This is a rudimentary translation of articles from my book “Touching the Sacred” While it is far from ideal, it serves a purpose given the significance of the topic and the distinctiveness of the information contained. I have chosen to publish it in its current state, with the hope that a more refined translation will be available in the future.

Part Seven: Temple of the Second Temple era

The First Temple endured for over 400 years, from its construction by Solomon in the early 10th century BC until its destruction in 586 BC by the Babylonians. Thus far, we’ve discussed this era, but to fully grasp the narrative, we must delve into the Second Temple period, spanning nearly 600 years. It began with the return to Zion under the Persian King Cyrus and the reconstruction of the temple towards the end of the 6th century BC, and concluded with the Temple’s devastation by the Romans in 70 AD.

Given that this book approaches the subject from the perspective of sacred architecture and art, emphasizing the Temple’s energetic, magical, and symbolic aspects, there’s no necessity to reiterate the fundamental principles of its construction or its spiritual significance. Likewise, there’s no need to revisit the worship practices, the functioning of the vessels, or the role of the Priests, as these remained largely unchanged during the Second Temple period. Instead, our focus in this section will be on the transformations that the Temple underwent in response to shifts in the prevailing ethos and spirit of the times..

Read an article about – Greek and Roman temples in relation to the Jewish Temple

History of the Second Temple

In 586 BC, the Babylonian King Nebuchadnezzar destroyed the first Temple, leading to the exile of the Jewish people in Babylon. Forty-seven years later, in 539 BC, the Persians defeated the Babylonians and established a vast empire spanning from India to Kush, assuming control over Israel. King Cyrus II, also known as Cyrus the Great, is referred to in the Bible as the Lord’s anointed (Messiah), granted the Jews permission to return to their homeland and rebuild their Temple. At that time, approximately 150,000 Jews resided in Babylon, a significant population compared to those who initially arrived there. Of these, 42,000 individuals chose to return to their homeland. The returning immigrants were led by two princes from the house of David named Sheshebzer and Zerubbabel, alongside a Sadducee high priest named Joshua.

The settlers faced economic challenges, which initially led to delays in the rebuilding of the Temple. They feared they wouldn’t be able to construct a magnificent structure like Solomon’s. However, prophets Haggai and Zechariah encouraged them, emphasizing that splendor wasn’t crucial; the act of rebuilding itself was significant. They believed that the sanctification of the land through rebuilding would alleviate their problems and enhance their circumstances. Encouraged by this, Zerubbabel undertook the task, and the Temple was completed and inaugurated in 516 BC, precisely 70 years after its destruction.

The new Temple lacked the Ark of the Covenant, as it had been lost, leaving the Holy of Holies empty. However, the spirit of prophecy still remained in the land. Prophet Haggai prophesied about the new Temple, saying, “The glory of this latter house shall be greater than of the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts” (Haggai 2:9). Indeed, some believed that the divine presence in the Second Temple surpassed that of the First Temple.

Following this period, there is limited historical information available. The spirit of prophecy waned among the Jewish people, and there were no more prophets. The Persian Empire ruled over Israel for the next two centuries. Persia, renowned for its magical culture, was a vast empire spanning from India to Kush, emphasizing cooperation and trade among its diverse subjects. This empire replaced Egypt as the center of magical influence, as evidenced by the origin of the word “magic” from the Persian sect of the Magi (Priests). The Jewish people were governed by an obscure institution known as the Knesset of Israel, which was believed to have divine inspiration, yet the spiritual vitality present in the Temple during the days of the First Temple, which facilitated prophetic visions, miracles, and the enhancement of the land and people, gradually waned.

After the initial return from Babylon, another significant exodus occurred in 458 BCE. This time, 1,800 Jews from Mesopotamia and Persia journeyed to Israel under the leadership of Ezra the Scribe. Ezra, known for his spiritual insight and position as a scribe in the King’s court, was later joined by Nehemiah, who served as the cupbearer to the King and was appointed as a ruler (Paha) of the Judea province. Nehemiah initiated social reforms, promoted the rule of law, revitalized the economy, and oversaw the construction of Jerusalem’s walls. Ezra, often referred to as “the second Moses,” undertook the monumental task of gathering and preserving the Torah books (the Pentateuch). He transcribed these sacred texts and dispatched messengers throughout the Jewish diaspora to announce that on the eve of Rosh Hashanah, the Torah scroll written by Moses would be publicly read in the Temple.

Ezra revolutionized the Hebrew script by adopting square Assyrian letters and incorporating cantillations into the text. With Hebrew becoming less prevalent among Jews, Ezra ensured interpreters were present during Torah readings, setting the stage for the inaugural Torah interpretation school, known as “Midrash.” He instituted religious regulations and ordinances, including the tradition of Torah readings every Monday and Thursday, and pioneered the practice of oral Torah interpretation. Consequently, the Temple transitioned into a hub of learning and wisdom alongside its function as a center for Sacrifices.

