Second Temple, Destruction

Josephus, an eyewitness to the Temple, defends its splendor and its laws to the Greco-Roman world. He takes the reader on a tour of the building in its heyday, explaining details such as how far Non-Jews and women were permitted to proceed and what lay inside, while also countering Apion’s slanderous depictions of donkey worship and human sacrifice within its walls. By opening the Mosaic constitution with the Temple and grounding its rituals in Torah law, Josephus presents it as an enduring foundation of Jewish tradition, whose significance outlives the building itself.

In the early post-exilic period, the people ask the prophet Zechariah whether they should still fast to commemorate the destruction of the Temple now that it was being rebuilt. Zechariah, in a long collection of oracles, explains that the fasts will eventually be cancelled, once the people (7:9–10) “Execute true justice; deal loyally and compassionately with one another; do not defraud the widow, the orphan, the stranger, and the poor; and do not plot evil against one another.” So, did they ever cancel the fasts?

The most powerful Jew in antiquity, Tiberius Julius Alexander, served as procurator of Judea, governor of Egypt, and general in the Roman army. Without his support, Vespasian wouldn’t have become emperor, and his son Titus wouldn’t have led the siege of Jerusalem in 70 C.E. Though his uncle Philo and Josephus Flavius may have disapproved of some of his choices, Tiberius acted out of loyalty to Rome, not apostasy from Judaism.

An emotionally evocative window into the suffering experienced by the victims of the siege of Jerusalem.

The Second Temple was destroyed in the course of the Judaean Revolt (66–73 C.E.) against Rome, and looms large in Jewish history for the way in which it decisively shaped the future of Judaism. But how different was it from other revolts against Rome? Are there elements that mark the Judaean Revolt as unique and essentially different?

When the Temple was destroyed by the Romans in the summer of 70 C.E., the Jews lost their religious and political center. Practically speaking, this did not adversely affect Jesus’s followers, who continued to grow and flourish in this period. But what did they feel about the Temple’s destruction?

Hidden behind the strange rabbinic definition of walled cities is a polemical response to the notorious claim of Emperor Hadrian, who rebuilt Jerusalem as the pagan city Aelia Capitolina.

Early rabbinic interpretation connected the curse of child eating (Leviticus 26:29; Deuteronomy 28:53-57) with the description of the Babylonian destruction of Jerusalem in Lamentations (2:20 and 4:10) and the Roman destruction of the Second Temple. In the Middle Ages, however, Jewish commentators de-emphasize this connection. The reason for this lies in the 12th c. development of Christian Bible commentary.

The First Temple was destroyed either on the 10^th of Av (Jeremiah 52:12) or the 7^th (2 Kings 25:8). The Second Temple, according to Josephus, was destroyed on the 10th. How did Rabbinic Jews come to commemorate the destruction of both Temples on the 9th of Av?