This document provides information about the Jerusalem Temple as outlined in the Jewish Studies curriculum. It describes the biblical accounts of the first and second Temples' construction, decoration, and destruction. It explains the role of priests and sacrifices in Temple services and the Temple's significance as Judaism's central holy place linked to Torah revelation. The consequences of the first Temple's destruction by Babylon and the second Temple's destruction by Rome are also summarized, including how prayer replaced sacrifices afterward.

1.
JUNIOR
CERTIFICATE
JEWISH
STUDIES
SECTION
4:
HOLY
PLACES
DRAFT
DOCUMENT
Louise
O'Sullivan
IBVM

2. 2
SECTION
4
Holy
Places
Topic
4.1
The
Jerusalem
Temple
Description
of
Topic
The
biblical
account
of
the
building
and
decoration
of
the
Temple;
The
role
of
Priests
and
Levites
in
the
Temple
service;
The
purpose
and
nature
of
the
sacrificial
service;
The
significance
of
the
Jerusalem
Temple
as
the
central
holy
place;
The
relationship
between
Temple
and
Torah
The
destruction
of
the
first
Temple
by
Nebuchadnezzar
in
586
BCE
and
the
subsequent
exile
of
the
Jerusalem
inhabitants
to
Babylon
(Iraq)The
consequences
of
this
exile;
The
rebuilding
of
the
Temple
in
Jerusalem;
The
destruction
of
the
second
Temple
by
the
Romans
70
CE;
The
consequences
of
the
destruction
of
the
second
Temple
Learning
Outcomes
Identify
and
summarise
the
biblical
account
of
the
building
and
decoration
of
the
Temple;
explain
the
role
played
by
the
Priests
and
Levites
in
the
Temple
service;
explain
the
purpose
and
nature
of
sacrificial
service;
discuss
the
importance
of
the
Temple
in
ancient
Judaism
as
the
central
holy
place;
explain
the
link
between
Temple
and
Torah;
trace
the
events
surrounding
the
destruction
and
rebuilding
of
the
first
Temple
and
the
subsequent
exile
to
Babylon;
give
three
long-­‐lasting
effects
of
the
exile;
describe
when
and
how
the
second
Temple
came
to
be
built;
explain
when
and
why
the
second
Temple
was
destroyed;
explain
why
prayer
substituted
Temple
sacrifices
after
the
destruction
of
the
second
Temple;
explain,
with
examples,
how
the
dispersal
of
Jewish
people
to
Spain,
Europe,
Asia,
N.
Africa
after
the
destruction
of
the
second
Temple
has
impacted
on
diverse
customs,
music,
food,
etc,
amongst
the
Sephardic
and
Ashkenazic
cultures
to
the
present
time;
compare
the
first
Temple
and
the
second
Temple

3. 3
Significance
of
the
Temple
as
the
Central
Holy
Place
1. The
Temple
was
regarded
as
a
national
centre.
2. It
was
the
site
of
revelation
of
Divine
Presence
and
the
preferred
place
for
prayer.
3. The
Temple
became
a
religious
centre
particularly
after
the
death
of
Solomon.
People
worshipped
idols
in
local
high
places.
This
led
to
increased
emphasis
on
the
special
significance
of
the
Temple
in
Jerusalem
and,
in
the
reign
of
Hezekiah
(715-­‐687
BCE)
and
Josiah
(641-­‐609
BCE),
to
the
prohibition
of
the
use
of
high
places
and
centralization
of
worship
in
the
Temple.
4. Enhanced
significance
of
the
Temple
is
apparent
in
the
statements
of
the
prophets:
a. Mt
Zion
is
the
mountain
of
the
Lord,
the
holy
mountain
(Isaiah,
Joel,
Zephaniah)
b. where
the
Lord
dwells
(Ps.
74).
c. The
Temple
is
the
house
of
the
G-­‐d
of
Jacb
and
the
Lord’
s
house
(Isaiah,
Jeremiah,
Ezekiel,
Joel,
Micah,
Haggai).
d. The
Temple
is
the
place
where
G-­‐d’s
name
is
called
(Jeremiah),
‘a
glorious
throne
set
on
high
from
the
beginning’
(Jeremiah)
e. The
place
of
the
Divine
Presence
(Ezekiel,
Joel,
Habakkuk)
f.
The
place
from
which
the
Divine
Presence
reveals
itself
to
the
prophets.
g. The
place
of
prayer
for
Israel
and
for
all
the
nations
(Isaiah,
Jeremiah)
5. With
the
destruction
of
the
Temple,
prophecy
focused
on
its
reconstruction:
Ezekiel
has
a
vision
for
a
future
Temple;
Haggai
and
Zechariah
advocate
its
reconstruction
in
their
own
day;
and
Malachi
emphasises
its
reconstruction
and
the
purification
of
its
worship.

4. 4
Some
Links
between
the
Temple
and
the
Torah
Adapted
from
Dan
Cohn-­‐Sherbok,
Judaism:
History,
Belief
and
Practice,
(pp.483-­‐
485)
and
‘The
Lost
Ark
of
the
Covenant’
from
http://www.jewishvirtuallibrary.org/jsource/Judaism/ark.html
1.
The
Akedah,
the
binding
of
his
Abraham’s
son
Isaac
The
naming
of
‘the
land
of
Moriah’
(Genesis
22)
as
the
place
where
the
sacrifice
occurred
is
also
the
traditional
location
of
the
site
of
the
Temple
(II
Chronicles
3:1).
This
is
a
significant
event
in
Judaism.
2.
Many
of
the
Mitzvot
(commandments)
in
the
Torah
relate
to
the
Temple
sacrifices,
services,
and
various
priestly
functions.
(See
some
of
the
prescriptions
in
the
Book
of
Leviticus.)
3.
Moses
and
the
Ark
of
the
Covenant
In
Exodus
Chapters
25-­‐27,
it
is
told
that
Moses
made
a
portable
shrine,
tabernacle,
or
sanctuary
following
G-­‐d’s
instructions.
The
key
elements
of
this
Tabernacle
are
included
in
the
construction
of
Solomon’s
Temple.
This
temporary
structure
travelled
with
the
Israelites
in
their
journeys
through
the
desert.
It
was
placed
in
the
centre
of
the
camp
in
an
open
courtyard
which
was
1,000
cubits
by
50
cubits
in
size.1
The
fence
surrounding
the
courtyard
was
made
of
wooden
pillars
from
which
a
cloth
curtain
was
suspended.
Located
in
the
eastern
half
of
the
courtyard,
the
sanctuary
measured
30
cubits
by
10
cubits.
In
the
courtyard
there
was
also
an
outer
altar
on
which
sacrifices
were
offered,
as
well
as
a
brass
washing
facility
for
priests.
The
Tabernacle
was
the
resting
place
for
the
Ark,
and
also
contained
other
vessels
that
were
used
in
the
physical
worship
of
God.
The
Biblical
commentators
argue
over
why
G-­‐d
commanded
Moses
to
build
a
Tabernacle
in
the
first
place.
According
to
Rashi
(Ex.
31:18),
G-­‐d
realised
after
the
sin
of
the
Golden
Calf
that
the
Israelites
needed
an
outlet
for
physical
worship,
and
commanded
that
they
build
the
Tabernacle
as
a
way
of
expressing
their
own
need
for
physical
representation
of
G-­‐d.
According
to
Nachmanides
(Ex.
25:1),
however,
the
Jews
were
commanded
to
build
the
Tabernacle
even
before
the
sin
of
the
Golden
Calf;
rather
than
filling
a
human
need,
the
Tabernacle
was
G-­d's
method
of
achieving
continuous
revelation
in
the
Israelites'
camp.
These
two
opinions
as
to
whether
the
Tabernacles,
and
the
Temples
that
followed
them,
1
A
cubit
is
measured
from
the
tip
of
the
middle
finger
to
the
elbow
or
from
the
base
of
the
hand
to
the
elbow.
It
ranges
between
17
and
22
inches
in
length
or
43-­‐56
centimetres.

5. 5
were
necessary
to
demonstrate
the
controversial
role
of
physical
worship
in
Judaism
as
a
whole.
At
the
end
of
the
sanctuary
was
the
Holy
of
Holies
which
was
separated
by
a
veil
hanging
on
five
wooden
pillars
on
which
were
woven
images
of
the
cherubim.
Inside
the
Holy
of
Holies
was
the
Ark
of
the
Covenant,
the
table
on
which
the
shewbread
was
placed,
the
incense
altar,
and
the
menorah
(the
eight-­‐branch
candelabrum).
The
Ark
was
a
box
with
the
dimensions
of
two-­‐and-­‐a-­‐half
cubits
in
length,
by
one-­‐and-­‐a-­‐half
cubits
in
heights,
by
one-­‐and-­‐a-­‐half
cubits
in
width
(a
cubit
is
about
18
inches).
It
was
constructed
of
acacia
wood,
and
was
plated
with
pure
gold,
inside
and
out.
On
the
bottom
of
the
box,
four
gold
rings
were
attached,
through
which
two
poles,
also
made
of
acacia
and
coated
in
gold,
were
put.
The
family
of
Kehath,
of
the
tribe
of
Levi,
would
carry
the
ark
on
their
shoulders
using
these
poles.
Covering
the
box
was
the
kapporet,
a
pure
gold
covering
that
was
two-­‐and-­‐a-­‐half
by
one-­‐and-­‐a-­‐half
cubits.
Attached
to
the
kapporet
were
two
sculpted
Cherubs,
also
made
of
pure
gold.
The
two
Cherubs
faced
one
another,
and
their
wings,
which
wrapped
around
their
bodies,
touched
between
them.
The
contents
of
the
Ark
have
been
debated
through
the
centuries.
The
general
consensus
is
that
the
first
tablets
containing
the
Ten
Commandments,
which
were
broken
by
Moses,
and
the
second
tablets,
which
remained
intact,
were
contained
in
the
Ark
(Bava
Batra
14b).
According
to
one
opinion
in
the
Talmud,
both
Tablets
were
together
in
the
Ark;
according
to
another,
there
were
two
Arks,
and
each
contained
one
set
of
Tablets
(Berakhot
8b).
The
Ark
was
built
by
Bezalel,
son
of
Uri,
son
of
Hur,
who
constructed
the
entire
Tabernacle
–
the
portable
Temple
used
in
the
desert
and
during
the
conquest
of
the
land
of
Israel.

6. 6
The
First
Temple,
Solomon’s
Temple:
1
Kings
6
Biblical
Text
1
Kings
6
(From
the
New
International
Version,
NIV)
Solomon
Builds
the
Temple(A)
6
In
the
four
hundred
and
eightieth[a]
year
after
the
Israelites
came
out
of
Egypt,
in
the
fourth
year
of
Solomon’s
reign
over
Israel,
in
the
month
of
Ziv,
the
second
month,(B)
he
began
to
build
the
temple
of
the
Lord.(C)
2
The
temple
(D)
that
King
Solomon
built
for
the
Lord
was
sixty
cubits
long,
twenty
wide
and
thirty
high.[b]
3
The
portico(E)
at
the
front
of
the
main
hall
of
the
temple
extended
the
width
of
the
temple,
that
is
twenty
cubits,[c]
and
projected
ten
cubits[d]
from
the
front
of
the
temple.
4
He
made
narrow
windows(F)
high
up
in
the
temple
walls.
5
Against
the
walls
of
the
main
hall
and
inner
sanctuary
he
built
a
structure
around
the
building,
in
which
there
were
side
rooms.(G)
6
The
lowest
floor
was
five
cubits[e]
wide,
the
middle
floor
six
cubits[f]
and
the
third
floor
seven.[g]
He
made
offset
ledges
around
the
outside
of
the
temple
so
that
nothing
would
be
inserted
into
the
temple
walls.
7
In
building
the
temple,
only
blocks
dressed(H)
at
the
quarry
were
used,
and
no
hammer,
chisel
or
any
other
iron
tool(I)
was
heard
at
the
temple
site
while
it
was
being
built.
8
The
entrance
to
the
lowest[h]
floor
was
on
the
south
side
of
the
temple;
a
stairway
led
up
to
the
middle
level
and
from
there
to
the
third.
9
So
he
built
the
temple
and
completed
it,
roofing
it
with
beams
and
cedar(J)
planks.
10
And
he
built
the
side
rooms
all
along
the
temple.
The
height
of
each
was
five
cubits,
and
they
were
attached
to
the
temple
by
beams
of
cedar.
11
The
word
of
the
Lord
came(K)
to
Solomon:
12
“As
for
this
temple
you
are
building,
if
you
follow
my
decrees,
observe
my
laws
and
keep
all
my
commands(L)
and
obey
them,
I
will
fulfill
through
you
the
promise(M)
I
gave
to
David
your
father.
13
And
I
will
live
among
the
Israelites
and
will
not
abandon(N)
my
people
Israel.”
14
So
Solomon(O)
built
the
temple
and
completed(P)
it.
15
He
lined
its
interior
walls
with
cedar
boards,
paneling
them
from
the
floor
of
the
temple
to
the
ceiling,(Q)
and
covered
the
floor
of
the
temple
with
planks
of
juniper.(R)
16
He
partitioned
off
twenty
cubits
at
the
rear
of
the
temple
with
cedar
boards
from
floor
to
ceiling
to
form
within
the
temple
an
inner
sanctuary,
the
Most
Holy
Place.(S)
17
The
main
hall
in
front
of
this
room
was
forty
cubits[i]
long.
18
The
inside
of
the
temple
was
cedar,(T)
carved
with
gourds
and
open
flowers.