From the era of Ezra and Nehemiah until the tenure of Shimon the Righteous, the Jewish community was guided by the assembly of Knesset Israel, comprising sages, elders, and likely high Priests and prophets, convening within the Temple courtyards. Initially numbering 120, this institution served as the political and Religious authority for the Jewish people, eventually becoming fixed at 70 members and evolving into the Sanhedrin. The authority of the Great Knesset derived from the Temple worship, which retained mystical elements. Among its illustrious members, Shimon the Righteous stood out, initiating a period marked by miraculous events that hinted at the Temple’s former glory being restored.

Yehoshua ben Sira, the author of the Book of Ben Sira, vividly describes the profound impact Shimon made on those around him: “How splendid was his presence when he emerged from the Holy of Holies in the Temple and when he appeared from behind the veil”; “Like a bright star among clouds, a full moon during the festival days, the sun shining upon the King’s palace, and a rainbow seen in the clouds.” Shimon’s remarkable qualities were evident not only in his demeanor but also in his deeds. During his tenure, the Temple was fortified, and a large water mikveh was excavated adjacent to it. Shimon’s distinctive presence mirrored his exceptional character, and his contributions to the Temple were met with divine favor within its sacred precincts.

In the Talmud, it is recounted that “during the forty years of Shimon the righteous’s service, the lot consistently fell on the right side (indicating divine acceptance of the people’s repentance on Yom Kippur)… the western lamp always remained lit… the fire of the Sacrifice continually burned brighter. There was no need for Priests to bring wood to the Altar, except for two logs to fulfill the commandments related to trees… a blessing was recited over the Omer offering, as well as over both the loaves and the showbread. Every Priest who partook found satisfaction in even a small portion, with some eating their fill and departing.” (Talmud Yerushalmi, Yoma 33:2)

It is said that everything reaches its zenith before its decline; just as the darkest hour precedes dawn, so too was the era of Shimon the righteous. A new culture emerged, reshaping the worldview of people, introducing new perspectives on Temples and religion. The dawn of Hellenistic culture dawned in 332 BC with Alexander the Great’s conquest of the Land of Israel. During this time, Alexander encountered Shimon the righteous, received his blessing, and introduced the pervasive influence of Greek culture.

Max Dimont posits that Judaism exhibited adaptability throughout history, responding to external challenges by tapping into its vitality and inner resilience. Up until the end of the Persian period, Jews grappled with pagan culture and its magical elements. However, with the advent of the Greeks, they confronted the sophisticated thought and culture of Greece. The Greeks introduced philosophy, science, medicine, mathematics, astronomy, gymnasiums, theater, politics, and democracy, sparking an ideological clash between Jewish and Hellenic cultures. This conflict spanned hedonism versus morality and, more significantly, Greek philosophical concepts against the tenets of Religious monotheism

In reaction to philosophy, Jews cultivated the Midrash (which had its nascent form), in response to Greek science, they pursued learning, against hedonism, they upheld faith, and in the face of Greek political and military dominance, they awaited a Redeemer – the Messiah. The Hellenic conquest spurred the development of the Oral Torah, as well as mystical and apocalyptic literature. Various midrashim, featuring dialogues akin to Greek philosophical dialogues, and the use of logical arguments like “nevertheless,” “All the more so,” or “go out and learn from this,” draw from Greek philosophical tradition. Similarly, the tradition of drinking four cups of wine at Pesach and recounting the exodus reflects the Dionysian symposium tradition, among other influences.

The Greeks were renowned for their architecture and art, constructing some of history’s most magnificent Temples like the Parthenon. However, their perspective on religion and Temples diverged from Judaism. For the Greeks, the Temple was a crucial element in the life of the polis and the urban social fabric, symbolizing the might and power of the city where it stood, serving as a focal point for identification. With the influence of Greek culture, a new facet was added to the Temple, transforming it into a social and political hub not only for Jews in Israel but also for those in the Diaspora.

Apart from their public and political roles, Greek Temples were masterpieces of art aimed at stimulating the mind of the observer, with sculptures playing a particularly significant role. These Temples sought to impact visitors by awakening their consciousness to the surrounding landscape, the earth and sky, the society in which they lived, and their own identity. Through the sculptures, individuals absorbed mythology and forged connections with the gods. The Temple aimed to cultivate within individuals a heightened awareness, refined emotions, and an invitation to the muses.

The Greek conception of the Temple influenced a segment of the Jewish population who embraced Greek culture and underwent a process of Hellenization. They sought to alter the Temple by introducing statues—a practice contrary to the Torah’s explicit prohibition against making graven images. Their aim was to integrate the Temple into a Greek polis framework, alongside institutions like the gymnasium, which were established in Jerusalem at the time. With the ascent of Antiochus IV to power, an active campaign to impose Greek cultural values on the entire populace commenced. Changes implemented in the Temple provoked conflict with traditional Jews, ultimately leading to the eruption of the Hasmonean rebellion led by the Maccabees.

It’s crucial to recall that Judaism during that era lacked cohesion and comprised factions of Jews who interpreted the Torah allegorically within the framework of Greek philosophy. Consequently, the conflict between Hellenized Jews and the Hasmoneans wasn’t necessarily a battle between good and evil, but rather a civil war between two Jewish ideologies. Ultimately, the Hasmoneans, led by the Maccabees, emerged victorious and cleansed the Temple of Hellenic influences.

