatology envisions the construction of
The Third Temple in Jerusalem prior to the coming of
The Messiah, and thus, adherents of
Orthodox and
Conservative Judaism anticipate a
Third Temple.
On August 30th 2007, what appears to be the
remains of the Second Temple were discovered during the installation of pipes in the compound.
Etymology
The Hebrew name given in Scripture for the building is ''Beit HaMikdash'' or "The Holy House", and only the Temple in Jerusalem is referred to by this name. The temple is also called by a variety of other names in the
Hebrew Bible, such as ''Beit Adonai'' (House of God) or simple ''Beiti'' (My house) or ''Beitechah'' (Your House).
The temple of Solomon was constructed based on specific plans given to King David, by God. David had hoped to build it, but was told by God that his son would be the one to assemble the first temple. During his reign, David began to collect most of the raw materials used in the construction, from the wood, to the huge foundation stones, to the gold, silver, bronze and other metals used. The temple was designed to house the
Ark of the Covenant, and to serve all nations, particularly the Hebrew nation of Israel, as a place where any man could worship their God. It would be a mistake to assign this temple, or the second temple to Judaism, which was not formalized until a few hundred years later, in ancient Babylon, modern day Iraq. The first mention of the term Jew, which related to the citizenry of the Kingdom of Judah, was not mentioned in the Bible until the reign of King Zedekiah, who was ruler over the nearly dismantled Kingdom of Judah, just prior to the destruction of the first temple.This occurred approximately 590 BCE.
The first temple, referred to as the Temple of Solomon, was likely constructed by members of all 12 tribes of Israel, since all the tribes were united under David and then Solomon. Following Solomon's reign, his son
Rehoboam, due to his arrogance, caused 10 of the tribes of Israel split off to form the Northern Kingdom of Israel, while the tribes of Judah, Benjamin and much of Levi, remained in what was known as the Kingdom of Judah. The second temple was subsequently built by the remnant of Judah only who were taken in exile by Nebuchadnezzar in the 6th century BCE The other 10 tribes had already been dispersed a few centuries earlier, when their kingdom was torn apart by the Kingdom of Assyria.
First and Second Temples
Main articles: Solomon's Temple,
Second Temple
A model of
Herod's Temple adjacent to the Shrine of the Book exhibit at the Israel Museum, Jerusalem.
Two distinct Temples stood in succession on the
Temple Mount in Jerusalem:
Solomon's Temple was built in the 10th century BCE (approximately 960 BCE) to replace the
Tabernacle. It was destroyed by the
Babylonians under
Nebuchadnezzar in
586 BCE, and thus stood for about 375 years;
Talmudic tradition gives the number as 410 years.
The Second Temple was built after
Cyrus allowed the Jews to return from the
Babylonian captivity. The return took place around
535 BCE, and, after a number of delays, the Temple was completed in
516 BCE. The dimensions of the Temple Mount were then 150 metres x 50 metres
[2].
The Second Temple was destroyed by
Roman Empire troops under general
Titus in
70 CE.
This second Temple had been desecrated by
Pompey, when he entered it after taking Jerusalem in
63 BCE. According to Josephus (living at the Court of the Roman Emperor), Pompey did not remove anything from the Temple or its treasury. He did, however, massacre the Priests who attempted to block his entry to the sanctuary. Pompey subsequently lost all his power and died as a hunted fugitive. This is seen by many Jewish people as Divine punishment. (See article on Pompey in the ''Encyclopaedia Judaica''). Around
19 BCE,
King Herod began a renovation of the Temple Complex. In order to build a completely new Temple in a larger and grander version, and before beginning the building of it, the Second Temple was completely destroyed (including its foundations) by Romans
[3]
During the last revolt of the Jews against the Romans in
132-
135,
Simon bar Kokhba and
Rabbi Akiva wanted to rebuild the Temple, but bar Kokhba's revolt failed and the Jews were removed from Jerusalem.
A further effort at rebuilding the Temple took place in
363 CE when
Julian the Apostate ordered the restoration of the Jewish sanctuary in Jerusalem, but this project failed.
