Authority and sacred space: concepts of the Jerusalem Temple in Aristeas, Wisdom, and Josephus
In 2012, the official number for visitors to the Western (Wailing) Wall, the last remaining section of Herod’s Temple, was 10.5 million. Even allowing for the rise in religious tourism around the world in recent decades, these figures are more than usually high, telling us of a continuing fascinatio...
| Main Author: | |
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| Format: | Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Herder
2014
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| In: |
Biblische Notizen
Year: 2014, Volume: 161, Pages: 115-140 |
| Standardized Subjects / Keyword chains: | B
Temple (Jerusalem)
/ Veneration
/ Wisdom
/ Josephus, Flavius 37-100, Antiquitates Judaicae
/ Aristeas, Epistolographus, Ad Philocratem
|
| IxTheo Classification: | HB Old Testament HD Early Judaism KBL Near East and North Africa |
| Further subjects: | B
Amenemope Weisheitsbuch
B Psalms of Solomon B Temple B Aristeas Epistolographus Ad Philocratem B Josephus, Flavius (37-100) B Alttestamentliche Apokryphen |
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| 520 | |a In 2012, the official number for visitors to the Western (Wailing) Wall, the last remaining section of Herod’s Temple, was 10.5 million. Even allowing for the rise in religious tourism around the world in recent decades, these figures are more than usually high, telling us of a continuing fascination with the Temple in Jerusalem and all that it did, and does, signify for the faithful, for those who still wish to remem-ber, and the simply curious. The first Temple was destroyed in 586 BCE by the Babylonians, but according to the Book of Ezra, it was rebuilt between 538 and 515 BCE, and was the central focus of the theological, legal and literary flowering that was II Temple Judaism. Its destruction, by Titus, son of the Emperor Vespasian, during the first Jewish War (70 CE) sent a wave of shock throughout the Jewish Diaspora. Further misfortunes followed, when it was discovered that Emperor Hadrian proposed rebuilding a temple to Jupiter on the site of the Temple Mound and renaming the city Aelia Capitolina, leading to the third, and final, Jewish revolt, the Bar Kokhba Rebellion (132-136CE). Hadrian utterly crushed the revolt and all Jews were banned from entering the city, except for the day of Tisha B’av when they were allowed to mourn the destruction of the nation and the Temple. This paper attempts to understand what it was that made the veneration of the Temple space so enduring through all Jerusalem’s bitter history. What authority did the Temple exercise over Judaism and different movements within Judaism, and what sacredness did it embody, even when that sanctity was repeatedly violated? The paper will attempt to answer these questions through the writings of three particular authors of the Diaspora: the author of the Letter of Aristeas, writing in Alexandria, probably in the middle of the 2nd century BCE; the author of the Wisdom of Solomon, also writing in Alexandria, but in the very different time and climate of the Roman occupation of Egypt (post 32 BCE): and finally, Josephus, the historian, who had fought in the first Jewish War and later became a pensioner of Emperor Vespasian and his sons, living in Rome until the turn of the first century CE. In choosing these particular authors, there is a certain amount of random selection. They were by no means the only authors who wrote about the temple or a restored temple. However, they were each, in their own way, apologists for Judaism in a wider Greco-Roman world, and their writings, often idealised, give us clues about a deeper ideological struggle: how they wished to be understood as Jews; how their Temple and traditions carried information about the relationship of God to humanity. | ||
| 520 | |a Im Jahre 2012 betrug die Besucheranzahl der westlichen Klagemauer (verbliebener Teil des Herodianischen Tempels) 10.5 Millionen. Auch in Anbetracht der weltweit wachsenden Tourismusbran-che während der vergangenen Jahre sind diese Angaben unerwartet hoch. Diese veranschaulichen jedoch die anhaltende Faszination des Tempels in Jerusalem und alles was mit ihm im Zusammenhang stand und steht bzw. was er für die Gläubigen, die sich erinnern möchten, aber auch für solche, die einfach nur neugierig sind, bedeutet. Der erste Tempel wurde im Jahre 586 v.Chr. von den Babyloniern zerstört, aber gemäß dem Buch Esra wurde jener zwischen 538 und 515 v.Chr. wieder aufgebaut. Dieser 2. jüdische Tempel war der zentrale Fokus der theologischen, rechtlichen und literarischen Blüte. Dessen Zerstörung durch Titus, Sohn des Kaisers Vespasian, während des ersten Jüdischen Krieges (70 n.Chr.) löste in der jüdischen Diaspora Wellen der Empörung aus. Weitere Schicksalsschläge folgten, als bekannt wurde, dass Kaiser Hadrian vorschlug, auf dem Tempelhügel einen dem Jupiter geweihten Tempel zu bauen und die Stadt Aelia Capitolina umzubenennen. Dies führte zum dritten und letzen jüdischen Aufstand, die Bar Kokhba Rebellion (132-136 n.Chr.). Hadrian schlug den Aufstand vollständig nieder und alle Juden wurden vom Betreten der Stadt ausgeschlossen, ausgenommen am Tag des Tisha B’av, an dem es ihnen erlaubt war, die Zerstörung der Nation und des Tempel zu beklagen. Dieser Aufsatz sucht die Triebfedern für die Verehrung des Tempelbezirks durch die lange, bittere Geschichte Jerusalems zu verstehen. Welche Autorität stellte der Tempel für das Judentum und für die ver-schiedenen Bewegungen innerhalb des Judentums dar, welche Heiligkeit verkörperte er inmitten der wiederholten Verletzung seiner Heiligkeit? Der Aufsatz versucht diese Fragen anhand der Schreiben von drei verschiedenen Autoren aus der Diaspora zu beantworten: Einerseits der Brief von Aristeas, welcher in Alexandria vermutlich in der Mitte des 2. Jahrhunderts v.Chr. verfasst wurde. Andererseits die Weisheit Salomons, welche auch in Alexandria, aber zu einer ganz anderen Zeit und während des Höhepunktes der römischen Besetzung von Ägypten (nach 32 v.Chr.) verfasst wurde. Weiters das Schreiben des Geschichtsschreibers Josephus, der im ersten jüdischen Krieg gekämpft hat. Später wurde er ein Pensionär des Kaisers Vespasian und seines Sohnes und lebte bis ans Ende des ersten Jahrhunderts nach Christus in Rom. Die Auswahl dieser Autoren ist beliebig. Sie waren keineswegs die einzigen Autoren, die über den Tempel und deren Wiederherstellung berichteten, jedoch waren sie auf ihre jeweilige Art Apologeten des Judentums in der griechisch-römischen Welt. Ihre oftmals idealisierten Schreiben geben uns Anhaltspunkte über die tiefgreifenden ideologischen Auseinandersetzungen: Inwiefern wünschen sie sich, als Juden verstanden zu werden? Inwiefern vermitteln der Tempel und seine Traditionen Informationen über die Beziehung zwischen Gott und Mensch? | ||
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