In 164 BC, the Hasmoneans assumed control of the Temple, purifying it and reconstructing the Altar defiled by the Greeks. They discovered a jar of oil bearing the seal of the last high priest from the House of Zadok. Miraculously, this oil lasted for eight days, enabling them to illuminate the Menorah they had fashioned as a replacement for the one plundered by the Greeks. In commemoration of this event, the Sages established the mitzvah of kindling the Hanukkah menorah, marking the inception of the Hanukkah Holiday, the last historic Jewish observance associated with the Temple.

The triumph of the Hasmoneans over the Greeks symbolizes the victory of light over darkness, occurring during the darkest period of the year, three months following the date believed to mark the Creation of the world. This suggests that the Hanukkah Holiday may be rooted in an earlier Jewish observance lost to time, linked to the physical emergence of light in the world following the winter solstice. It’s worth noting that the Temple faced east, toward the sunrise over the Mount of Olives, imbuing it with elements of light. However, during Hanukkah, the sun rose 23 degrees south of its equinoctial position. At this time, the sun would appear to peek out during sunrise from the shoulder of the Mount of Olives, casting light from a relatively low angle. This phenomenon likely held significance, warranting further exploration. I believe there is a symbolic interplay between the sunrise’s position and the sacred geography of Jerusalem: on the shorter days of the year, the sun is revealed at sunrise, while on other days, it remains hidden briefly behind the Mount of Olives before shining above it, symbolizing the concept of hidden light.

The miracle of the cruse of oil is often seen as a symbol of the Shekinah’s return to the Temple. Oil holds significant symbolism in Jewish tradition, representing wisdom, and played a crucial role in Temple worship. When the Greeks defiled the oil with their foreign influences, it symbolized a contamination of divine wisdom. Thus, the discovery of the cruse of oil may represent the preservation of sacred knowledge within the Temple, awaiting the right time for its revelation to the world. In renovating the Temple and constructing a spacious courtyard around it, the Hasmoneans established a new sanctified space within Jerusalem. This created a symbolic parallel to Israel’s encampment in the desert: the Temple courtyard (Ezra) represented the dwelling of the Shekinah and the Priests, the expanded Temple Mount plaza served as the Levite camp, and the walled city itself represented the camp of Israel.

From the Hasmonean era onward, there was a notable rise in interpretive and pious trends within Judaism. This shift found expression in the Temple through the establishment of the Sanhedrin, which convened in the Gazit Chamber within its precincts. The term “Sanhedrin” originates from Greek and denotes a council. For the Jewish community, it served as a forum for legal and governmental matters, as well as decisions on religious law (Halacha). Consequently, it engaged extensively in Torah interpretation and emerged as the foremost authority in Jewish jurisprudence. Gradually, the Sanhedrin supplanted the High Priesthood as the primary leadership body of the Jewish people. Although it included members from the ranks of Priests and Levites, it was open to all segments of society.

The Hasmoneans took the initiative to rededicate and possibly renovate parts of the Temple, particularly the outer courtyard. They reinstated Religious worship and forged connections between the ruling Jewish institutions, including the Sanhedrin, and the Temple. However, the repercussions of the Hellenistic influence had already taken their toll. The traditional lineage of high Priests from the house of Zadok was disrupted, leading to internal divisions among the Priests. Groups like the Essenes began to view the Temple as compromised, seeking instead a spiritual sanctuary within themselves—a Human Temple.

Temple of Herod

In 63 BC, the Romans, led by General Pompey, arrived in the Land of Israel. Pompey intervened in the internal conflicts among the Hasmonean brothers and appointed Antipater the Edomite (father of Herod) as his representative, effectively making him the ruler of Judea. Meanwhile, Hasmonean King Horkanos retained a ceremonial presidency without significant powers. This marked the beginning of a new era in Israel’s history, particularly in relation to the Temple, especially with the ascent of the formidable Herod to power.

Herod, educated in Hellenic traditions in Ashkelon and Maresha, held Roman sympathies and identified with the empire. It’s crucial to recognize that Roman rule wasn’t uniformly negative, as depicted in Jewish sources; it had its positive aspects. The Romans introduced law and order, ensuring security and fostering prosperity in the region. The Roman period marked the emergence of international commerce across the Mediterranean, fostering the growth of cities, infrastructure, and trade routes that united the empire into a cohesive entity. This era saw advancements in technology and societal progress. Contrary to popular belief, Roman taxation was sometimes lower than under previous regimes. Roman rule presented opportunities for those willing to adapt to the new order, which many Jews, particularly in the upper echelons of society, sought to embrace.

During the reign of Augustus, Herod’s benefactor and Roman counterpart, the empire experienced an era of peace and prosperity. Known as the golden age of the Roman Empire, this period saw ambitious construction projects undertaken across the realm, including in Rome itself. Notable among these projects was the reconstruction of the forum, which benefited from new inventions and advancements in technology.