Rebuilding the Third Temple
Main articles: The Third Temple
Ever since the Second Temple's destruction, a prayer for the construction of a new Third Temple has been a formal part of the thrice daily
Jewish prayer services. However, the question of whether and when to construct the Third Temple is disputed both within the Jewish community and without; groups within Judaism argue both for and against construction of a new Temple, while the expansion of
Abrahamic religion since the
1st century AD has made the issue
contentious within
Christian and
Islamic thought, as well. Furthermore, the complicated
political status of Jerusalem makes initiation of reconstruction presently difficult, while the physical location of the historic Temple is believed to be occupied by the
Al-Aqsa Mosque and the
Dome of the Rock.
Physical layout
According to the
Talmud, the Temple had an ''Ezrat Nashim'' (Women's Court) to the east and main area to the west. The main area contained the butchering area for the sacrifices and the ''Mizbaeach'' (Outer Altar) on which portions of most offerings were burned and blood was poured or dashed. An edifice contained the ''Ulam'' (antechamber), the ''Heichal'', and the
Kodesh Kodashim (
Holy of Holies). The Heichal and the Kodesh Kodashim were separated by a wall in the First Temple and by two curtains in the Second Temple. The Heichal contained the
Menorah, the table of
Showbread and the Incense Altar.
The main courtyard had thirteen gates. On the south side, beginning with the southwest corner, there were four gates:
★ ''Shaar Ha'Elyon'' (the Upper Gate)
★ ''Shaar HaDelek'' (the Kindling Gate); where wood was brought in
★ ''Shaar HaBechorot'' (the Gate of Firstborn); where people with first-born animal offerings entered and fathers and children entered for the
Pidyon HaBen ceremony
★ ''Shaar HaMayim'' (the Water Gate); where the Water Libation entered on
Sukkot).
On the north side, beginning with the northwest corner, there were four gates:
★ ''Shaar Yechonyah'' (The Gate of Yechonyah), where kings of the Davidic line enter and Yechonyah/
Yehoyachin left for the last time to captivity
★ ''Shaar HaKorban'' (The gate of the
Offering, where priests entered with ''kodshei kodashim'' offerings
★ ''Shaar HaNashim'' (The
Women's Gate), where women entered into the ''Azaryah'' or main courtyard to perform offerings
[4])
★ ''Shaar Hashir'' (The Gate of Song), where the
Levites entered with their musical instruments.
On the east side was ''Shaar Nikanor'', between the Women's Courtyard and the main Temple Courtyard, which had two minor doorways, one on its right and one on its left. On the western wall, which was relatively unimportant, there were two gates that did not have any name.
The Temple in the writings of the Prophets
The Biblical
prophets describe visions of a mysterious presence of God occupying the Temple.
Isaiah wrote "I saw the Lord sitting upon a throne high and lifted up, and his train filled the Temple." (Isaiah 6:1).
Jeremiah implored "Do not dishonor the throne of your glory" (Jeremiah 14:21) and referred to "Thou throne of glory, on high from the beginning, Thou place of our sanctuary" (Jeremiah 17:12).
Ezekiel spoke of "the glory of the God of Israel was there [in the Sanctuary], according to the vision that I saw in the plain."
Isaiah spoke of the importance of prayer as well as sacrifice in Temple, and of a universal purpose:
:Even them will I bring to my My holy mountain, and make joyful in My house of prayer,
:Their burnt-offerings and their sacrifices shall be acceptable upon Mine alter
:For my house shall be called a house of prayer for all peoples. (Isaiah 56:7, JPS translation).
:"My House shall be a house of prayer for all peoples." (Isaiah 56:7)
Temple services
The Temple was the place where
offerings described in the course of the
Hebrew Bible were carried out, including daily morning and afternoon offerings and special offerings on
Shabbat and
Jewish holidays.
Levites recited
Psalms at appropriate moments during the offerings, including the Psalm of the Day, special psalms for the
new month, and other occasions, the
Hallel during major Jewish holidays, and psalms for special sacrifices such as the "Psalm for the Thanksgiving Offering" (
Psalm 100).