7. 7
Everything
was
cedar;
no
stone
was
to
be
seen.
19
He
prepared
the
inner
sanctuary(U)
within
the
temple
to
set
the
ark
of
the
covenant(V)
of
the
Lord
there.
20
The
inner
sanctuary(W)
was
twenty
cubits
long,
twenty
wide
and
twenty
high.
He
overlaid
the
inside
with
pure
gold,
and
he
also
overlaid
the
altar
of
cedar.(X)
21
Solomon
covered
the
inside
of
the
temple
with
pure
gold,
and
he
extended
gold
chains
across
the
front
of
the
inner
sanctuary,
which
was
overlaid
with
gold.
22
So
he
overlaid
the
whole
interior
with
gold.
He
also
overlaid
with
gold
the
altar
that
belonged
to
the
inner
sanctuary.
23
For
the
inner
sanctuary
he
made
a
pair
of
cherubim(Y)
out
of
olive
wood,
each
ten
cubits
high.
24
One
wing
of
the
first
cherub
was
five
cubits
long,
and
the
other
wing
five
cubits—ten
cubits
from
wing
tip
to
wing
tip.
25
The
second
cherub
also
measured
ten
cubits,
for
the
two
cherubim
were
identical
in
size
and
shape.
26
The
height
of
each
cherub
was
ten
cubits.
27
He
placed
the
cherubim(Z)
inside
the
innermost
room
of
the
temple,
with
their
wings
spread
out.
The
wing
of
one
cherub
touched
one
wall,
while
the
wing
of
the
other
touched
the
other
wall,
and
their
wings
touched
each
other
in
the
middle
of
the
room.
28
He
overlaid
the
cherubim
with
gold.
29
On
the
walls(AA)
all
around
the
temple,
in
both
the
inner
and
outer
rooms,
he
carved
cherubim,(AB)
palm
trees
and
open
flowers.
30
He
also
covered
the
floors
of
both
the
inner
and
outer
rooms
of
the
temple
with
gold.
31
For
the
entrance
to
the
inner
sanctuary
he
made
doors
out
of
olive
wood
that
were
one
fifth
of
the
width
of
the
sanctuary.
32
And
on
the
two
olive-­‐wood
doors(AC)
he
carved
cherubim,
palm
trees
and
open
flowers,
and
overlaid
the
cherubim
and
palm
trees
with
hammered
gold.
33
In
the
same
way,
for
the
entrance
to
the
main
hall
he
made
doorframes
out
of
olive
wood
that
were
one
fourth
of
the
width
of
the
hall.
34
He
also
made
two
doors
out
of
juniper
wood,
each
having
two
leaves
that
turned
in
sockets.
35
He
carved
cherubim,
palm
trees
and
open
flowers
on
them
and
overlaid
them
with
gold
hammered
evenly
over
the
carvings.
36
And
he
built
the
inner
courtyard(AD)
of
three
courses(AE)
of
dressed
stone
and
one
course
of
trimmed
cedar
beams.
37
The
foundation
of
the
temple
of
the
Lord
was
laid
in
the
fourth
year,
in
the
month
of
Ziv.
38
In
the
eleventh
year
in
the
month
of
Bul,
the
eighth
month,
the
temple
was
finished
in
all
its
details(AF)
according
to
its
specifications.(AG)
He
had
spent
seven
years
building
it.
Footnotes:
a. 1
Kings
6:1
Hebrew;
Septuagint
four
hundred
and
fortieth
b. 1
Kings
6:2
That
is,
about
90
feet
long,
30
feet
wide
and
45
feet
high
or
about
27
meters
long,
9
meters
wide
and
14
meters
high
c. 1
Kings
6:3
That
is,
about
30
feet
or
about
9
meters;
also
in
verses
16
and
20
d. 1
Kings
6:3
That
is,
about
15
feet
or
about
4.5
meters;
also
in
verses
23-­‐26
e. 1
Kings
6:6
That
is,
about
7
1/2
feet
or
about
2.3
meters;
also
in
verses
10
and
24
f. 1
Kings
6:6
That
is,
about
9
feet
or
about
2.7
meters

8. 8
g. 1
Kings
6:6
That
is,
about
11
feet
or
about
3.2
meters
h. 1
Kings
6:8
Septuagint;
Hebrew
middle
i. 1
Kings
6:17
That
is,
about
60
feet
or
about
18
meters
Cross
references:
A. 1
Kings
6:1
:
6:1-­‐29pp
—
2Ch
3:1-­‐14
B. 1
Kings
6:1
:
Ezr
3:8
C. 1
Kings
6:1
:
Ezr
5:11
D. 1
Kings
6:2
:
Ex
26:1
E. 1
Kings
6:3
:
Eze
40:49
F. 1
Kings
6:4
:
Eze
41:16
G. 1
Kings
6:5
:
Jer
35:2;
Eze
41:5-­‐6
H. 1
Kings
6:7
:
S
Ex
20:25
I. 1
Kings
6:7
:
S
Dt
27:5
J. 1
Kings
6:9
:
SS
1:17
K. 1
Kings
6:11
:
1Ki
12:22;
13:20;
16:1,
7;
17:2;
21:17;
Jer
40:1
L. 1
Kings
6:12
:
1Ki
11:10
M. 1
Kings
6:12
:
2Sa
7:12-­‐16;
1Ki
9:5
N. 1
Kings
6:13
:
S
Lev
26:11;
S
Dt
31:6;
Jn
14:18;
Heb
13:5
O. 1
Kings
6:14
:
Ac
7:47
P. 1
Kings
6:14
:
1Ch
28:20;
2Ch
5:1
Q. 1
Kings
6:15
:
1Ki
7:7
R. 1
Kings
6:15
:
Eze
41:15-­‐16
S. 1
Kings
6:16
:
S
Ex
26:33
T. 1
Kings
6:18
:
ver
29;
Ps
74:6;
Eze
41:18
U. 1
Kings
6:19
:
1Ki
8:6
V. 1
Kings
6:19
:
S
Ex
25:10;
S
1Sa
3:3
W. 1
Kings
6:20
:
Eze
41:3-­‐4
X. 1
Kings
6:20
:
S
Ex
30:1
Y. 1
Kings
6:23
:
S
Ex
37:1-­‐9
Z. 1
Kings
6:27
:
S
Ge
3:24;
S
Ex
25:18
AA. 1
Kings
6:29
:
S
ver
18
BB. 1
Kings
6:29
:
ver
32,
35;
Eze
41:18,
25
CC.1
Kings
6:32
:
Eze
41:23
DD. 1
Kings
6:36
:
2Ch
4:9
EE.1
Kings
6:36
:
1Ki
7:12;
Ezr
6:4
FF.1
Kings
6:38
:
1Ch
28:19
GG. 1
Kings
6:38
:
Ex
25:9;
Heb
8:5
BACKGROUND
The
most
common
biblical
names
for
the
Temple
are:
"the
House
of
the
Lord"
(I
Kings
3:1)
"the
House
of
G-­‐d"
(Dan.
1:2)
"the
Holy
Temple"
(Jonah
2:5[4])
"the
Temple
of
the
Lord"
(II
Kings
24:13)
"the
Sanctuary"
(Ezek.
45:4)
In
the
Mishnah
(e.g.,
Ma'as.
Sh.
5:2)
and
Tosefta
(e.g.,
Tosef.,
Ber.
3:16),
the
name
commonly
used
is
Beit
(House)
ha-­Mikdash
(Miqdash),
which
occurs
only
once
in
the
Bible
(II
Chron.
36:7).
Following
the
destruction
of
Shiloh
(c.
1050
BCE),the
capital
of
Israel
before
Jerusalem,
the
need
for
a
central
Temple
was
felt.
For
a
generation
and
more,
the
ark
wandered
from
place
to
place
until
David
finally
brought
it
to
Mount
Zion,
where
he
erected
a
tent
for
it
(II
Sam.
6:17).
The
high
places
set
up
at
Nob,
north
of
Jerusalem,
(I
Sam.
21),
at
Gibeon,
which
is
8
miles
north-­‐west
of

9. 9
Jerusalem,
(I
Kings
3:4),
and
at
other
sites,
e.g.,
Beth-­‐El,
12
miles
north
of
Jerusalem,
and
Mizpah,
between
5
and
8
miles
north
of
Jerusalem,
were
unable
to
serve
as
a
unifying
center
for
the
divided
tribes
who
were
competing
for
national
supremacy
(See
Map
below
and
locate
these
places).
These
high
places
could
not,
in
consequence,
become
the
permanent
site
for
the
ark.
However,
with
the
capture
of
Jerusalem
(c.1000
BCE)
and
the
establishment
of
the
royal
palace
on
Mount
Zion
by
David,
a
suitable
place
for
this
purpose
was
found.
Jerusalem
was
situated
on
the
border
between
the
Rachel
tribes
and
the
Leah
tribes;
and
on
the
border
between
Judah,
the
tribe
to
which
David
belonged,
and
that
of
Benjamin,
the
tribe
from
which
sprang
Saul,
the
first
king
of
Israel.
As
a
newly
conquered
city,
it
had
not
been
incorporated
into
the
territory
of
any
one
tribe.
By
its
very
nature
it
was,
therefore,
the
one
and
only
place
likely
to
satisfy
the
claims
of
all
the
tribes.
The
threshing
floor
of
Araunah
the
Jebusite
was
chosen
as
the
site
of
the
Temple.
There
it
was
that
David
had
built
an
altar
to
check
a
plague
that
had
broken
out
among
the
people
(II
Sam.
24;
I
Chron.
21).
From
II
Chronicles
3:1,
it
appears
that
the
spot
selected
for
the
altar
was
also
the
place
which
tradition
had
identified
as
the
site
of
the
binding
of
Abraham‘s
son,
Isaac.
David
had
wanted
to
build
the
Temple
there,
but,
according
to
the
biblical
narrative,
he
was
dissuaded
by
the
prophet
Nathan
(II
Sam.
7)
on
the
grounds
that
it
would
be
more
appropriate
to
leave
the
project
for
his
son,
Solomon.

10. 10
THE
FIRST
TEMPLE
Solomon
pursued
the
task
and
completed
it
with
the
assistance
of
King
Hiram
of
Tyre
under
the
supervision
of
a
craftsman
who
was
the
son
of
"a
man
of
Tyre"
and
"of
a
widow
of
the
tribe
of
Naphtali"
(I
Kings
7:14;
"of
a
woman
of
the
daughters
of
Dan,"
according
to
II
Chron.
2:13
[14]).
The
copper
required
for
the
columns
and
the
vessels
came
from
Solomon's
copper
mines
in
Edom,
on
the
shores
of
the
Red
Sea
(I
Kings
7:46).
It
was
from
Solomon's
commercial
enterprises
and
especially
from
David's
war
booty
that
the
ample
silver
needed
for
the
project
was
acquired.
Thirty
thousand
Israelites
took
part
in
the
operation
(I
Kings
5:27–32),
together
with
150,000
Canaanites
who
served
as
porters
and
quarrymen
(II
Chron.
2:16,
17;
cf.
I
Kings
9:20–22),
and
"chief
officers
who
were
over
the
work,"
who
numbered
3,300
men
(I
Kings
5:30;
3,600
in
II
Chron.
2:17
[16]).
The
work
was
begun
in
the
month
of
Iyyar
in
the
fourth
year
of
Solomon's
reign
and
was
completed
in
the
11th
year
of
his
reign
in
the
month
of
Bul
(=
Marḥeshvan,
I
Kings
6:1,
38).
The
dedication
of
the
Temple,
which
took
place
in
the
presence
of
the
elders
of
Israel,
the
heads
of
the
tribes,
the
"leaders
of
the
fathers'
houses"
(I
Kings
8:1–2;
II
Chron.
5:2–3),
and
"a
great
assembly,
from
Lebo-­‐Hamath
unto
the
Brook
of
Egypt,"
lasted
14
days
(I
Kings
8:65;
II
Chron.
7:8).
THE
CONSTRUCTION
OF
THE
TEMPLE
The
two
principal
sources
for
the
plan
of
the
First
Temple
erected
on
Mt
Moriah
in
Jerusalem
between
the
fourth
and
the
11th
years
of
Solomon's
reign
are
I
Kings
6–8
and
II
Chronicles
2–4.
These
differ
in
several
important
details;
in
addition
to
the
Book
of
Kings,
the
editor
of
Chronicles
apparently
used
another
source
whose
description
of
the
Temple
plan
varied
considerably.
A
third
independent
description
is
found
in
the
Book
of
Ezekiel
(40ff.).
The
Temple
was
not
originally
intended
to
serve
as
a
place
of
prayer,
but
to
house
(or
as
an
abode
for)
the
ark
of
the
Lord,
symbol
of
the
Covenant
between
the
people
and
its
G-­‐d
(I
Kings
8:21).
As
a
tabernacle
it
was
not
necessary
for
it
to
be
large.
Its
structure
had
to
meet
the
requirements
of
a
symbolic
tabernacle
of
G-­‐d
and
a
place
of
storage
for
the
sacred
furniture
and
the
offerings
brought
to
G-­‐d
by
His
worshipers.
As
a
place
for
divine
worship
the
Temple
was
not
judged
by
its
size
but
by
the
splendor
and
enormity
of
its
construction
and,
indeed,
the
dimensions
of
the
main
hall
of
the
First
Temple,
which
in
II
Chronicles
2:4[5]
is
called
"great,"
did
not
exceed
40
×
20
cubits
(approximately
66
×
33
ft.).
It
should
be
noted
that
the
roof
of
the
Temple
was
not
supported
by
pillars
set
in

11. 11
the
center
of
the
room
as
was
the
practice
in
palaces
of
this
period
and
its
width
was
the
maximum
which
was
structurally
possible.
Without
pillars
the
rooms
were
impressive
in
their
spaciousness.
The
Temple
was
also
relatively
high
–
30
cubits
(about
50
ft.)
–
much
taller
than
most
Canaanite
temples.
The
courtyard
of
the
Temple,
however,
had
to
be
extensive,
for
it
served
as
the
place
of
assembly
for
the
public
which
came
to
inquire
of
God,
to
bring
sacrifices,
and
to
pray.
The
"House
of
the
Lord"
was
built
originally
by
Solomon
as
a
royal
chapel,
like
the
temples
which
kings
in
the
Near
East
built
adjoining
their
palaces.
The
Temple
of
Solomon,
however,
was
quickly
transformed
into
a
national
religious
center
and
the
symbol
of
the
Covenant
between
the
people
of
Israel
and
its
G-­‐d.
The
Temple
was
oblong
in
shape
and
composed
of
three
sections
of
equal
width:
a
porch
or
hall
(the
vestibule,
ʾulam),
a
main
room
for
divine
service
heikhal
(hekhal),
and
the
"Holy
of
Holies"
(devir).
According
to
Ezekiel
41:13–14,
the
Temple
was
100
cubits
(about
165
ft.)
long
and
50
cubits
wide
(without
the
platform
on
which
it
was
built).
Adding
together
the
dimensions
of
the
rooms
of
the
Temple,
the
inner
and
outer
wall,
the
width
of
the
storehouse
–
a
three-­‐story
side
structure
(yaẓiʿa)
divided
into
cells
and
chambers
which
surrounded
the
Temple
on
three
sides
–
and
its
walls,
brings
us
almost
exactly
to
the
dimensions
mentioned
by
Ezekiel.
The
2:1
proportion
between
the
length
and
width
of
the
outer
measurements
of
the
Temple
was
also
followed
in
the
interior:
the
PORCH
measured
20
cubits
in
width
and
ten
cubits
in
length
(1:2);
the
MAIN
HALL,
40
cubits
in
length
and
20
cubits
in
width
(2:1);
while
the
HOLY
OF
HOLIES
was
a
square
(1:1).
The
20
cubits
width
of
the
Temple
was
almost
the
maximum
width
which
could
be
roofed
without
supporting
pillars.
Thus
the
dimensions
were
arrived
at
through
precise
planning.
THE
PORCH
The
function
of
the
porch
(Heb.
ʾulam;
apparently
borrowed
from
Akk.
ellamu,
"front")
was
to
separate
the
sacred
precinct
from
the
profane.