During Herod’s reign, it is estimated that the Jewish population numbered close to 4 million people, with the majority residing within the borders of the Roman Empire. A significant diaspora community existed in Babylon under the rule of the Parthians. Of these, approximately one and a half million lived in Israel, comprising 5-10% of the Roman Empire’s population. Jewish communities flourished in Alexandria, Egypt, and Kyrenia, Libya, where Jews integrated into various social strata.

Jerusalem, with a population of about 50,000-100,000 residents, primarily Jews, swelled during religious festivals like Passover, attracting over a quarter of a million Jews from across the world. The city extended over an area two to three times larger than the present Old City, encompassing the City of David and Mount Zion. Despite its significance as the socio-religious center and national symbol for Jews worldwide, the Hasmonean Second Temple was relatively small compared to its predecessor and lacked the grandeur of other ancient temples.

Herod, whose ascent to power was facilitated by Roman forces, embarked on ambitious construction projects across the region, culminating in the renovation and expansion of the Temple and its surroundings in the 18th year of his reign. Eager to solidify his rule and gain favor with the Jewish religious leadership, Herod envisioned a Temple that would astound all who beheld it—a marvel of the ancient world, a testament to the grandeur and significance of the Jewish people. His ambition was to erect a Temple of unprecedented scale and magnificence in Israel, utilizing Roman architectural and construction techniques. Herod aimed to create a structure that would not only rival the wonders of antiquity but also serve as a beacon of national and religious pride for the Jewish people, symbolizing their prominence on the global stage.

The Temple Mount project stood as the crowning achievement of Herod’s reign, a source of enduring pride until his last days. And rightly so, for it was said, “He who has not seen Herod’s building has not seen a beautiful building in his time” (Bava Batra 3:2). Beyond its architectural splendor, the rebuilding of the Temple held profound religious and messianic significance for Herod.

According to Judy Magness, Herod viewed himself as the Messiah, a scion of the Davidic dynasty destined to rebuild the Jewish Temple. In Augustus, his Roman counterpart and ally, Herod saw a parallel to the Persian King Cyrus, who had facilitated the reconstruction of the Temple in earlier times.

Much has been said and written about Herod’s Temple. Josephus Flavius captures its grandeur, stating, “It was an undertaking that deserves to be told about more than anything else under the sun. Those who did not see the building did not believe it, and those who happened to see it looked at it in amazement.” However, seventy years after Herod’s death and the completion of the project, in 70 AD, the magnificent Temple met its demise during the Great Revolt. This serves as a poignant reminder that the true Temple, as I understand it, resides within each individual, transcending magnificent edifices.

Massive stones

According to a study by engineer Avraham Peretz and Professor Avraham Varshavsky of the Technion, who meticulously analyzed the management and construction aspects of the Temple Mount complex, the labor required per cubic meter of stone in the Roman period amounted to 857 hours of work. This indicates that around 10,000 laborers would have been needed for the quarrying and shaping of stones for the Temple Mount Project over a span of 12 years. Moreover, the entire endeavor, including construction, would have necessitated approximately 50,000 laborers working over the same duration. Such a sizable workforce would have relied on an additional support network of roughly 100,000 workers to provide essential services such as food, accommodation, and various supplies including carts and oxen.

Herod employed certified architects and engineers from Rome who were well-versed in overseeing large-scale projects. They likely conducted calculations and determined that if Herod intended to construct the Temple Mount complex using conventional building methods, it would have been unfeasible in terms of the required workforce, project duration, and financial costs. To overcome these challenges, they devised a solution: utilizing massive stones in the construction, made possible by advancements in Roman technology at the time.

Professor Varshavsky’s findings revealed that when building with large stones, ranging from 3 to 6 tons (similar to the size of most stones in the Kotel), the labor required per cubic meter of built stone reduces to 160 hours of work, a significant decrease from the previous estimate of 857 hours. It is plausible that Herod’s engineers and architects reached a similar conclusion. Recognizing the potential efficiency gains, they opted to construct the Temple Mount complex using massive stones, thereby reducing manpower and labor costs by approximately 80%. This decision resulted in the awe-inspiring size of the stones that continue to impress observers to this day.

It’s intriguing to observe that beyond a certain size threshold, typically around 5-6 tons per stone, the labor inputs increase. consequently, Stones of this size, approximately 2 meters long, 1.1 meters high, and 1.5 meters wide on average, became the standard in the walls of the Temple Mount complex. These stones could be transported by an oxen cart driven by two individuals and lifted from the quarry and placed into position using a single crane. However, for larger stones, the process of transporting and positioning them necessitates more complex organization and consequently requires additional work and personnel.

