ব্যবহারকারী:Mehediabedin/খেলাঘর/জেরুসালেমের পবিত্র মন্দির

The Temple in Jerusalem refers to any of a series of structures which were located on the Temple Mount in the Old City of Jerusalem, the current site of the Dome of the Rock and Al-Aqsa Mosque. These successive temples stood at this location and functioned as a site of ancient Israelite and later Jewish worship. It is also called the Holy Temple (হিব্রু ভাষায়: בֵּית־הַמִּקְדָּשׁ‎, Modern: Bēt HaMīqdaš, Tiberian: Bēṯ HamMīqdāš; আরবি: بيت المقدس Bait al-Maqdis).

ব্যুৎপত্তি

The Hebrew name given in the Hebrew Bible for the building complex is either Mikdash (হিব্রু ভাষায়: מקדש‎), as used in Exodus 25:8, or simply Bayt / Beit Adonai (হিব্রু ভাষায়: בית‎), as used in 1 Chronicles 22:11.

In rabbinic literature the temple sanctuary is Beit HaMikdash (হিব্রু ভাষায়: בית המקדש‎), meaning, "The Holy House", and only the Temple in Jerusalem is referred to by this name. In classic English texts, however, the word "Temple" is used interchangeably, sometimes having the strict connotation of the Temple precincts, with its courts (গ্রিক: ἱερὸν), while at other times having the strict connotation of the Temple Sanctuary (গ্রিক: ναός). While Greek and Hebrew texts make this distinction, English texts do not always do so.

Jewish rabbi and philosopher Moses Maimonides gave the following definition of "Temple" in his Mishne Torah (Hil. Beit Ha-Bechirah):

They are enjoined to make, in what concerns it (i.e. the building of the Temple), a holy site and an inner-sanctum, and where there is positioned in front of the holy site a certain place that is called a 'Hall' (হিব্রু ভাষায়: אולם‎). The three of these places are called 'Sanctuary' (হিব্রু ভাষায়: היכל‎). They are [also] enjoined to make a different partition surrounding the Sanctuary, distant from it, similar to the screen-like hangings of the court that were in the wilderness (Exodus 39:40). All that which is surrounded by this partition, which, as noted, is like the court of the Tabernacle, is called 'Courtyard' (হিব্রু ভাষায়: עזרה‎), whereas all of it together is called 'Temple' (হিব্রু ভাষায়: מקדש‎) [lit. 'the Holy Place'].

প্রথম মন্দির

মূল নিবন্ধ: প্রথম মন্দির

The Hebrew Bible says that the First Temple was built by King Solomon, completed in 957 BCE. According to the Book of Deuteronomy, as the sole place of Israelite korban (sacrifice) (Deuteronomy 12:2–27), the Temple replaced the Tabernacle constructed in the Sinai under the auspices of Moses, as well as local sanctuaries, and altars in the hills. This Temple was sacked a few decades later by Shoshenq I, Pharaoh of Egypt.

Although efforts were made at partial reconstruction, it was only in 835 BCE when Jehoash, King of Judah, in the second year of his reign invested considerable sums in reconstruction, only to have it stripped again for Sennacherib, King of Assyria c. 700 BCE. The First Temple was totally destroyed in the Siege of Jerusalem by the Neo-Babylonian Empire in 586 BCE.

Solomon's Temple which was on the site prior to the building of the Second Temple; at bottom center looking south east to Northwest

দ্বিতীয় মন্দির

Herod's Temple as imagined in the Holyland Model of Jerusalem. It is currently situated adjacent to the Shrine of the Book exhibit at the Israel Museum, Jerusalem.

মূল নিবন্ধ: দ্বিতীয় মন্দির

According to the Book of Ezra, construction of the Second Temple was called for by Cyrus the Great and began in 538 BCE, after the fall of the Neo-Babylonian Empire the year before. According to some 19th-century calculations, work started later, in April 536 BCE ( Haggai 1:15 ), and was completed on the 21st of February, 515 BCE, 21 years after the start of the construction. This date is obtained by coordinating Ezra 3:8–10 (the third day of Adar, in the sixth year of the reign of Darius the Great) with historical sources. The accuracy of these dates is contested by some modern researchers, who consider the biblical text to be of later date and based on a combination of historical records and religious considerations, leading to contradictions between different books of the Bible and making the dates unreliable. The new temple was dedicated by the Jewish governor Zerubbabel. However, with a full reading of the Book of Ezra and the Book of Nehemiah, there were four edicts to build the Second Temple, which were issued by three kings: Cyrus in 536 BCE (Ezra ch. 1), Darius I of Persia in 519 BCE (ch. 6), and Artaxerxes I of Persia in 457 BCE (ch. 7), and finally by Artaxerxes again in 444 BCE (Nehemiah ch. 2).