12. 12
The
Septuagint
(Greek)
version
of
Ezekiel
40:49
cites
the
number
of
steps
which
led
to
the
Temple:
"and
they
ascended
it
by
ten
[ʿeser]
steps"
instead
of
the
original
text
"and
it
was
by
steps
that
[ʾasher]
it
was
ascended."
The
width
of
the
porch
–
alongside
of
which
the
entrance
was
located
–
was
20
cubits,
and
its
depth
was
10
cubits.
The
height
of
the
porch
is
not
certain.
The
only
source
which
mentions
its
height
–
120
cubits
–
is
II
Chronicles
3:4
and
the
text
is
apparently
corrupt.
Some
suggest
that
the
porch
rose
above
the
main
hall,
like
a
tower,
following
the
description
in
II
Chronicles
(this
interpretation
was
followed
by
the
builders
of
the
Second
Temple).
Others
lower
the
porch
and
still
others
conclude
from
the
silence
on
this
point
in
the
main
source
in
the
Book
of
Kings
that
the
height
of
the
porch
was
the
same
as
the
general
height
of
the
building
(30
cubits).
On
both
sides
of
the
entrance
stood
supporting
pillars
(Jachin
and
Boaz)
each
3
cubits
wide
and
5
cubits
thick;
the
width
of
the
entrance
gate
was
14
cubits
(23
ft.).
MAIN
HALL
(HEKHAL)
OR
HOLY
PLACE
The
main
room
was
entered
from
the
porch
through
a
gate,
10
cubits
wide,
in
which
two
doors
of
cypress
wood
were
set.
The
doorposts,
made
of
olive
wood,
were
apparently
composed
of
four
frames
set
one
within
the
other.
The
thickness
of
the
walls
between
the
porch
and
the
hekhal
was
6
cubits.
The
latter
was
the
largest
chamber
of
the
Temple,
measuring
40
×
20
cubits
(approximately
66
×
33
ft.)
×
30
cubits
in
height.
The
hekhal
served
as
the
main
chamber
for
divine
service.
The
windows
of
the
hekhal
were
set
in
its
upper
part.
In
the
Bible
they
are
called
"windows
with
recessed
frames"
(I
Kings
6:4)
wide
on
the
outside
and
narrowing
toward
the
inside,
an
effect
achieved
by
the
use
of
window
frames
set
one
within
the
other.
HOLY
OF
HOLIES
(DEVIR)
The
Holy
of
Holies,
the
rear
part
of
the
Temple,
was
designed
to
serve
as
a
tabernacle
for
the
ark
of
the
Covenant
and
the
cherubim.
Its
interior
measurements
were
20
×
20
×
20
cubits.
It
may
be
assumed
that
the
raised
floor
of
the
Holy
of
Holies
served
as
a
sort
of
platform
on
which
stood
the
ark
and
the
cherubim
(a
hint
of
this
may
be
found
in
Isa.
6:1).
The
jambs
(vertical
portion
of
door-­‐frame)
of
the
devir
gate,
in
which
olive
wood
doors
were
set,
were
constructed
like
the
hekhal
gate
and
the
Temple
windows,

13. 13
that
is,
of
five
frames
set
one
within
the
other
(I
Kings
6:31).
There
were
no
windows
in
the
Holy
of
Holies.
Josephus,
the
historian,
reported,
in
The
Antiquity
of
the
Jews,
that
the
vessels
in
the
Temple
were
composed
of
Orichalcum
(an
ancient
gold-­‐coloured
bronze
alloy,
second
in
value
to
gold).
According
to
I
Kings
7:48
there
stood
before
the
Holy
of
Holies
a
golden
altar
of
incense
and
a
table
for
showbread.
This
table
was
of
gold,
as
were
the
five
candlesticks
at
either
side
of
it.
The
implements
for
the
care
of
candles
–
tongs,
snuffers,
basins
and
fire-­‐pans
–
were
of
gold.
The
door
hinges
were
also
in
gold.
R.
de
Vaux
maintains
that
the
wall
between
the
main
hall
and
the
Holy
of
Holies
was
merely
a
thin
partition
of
cedarwood,
since
the
Bible
treats
the
hekhal
and
the
Holy
of
Holies
as
one
unit
and
gives
their
combined
length
in
one
figure
–
60
cubits,
with
that
of
the
hekhal
40
cubits,
and
that
of
the
Holy
of
Holies
20
cubits.
THE
ADJACENT
BUILDING
(YAZI’AH)
This
building,
whose
walls
ran
parallel
to
those
of
the
Temple
and
surrounded
it
on
all
sides
except
the
front,
was
of
three
stories
of
varying
widths.
The
inner
width
of
the
rooms
of
the
lowest
storey
was
5
cubits
and
to
lay
the
beams
of
the
roof
which
formed
the
floor
of
the
second
storey,
the
thickness
of
the
walls
was
reduced
so
that
the
width
of
the
rooms
of
the
second
storey
was
6
cubits
and
of
the
third
story,
7
cubits.
Each
storey
was
divided
into
about
30
chambers.
The
entrance
to
this
side
structure
was,
according
to
I
Kings
6:8,
on
the
south
side,
while,
according
to
Ezekiel
41:5–6,
it
was
entered
on
both
sides.
The
upper
storeys
were
reached
by
lulim,
i.e.,
apertures
in
the
shape
of
holes.
In
this
building
the
numerous
Temple
vessels,
utensils,
and
treasures
were
stored.
The
building
was
a
little
over
15
cubits
high
with
each
storey
5
cubits
(about
8.2
ft.)
high.
TEMPLE
FURNITURE
ALTARS
The
small
altar
(2
×
2
×
3
cubits),
made
of
cedar
and
overlaid
with
gold,
stood
before
the
entrance
to
the
Holy
of
Holies.
It
resembled
the
altars
of
the
ancient
Canaanite
temples.
The
large,
main
altar
for
burnt
sacrifices
and
the
fat
of
peace
offerings,
was
made
of
bronze
and
stood
in
the
court
of
the
Temple,
before
the
porch
(II
Chron.
8:12).
The
large
altar
at
Jerusalem
was
10
cubits
high
and
was
built
in
stepped
tiers.
The
lowest
tier,
which
was
sunk
in
the
earth
and
was
called
"the
base
on
the
ground"
(Ezek.
43:14),
was
set
off
from
the
floor
of
the
court
by
a
channel,
and
measured
20
×
20
cubits.
The
length
and
width
of
the
three
tiers
above
it
were
16
×
16,
14
×
14,
and
12
×
12
cubits,
respectively;
the
height
of
the
lowest
tier
was
2
cubits;
that
of
the
middle
4
cubits;
and
that
of
the
uppermost,
called
harʾel,
4
cubits.

14. 14
Set
at
the
four
corners
of
the
harʾel
were
"horns,"
exactly
as
on
small
Canaanite
incense
altars.
THE
BRAZEN
SEA
The
Brazen
Sea
was
10
cubits
in
diameter
and
5
cubits
high,
it
could
hold
approximately
1,765.78
cu.
ft.
of
water.
However,
in
the
light
of
the
statement
in
I
Kings
7:26
that
the
"sea"
held
2,000
bath
(II
Chron.
4:5
has
3,000
bath),
i.e.,
nearly
2,825.25
cu.
ft.,
it
may
be
assumed
that
it
had
sharply
convex
sides.
From
the
thickness
of
its
walls
(approximately
7.5
cm.,
about
3
in.)
its
weight
can
be
calculated
at
some
33
tons.
Some
scholars
believe
that
both
the
form
and
name
of
the
vessel
are
connected
with
the
mythological
"sea“.
The
division
of
the
12
oxen,
on
which
the
"sea"
stood,
into
four
groups
of
three,
each
of
which
faced
one
of
the
points
of
the
compass,
has
been
interpreted
as
symbolic
of
the
four
seasons.
THE
COLUMNS
W.F.
Albright
has
suggested
that
they
should
be
regarded
as
two
huge
incense
stands.
R.B.Y.
Scott
–
that
the
words
yakhin
(Jachin)
and
boʿaz
(or
be-­ʿoz)
were
the
first
words
of
inscriptions
engraved
on
the
columns:
‘May
the
Lord
establish
(yakhin)
the
throne
of
David
and
his
kingdom
for
his
seed
forever’
or
‘In
the
strength
(bo-­‐’az)
of
the
Lord
shall
the
king
rejoice.’
(See
the
pillars
at
the
porch
above)
BASES
AND
LAVERS
Archaeological
discoveries
have
helped
greatly
toward
understanding
the
design
of
the
ten
brass
bases
described
in
detail
in
the
Book
of
Kings,
especially
the
Larnaca
(in
Cyprus)
"base"
which,
in
most
of
its
details,
resembles
the
bases
of
the
Temple.
The
latter
measured
4
×
4
×
3
cubits.
Their
upper
parts
were
shaped
like
round
"collars,"
into
which
the
"lavers"
were
fitted.
THE
CHERUBIM
In
ancient
mythology
it
was
commonly
believed
that
the
cherubim
served
God
(cf.
II
Sam.
22:11),
and
that
their
main
task
was
to
guard
the
ark
of
the
Covenant
in
the
Holy
of
Holies
and
the
"Tree
of
Life"
in
the
Garden
of
Eden
(Gen.
3:24)
BUILDING
MATERIALS
Biblical
sources
provide
evidence
of
the
following
main
building
materials:
cedarwood,
floated
down
in
rafts
to
the
neighborhood
of
Jaffa,
and
"finished
stones,"
"stones
from
the
quarry,"
"costly
stones
–
hewn
stones"
(I
Kings
5:31),
which
were
used
for
the
foundation
of
the

15. 15
structure.
A
detailed
account
is
also
given
of
the
stones
which
were
used
in
building
the
king's
palace
which
were
"sawed
with
saws"
as
well
as
of
"great
stones,
stones
of
ten
cubits,
and
stones
of
eight
cubits"
(I
Kings
7:9–10)
which
were
used
for
the
Temple
foundation.
In
addition,
Solomon
is
said
to
have
built
the
inner
court
of
the
Temple
"with
three
rows
of
hewn
stone,
and
a
row
of
cedar
beams"
(I
Kings
6:36).
The
biblical
account
leaves
no
doubt
that
the
lower
courses
of
Solomon's
building
were
of
large
hewn
stones,
that
its
exterior
walls
were
also
of
masonry,
and
that
its
interior
walls
were
paneled
with
cedarwood.
Within
the
courses,
beams
and
cedar
planks
were
set
to
brace
and
strengthen
the
building.
The
same
account
mentions
various
decorations:
carvings,
cherubim,
palm
trees,
open
flowers,
and
gold
chainwork.
Create
a
Word
Search
using
the
following
words
all
of
which
are
associated
with
the
First
Temple:
PORCH
HEKHAL
DEVIR
BRAZEN
SEA
LAVERS
COLUMNS
YAZIAH
CHERUBIM
ALTARS
COPPER
GOLD
CEDAR
WOOD
CYPRESS
WOOD
OLIVE
WOOD
STONES
SOLOMON