It should be noted that in stone construction projects, both in ancient times and today, a significant portion, around 70-80%, of the project involves the procurement of stone and the actual construction work. To meet the stone supply requirements for the project, Herod had to establish a system of quarries capable of consistently and efficiently providing the necessary building materials. Suitable quarry sites were located north of Jerusalem, and a network of quarries was established, including the Zedekiah Cave among others. Quarry operations were divided evenly between quarrying and stone chipping, with some final chipping done at the construction site. These quarries were designed to supply various types of stones: large stones weighing 3-6 tons were used for the retaining walls, while extremely large stones, some weighing hundreds of tons, were employed for special sections of the walls. Smaller stones measuring 0.4×0.2×0.2 meters were used for the construction of buildings on top of the plaza.

In addition to these, the quarries provided columns, bases, and capitals for the thousands of columns needed. The average diameter of a column was 1.4 meters, with larger columns consisting of multiple parts. Medium and small columns reached heights of up to 10 meters. Paving stones for the buildings and pavers for the square and streets were also produced. Here, Herod opted for relatively large stones, with pavers measuring 1×0.5×0.4 meters and weighing half a ton each.

According to Varshavsky, the project’s execution involved a complex array of quarries, numbering at least ten, each producing different types of stone. A vast transport system was employed, consisting of over a thousand oxen and 250 carts. The primary work unit comprised a transport team consisting of four oxen, ten individuals, and a cart capable of carrying up to 5-6 ton stone or 3.5 cubic meters of dirt. These units were responsible for loading, transporting, and unloading materials. Teams of cranes, staffed by ten individuals each, were tasked with placing up to seven large stones per day at the construction site. On-site teams of five builders were engaged in tasks such as connecting stones, constructing walls, chiseling, and providing assistance as needed.

The workforce for the project likely consisted of skilled individuals recruited from various parts of the empire. Masons from nearby Petra likely trained locals in stone carving techniques, while engineers and architects were likely sourced from Rome. Professional workers received fair wages for their contributions. In addition to builders and stone masons, teams of carpenters, roofers, plasterers, and other skilled workers would have been involved in the construction efforts.

According to Josephus Flavius, the majority of the construction was completed within eight years, with over 10,000 people permanently employed in the project. Additionally, 1,000 Priests were trained specifically for the construction of the Temple itself. Professor Varshavsky’s detailed studies corroborate these figures.

A project as vast as the Temple Mount complex necessitated meticulous and efficient work planning. According to Varshavsky, the highest concentration of manpower in the initial years of the project was dedicated to quarrying and chipping, ensuring a steady and ample supply of raw materials. Subsequently, this workforce transitioned to construction, maintaining a consistent number of workers throughout the project. The undertaking provided sustenance for the inhabitants of Jerusalem, a city with a population of 50,000, and supported a working population, including some from outside the city, totaling over 10,000 individuals.

Temple Mount Square

Solomon’s Temple was likely sizable, as described in the Book of Kings. In contrast, the Babylonian and Hasmonean Reconstruction Temples were relatively modest. Herod sought to restore the Temple to its original grandeur by enveloping the existing structure with a new edifice, thus augmenting its volume and size without disturbing worship or necessitating destruction. While the internal dimensions of the Temple remained fixed and Sacred, Herod aimed to enhance its visual impact. To achieve this, he constructed a massive facade measuring 50×50 meters, crafted from luminous white stone that gleamed with the sunrise. Additionally, he erected galleries surrounding the old structure, elevating the entire edifice to the height of the facade—50 meters.

On the southern section of the Temple Mount plaza, Herod erected a colossal basilica, renowned as the world’s largest open structure with an expansive interior. Supported by 700 massive pillars, it stretched an impressive length of 190 meters. This basilica likely accommodated public and commercial activities associated with the Temple, welcoming Gentiles into its halls.

An immense citadel was erected north of the Temple Mount complex. Debates persist regarding whether this construction preceded the entire project or was completed towards the end. Capable of housing up to 2,000 individuals, the fortress boasted a tunnel connecting it to the city citadel and the King’s palace near the Tower of David. Alongside the citadel, additional structures adorned the Temple Mount, including chambers for the Sanhedrin, accommodations for Priests, and shelters designed to shield against inclement weather.

Herod’s ambitious construction endeavors imbued the Temple Mount with an architectural grandeur reminiscent of classical Greco-Roman Temples. The structures on the Temple Mount, especially the Temple itself, exuded a sense of proportion, harmony, and symmetry that accentuated the beauty of the site. Although Herod’s Temple did not adhere strictly to classical Greek architectural orders, it invoked archetypal design principles. According to sages, the Temple resembled a majestic lion, achieved through the strategic expansion and elevation of the entrance hall, which harmonized with the rest of the building’s heightened and expanded dimensions.

The beauty of Herod’s Temple was further enhanced by its strategic placement within the Temple Mount plaza, its orientation towards the surrounding landscape and the sunrise. Its location in relation to other structures such as the Basilica, Antonia Citadel, and the surrounding porticos, chambers, houses, and gates contributed to its harmonious proportions and architectural coherence. This careful arrangement created an ideal setting that accentuated the Temple’s aesthetic appeal and symbolic significance.

Like other temples in the Roman world, Herod’s Temple featured magnificent masonry, grand entrance steps and gates, and expansive courtyards. The exterior of the building was adorned with decorative elements, such as the lamp of Helena at the entrance and gold spikes on its roof. These embellishments served both practical and symbolic purposes, with the gold spikes possibly intended to deter birds while also symbolizing the spiritual light emanating from the Temple, likening it to the image of the sun.