As part of the daily offering, a prayer service was performed in the Temple which was used as the basis of the traditional Jewish
(morning) service recited to this day, including well-known prayers such as the Barchu, the
Shema, and the
Priestly Blessing. The
Mishna describes it as follows:
{{cquote|The superintendent said to them, recite the Barchu, and they read the
Ten Commandments, and the
Shema, "And it shall come to pass if you will hearken", and "And [God] spoke...". They pronounced three benedictions with the people present: "True and firm", and the "Avodah" {"Accept, Lord our God, the service of your people Israel, and the fire-offerings of Israel and their prayer receive with favor. Blessed is He who receives the service of His people Israel with favor" (similar to what is today the 17th blessing of the
Amidah), and the
Priestly Blessing, and on the
Sabbath they recited one blessing; "May He who causes His name to
dwell in this House, cause to dwell among you love and brotherliness, peace and friendship" on behalf of the weekly Priestly Guard that departed.|||
Mishna Tamid 5:1}}
The Temple as the Garden of Eden
The Temple courtyards were full of trees, flowers, and fountains, because the Temple was meant to be a model and re-creation of the
Garden of Eden. (See "Jerusalem as Eden," by Lawrence Stager, ''Biblical Archaeology Review'', May/June
2000).
Role in Jewish services
Main articles: Jewish services
As noted above, the heart of the traditional Jewish
morning service, the part surrounding the
Shema prayer, is essentially unchanged from the daily worship service performed in the Temple. In addition, recitation of the
Amidah prayer, which traditionally replaces the Temple's daily ''tamid'' and special-occasion ''Mussaf'' (additional) offerings, must be recited today during the times that the offerings they substitute for were performed in the days of the Temple, in both
Orthodox and
Conservative Judaism.
The Temple is mentioned extensively in
Orthodox services, and, to a lesser degree, in Conservative ones as well.
Orthodox Judaism
Mentions in Orthodox Jewish services include:
★ A daily study session of biblical and talmudic passages related to the
korbanot (sacrifices) performed in the Temple. (See korbanot in
siddur).
★ References to the restoration of the Temple and sacrificial worships in the daily
Amidah prayer, the central prayer in Judaism.
★ A traditional personal plea for the restoration of the Temple at the end of private recitation of the Amidah.
★ A prayer for the restoration of the "house of our lives" and the
shekhinah (divine presence) "to dwell among us" is recited during the Amidah prayer.
★ Recitation of the Psalm of the day; the
psalm sung by the
Levites in the Temple for that day) during the daily morning service.
★ Numerous psalms sung as part of the ordinary service make extensive references to the Temple and Temple worship.
★ Recitation of the special
Jewish holiday sacrifices, and prayers for the restoration of the Temple and their offering, during the
Mussaf services on Jewish holidays.
★ An extensive recitation of the special Temple service for
Yom Kippur during the service for that holiday.
★ Special services for
Sukkot (Hakafot) contain extensive (but generally obscure) references to the special Temple service performed on that day.
The destruction of the Temple is mourned on the Jewish fast day of
Tisha B'Av. Three other minor fasts (Tenth of Tevet, 17th of Tammuz, and Third of Tishrei), also mourn events leading to or following the destruction of the Temple.
Conservative Judaism
Conservative Judaism retains mentions of the Temple but removes references to the restoration of
sacrifices. The study session of Temple sacrifices is removed or replaced, the passages in the daily
Amidah, the weekday Torah service, and elsewhere referring to restoration of the Temple are retained but references to sacrifices are removed. References to sacrifices on holidays are retained, but made in the past tense, and petitions for their restoration are removed. Special holiday services, such as special prayers at Yom kippur and Sukkot, are retained in Conservative prayer books, but are often abbreviated or omitted by Conservative congregations. Some Conservative Congregations omit all references to sacrifices, and the Conservative
Sim Shalom prayer book has alternate versions of the
Amidah prayer, a version mentioning sacrifices in the past tense and one without reference to sacrifices at all.
Conservative Judaism has retained the four fasts relating to the destruction of the Temple, although only
Tisha B'Av is widely observed.
Reform and Reconstructionist Judaism
Reform and
Reconstructionist Judaism have removed all direct references to the Temple, although some indirect or ambiguous references (e.g. "Happy are those who dwell in your House", Psalm 84:5) are retained.