16. 16
Solomon’s
Temple:
Summary
Location:
Jerusalem,
The
Temple
Mount/Mount
Zion/Mount
Moriah
Dates:
10th
century
BCE
until
destruction
in
587
BCE
Three
Sections
of
the
Temple:
Temple
Hall
or
Vestibule
(Ulam);
Main
Room
for
divine
service
(Hekhal);
Holy
of
Holies
(Devir)
NAME
LOCATION
FUNCTION
DESCRIPTION
Ulam
or
Porch,
meaning
‘front’
Near
the
Main
Hall;
to
be
approached
by
ten
steps
Separating
sacred
from
the
profane
Width
20x10
cubs.
Disputed
height
120
cubs.?
Hekhal
or
Holy
Place
Word
is
borrowed
from
word
meaning
‘great
house’
From
the
porch
through
a
gate;
largest
chamber
of
Temple
Main
chamber
for
divine
service
10
cubs.
wide
Doors
of
cypress
wood;
Door-­‐posts
of
olive
wood
Room
width:
40x20
cubs.
Height:30
cubs.
Windows
up
high
with
recessed
frames
Devir
or
Holy
of
Holies
Rear
part
of
the
Temple
Most
holy
place
Designed
to
serve
as
a
tabernacle
for
the
ark
of
the
Covenant
and
the
cherubim.
Interior:
20x20x20
cubs.
Doors
of
olive
wood
Appearance
like
Hekhal
gate
No
windows
Cedarwood
partition
between
it
and
the
Main
Hall.
Gold
censers
for
incense
Golden
Menorah
Silver
Ark
of
the
Covenant
In
the
Holy
of
Holies
Tablets:
Covenant
inscribed
on
the
tablets;
Rod:
Symbolic
of
Aaronic
priesthood
Contained
the
two
stone
tablets
of
the
Covenant;
Contested
opinions
that
Aaron’s
rod
(and
a
box
of
manna)
were
kept
there
Small
Altar
Before
the
entrance
to
the
Holy
of
Holies
2x2x3
cubs.
made
of
cedar
and
overlaid
with
gold
Adjacent
building
Ran
parallel
to
the
Temple
walls
and
surrounded
it
on
all
sides
except
the
front.
Storage
of
vessels
and
utensils
and
treasures.
Building
of
three
stories,
each
different
widths
and
5
cubs.
high:
Lowest:
5
cubs.
Second
story:
6
cubs.
Third:
7
cubs.
30
chambers
in
each
story
Upper
stories
reached
by
lulim
(holes)
Large
Main
Altar
Har’el
(Mountain
of
G-­‐d)
In
the
court
of
the
Temple
before
the
porch
For
burnt
sacrifices
and
peace
offerings
Made
of
bronze
10
cubs.
high
with
stepped
tiers
Lowest
tier
sunk
in
the
earth
was
the
‘base
on
the
ground’
and
was
set
off
the
floor
by
a
channel
Lowest
tier
was
2
cubs.;
highest
16
cubs.
At
the
four
corners
of
the
Har’el
(literally
mountain
of
G-­‐d)
were
horns.
Brazen
Sea
In
the
Temple
court,
southeast
of
Temple
proper.
For
the
ritual
washing
of
the
priests
Made
of
bronze
10
cubs.
in
diameter
symbolizing
the
Ten
Commandments
and
the
ten
Sefirot
(Manifestations
of
G-­‐d)
Weighed
33
tons
Could
take
17,000
gallons
of
water
(150
mikveh
baths)
Twelve
oxen
in
groups
of
three
representing
the
points
of
the
compass
Sea
represents
the
world
10
lavers
5
on
right;
5
on
left,
facing
eastward
Cleansing
of
the
entrails
and
feet
of
the
animals
sacrificed.
Bronze
Possibly
4x4x4
cubs.,
but
unspecified.
Upper
parts
like
round
collars
into
which
the
lavers
were
fitted.
Columns:
Jachin
and
Boaz
Ornamental
columns
at
the
entrance
of
the
porch
Possibly
two
incense
stands,
named
after
the
first
words
of
inscription.
4
cubs.
in
diameter
The
Cherubim
In
the
Holy
of
Holies
over
the
Ark
of
the
Covenant.
To
serve
God
Guardians
of
the
Covenant
in
the
Holy
of
Holies
and
the
‘Tree
of
Life’
in
the
Garden
of
Made
of
olive
wood
10
cubs.
high
Combined
spread
of
four
wings:
20
cubs.

17. 17
Eden
The
Levitical
Priests
Their
Function
and
Role
in
the
Holy
Temple
The
following
material
is
from
The
Temple
Institute
website:
http://www.templeinstitute.org/red_heifer/levitical_priests.htm
"And
it
shall
be
for
them
an
appointment
as
priests
forever,
for
all
generations."
(Ex.
40:15)
"For
the
Lord
your
God
has
chosen
him
out
of
all
your
tribes,
to
stand
to
serve
in
the
name
of
the
Lord,
him
and
his
sons
forever."
(Deut.
18:5)
Who
are
the
Priests?
The
first
kohen,
the
founder
of
the
priestly
clan,
was
Aaron,
brother
of
Moses,
of
the
tribe
of
Levi.
All
of
Israel
are
descended
from
the
twelve
sons
of
Jacob.
Jacob's
third
son
was
Levi,
and
Aaron
was
a
fourth
generation
descendant
of
Levi.
Aaron
and
his
four
sons
were
designated
as
the
first
priests;
Aaron
served
as
the
first
High
Priest.
All
of
his
male
descendants
were
chosen
by
God
to
be
priests
forever;
it
is
an
eternal
covenant.
Thus
even
today,
a
kohen
amongst
the
Jewish
people
is
genealogically
a
direct
descendant
of
Aaron.
The
Role
of
the
Priests
The
Holy
One
chose
these
men
to
be
in
a
position
of
spiritual
leadership.
In
the
days
of
the
Temple,
they
were
responsible
for
the
sacred
service.
The
Hebrew
word
kohen
actually
means
"to
serve,"
and
a
deeper
linguistic
connection
can
be
found
in
the
word
ken,
meaning
"yes,"
itself
related
to
kivvun,
"to
direct."
Thus
a
kohen
is
called
upon
to
direct
himself,
and
others,
in
the
proper
service
of
God:
"And
you,
separate
your
brother
Aaron
and
his
sons
from
among
the
Israelites,
and
bring
them
close
to
you...
so
they
can
serve
me."
(Ex.
28:1)
A
Conduit
for
the
Reception
of
Divine
Blessing
The
reader
is
undoubtedly
most
familiar
with
the
primary
role
which
the
priests
perform
in
the
Temple,
that
of
officiating
at
the
sacrifices
and
other
parts
of
the
service.
But
more
importantly,
by
attending
to
the
various
aspects
of
the
Divine
service,
the
priests
serve
as
a
conduit
to
bring
down

18. 18
God's
radiant
blessing
and
influence
into
this
world.
In
fact,
it
is
on
this
account
that
they
are
commanded
to
deliver
God's
blessing
of
peace
and
love
to
the
people,
as
well:
"Say
to
Aaron
and
his
sons...
Thus
shall
you
bless
the
people
of
Israel:
'May
the
Lord
bless
you
and
protect
you.
May
the
Lord
shine
His
face
upon
you,
and
be
gracious
unto
you.
May
the
Lord
lift
up
His
face
to
you
and
may
He
grant
you
peace'."
(Numbers
6:22
-­‐
26)
The
Priestly
Blessing
is
Delivered
Daily
in
the
Temple
Every
day
in
the
Temple,
at
the
conclusion
of
the
morning
service,
this
blessing
was
performed
by
the
officiating
priests,
standing
on
the
steps
leading
up
to
the
sanctuary.
Thus
while
it
is
only
God
who
has
the
power
to
bestow
blessing
upon
people,
the
function
of
the
priests
was
to
serve
as
a
vehicle,
a
medium,
through
which
the
Divine
influence
may
descend.
"...
He
stands
behind
our
wall...
"
This
concept
of
the
priests
"directing"
the
flow
of
Divine
blessing
is
alluded
to
by
a
verse
in
the
Song
of
Songs
(2:9
-­‐
10):
"Behold,
He
stands
behind
our
wall,
watching
through
the
windows,
glancing
through
the
cracks."
The
sages
of
the
Midrash
interpret
these
words
to
mean
that
it
is
God
who
stands
behind
the
priests
as
they
deliver
His
blessing.
The
illumination
of
His
Presence
shines
through
their
hands,
which
are
outstretched
as
they
utter
the
priestly
blessing.
The
Priests
Possess
Special
Qualities
The
priests
represent
kindness,
and
the
focusing
of
life's
energies
on
sanctity
and
Divine
purpose.
It
was
the
attribute
of
kindness,
understanding
and
love
for
all
which
Aaron,
the
first
High
Priest,
was
best
known
for,
and
his
descendants
are
entrusted
to
exemplify
Hillel's
famous
dictum
in
the
Chapters
of
the
Fathers
(Avot
1:12):
"Be
of
the
disciples
of
Aaron,
loving
peace
and
pursuing
peace,
loving
your
fellow-­creatures,
and
drawing
them
near
to
the
Torah."
This
quality
was
highly
visible
and
crucially
instrumental
following
the
rebellion
of
Korach,
when
it
was
Aaron
who
saved
the
people
from
the
full
extent
of
Divine
wrath
(see
Numbers
17).
Because
of
their
ability
to
invoke
Heavenly
influence,
the
sages
even
record
that
the
priestly
families
possess
distinctive
character
traits
and
qualities
which
are
part
of
their
special
spiritual
heritage:
they
are
known
to
be
joyful,
giving,
and
driven
by
a
loftier
nature.
In
the
era
of
the
Temple,
they
were
praised
for
their
zeal
and
dedication
to
fulfill
the
commandments
and
give
honor
to
the
Creator.

19. 19
Later,
through
the
ensuing
course
of
history,
it
was
generally
the
tribe
of
Levi
and
the
priestly
family
in
particular
that
were
exemplary
in
their
zealousness
for
the
honor
of
God.
Thus
it
was
the
priestly
family
of
the
Hasmonaim
-­‐
the
famous
"Maccabees"
-­‐
who
led
the
revolt
against
foreign
idolatrous
influence
and
rededicated
the
Holy
Temple,
events
marked
by
the
holiday
of
Hanukkah.
The
daily
blessing
of
the
priests
in
the
Temple
serves
to
open
the
Heavenly
gates
of
mercy.
Through
it,
the
people
of
Israel
merit
not
only
material
well-­‐being
-­‐
including
offspring
and
longevity
-­‐
but
spiritual
blessings
as
well;
mercy,
Divine
protection
and
the
greatest
blessing
of
all...
true
peace.
Since
the
priests
themselves
represent
the
attribute
of
kindness,
their
service
brings
the
flow
of
God's
blessing
down
to
His
people.

20. 20
Sacrificial
Service
in
the
Temple
Although
the
idea
of
the
sacrifices
may
seem
difficult
for
contemporary
people
to
accept,
it
was
the
commandment
of
G-­‐d.
The
Webster
Dictionary
definition
is:
an
act
of
offering
something
precious
to
a
deity;
specifically
the
offering
of
an
immolated
victim;
something
offered
in
something
else;
something
given
up
or
lost;
loss;
deprivation.
However,
the
Hebrew
word
for
"sacrifice"
(Korban,
le-­‐hakriv)
is
from
the
same
root
as
"to
come
near,
to
approach.
.
.
.
to
become
closely
involved
in
a
relationship
with
someone."
This
is
meant
to
be
the
essence
of
the
experience
which
the
bearer
of
the
sacrifice
undergoes.
The
sacrifices
have
great
spiritual
and
symbolic
value
and
an
intrinsic
importance
in
themselves.
Abel
and
Cain
are
the
first
people
mentioned
in
the
Bible
to
have
offered
sacrifice:
vegetable
or
bloodless
sacrifices,
and
animal
or
blood-­‐giving
sacrifices.
In
the
Book
of
Exodus,
the
proper
place
for
sacrifices
was
to
be
‘before
the
door
of
the
tabernacle’
where
the
altar
of
burnt
offerings
stood
and
where
G-­‐d
met
his
people,
or
simply
before
G-­‐d,
and
later
in
the
Jerusalem
Temple
(Deuteronomy)
In
the
Temple
of
Solomon,
Solomon
himself
(though
not
a
priest)
offered
three
times
every
year
burnt
offerings,
thank-­‐offerings
and
incense.
He
also
built
altars
in
high
places
to
idols.
This
practice
continued
down
to
the
destruction
of
the
Temple
e.g.
vegetable,
animal
and,
even
sometimes,
human
sacrifices
to
Ba’al,
Moloch,
Astarte
and
other
false
gods.

21. 21
The
prophets
showed
no
enthusiasm
for
sacrifice:
Hosea:
‘I
desire
mercy,
not
sacrifice;
knowledge
of
G-­‐d
over
burnt
offerings’
(Hosea
6).
Amos:
‘I
(G-­‐d)
hate
and
despise
your
feast-­‐days….
If
you
offer
me
burnt
offerings
and
your
bloodless
offerings,
I
will
not
accept
them,
nor
will
I
regard
the
thank-­‐
offerings
of
your
fat
beasts,
…
but
let
justice
flow
like
water’
(Amos
5).
The
Mosaic
sacrifices
are
set
forth
in
Leviticus.
The
categories
are
of
bloodless
and
blood-­‐giving
kinds.
The
division
takes
into
account
the
nature
of
the
offering
or
the
occasion
for
which
the
sacrifice
is
being
made
and
the
accompanying
sentiments
or
motives
of
the
offerers.
Sacrifices
may
also
be
divided
into
those
which
are
obligatory,
such
as
the
daily
morning
and
afternoon
sacrifices,
and
those
which
are
voluntary,
offered
by
individuals
for
various
personal
reasons.
Every
sacrifice
required
sanctification
and
was
brought
to
the
Court
of
the
Sanctuary.
These
were
the
main
types
of
sacrifices:
(a) Burnt
offerings
or
Olah
(Animal
usually):
14
types
were
included
in
this
category
e.g.
a
woman
who
had
given
birth;
ram
brought
by
the
High
Priest
on
Yom
Kippur.
Only
male
animals
could
be
use
and
either
sex
of
fowl.
(b) Guilt
offerings
or
Asham:
There
were
six
types
of
guilt
offerings
e.g.
Asham
gezilot,
the
"guilt
offering
of
theft."
If
a
person
denied
falsely
under
oath
that
he
owed
another
person
money,
he
had
to
return
the
amount
owed
plus
an
additional
fifth,
and
bring
this
sacrifice,
consisting
of
a
two-­‐
year-­‐old
ram.
The
guilt-­‐offering
is
regarded
as
serving
to
impress
upon
the
person
bringing
the
sacrifice
the
enormity
of
his
sin,
to
the
extent
that
whatever
happened
to
the
animal
that
was
sacrificed
should
by
rights
have
happened
to
the
sinner.
(c) Sin
offering
or
Hatat:
This
sacrifice
was
brought
when
a
person
or
an
entire
community,
through
negligence,
violated
a
commandment,
where
the
punishment
for
the
deliberate
violation
would
have
been
Karet
(being
"cut
off"
from
the
community).
Depending
on
the
specific
hatat
involved,
a
bull
aged
two
or
three
years,
a
year-­‐old
he-­‐goat,
a
year-­‐old
female
sheep
or
goat,
or
a
fowl
was
offered.
Where
the
hatat
was
to
atone
for
a
sin
committed
by
the
High
Priest
or
by
the
entire
community,
the
animal
or
fowl
was
burned
outside
the
Temple.
In
all
other
cases,
the
priests
ate
the
meat.
(d) Peace
offerings
or
Shelamim:
(Animal,
usually)
There
were
four
kinds
of
peace
offering
e.g.
the
"community
peace
offering,"
brought
on
Shavu’ot
or
the
"festival
peace
offering"
and
the
"festive
peace
offering,"
brought
by
an
individual,
the
former
as
a
way
of
celebrating
a
festival,
the
latter
as
a
way
of
expressing
thanks
to
G-­‐d.
(e) A
different
form
of
sacrifice
was
that
of
the
First
Fruits,
consisting
of
the
Seven
Species
for
which
the
Land
of
Israel
is
praised:
wheat,
barley,
grapes,
pomegranates,
figs,
olives,
and
dates.
The
species
were
carried
in