In essence, the Temple evolved into more than just a place of worship; it became an architectural embodiment of the ideals of beauty and power. The Temple’s new construction mirrored the broader redevelopment of Jerusalem, which included Herod’s palace and the surrounding citadels, such as Antonia north of the Temple Mount and the Citadel of Patzael (known today as the Tower of David). Utilizing the same stones and architectural modules in both secular and Religious structures forged a connection between the monarchy and the Temple, symbolizing their intertwined significance in the city.

The old city as a Temple

John Michell played a significant role in the New Age movement in Britain during the 1960s, focusing his studies on Sacred architecture and the mysteries of the earth in England. He delved into the Sacred architecture of the Temple, viewing it as a key to unlocking secret knowledge about humanity and the universe. According to Michell, the Temple represented a kind of Philosopher’s Stone, a divine revelation granted to David in a heavenly vision, as described in Chronicles 28:12. “and the pattern of all that he had by the spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things”. This perspective suggests that hidden within the Temple are secret measurements and meanings, referenced in Revelation 11:1. “And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the Altar, and them that worship therein.” Scholars like Newton, the Templars, Freemasons, and others, also sought to decode the structure’s significance and uncover its secrets, a pursuit continued by John Michell.

In 1999, during a visit to Israel as a guest of the late Dr. Yitzhak Hayut Man, John Michell experienced a revelation. He realized that beyond the Sacred dimensions of the Temple itself, the entire ancient city of Jerusalem was designed and built to embody a super-Temple concept. This revelation stemmed from observing the layout of the streets and the positioning of the main walls and buildings.

Michell identified two distinct patterns in the arrangement of streets in Jerusalem. One pattern consisted of a grid of rectangles oriented along an east-west axis, which aligned with many streets in the Christian quarter. The other pattern comprised a grid of rectangles arranged along a north-south axis parallel to the Western Wall, corresponding to many streets in the Muslim quarter. Moreover, two focal points emerged in urban planning: the location of the purported Temple under the Dome of the Spirits on the Temple Mount and the rock of Golgotha. These two points, aligned along the east-west axis, served as focal points around which the street networks of Jerusalem were organized.

According to Michell, the initial design of Jerusalem’s street network was orchestrated by Herod’s architects. At the behest of the King, they incorporated two distinct viewpoints into the urban layout, symbolized by two different network patterns. Herod aimed to reconcile the pagan perspective with the Jewish one through the city’s design. Roughly 150 years later, Emperor Hadrian undertook further development of the city, following the same design principles. This opportunity arose after significant rebellions and the subsequent destruction of the city. Hadrian essentially executed Herod’s original vision, resulting in a city known as Aelia Capitolina, hailed as an exemplary masterpiece of Sacred architecture.

Michel’s proposal isn’t far-fetched at all. In the ancient world, Sacred places often adhered to dual axes, viewpoints, orders, and occasionally even systems of measurement. Similarly, Rome’s urban planning reveals two axes and directions that dictate the arrangement of streets and distances between various sites. This duality reflects a deeper symbolic significance ingrained in the architectural and urban design of ancient civilizations.

The Sacred planning of Jerusalem originated from the Temple itself. Michel aligns with the late Professor Asher Kaufman’s proposition regarding the Temple’s location to the north of the Dome of the Rock, in the vicinity of today’s Dome of the Spirits. Positioned along an east-west axis connecting the summit of the Mount of Olives, the Gate of Mercy, and the Church of the Holy Sepulchre, this Temple site served as the pivotal point from which distances and street arrangements were measured and structured. Despite King Herod and Emperor Hadrian operating in different eras, they adhered to the same master plan. Their construction endeavors laid the groundwork for the city’s present-day layout of streets, buildings, and walls, imbuing the old city with enduring Sacred significance, even to this day.

Herod, often regarded as the most prolific builder in Israel’s history, operated during the illustrious reign of Emperor Augustus, a period when the tenets of “Sacred” architecture were codified by Vitruvius. Herod’s monumental construction endeavors were executed in accordance with these principles outlined by Vitruvius, supplemented by additional methods not explicitly documented. Benefiting from the assistance of an established architecture school, Herod’s approach echoes the theories espoused by Freemasons concerning the concealed wisdom embedded within architecture of that era, perpetuated through generations by guilds of free masons.

Herod had a penchant for emulating renowned structures from the classical world, evident in his projects such as the port of Caesarea, modeled after the port of Piraeus, and the Herodium citadel, resembling the tomb of Augustus in Rome. Even the tomb structure within Herodium mirrors the design of the original mausoleum in Halicarnassus on a smaller scale. Similarly, it is conceivable that Herod drew inspiration for the layout of the Temple Mount plaza from Sacred complexes like those at Baalbek or the Temple plaza in Cyrene, Libya. Likewise, the urban design of Jerusalem may have been influenced by the architectural planning of Rome, reflecting Herod’s propensity for replicating esteemed structures from diverse cultural contexts.