The Reform movement in the United States has taken to calling its places of worship not
synagogues or
shuls but temples. This is due to the belief that prayer replaced sacrifice as the main mode of Jewish worship, and that in a world where that is the case, there is no need for The Temple, only temples.
Archaeological evidence
A stone (2.43×1
m) with
Hebrew inscription ''"To the Trumpeting Place"'' excavated by
Benjamin Mazar at the southern foot of the Temple Mount is believed to be a part of the Second Temple.
Archaeological excavations have found one hundred
mikvaot (ritual immersion pools) surrounding the
Temple Mount or Har HaBayit. This is strong evidence that this area was considered of the utmost holiness in ancient times and could not possibly have been a secular area. However, it does not establish where exactly within the area was the Temple located. There are basically three theories:
★ The Temple was where the Dome of the Rock is now located.
★ The Temple was located a little to the north of the Dome of the Rock (Professor
Asher Kaufman).
★ The Temple was located a little to the east of the Dome of the Rock (Professor Joseph Patrich of the
Hebrew University. See article in the ''World Jewish Digest'', April
2007).
Other theories have the Temple either to the north or to the south of the Temple Mount.
Scholars generally reject more outlandish theories that claim the Temple was located somewhere else than Jerusalem or even outside the Land of Israel.
2004 artifact controversy
On
December 27,
2004, it was reported in the
Toronto-based ''
The Globe and Mail'' that the
Israel Museum in
Jerusalem concluded that the ivory
pomegranate that everyone believed had once adorned a scepter used by the high priest in Solomon's Temple was a fake. This artifact was the most important item of biblical antiquities in its collection. It had been part of a traveling exhibition at the
Canadian Museum of Civilization in
2003. Experts fear that this discovery is part of an international fraud in antiquities. The thumb-sized pomegranate, which is a mere 44 mm in height, bears an inscription incised around the shoulder of the pomegranate in small paleo-Hebrew script. Only 9 characters remained complete, and were incomplete – if any sense were to be made of the inscription, it seemed likely that several more were missing.
The surviving part of the inscription was transcribed לבי...×” קדש ×›×”× ×
(Only the lower horizontal stroke of the
yod and the upper horizontal stroke of the
×” he remain.)
The following restoration of missing letters was proposed: לבית יהוה קדש ×›×”× ×
This reconstruction resulted in the following transliteration, now accepted by the vast majority of scholars:
lby[t yhw]h qdš khnm, which led to the translation: "Belonging to the Temp[le of Yahw]eh, holy to the priests."
The notion that the artifact is fake derives from the conclusion that it belongs to the
Bronze Age rather than the
Iron Age. However, there are theories that the Temple of Solomon was built in the Bronze Age. If this is correct, there is no reason to doubt the authenticity of the ivory pomegranate.
See also
★
Western Wall
★
Al-Aqsa Mosque
★
Dome of the Rock
★
Tabernacle
★
Solomon's Temple, or First Temple.
★
Second Temple
★
The Third Temple
★
Leontopolis
References
1. Books of Chronicles, 1 Chronicles, chapter 22 - 29
2. Hecateus of Abdere or pseudo-Hecateus of Abdere, transmitted by Josephus and Eusebius of Caesarea ('Contra Appium : 1/22 ; Evangelic. Preparation : 9/4')
3. Josephus, 'Judaic Antiquities : 15/14'
4. Sheyibaneh Beit Hamikdash:Women in the Azarya?
External links
★
Seek Out the Welfare of Jerusalem Analytical studies by the Lubavitcher Rebbe, Rabbi
Menachem M. Schneerson on the
Rambam's rulings concerning the construction and the design of the Beis HaMikdosh.
★
visit of the Temple Institute Museum in Jerusalem conducted by Rav Israel Ariel
Further reading
★ ''
Biblical Archaeology Review'', issues: July/August 1983, November/December 1989, March/April 1992, July/August 1999, September/October 1999, March/April 2000, September/October 2005
★ Ritmeyer, Leen. ''The Quest: Revealing the Temple Mount in Jerusalem.'' Jerusalem: Carta, 2006. ISBN 965-220-628-8
★ Hamblin, William and David Seely, ''Solomon's Temple: Myth and History'' (Thames and Hudson, 2007) ISBN 0500251339
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