22. 22
a
joyful
procession
to
Jerusalem,
especially
for
Shavu'ot,
but
could
be
brought
until
Hanukkah.
Each
person
who
brought
his
first
fruits
to
the
Temple
had
to
make
a
declaration
before
a
priest,
the
text
of
which
is
recorded
in
Deuteronomy
26:5-­‐10.
Animal
sacrifices
were
usually
accompanied
by
bloodless
offerings
e.g.
wine
or
drink-­‐offering.
The
Law
required
that
all
animals
be
perfect
though
fowl
lacked
this
restriction.
The
utmost
care
was
taken
by
the
priest
to
receive
the
blood;
it
represented
the
life
or
the
soul.
Only
a
circumcised
Levite
who
was
Levitically
pure
and
dressed
in
proper
vestments
could
perform
this
act.
The
sprinkling
of
blood
was
the
exclusive
privilege
of
the
priests
who
were
the
sons
of
Aaron.
Bloodless
offerings
were
brought
alone
e.g.
the
showbread
or
the
frankincense
offering
on
the
golden
altar.
No
particular
time
of
day
was
specified
for
sacrifice
except
that
the
daily
animal
offerings
were
to
be
killed
in
the
morning
and
‘between
the
two
evenings’.
Each
special
day,
such
as
the
Sabbath
and
the
days
of
each
of
the
festivals,
had
its
own
list
of
sacrifices
as
prescribed
in
the
Torah.
A
detailed
list
of
these
is
to
be
found
in
Numbers
28-­‐29.
Describe
the
main
types
of
sacrificial
offerings
of
the
Temple
services.
Explain
their
purpose.
Jonah’s
Diary
entries
about
the
Destruction
of
the
Temple:
586
BCE
My
name
is
Jonah.
My
family
lived
very
near
the
Temple
in
Jerusalem.
We
loved
that
place
so
much
because
it
was
the
house
of
G-­‐d;
G-­‐d
was
present.
We
saw
people
coming
from
all
directions
daily
to
offer
sacrifice.
On
three
occasions
in
the
year
they
came
to
‘see
and
be
seen
by
the
face
of
G-­‐d’.
This
was
a
magnificent
Temple,
the
largest,
most
beautiful
constructed
for
miles
around.
I
thought,
in
the
back
of
my
mind
that,
surely,
the
prophet
Jeremiah
could
never
have
been
right
when
he
suggested
that
the
Temple
could
be
destroyed.
Had
we
gone
that
far
away
from
the
commandments
of
God,
that
this
should
happen?
No
way!
That
was
a
ridiculous
thought!
I
mean
look
at
all
the
acacia
and
olive
wood
doors,
the
beautiful
columns,
the
glistening
gold,
silver
and
bronze,
the
magnificence
of
the
Main
hall,
and
the
height
of
the
building
which
dwarfed
us
considerably
in
its
shadow.
But
then
again…
all
had
not
been
well
in
the
last
years
of
Solomon’s
reign.
Prophets
were
sent
to
warn
him
and
his
followers
of
their
idolatry
but
they
didn’t
heed
their
warnings
and
considered
them
to
be
false
messengers
who
were
scaremongering.
Before
Solomon’s
time,
we
don’t
forget
the
fate
that
befell
Zechariah,
the
prophet.
In
661
BCE
he
warned
the
people
of
their
ways
and
said
unless
they
changed
that
they
would
be
destroyed.
But
instead
of
listening
and

23. 23
heeding
Zechariah’s
message,
they
murdered
him
in
cold
blood
on
Yom
Kippur.
Being
disobedient,
their
lives
became
less
secure
and
they
were
thrust
into
conflict
with
neighbouring
kingdoms.
Other
prophets
have
come
and
gone
in
the
intervening
years.
They
were
still
trying
to
talk
sense
to
Solomon
but
they
might
as
well
have
been
talking
to
the
wall.
He
had
loads
of
material
possessions,
wealth
greater
than
most
in
the
region
at
the
time,
but
he
had
gone
astray
from
the
commandments
of
G-­‐d
and
the
keeping
of
the
Law.
We
were
always
in
the
middle
of
power-­‐struggles
between
the
Assyrians,
the
Egyptians
and
now
the
Babylonians.
We
thought
that
we
were
strong
in
standing
up
to
the
Babylonians,
that
we
could
defeat
them…
But
then
again,
why
would
they,
or
any
of
these
kingdoms,
be
worried
about
us.
After
all,
aren’t
we
only
very
small?
What
good
would
we
be
to
them?
Why
would
they
bother
with
us?
Weren’t
there
bigger
fish
to
fry
elsewhere?
…
but
then
again…
we
were
in
a
great
strategic
location.
We
were
in
the
heart
of
the
Levant
giving
access
to
western
Asia,
the
eastern
Mediterranean,
and
northeast
Africa...
Of
course,
how
could
we
have
been
so
stupid?
To
conquer
Jerusalem
would
have
meant
the
inevitable
extension
of
neigbouring
kingdoms
….We
thought
that
we
would
have
been
protected
by
Egypt
but
they
were
too
worried
about
themselves
and
their
own
protection
to
get
involved…
But
we
couldn’t
counter
the
might
of
the
Babylonians.
We
got
too
self-­‐important,
relying
on
our
own
power
and
on
idols,
not
on
G-­‐d’s.
We
thought
we
could
do
it
without
G-­‐d.
We
just
couldn’t.
As
I
write
the
tears
are
streaming
down
my
face.
The
pain
of
this
is
so
difficult
to
bear.
That
man,
King
Nebuchadnezzar
of
Babylonia…such
a
name
…
NE-­‐BU-­‐CHAD-­‐
NEZZAR
…
I
can
hardly
pronounce
it…
his
name
is
said
to
mean
‘Nebo,
defend
my
boundaries’…
we
should
have
known,
even
from
that,
the
lengths
this
idol-­‐
worshipper
would
go
to
in
order
to
exert
his
power.
To
say
his
name
fills
me
with
such
fear
and
desolation.
For
the
last
months
he
and
his
armies
have
been
slowly
advancing
from
the
north,
and
finally
they
arrived
to
Judea
and
began
to
cut
us
off.
By
the
early
part
of
the
summer
they
encamped
around
Jerusalem.
You
should
have
seen
them.
It
appeared
to
have
been
thousands.
I
will
never
forget
what
happened
then.
On
the
7th
of
Av,
the
Babylonian
armies
besieged
the
city,
breaking
down
its
walls.
I
saw
fires
coming
out
of
the
royal
palace
and
other
buildings
of
the
city.
It
was
a
violent
assault;
the
armies
killed
nearly
940,000
people,
men,
women
and
children.
Thousands
died
after
that
immediate
assault
and
many
died
as
a
result
of
disease
or
fire.
My
memory
is
filled
with
the
most
appalling
images,
terrible
sounds,
and
the
stench
of
death.
I
cannot
get
them
out
of
my
head.

24. 24
They
will
stay
with
me
forever.
Within
one
month
they
had
destroyed
any
Jewish
resistance.
Those
who
could
do
so
fled.
But,
unknown
to
them,
the
Babylonians
had
created
giant
slave
camps
in
the
vicinity
of
the
city
into
which
these
people
went.
They
had
ensnared
them
so
they
could
not
escape.
About
10,000
were
deported
to
Babylon
including
the
new
king
Jeconiah
(either
8
or
18
years
of
age),
his
court
officials
and
prominent
craftmen.
The
high
priest
and
some
of
his
cohort
were
executed.
I
was
one
of
the
many
poor
people
who
survived
and
was
allowed
to
remain
in
Jerusalem.
We
were
left
tending
our
vines
and
fields.
We
were
now
ruled
by
a
puppet-­‐king,
Zedekiah,
employed
by
Nebuchadnezzar.
And
the
Temple,
the
dwelling
place
of
G-­‐d
was
completely
destroyed.
At
sunset
of
the
9th
of
Av,
they
set
fire
to
the
Temple.
That
date
is
seared
into
all
of
Jewish
memory
for
ages
to
come.
I
remember
it
so
clearly.
Flames
licked
the
sky.
Everything
was
destroyed.
Everything
of
value
like
the
sacred
vessels,
artwork,
gold
and
silver,
were
plundered
and
taken
by
the
Babylonian
armies,
the
prize
of
their
‘victory’.
The
city
and
the
Temple
were
completely
ravaged.
I
am
filled
with
rage
and
uncertainty
about
the
future.
It
seems
so
quiet
here
now
in
the
smouldering
rubble
and
the
stifling
stench
of
death
all
around.
I
don’t
know
anything
anymore.
I
don’t
even
know
who
I
am.
Questions
1. Where
did
Jonah
live?
2. What
was
the
year
of
this
diary
entry?
3. Describe
the
significance
of
the
Temple
for
Jonah.
4. Solomon
was
the
person
who
built
the
first
Temple.
What
problems
were
happening
to
Solomon
as
the
years
went
by
during
his
reign?
5. Write
a
note
on
the
strategic
importance
of
Jerusalem.
6. Where
is
Babylonia
in
present-­‐day
maps?
7. Who
was
the
king
of
Babylonia
?
8. What
was
the
meaning
of
his
name?
9. Why
did
the
siege
of
Jerusalem
happen?
10. What
were
the
effects
of
the
siege
on
the
city
and
on
its
inhabitants?
11. What
is
meant
by
deportation?
12. Give
other
examples
of
deportations
from
Jewish
history.
13. Why
was
the
destruction
of
the
Temple
so
significant
in
Jewish
thought?
14. As
the
Temple
was
the
place
of
divine
presence,
what
was
now
to
happen
to
the
Jewish
people
in
their
relationship
with
G-­‐d?
15. Explain
what
you
think
Jonah
means
by
his
statement
at
the
end
of
his
diary
entry:
‘I
don’t
even
know
who
I
am.’
16. If
the
Jewish
people
listened
carefully
to
the
prophets,
what
changes
would
they
have
had
to
make
to
their
lives
if
the
outcome
was
to
be
different
to
what
is
described
above?

25. 25
Consequences
of
the
Babylonian
Exile
1. The
breakup
and
displacement
of
Jews
removed
the
threat
of
national
revival.
This
was
achieved
by
keeping
the
leaders
in
captivity
and
leaving
the
poor
behind
to
tend
the
crops
and
vineyards
meant
2. Life
in
captivity
was
not
all
slavery
or
horror.
They
were
given
social
freedom
and
economic
opportunity.
They
were
allowed
to
move
about
freely,
to
live
within
their
communities
in
small
or
larger
cities,
and
carry
on
a
normal
life.
Their
skills
were
valued
by
their
captors.
So
secure
were
their
lives,
that
after
Cyrus
granted
them
freedom
70
years
later,
many
refused
to
leave
and
remained
in
Babylon.
3. The
fall
of
Jerusalem
was
a
turning
point
in
Israel’s
religious
life
because
they
never
again,
according
to
scholars,
returned
to
idol
worship.
4. The
captivity
experience
seemed
to
impress
upon
the
Jewish
people
that
the
G-­‐d
of
Israel
was
a
jealous
G-­‐d.
The
prophets
had
been
right
in
their
warnings
of
the
doom
and
destruction
that
would
follow
if
the
people
did
not
repent
and
follow
their
G-­‐d
and
Him
alone.
The
nation
as
a
whole
accepted
the
verdict
that
G-­‐d’s
anger
had
been
poured
down
upon
them
for
the
sin
of
image
worship.
They
reached
the
conclusion
that
only
the
God
of
Israel
should
be
worshipped.
5. Israel
became
a
very
zealous
nation
for
its
G-­‐d.
This
zeal
took
the
form
of
devotion
to
G-­‐d’s
law,
which
led
over
the
years
to
the
creation
of
numerous
rules
of
conduct
that
went
beyond
the
law
itself.
This
has
been
described
as
building
“a
hedge
around
the
Law
to
render
its
infringement
or
modification
impossible”
(Alfred
Edersheim).
Imagine
that
you
and
your
family
were
part
of
the
Babylonian
Exile.
Write
a
first-­hand
account
of
the
effects
of
deportation
on
you
and
your
family.
SECOND
TEMPLE
ZERUBBABEL,
CYRUS,
CAMBYSES,
DARIUS:
520
-­19
BCE
HEROD:
19
BCE
–
70
CE
The
Desire
to
build
a
Second
Temple
New
government
in
Persia:
Cyrus
the
Great
in
538
BCE
made
re-­‐
establishment
of
city
of
Jerusalem
and
rebuilding
of
Temple
possible.
Jewish
exiles
began
to
return
after
70
years
in
captivity:
42,360
returned
(Ezra
2:65)
They
had
a
strong
religious
impulse
and
wanted
to
build
the
Temple
and
bring
back
sacrificial
rituals
(Korbanot)