While adhering to the proportions outlined in the Torah for the Temple structure, Herod’s expansion and embellishment were constrained by these traditional guidelines. However, when it came to the plaza and ancillary buildings, as well as other structures within the old city, Herod enjoyed greater creative freedom, guided by the principles of Sacred architecture. Constructing the world’s largest artificial plaza, rather than opting for terraced slopes on Mount Moriah, was a deliberate choice driven by other considerations, laying the groundwork for Sacred urban planning principles to shape the cityscape.

Hadrian, renowned as one of the greatest builders of the Roman Empire, He ruled during the era of economic prosperity as part of the enlightened reign of the five good emperors. His decision to reconstruct Jerusalem reflected a dedication to aligning the city with the principles of the pagan world order, emphasizing devotion to the gods. Preceding his time, Roman cities adhered to a master plan dating back to the Greek period, known as the Hippodamian plan. This blueprint prescribed a square layout intersected by streets, with two main thoroughfares running through the center: the cardo, oriented north-south, and the decumanus, oriented east-west, each surrounded by public spaces. Over time, spiritual planning principles were integrated, dictating the presence of a Temple dedicated to a female deity along the east-west axis, and a Temple honoring a male deity along the north-south axis in every city.

Hadrian preserved Herod’s temple mount plaza as it aligned with the sacred urban planning of the city he envisioned, including the layout of streets resting against its Western Wall. Instead of the Temple, he constructed a Temple dedicated to Jupiter, oriented along a north-south axis—a replication of a similar Temple found in Baal Bek. On the site of the Golgotha rock, he erected a Temple honoring Diana, with its orientation along an east-west axis. These two Temples were strategically positioned along the Messianic line, which also dictated the arrangement of streets in the Christian quarter, the primary addition to the city during Hadrian’s time.

The Messianic line, as explored in detail in the chapter on the Sacred geography of Jerusalem, links three key locations: the summit of the Mount of Olives, the site of the Temple (identified by Kaufman as the Dome of the Spirits), and the rock of Golgotha. Examination of Jerusalem’s street network reveals that two pivotal points from which to measure and organize the streets and landmarks are Golgotha Hill, near the Church of the Holy Sepulcher, and the site of the Temple on the Temple Mount. These points serve as the primary anchors for the urban street planning of Roman Jerusalem—iIlia Capitolina—a city that inherits elements from Herod’s Jerusalem and serves as the foundation for the present-day street layout.

The notion that Hadrian implemented a plan that Herod had initiated, possibly preserved in the archives of a Sacred architecture school in Rome or Lake Como, aligns with the possibility that Hadrian discerned the spiritual significance of Herod’s urban planning and sought to augment it. This perspective offers a potential explanation for why Hadrian left certain parts of the city unchanged. One challenge to this theory is the fact that the Golgotha rock lay outside the city wall during Herod’s time, where Jesus was crucified. However, this issue can be addressed by examining the distances between the Mount of Olives and the Temple site, as well as between the Temple site and the rock of Golgotha. Such measurements may shed light on the alignment and spiritual significance of these locations within the broader context of the city’s Sacred geography.

The distance between the Mount of Olives and the Temple site, measuring at 960 meters, is precisely twice the distance from the Temple to the Golgotha rock, which stands at 480 meters. This observation suggests a hypothesis regarding the Golgotha rock’s deliberate positioning outside the walls of Jerusalem, potentially as part of Herodian planning. It is conceivable that Temple builders carved a rock pillar in the western vicinity, midway between the Mount of Olives, to serve as a form of supplementary energy support for the Temple, akin to principles found in Feng Shui. Consequently, this rock remained beyond the city walls and served as a site for criminal executions, analogous to the location of purification rituals, such as the burning of the red cow, situated to the east of the temple. It is plausible that Jesus may have purposefully selected this location for his crucifixion due to these factors.

Destruction of the Temple

In 67 AD, the great rebellion erupted against the Romans. The Jews hoped that, similar to the Hasmonean era, this rebellion would lead to renewed political and religious independence. However, unlike the Seleucid Kingdom in its decline, the Roman Empire proved formidable. Internal disputes further weakened the resistance. Consequently, Jerusalem fell to the Romans in 70 AD, and the Temple was burned and destroyed. This marked the second destruction of the Temple. There was an expectation, akin to the Babylonian exile, that it would be rebuilt after 60 years. However, when this did not materialize, another rebellion arose—the Bar Kochba rebellion in 132 AD. This rebellion, too, ended in defeat and brought about even greater calamity than before, leading many Israelites into exile.

After the Great Revolt, Jewish religious leadership under Rabbi Yochanan ben Zakai worked to restore institutions, relocating the Sanhedrin to Yavne and later to the Galilee. The Sanhedrin adapted prayer and synagogue gatherings as substitutes for the Temple’s sacrificial rites. Many pondered why the Temple was destroyed, especially since it was believed to be the dwelling place of the Shekinah. Unlike the time of the First Temple’s destruction, there were no prophets like Jeremiah to provide divine justification. One explanation offered was that the Shekinah departed from the Temple before its destruction, returning to its heavenly abode. This led to the necessity of discovering new methods to connect with God.

The challenge arose because Temple worship facilitated the purification of sins on Yom Kippur and offered a direct connection with God. While prayers in synagogues encompassed aspects of Temple rituals, they lacked the means to elevate the participants to heavens or atone for their sins. In response, Jewish mysticism, particularly the Merkavah ascent to the spiritual temple, emerged as a substitute. This mystical journey allowed for a direct communion with God akin to what Moses experienced on Mount Sinai. Mystical teachings even proposed that historical events, including tragedies like crushing of the rebellions, served as atonement for past transgressions.

Following the Bar Kochba rebellion, Shimon bar Yochai, a disciple of Rabbi Akiva and a key figure in the rebellion, delved into the esoteric meaning of the Torah. In the Zohar, he revealed the hidden Kabbalistic interpretations of the sacred text, previously embedded in the Temple’s structure. This revelation made the mystical wisdom accessible to all, albeit in a different form.

Following the Temple’s destruction, the priestly shifts scattered throughout the land, settling predominantly in the Galilee. There, they established villages with synagogues serving as substitutes for the Temple. Each synagogue housed a midrash school where children were instructed in literacy and Torah study. Consequently, the post-destruction era witnessed a flourishing of Jewish education and scholarship, fostering the development of the Oral Torah.

Subsequent to the great rebellions, a period of tranquility and cooperation with Roman authorities emerged in the late 2nd century. Romans acknowledged Judaism as an ancient and esteemed religion, exemplified by the close relationship between Emperor Antoninus and Rabbi Yehuda Hanasi. Rabbi Hanasi compiled the Mishnah and relocated the Sanhedrin from Beit Shearim to Zipori, a culturally diverse city. This paved the way for the Talmud’s authorship, centered in Tiberias and among the sizable Jewish communities in Babylon. While the aspiration to rebuild the Temple in Jerusalem persisted, Judaism thrived, evolving, and adapting. It became evident that a physical Temple was not essential for a fulfilling Jewish life.

According to Professor Guy Stroumsa, there was a significant shift in Religious perception across the Mediterranean basin between the 1st and 7th centuries AD. During this time, there was a notable decline in the significance of sacrificial rituals and the role of Temples and Priests. Previously, the offering of sacrifices in Temples was central to Religious practice, but by the 6th century, prayer, Sacred texts, study, and adherence to Religious commandments took precedence. This transition saw the emergence of Religious communities in lieu of Temples. Stroumsa posits that if a person from the 1st century Roman Empire were transported to another location and placed in a Temple courtyard, they would recognize it as a Religious site due to the sacrificial rituals performed there. However, if that same individual were to visit the same location in the 7th century AD, they would perceive it as unrelated to authentic religious practice.

Christianity elevated the Sacrifice of Jesus to be the ultimate and most significant sacrifice, thereby shifting the focus from sacrificial rituals to the Sacrifice of the heart. Judaism initially resisted this change following the destruction of the Temple, but later embraced a similar concept. Islam also followed suit, emphasizing inner devotion over external rituals.

Another notable change during this period was the emergence of Sacred texts and the emphasis on study. Divine scripture became paramount, marking a shift from written works on parchment to codices – organized pages resembling a book. In Christianity, this manifested in the New Testament, while Judaism emphasized the Mishna and the Talmud, and Islam revered the Koran. Other significant religions, such as Manichaeism, a blend of Eastern and Western Gnosticism, and Zoroastrianism, the official religion of Iran, also featured Sacred texts.

Stroumsa describes this era as kaleidoscopic, marking a pivotal moment in world Religious history. Dubbed “from Qumran to the Koran,” it signifies a shift from ancient practices of civic Sacrifices in Hellenic cities and the Roman Empire to a personal religion centered on monotheistic redemption. During this transition, large Temples presiding over Sacrifices and overseen by a distinct priestly class faded away, giving rise instead to Sacred texts, Religious communities, and the individual’s capacity to connect with God through prayer.

During this period, there was a convergence of various Hellenic mystery religions like Orphism, alongside esoteric Judaism, Egyptian religious practices, and mysticism originating from the East, particularly in cities such as Alexandria. This confluence gave rise to the emergence of Jewish mysticism. Paradoxically, the destruction of the Temple occurred at an opportune moment for Judaism, just before the demise of other Temples across the ancient world and the dawn of a new era in Religious practice. The Temple’s destruction compelled Judaism to evolve and adapt, enabling it to meet the challenges of the time. While there was no prophet akin to Jeremiah during this period, one can discern that the Temple’s destruction was part of a divine scheme. It wasn’t solely a punitive measure for transgressions or a consequence of warfare; rather, it was an event ordained to transpire at that precise juncture to realign humanity with God’s original covenant at Mount Sinai: “Build Me a sanctuary, and I will dwell among you.” In essence, the Temple’s destruction paradoxically catalyzed the cultivation of the divine within humanity.