26. 26
Zerubabbel,
the
governor,
invited
them,
gave
them
gifts,
and
so
the
foundations
commenced.
Altar
Altar
erected
on
site
of
old
altar
Clearing
of
debris
535
BCE
foundation
stones
were
laid
Samaritans
offered
to
help.
Zerubabbel
declined
saying
that
the
Jews
must
build
their
Temple
without
help.
Cyrus
died
and
was
succeeded
by
his
son,
Cambyses.
An
imposter
ruled
for
seven
or
eight
months
until
Darius
I
of
Persia
took
over
in
522
BCE
and
saw
the
project
to
its
completion
Consecration
The
Temple
was
consecrated
in
Spring
of
516
BCE,
twenty
years
after
the
return
from
captivity
amidst
great
rejoicing.
Jews
were
no
longer
an
independent
people
but
subject
to
a
foreign
power.
The
Second
Temple
lacked:
The
Ark
of
the
Covenant
containing
the
Tablets
of
Stone,
pot
of
manna
and
Aaron’s
rod
The
Urim
and
Thummim
(High
Priest’s
Breastplate)
The
holy
oil
for
ordination
to
priesthood,
the
High
Priest,
and
consecration
of
certain
articles
of
the
Tabernacle
The
sacred
fire
The
Second
Temple
had:
Holy
of
Holies
which
was
now
separated
from
the
hekhal
by
a
veil
and
not
by
a
walled
partition.
The
Menorah
The
Table
of
Showbread
The
golden
altar
of
incense
with
golden
censers.
Political
Changes
Affecting
Second
Temple
Judea
was
part
of
the
Kingdom
of
Egypt
until
200
BCE
Judea
was
part
of
the
Seleucid
(Greek-­‐Macedonian)
Empire
of
Syria
Second
Temple
looted,
religious
services
stopped
and
Judaism
outlawed.
167
BCE
Antiochus
ordered
an
altar
to
Zeus
erected
in
Temple,
banned
circumcision,
ordered
pigs
to
be
sacrificed
at
the
altar.
Maccabean
Revolt
(167-­‐160
BCE):
Rural
Jewish
priest
led
revolt
by
refusing
to
worship
Greek
gods.
His
son
Judas
Maccabee
led
a
Jewish
army
to
defeat
the
Seleucids.
Hanukkah
celebrates
the
re-­‐dedication
of
Temple

27. 27
Reconstruction
under
Herod
Massive
expansion
of
Temple
Mount
The
Temple
Mount
was
originally
intended
to
be
1600
feet
wide
by
900
feet
deep
by
9
stories
high,
with
walls
up
to
16
feet
deep,
but
had
never
been
finished.
To
complete
it,
a
trench
was
dug
around
the
mountain,
and
huge
stone
"bricks"
were
laid.
Some
of
these
weighed
well
over
100
tons,
the
largest
measuring
44.6
feet
by
11
feet
by
16.5
feet
and
weighing
approximately
567
to
628
tons,
while
most
were
in
the
range
of
2.5
by
3.5
by
15
feet
(approximately
28
tons).
Architects
were
Greek,
Roman,
Egyptian
Blocks
quarried
using
pick-­‐axes
These
were
cut
into
squares
and
numbered
for
their
re-­‐location
Oxen
and
specialised
carts
used
to
haul
the
loads
Roman
pulleys
and
cranes
also
used
Pilgrimages
to
the
Second
Temple
From
all
across
the
Roman
Empire
Arrived
in
Jaffa
(Tel
Aviv)
by
boat;
then
three
days
trek
down
to
Jerusalem
Changed
money,
found
lodging,
purchased
animal
for
sacrificial
offering
e.g.
pigeon,
lamb
Approached
public
entrance
on
south
side
of
the
Temple
Mount
Checked
animal
Visited
mikveh
(ritual
bath)
for
purification
Retrieved
animal,
headed
for
Huldah
gates
and
eventually
to
Court
of
the
Gentiles.

28. 28
Court
of
the
Gentiles
Vendors
selling
souvenirs,
sacrificial
animals
Money
changers
Kohanim
(Priests)
in
white
garments
directed
pilgrims,
advised
type
of
sacrifices
necessary
Surrounding
the
Court
of
the
Gentiles
Behind
was
the
Royal
Portico
which
had
a
marketplace,
administrative
quarters
and
a
synagogue
On
the
upper
floors,
the
great
Jewish
Sages
held
court;
Kohanim
(priests)
and
Levites
performed
chores;
tourists
could
observe
To
the
east
was
the
Portico
of
Solomon
To
the
north,
the
Soreg,
giant
stone
structure
separating
public
from
Jewish
areas.
Within
the
Soreg
was
the
Temple
itself.
TEMPLE WARNING:
NO FOREIGNER IS TO GO BEYOND
THE BALUSTRADE AND THE PLAZA
OF THE TEMPLE ZONE WHOEVER IS
CAUGHT DOING SO WILL HAVE
HIMSELF TO BLAME FOR HIS
DEATH WHICH WILL FOLLOW
Inside
the
Soreg
According
to
Jewish
historian
Josephus
there
were
ten
entrances
to
the
inner
courts:
four
on
the
north;
four
on
the
south;
one
on
the
east;
one
for
east
and
west.
Within
this
section
was
the
Court
of
the
Women,
the
Court
of
the
Israelites
and
the
Court
of
the
Priests.
Court
of
the
Women
For
men
and
women
Place
for
lepers,
considered
ritually
unclean
Ritually
unclean
cohen
(priests)
could
perform
limited
duties
Ritual
barbershop
for
Nazirites
(took
vows)
Court
of
the
Israelites
and
the
Court
of
the
Priests
Court
of
the
Israelites
could
only
be
entered
by
men
Sacrifices
of
the
high
priest
from
the
Court
of
Priests
was
visible
from
there.
Court
of
the
Priests
was
reserved
for
Levite
Priests

29. 29
Below
is
a
picture
of
the
High
Priest
in
full
ceremonial
garments
Destruction
of
the
Second
Temple
In
66
CE
the
Jewish
population
rebelled
against
the
Roman
Empire.
Four
years
later,
in
70
CE,
Roman
legions
under
Titus
retook
and
subsequently
destroyed
much
of
Jerusalem
and
the
Second
Temple.
Although
Jews
continued
to
inhabit
the
destroyed
city,
Jerusalem
was
razed
by
the
Emperor
Hadrian
at
the
end
of
the
Bar
Kokhba
Revolt
in
135
CE
when
he
established
a
new
city
called
Aelia
Capitolina.
Exercise
Compare
the
First
Temple
and
the
Second
Temple.

30. 30
Consequences
of
the
Destruction
of
the
Second
Temple
There
is
one
excellent
online
resource
with
interactive
maps,
photos
and
images
which
would
be
very
good
in
dealing
with
this
topic.
It
is
Resources
for
History
Teachers
but,
nevertheless,
its
content
is
very
helpful
for
context
of
JS.
The
URL
is
as
follows:
http://resourcesforhistoryteachers.wikispaces.com/7.23
1. Jewish
people
were
again
separated
from
their
contact
with
G-­‐d.
2. Sadducees,
Essenes
and
Zealots
faded
away
because
there
was
no
longer
anything
to
fight
for.
Their
existence
focused
on
Temple
ritual.
Without
the
Temple
more
than
half
of
the
laws
of
Judaism
were
no
longer
applicable.
Pharisees
and
Christians
survived
because
they
incorporated
the
memory
of
the
Temple
in
their
religious
life
even
after
its
destruction.
3. Rabbinic
Judaism
found
a
portable
solution
to
religious
practice
no
longer
dependent
on
the
physical
existence
of
the
Temple.
Religious
practice
shifted
to
rabbinical
authority.
4. Approximately
70
years
after
the
Roman
Conquest
of
Jerusalem
Jews
began
to
anticipate
the
Messianic
redemption.
They
believed
that
the
master
of
history
who
rebuilt
the
second
Temple
seventy
years
after
the
destruction
of
the
first
would
now
build
the
third.
The
optimistic
spirit
of
hopeful
anticipation
which
was
typical
of
this
period
is
expressed
most
effectively
by
the
leading
Pharisee
of
the
time
Rabbi
Akiva
(c.
17-­‐
c.137
CE).
5. Rabbi
Akiva
hailed
the
charismatic
military
leader
Simon
Bar
Koziva
as
Messiah.
He
changed
his
name
to
Bar
Kochba,
meaning,
"son
of
the
star"
and
appointed
him
leader
of
the
Revolt
which
was
to
overthrow
Rome,
reestablish
Jewish
sovereignty
in
Jerusalem
and
culminate
in
the
rebuilding
of
the
Temple.
The
Revolt,
which
lasted
from
132-­‐135
CE
won
mass
support
among
the
Jews.
They
fled
to
the
caves
of
Judea
and
to
the
hills
of
the
Galilee
filled
with
enthusiasm
and
messianic
fervour.
Early
successes
provoked
a
fierce
Roman
counter-­‐attack
culminating
in
the
slaughter
of
600,
000
men,
women
and
children.
Underground
warriors
died
of
starvation.
Akiva
was
publicly
tortured.
Jewish
name
of
the
city
of
Jerusalem
was
replaced
by
Latin
one:
Aelia
Capitolina.
The
hopes
of
reclaiming
Jerusalem
were
completely
dashed.
6. Emperor
Hadrian
attempted
to
root
out
Judaism
completely.
7. The
consequences
of
the
Bar
Kochba
revolt
precipitated
a
significant
Jewish
Diaspora,
details
of
which
follow
below.
8. In
the
second
century
(CE)
Jewish
communities
could
be
found
in
nearly
every
notable
centre
throughout
the
Roman
Empire,
as
well
as
scattered
communities
found
in
centers
beyond
the
its
borders
in
northern
Europe,
in
eastern
Europe,
in
southwestern
Asia,
and
in
Africa.
Farther
to
the
east

31. 31
along
trade
routes,
Jewish
communities
could
be
found
throughout
Persia
(Iraq)
and
in
empires
even
farther
east
including
in
India
and
China.
9. In
western
Europe,
following
the
collapse
of
the
Western
Roman
Empire
in
476,
and
the
re-­‐orientation
of
trade
due
to
the
Moorish
(Islamic)
conquest
of
Iberia
(Spain
and
Portugal)
in
the
8th
century,
communications
between
the
Jewish
communities
in
northern
parts
of
the
former
western
empire
became
less
frequent.
At
the
same
time,
rule
under
Islam
resulted
in
freer
trade
and
communications
within
the
Muslim
world.
Communities
in
Iberia
remained
in
frequent
contact
with
Jewry
in
North
Africa
and
the
Middle
East.
Communities
further
afield,
in
central
and
south
Asia
and
central
Africa,
remained
more
isolated,
and
continued
to
develop
their
own
unique
traditions.
10. For
the
Sephardim
in
Spain,
it
resulted
in
a
"Hebrew
Golden
Age"
in
the
10th
to
12th
centuries.
The
1492
expulsion
from
Spain
by
the
Catholic
Monarchs
however,
made
the
Sephardic
Jews
hide
and
disperse
to
France,
Italy,
England,
the
Netherlands,
parts
of
what
is
now
northwestern
Germany,
and
to
other
existing
communities
in
Christian
Europe,
as
well
as
to
those
within
the
Ottoman
Empire,
to
the
Maghreb
in
North
Africa
and
smaller
numbers
to
other
areas
of
the
Middle
East,
and
eventually
to
the
Americas
in
the
early
17th
century.
11. In
northern
and
Christian
Europe
during
the
17th
century
financial
competition
developed
between
the
authority
of
the
Pope
in
Rome
and
other
states
and
empires.
This
dynamic,
with
the
Great
Schism,
anti-­‐
Christian
religious
Crusades,
and
later
protestations
and
wars
between
Christians
themselves,
caused
repeated
periods
and
occurrences
of
persecution
against
the
established
Jewish
minority
in
‘Ashkenaz’
-­‐
that
is,
the
areas
that
are
now
northern
France
and
Germany
-­‐
masses
of
Jews
began
to
move
further
to
the
east.
There,
they
were
welcomed
by
the
king
of
Poland,
and
with
Lithuania,
grew
greatly,
and
relatively
flourished
to
the
end
of
the
18th
century.
12. In
western
Europe,
the
conditions
for
Jewry
differed
between
the
communities
within
the
various
countries
and
over
time,
depending
on
background
conditions.
With
both
pull
and
push
factors
operating,
Ashkenazi
emigration
to
the
Americans
would
increase
in
the
early
18th
century
with
German-­‐speaking
Ashkenazi
Jews,
and
end
with
a
tidal
wave
between
1880
and
the
early
20th
century
with
Yiddish-­‐speaking
Ashkenazim,
as
conditions
in
the
east
deteriorated
under
the
failing
Russian
Empire.
With
the
Holocaust
and
the
destruction
of
most
European
Jewry,
North
America
would
hold
the
majority
of
world
Jewry.

32. 32
This document was downloaded from www.jewishprograms.org.
The Temple…
… gave … allowed
…represented
… reminded
… offered … meant
… symbolized
… showed

33. 33
This document was downloaded from www.jewishprograms.org.
Activity 2
The Temple in Our Time: The Story of Loss and Life
The following practices continue among Jews as reminders
of the practices of the Temple and its destruction*:
MOURNING TRADITIONS due to the loss of the Temple which continue to be
practiced:
Without the Temple and sacrifice, the time between Rosh Hashanah and
Yom Kippur became a time of repentance, based on a person’s ability to
change his or her own life
Jewish worship includes prayers for the rebuilding of the Temple
Leaving a visible area of a house incomplete
Breaking a glass at a wedding
Omitting some food item from a party or banquet
Eating eggs at the Seder was instituted because eggs are part of a
mourner’s first meal after the burial of a loved one
Traditional laws of mourning are adapted:
In the Three Weeks prior to Tisha B’Av (the 9th
day of the month of Av, on
which the Destruction of the Temple is commemorated as a Fast Day):
no weddings take place, there are no parties or public celebrations, some people
abstain from getting haircuts and shaving or refrain from listening to music,
one does not eat a new fruit which would require saying Shehechiyanu
During the Nine Days prior to Tisha B’Av: some people refrain from eating
meat and drinking wine (except on Shabbat), buying or wearing new
clothes is not done, unnecessary bathing and laundry are avoided
On Tisha B’Av: mourning customs are practiced: sitting on low stools, no
wearing of leather shoes or greeting people.
RITUAL PRACTICES which serve as reminders of the life of the Temple:
Salting challah after reciting motzi because salt was offered with every
Temple sacrifice
Laws of personal purity and the use of the mikveh remind us of the
purification practices at the Temple
We face Jerusalem when we pray
Ritual hand washing prior to eating duplicates the actions of the High
Priests
Offering the Priestly Blessing as it was done at the Temple
Eating the sandwich of matzah and maror as Rabbi Hillel had done in the
time of the Temple
The lulav is used on each day of Sukkot as it was in the Temple
The Torah is ‘dressed’ using garments that mirror the garments of the
High Priest
The placement of the roasted shank bone on the Seder plate as a
reminder of the paschal sacrifice
Giving tzedakah establishing an important addition to the worship service
* The extent to which practices are observed varies with the tradition of each
Jewish community

34. 34
Create
a
Word
Search
with
the
following
words:
TEMPLE
DEVIR
SYNAGOGUE
A
Synagogue
is
also
known
as
Beit
K’nesset
(House
of
Assembly)
Beit
K’nesset
means
the
House
of
Assembly.
It
is
a
place
for
the
Jewish
community
to
come
together
for
all
types
of
meetings,
celebrations
and
other
community
activities.
Beit
Tefillah
(House
of
Prayer)
Beit
Tefillah
means
House
of
Prayer.
It
is
where
Jews
come
to
worship
God.
Jews
also
worship
at
home
but
worshipping
with
others
is
an
important
part
of
Judaism.
Beit
Midrash
(House
of
Study)
Beit
Midrash
means
House
of
Study.
It
is
where
Jews
come
to
learn
the
Jewish
language
of
Hebrew
and
to
learn
about
Judaism.
In
most
synagogues,
children
and
adults
can
take
classes
in
Hebrew,
study
important
Jewish
religious
books
and
learn
all
about
Judaism.
Although
synagogues
existed
a
long
time
before
the
destruction
of
the
Second
Temple
in
70
CE,
communal
worship
in
the
time
while
the
Temple
still
stood
centred
around
the
korbanot
(sacrificial
offerings
brought
by
the
kohanim
–
priests
–
of
the
Holy
Temple)
During
the
Babylonian
captivity
(586-­‐537
BCE)
the
Men
of
the
Great
Assembly
formalised
and
standardised
the
language
of
Jewish
prayers.
Before
that,
people
prayed
as
they
wished,
with
each
person
praying
in
his
or
her
own
way;
no
standard
prayers
were
recited.
Rabbi
Yohanan
ben
Zakkai
(30-­‐90
CE)
spoke
of
the
idea
of
creating
individual
houses
of
worship
wherever
Jews
found
themselves.
They
were
then
able
to
maintain
a
unique
identity
and
a
portable
way
of
worship
despite
the
destruction
of
the
Temple.
Synagogues
in
the
sense
of
purpose-­‐built
spaces
for
worship,
or
rooms
originally
constructed
for
some
other
purpose
but
reserved
for
formal,
communal
prayer,
however,
existed
long
before
the
destruction
of
the
Second
Temple

35. 35
The
earliest
archaeological
evidence
for
the
existence
of
very
early
synagogues
comes
from
the
Palestinian
synagogues,
which
date
from
the
first
century
CE.
Synagogue
Layout
In
Orthodox
synagogues
men
and
women
sit
separately,
and
everyone
(except
young
girls)
has
their
head
covered.
In
a
Reform
synagogue
men
and
women
can
sit
together.
Synagogue
services
can
be
led
by
a
rabbi,
a
cantor
or
a
member
of
the
congregation.
Traditional
Jewish
worship
requires
a
minyan
(a
quorum
of
ten
adult
males)
to
take
place.
In
an
Orthodox
synagogue
the
service
will
be
conducted
in
ancient
Hebrew,
and
the
singing
will
be
unaccompanied.
In
a
progressive
(Reform,
Liberal)
synagogue
the
service
will
be
at
least
partly
in
English,
there
may
a
choir
and
instruments,
and
men
and
women
can
sit
together.
Clothing
The
most
common
hat
for
men
in
the
synagogue
is
a
small
round
cap
called
a
yarmulke
(Yiddish)
or
a
kippah
(Hebrew),
but
an
ordinary
homburg
or
street
hat
is
acceptable.
Adult
men
(i.e.
those
over
the
age
of
13)
often
wear
a
Tallit
or
prayer
shawl
for
morning
prayer.
In
Reform
synagogues,
women
may
also
do
so.
A
Tallit
has
fringes
(called
tzitzit)
on
the
edges
to
remind
the
wearer
to
observe
G-­‐d's
commandments
-­‐
as
commanded
by
G-­‐d
in
the
Bible.
Tefillin
are
small
leather
boxes
that
contain
the
Shema
Israel,
Deuteronomy
6:4-­‐
9,
and
are
strapped
to
the
head
and
arm
during
weekday
morning
prayers.
INSIDE
THE
SYNAGOGUE
ARON
KODESH
The
Ark
is
named
after
the
wooden
chest
which
held
the
stone
tablets
of
the
Covenant
that
G-­‐d
gave
to
Moses
on
Mount
Sinai.
Every
synagogue
contains
an
Ark,
which
is
a
cupboard
where
the
Torah
Scrolls,
which
contain
the
text
of
the
Hebrew
Bible,
are
kept.
TORAH
SCROLLS
Contained
within
the
Ark
Torah
Breastplate
and
Crown
similar
to
the
attire
worn
by
the
High
Priest
in
the
Temple

36. 36
ARON
KODESH
CURTAIN
The
Ark
has
an
inner
curtain
called
a
parokhet.
This
curtain
is
in
imitation
of
the
curtain
in
the
Sanctuary
in
the
Temple.
Embroidery
can
be
abstract
or
biblically-­‐based
NER
TAMID
Eternal
light
which
burns
above
the
Ark
Symbol
of
G-­‐d’s
presence
It
also
represents
the
pillar
of
fire
that
guided
the
Jewish
people
on
their
early
journey.
TEN
COMMANDMENTS/ASERET
HA-­D’VARIM
Given
to
Moses
by
G-­‐d
at
Mt
Sinai
(
Exodus
34:28,
Deuteronomy
4:13;
10:4)
Judaism
teaches
that
the
first
tablet,
containing
the
first
five
declarations,
identifies
duties
regarding
our
relationship
with
G-­‐d
The
second
tablet,
containing
the
last
five
declarations,
identifies
duties
regarding
our
relationship
with
other
people
BIMAH
The
platform
and
the
desk
for
Torah
readings
are
called
the
Bimah
and
in
an
Orthodox
synagogue
are
in
the
centre
of
the
building.
In
a
Reform
synagogue,
the
Bimah
is
usually
close
to
the
Ark.
RABBI’S
PODIUM
The
place
from
which
the
Rabbi
speaks
during
the
synagogue
services.

37. 37
STAINED
GLASS
WINDOWS
While
there
are
no
statues
or
representations
of
G-­‐d
or
humans
in
the
synagogue,
the
windows
represent
different
aspects
of
Jewish
ritual,
significant
biblical
events,
or
abstract
scenes.
LIONS
Often
lions
are
depicted
in
the
synagogue
stained
glass
windows
or
on
the
doors
of
the
Ark.
They
represent
the
tribe
of
Judah,
one
of
the
southern
tribes
of
Israel.
In
Genesis
49:9,
Jacob
refers
to
his
son
Judah
as
Gur
Aryeh,
a
lion,
when
he
blessed
him.
MENORAH
Calls
to
mind
the
seven-­‐branched
candelabrum
used
in
the
Temple
Priests
lit
the
menorah
in
the
Sanctuary
every
evening
and
cleaned
it
out
every
morning,
replacing
the
wicks
and
putting
fresh
olive
oil
into
the
cups
Menorah
of
the
First
and
Second
Temples
had
seven
branches
Symbol
of
nation
of
Israel
MAGEN
DAVID/STAR
OF
DAVID
Shape
of
King
David’s
Shield
Top
triangle
moves
upward
toward
G-­‐
d;
lower
triangle
moves
downward
towards
the
world.
Intertwining
of
triangles
represents
united
nature
of
Jewish
people
Three
sides
represent
the
Kohanim
(descended
from
Aaron),
Levites
and
Israel
Identity
badge
of
Jews
in
Nazi
Germany
On
the
flag
of
State
of
Israel
QUESTIONS
1. By
what
other
names
is
a
synagogue
known?
2. Name
the
three
functions
of
the
synagogue.
3. Explain
these
functions.
4. Where
would
you
find
synagogues
located
in
Ireland?
5. Give
any
three
points
of
your
choice
about
the
historical
development
of
the
synagogue.
6. Where
would
you
find
the
earliest
archaeological
evidence
of
the
existence
of
a
synagogue?

38. 38
7. In
what
languages
are
the
synagogue
services
conducted
in
an
Orthodox
and
a
Reform
synagogue?
8. Why
are
there
differences?
9. What
is
the
name
given
to
the
head-­‐covering
worn
by
Jewish
men
in
the
synagogue?
10. Give
the
Hebrew
name
for
the
prayer
shawl
worn
by
Jewish
men.
11. The
fringes
(tzitzit)
of
the
prayer
shawl
have
a
particular
significance.
What
is
it?
12. Why
might
that
be
so
important
in
the
live
of
a
Jew?
13. Explain
the
function
of
the
Aron
Kodesh
(Ark)
in
the
synagogue.
14. Why
is
there
a
curtain
on
the
Ark?
15. Give
reasons
why
the
Ten
Commandments
included
in
the
design
of
a
synagogue?
16. What
is
a
Bimah?
17. Where
in
the
synagogue
would
you
expect
to
find
the
Bimah?
18. Give
three
reasons
why
the
Ner
Tamid
is
significant
for
the
Jewish
people.
19. Describe
what
might
be
on
the
stained
glass
windows
of
a
synagogue.
20. Explain
the
significance
of
the
inclusion
of
a
Menorah
in
the
synagogue.
21. What
are
the
three
sides
of
the
Star
of
David
said
to
represent?
22. Write
a
note
about
the
Star
of
David
in
Judaism.
Match
the
correct
name
on
the
left
to
the
definition
on
the
right
hand
side
of
the
diagram
below
(Adapted from the TES site: http://www.tes.co.uk/teaching-resource/Synagogue-6192619/)
The Jewish Synagogue
Star of David
Bimah
Rabbi
Ark
Torah
Yad
Ner Tamid
(eternal light)
Menorah
Podium
A. Most Jews think that this is the most important part of the
Synagogue as the Torah is kept in it. It is like a big ornate wardrobe
with the 10 commandments placed above them. Sometimes called the
Ark of the Covenant.
B. One of the most common symbols used in Judaism. It is a 5
pointer star named after the great King David
C. A pointer that is used when reading the Torah as you are not
allowed to tough the pages.
D. This is where the Rabbi stands to read the torah scrolls. It is a
more important table than the podium.
E. Similar to a Priest but also a teacher.
F. Can also be known as the Eternal Light. It is a hanging light that
stays on ALL the time in the synagogue.
G. The Jewish Holy book. It contains the first five books of the
Jewish Bible and is kept inside the ark.
H. A seven pointer candle holder used in the synagogue. The 9
pointed candle holder is used during Hanukah.
I. A little stand like table where the Rabbi preaches from to the
people. It usually has a microphone on it so everyone can hear.

39. 39
Key for above exercise:
A.
Ark;
B.
Star
of
David;
C.
Yad;
D.
Bimah;
E.
Rabbi;
F.
Ner
Tamid;
G.
Torah;
H.
Menorah;
I.
Rabbi’s
Podium
Identify
the
different
parts
of
the
synagogue
as
they
are
numbered
below:
(From http://www.tes.co.uk/teaching-resource/Synagogue-6192619/)
1. ___________________________________________________________
2. ___________________________________________________________
3. ___________________________________________________________
4. ___________________________________________________________
5. ___________________________________________________________
6. ___________________________________________________________
7. ___________________________________________________________
8. ___________________________________________________________
9. ___________________________________________________________
10. ___________________________________________________________
Key for the teacher: 1-Aron Kodesh (Ark); 2 – Torah Scrolls; 3 – Ner Tamid (Eternal Light); 4 –
Menorah; 5 –Ten Commandments; 6 – Rabbi’s/Cantor’s seats; 7 – Cantor’s or Torah
ReadingTable; 8 – Rabbi’s Podium; 9 – Bimah; 10 – Congregational Seating

40. 40
Draw
a
diagram
of
a
synagogue,
putting
in
the
missing
parts
and
naming
them.
Fill
in,
name,
and
draw
the
parts
of
the
synagogue
,
and
draw
an
image
which
one
might
expect
to
see
in
a
stained
glass
window
in
a
Jewish
synagogue.
The
following
is
a
key
to
aid
you
in
the
completion
of
the
diagrams.
Directions
• The
ark
is
in
the
centre
of
the
room
on
the
back
wall.
Just
below
the
eagle
on
the
Ark
is
where
the
Ten
Commandments
go.
They
are
written
on
to
two
stone
arcs.
• Inside
the
ark
is
the
where
the
Torah
scrolls
are
kept.
This
is
to
keep
them
safe
and
free
from
being
destroyed
as
they
are
considered
very
special.
• North
of
this
and
on
the
ceiling
is
the
Ner
Tamid.
It
hangs
from
the
roof
and
is
always
alight.
• In
the
centre
of
the
room
on
the
floor
is
the
Bimah.
• Slightly
west
of
this
is
the
Rabbi’s
podium.
There
is
also
a
microphone
on
top
of
the
podium
so
that
when
the
Rabbi
speaks
everyone
can
hear
him.
• North
of
the
ark
but
south
of
the
Ner
Tamid
is
the
Star
of
David.
It
is
in
the
middle
of
the
two
on
the
back
wall.
There
is
also
a
Star
of
David
on
the
outside
of
the
synagogue
above
the
arched
doorways
in
a
circle.
• On
the
inside
of
the
synagogue,
on
the
eastern
walls
and
the
western
walls
are
two
stained
glass
windows
each.
On
the
outside
of
the
synagogue
are
4
stained
glass
windows
also;
two
on
the
left
hand
side
and
two
on
the
right.
• You
must
draw
a
stained
glass
window
on
the
outside
of
the
synagogue
directly
above
the
arched
doorway.
• The
Menorah
is
found
within
in
every
synagogue.
But
it
can
be
found
anywhere
with
in
the
synagogue.
Place
the
Menorah
where
you
feel
it
best
fits.

41. 41
Watch
the
following
video
clip
and
answer
the
questions
below
Video of a synagogue in Exeter showing the artefacts of the synagogue (9 minutes
approximately); from http://pow.reonline.org.uk/judaism_video.htm
1. When was the synagogue built?
2. When were the Jews allowed back into England after Cromwell’s time?
3. What does the Star of David represent?
4. Where is the Bimah located in the synagogue?
5. What is the Ark? Describe in detail.
6. What is in the Torah scolls?
7. How are the scrolls written?
8. What happens if the scribe makes a mistake?
9. Why are the Tablets of the Commandments located above the Ark?
10. Describe the Torah scrolls and their coverings.
11. How is the Torah scroll read in the synagogue?
12. What is the high point of the Shabbat morning service?
13. What does the reader use to follow the script?
14. Why is this the case?
15. What is the meaning of having your head covered in the synagogue?
16. Describe the white prayer shawl and its origins.
17. What is written on the back of the collar of the prayer-shawl?
18. Why is the menorah kept in the synagogue?
19. Describe the menorah and its origins
BET
MIDRASH
(commonly
bet
midrash;
Yid.,
besmedresh;
lit.,
“study
house”),
a
voluntary,
public
institute
for
Torah
learning,
functioning
for
generations
within
Jewish
communities
alongside
the
synagogue
and,
from
certain
halakhic
standpoints,
even
surpassing
it
in
preference
and
importance.
Functioning
mainly
as
a
place
of
study,
the
bet
midrash
(universally
referred
to
by
East
European
Jews
in
its
Yiddish
form,
besmedresh)
has
also
served
as
an
alternative
place
of
worship
due
to
the
many
hours
students
spend
there.
In
fact,
students
in
Eastern
Europe
often
took
meals
there
and
slept
on
the
premises—so
that,
unlike
the
synagogue,
the
bet
midrash
required
a
mezuzah.
Yet
as
a
community
of
learners
whose
daily
routine
is
dictated
by
the
requirements
of
study,
the
bet
midrash
has
been
an
institution
that
is
in
essence
the
reverse
of
the
synagogue,
challenging
it
and
offering
a
certain
alternative
to
the
fixed
models
of
communal
life.
The
bet
midrash
differed
from
the
synagogue
also
in
form.
In
the
service
of
its
main
function,
which
was
study,
the
furnishings
of
a
bet
midrash
were
simple
and
functional—chairs
and
tables.
The
accoutrements
of
prayer,
such
as
the
ark
for
the
Torah,
were
simpler
and
smaller
than
those
of
the
synagogue.
The
orientation
of
seating
in
the
bet
midrash,
unlike
the
synagogue,
was
not
necessarily
to
the
east,
but
was
determined
by
the
way
people
sat
for
study.
While,
in
the
case
of
the
synagogue,
an
effort
was
customarily
made
to
beautify
it
so
that
it
stood
out
from
its
surroundings,
the
bet
midrash
had
no
architectural

42. 42
distinctiveness.
In
certain
communities
where
the
synagogue
and
the
bet
midrash
shared
the
same
building,
this
distinction
was
particularly
obvious.
Generally,
there
are
either
benches
or
chairs
and
tables,
on
which
books
are
placed.
In
Lithuanian
Yeshivos
the
Beth
Midrash
will
have
shtenders
(standing
desks
resembling
lecterns).
A
characteristic
bet
midrash
has
many
hundreds
of
books,
including
at
least
several
copies
of
the
entire
Talmud,
Torah,
siddurim
(prayer
books),
Shulchan
Aruch
(Code
of
Jewish
Law),
Mishneh
Torah2,
Arbaah
Turim3
and
other
frequently
consulted
works.
In
modern
times,
"batei
midrash"
are
typically
found
as
the
central
study
halls
of
yeshivas
or
independent
kollels4,
both
institutions
of
Torah
study.
The
location
and
institution
of
study
are
often
interchanged,
so
in
popular
parlance,
yeshivot
are
sometimes
referred
to
as
batei
midrash.
A
bet
midrash
may
also
be
housed
in
a
synagogue,
or
vice
versa.
In
antiquity,
this
is
a
matter
of
debate.
Many
batei
midrash
originally
serve
the
community
but
attract
a
yeshiva
in
the
course
of
their
existence.
A
bet
wa’ad,
meeting
place
of
scholars,
existed
as
early
as
the
Maccabean
times:
‘let
thy
house
be
a
bet
wa’ad
for
the
wise’
(Jose
ben
Joezer
of
Zereda,
martyr
of
the
Maccabean
time).
The
bet
wa’ad
is
also
mentioned
in
Sotah
ix.
15.
The
hearers
or
disciples
were
seated
on
the
ground
at
the
feet
of
their
teachers.
In
the
first
century,
schools
existed
everywhere
at
the
side
of
the
synagogues.
The
primary
school,
bet
hasefer,
was
a
later
development
by
100
BCE
in
Jerusalem.
The
Hagaddah
speaks
of
a
bet
ha-­‐midrash
of
Shem
and
Eber
which
was
attended
by
Isaac,
occasionally
by
Rebekah,
and
regularly
by
Jacob;
of
that
of
Jacob
at
Sukkot,
which
Joseph
frequented;
of
that
which
Judah
was
sent
to
build
for
Jacob
in
Egypt;
or
that
of
Moses,
where
Moses
and
Aaron
and
his
sons
taught
the
Law.
The
prophet
Samuel
had
his
bet
ha
midrash
in
Ramah.
Solomon
built
synagogues
and
schoolhouses.
King
Hezekiah
furnished
the
oil
for
lamps
to
burn
in
the
synagogues
and
schools
and
threated
to
have
killed
by
the
sword
anyone
who
would
not
study
the
Law.
The
tribe
of
Issachar
devoted
their
time
to
the
study
of
the
Law
in
the
bet
ha-­‐midrash,
Zebulin
the
merchant
supporting
it.
2
Sefer
Yad
HaHazaka
("Book
of
the
Strong
Hand,")
is
a
code
of
Jewish
religious
law
(Halakha)
authored
by
Maimonides
(Rabbi
Moshe
ben
Maimon,
also
known
as
RaMBaM
or
"Rambam"),
one
of
history's
foremost
rabbis.
The
Mishneh
Torah
was
compiled
between
1170
and
1180
(4930-­‐
4940),
while
Maimonides
was
living
in
Egypt,
and
is
regarded
as
Maimonides'
magnum
opus.
Accordingly,
later
sources
simply
refer
to
the
work
as
"Maimon",
"Maimonides"
or
"RaMBaM",
although
Maimonides
composed
other
works.
3
Tur,
is
an
important
Halakhic
code,
composed
by
Yaakov
ben
Asher
(Cologne,
1270
-­‐
Toledo
c.1340,
also
referred
to
as
"Ba'al
ha-­‐Turim",
"Author
of
the
Tur").
The
four-­‐part
structure
of
the
Tur
and
its
division
into
chapters
(simanim)
were
adopted
by
the
later
code
Shulchan
Aruch.
4
A
kollel
(a
"gathering"
or
"collection"
[of
scholars])
is
an
institute
for
full-­‐time,
advanced
study
of
the
Talmud
and
rabbinic
literature.
Like
a
yeshiva,
a
kollel
features
shiurim
(lectures)
and
learning
sedarim
(learning
sessions);
unlike
a
yeshiva,
the
student
body
of
a
kollel
are
all
married
men.
Kollels
generally
pay
a
regular
monthly
stipend
to
their
members.

43. 43
Early
rabbinic
literature,
including
the
Mishnah
makes
mention
of
the
bet
midrash
as
an
institution
distinct
from
the
bet
din
(House
of
Judgement/Rabbinical
Court)
and
Sandhedrin
(central
rabbinical
court
of
ancient
Israel,
consisted
of
71
sages
and
was
a
crucial
source
of
leadership
after
the
destruction
of
the
Second
Temple).
It
was
meant
as
a
place
of
Torah
study
and
interpretation,
as
well
as
the
development
of
halakhah
(the
practical
application
of
the
Jewish
Law).
Bet
Midrash:
After
the
Destruction
of
the
Second
Temple
and
the
Fall
of
Jerusalem
70
CE
The
origin
of
the
bet
midrash,
or
house
of
study
can
be
traced
to
the
early
rabbinic
period,
following
the
destruction
of
the
Temple
in
Jerusalem
in
70
CE.
The
earliest
known
rabbinical
school
was
established
by
Rabbi
Yochanan
ben
Zakkai
at
Yavneh
(20km
south
of
Jaffa
on
the
eastern
Mediterranean).
He
was
the
youngest
and
most
distinguished
disciple
of
Rabbi
Hillel5.
He
has
been
called
the
"father
of
wisdom
and
the
father
of
generations
(of
scholars)"
because
he
ensured
the
continuation
of
Jewish
scholarship
after
Jerusalem
fell
to
Rome
in
70
C.E
Vespasian's
troops
brutally
conquered
the
north
of
Israel,
eradicating
all
resistance.6
Meanwhile,
the
Jewish
factions
–
now
increasingly
concentrated
in
Jerusalem
–
moved
beyond
power
struggles
into
open
civil
war.
While
Vespasian
merely
watched
from
a
distance,
various
factions
of
Zealots
(political
opponents
of
Roman
rule)
and
Sicarii
(more
militant
and
violent
Zealots
known
as
‘daggermen’)
fought
each
other
bitterly,
even
those
that
had
common
goals.
They
killed
those
advocating
surrender.
Thousands
of
Jews
died
at
the
hands
of
other
Jews
in
just
a
few
years.
Long
before,
the
residents
of
Jerusalem
had
stored
provisions
in
case
of
a
Roman
siege.
Three
wealthy
men
had
donated
huge
storehouses
of
flour,
oil,
and
wood—enough
supplies
to
survive
a
siege
of
21
years.
The
Zealots,
however,
wanted
all-­‐out
war.
They
were
unhappy
with
the
attitude
of
the
Sages,
who
proposed
sending
a
peace
delegation
to
the
Romans.
In
order
to
brings
things
to
a
head
and
force
their
fellow
Jews
to
fight,
groups
of
militia
set
fire
to
the
city's
food
stores,
condemning
its
population
to
starvation.
They
also
imposed
an
internal
siege
on
Jerusalem,
not
letting
their
fellow
Jews
in
or
out.
The
greatest
Jewish
sage
of
the
time
was
Rabbi
Yochanan
ben
Zakkai.
He
wisely
foresaw
that
Jerusalem
was
doomed
and
understood
the
need
to
transplant
the
center
of
Torah
scholarship
to
another
location,
to
ensure
the
survival
of
Torah
study
after
Jerusalem's
destruction.
He
devised
a
plan
that
would
allow
him
to
leave
Jerusalem,
despite
the
Zealots'
blockade.
He
feigned
death
so
that
he
could
5
Hillel
and
his
descendants
established
academies
of
learning
and
were
the
leaders
of
the
Jewish
community
in
the
Land
of
Israel
for
several
centuries.
Shammai
was
concerned
that
if
Jews
had
too
much
contact
with
the
Romans,
the
Jewish
community
would
be
weakened,
and
this
attitude
was
reflected
in
his
strict
interpretation
of
Jewish
law.
Hillel
did
not
share
Shammai's
fear
and
therefore
was
more
liberal
in
his
view
of
law.
6
Roman
Emperor
69-­‐79
CE

44. 44
be
carried
out
of
the
city.
His
disciples
carried
the
coffin
out
of
the
city's
walls,
and
Rabbi
Yochanan
proceeded
directly
to
Vespasian's
tent.
He
entered
the
tent
and
addressed
Vespasian
as
"Your
Majesty."
"You
are
deserving
of
death
on
two
accounts,"
said
Vespasian.
"First
of
all,
I
am
not
the
emperor,
only
his
general.
Secondly,
if
I
am
indeed
emperor,
why
did
you
not
come
to
me
until
now?"
Rabbi
Yochanan
answered:
"You
are
an
emperor,
because
otherwise
the
Holy
Temple
would
not
be
delivered
in
your
hands.…
And
as
for
your
second
question,
the
reckless
Zealots
would
not
allow
me
to
leave
the
city."
While
they
were
speaking,
a
messenger
came
and
told
Vespasian
that
Nero
was
dead
and
he
had
been
appointed
the
new
Roman
emperor.
Vespasian
was
so
impressed
with
Rabbi
Yochanan's
wisdom
that
he
offered
to
grant
Rabbi
Yochanan
anything
he
wanted
as
a
reward.
Rabbi
Yochanan
made
three
requests.
The
primary
request
was
that
Vespasian
spare
Yavne
–
which
would
become
the
new
home
of
the
Sanhedrin
–
and
its
Torah
sages.
Rabbi
Yochanan
thus
ensured
the
continuation
of
Jewish
scholarship
after
the
fall
of
Jerusalem.
Even
though
they
would
no
longer
have
a
Temple
or
a
homeland,
the
Jews
would
always
have
a
spiritual
center
in
the
Torah.
In
69
CE,
Vespasian
returned
to
Rome
to
serve
as
emperor,
but
first
he
appointed
his
son,
Titus,
to
carry
on
in
his
stead.
In
70
CE,
Titus
came
towards
Jerusalem
with
an
army
of
80,000
soldiers.
Other
official
schools
were
soon
established
under
different
rabbis.
These
men
traced
their
ideological
roots
back
to
the
Pharisees
of
the
late
Second
Temple
Period,
specifically
the
Houses
of
Hillel
and
Shammai,
two
"schools"
of
thought.
By
late
antiquity,
the
"bet
midrash"
had
developed
along
with
the
synagogue
into
a
distinct
though
somewhat
related
institution.
The
main
difference
between
the
"bet
midrash"
and
"bet
hakeneset"
(synagogue)
is
that
the
"bet
hakeneset"
is
sanctified
for
prayer
only
and
that
even
the
study
of
Torah
would
violate
its
sanctity
while
in
the
"bet
midrash"
both
Torah
study
and
prayer
are
allowed.
For
this
reason
most
synagogues
designate
their
sanctuary
as
a
"bet
midrash"
so
that
in
addition
to
prayer
the
study
of
the
Torah
would
also
be
permitted.

45. 45