According to classical Jewish sources, another demolition of the Temple was narrowly avoided in 332 BCE when the Jews refused to acknowledge the deification of Alexander the Great of Macedonia, but Alexander was placated at the last minute by astute diplomacy and flattery. After the death of Alexander on 13 June 323 BCE, and the dismembering of his empire, the Ptolemies came to rule over Judea and the Temple. Under the Ptolemies, the Jews were given many civil liberties and lived content under their rule. However, when the Ptolemaic army was defeated at Panium by Antiochus III of the Seleucids in 200 BCE, this policy changed. Antiochus wanted to Hellenise the Jews, attempting to introduce the Greek pantheon into the temple. Moreover, a rebellion ensued and was brutally crushed, but no further action by Antiochus was taken, and when Antiochus died in 187 BCE at Luristan, his son Seleucus IV Philopator succeeded him. However, his policies never took effect in Judea, since he was assassinated the year after his ascension. Antiochus IV Epiphanes succeeded his older brother to the Seleucid throne and immediately adopted his father's previous policy of universal Hellenisation. The Jews rebelled again and Antiochus, in a rage, retaliated in force. Considering the previous episodes of discontent, the Jews became incensed when the religious observances of Sabbath and circumcision were officially outlawed. When Antiochus erected a statue of Zeus in their temple and Hellenic priests began sacrificing pigs (the usual sacrifice offered to the Greek gods in the Hellenic religion), their anger began to spiral. When a Greek official ordered a Jewish priest to perform a Hellenic sacrifice, the priest (Mattathias) killed him. In 167 BCE, the Jews rose up en masse behind Mattathias and his five sons to fight and won their freedom from Seleucid authority. Mattathias' son Judah Maccabee, now called "The Hammer", re-dedicated the temple in 165 BCE and the Jews celebrate this event to this day as the central theme of the non-biblical festival of Hanukkah. The temple was rededicated under Judah Maccabee in 164 BCE.

During the Roman era, Pompey entered (and thereby desecrated) the Holy of Holies in 63 BCE, but left the Temple intact. In 54 BCE, Crassus looted the Temple treasury.

Around 20 BCE, the building was renovated and expanded by Herod the Great, and became known as Herod's Temple. It was destroyed by the Romans in 70 CE during the Siege of Jerusalem. During the Bar Kokhba revolt against the Romans in 132–135 CE, Simon bar Kokhba and Rabbi Akiva wanted to rebuild the Temple, but bar Kokhba's revolt failed and the Jews were banned from Jerusalem (except for Tisha B'Av) by the Roman Empire. The emperor Julian allowed to have the Temple rebuilt but the Galilee earthquake of 363 ended all attempts ever since.

After the Muslim conquest of Jerusalem in the 7th century, Umayyad Caliph Abd al-Malik ibn Marwan ordered the construction of an Islamic shrine, the Dome of the Rock, on the Temple Mount. The shrine has stood on the mount since 691 CE; the al-Aqsa Mosque, from roughly the same period, also stands in what used to be the Temple courtyard.

প্রত্নতাত্ত্বিক প্রমাণ

The Trumpeting Place inscription, a stone (2.43×1 m) with Hebrew writing "To the Trumpeting Place" uncovered during archaeological excavations by Benjamin Mazar at the southern foot of the Temple Mount is believed to be a part of the complex of the Second Temple.

মূল নিবন্ধ: Archaeological remnants of the Jerusalem Temple

Archaeological excavations have found remnants of both the First Temple and Second Temple. Among the artifacts of the First Temple are dozens of ritual immersion or baptismal pools in this area surrounding the Temple Mount, as well as a large square platform identified by architectural archaeologist Leen Ritmeyer as likely being built by King Hezekiah c. 700 BCE as a gathering area in front of the Temple.

Possible Second Temple artifacts include the Trumpeting Place inscription and the Temple Warning inscription, which are surviving pieces of the Herodian expansion of the Temple Mount.

অবস্থান

There are three main theories as to where the Temple stood: where the Dome of the Rock is now located, to the north of the Dome of the Rock (Professor Asher Kaufman), or to the east of the Dome of the Rock (Professor Joseph Patrich of the Hebrew University).

The exact location of the Temple is a contentious issue, as questioning the exact placement of the Temple is often associated with Temple denial. Since the Holy of Holies lay at the center of the complex as a whole, the Temple's location is dependent on the location of the Holy of Holies. The location of the Holy of Holies was even a question less than 150 years after the Second Temple's destruction, as detailed in the Talmud. Chapter 54 of the Tractate Berakhot states that the Holy of Holies was directly aligned with the Golden Gate, which would have placed the Temple slightly to the north of the Dome of the Rock, as Kaufman postulated. However, chapter 54 of the Tractate Yoma and chapter 26 of the Tractate Sanhedrin assert that the Holy of Holies stood directly on the Foundation Stone, which agrees with the consensus theory that the Dome of the Rock stands on the Temple's location.

সাম্প্রতিক ইতিহাস

The Temple Mount, along with the entire Old City of Jerusalem, was captured from Jordan by Israel in 1967 during the Six-Day War, allowing Jews once again to visit the holy site. Jordan had occupied East Jerusalem and the Temple Mount immediately following Israel's declaration of independence on May 14, 1948. Israel officially unified East Jerusalem, including the Temple Mount, with the rest of Jerusalem in 1980 under the Jerusalem Law, though United Nations Security Council Resolution 478 declared the Jerusalem Law to be in violation of international law. The Jerusalem Islamic Waqf, based in Jordan, has administrative control of the Temple Mount.

অন্যান্য ধর্মে

খ্রিস্টধর্ম

আরও দেখুন: খ্রিস্টধর্মে জেরুসালেম

According to Matthew, Jesus predicts the destruction of the Second Temple. This idea, of the Temple as the body of Christ, became a rich and multi-layered theme in medieval Christian thought (where Temple/body can be the heavenly body of Christ, the ecclesial body of the Church, and the Eucharistic body on the altar).

ইসলাম

The Temple Mount bears significance in Islam as it acted as a sanctuary for the Hebrew prophets and the Israelites. Islamic tradition says that a temple was first built on the Temple Mount by Solomon, the son of David. After the destruction of the second temple, it was rebuilt by the second Rashidun Caliph, Omar, which stands until today as Al-Aqsa Mosque. Traditionally referred to as the "Farthest Mosque" (al-masjid al-aqṣa' literally "utmost site of bowing (in worship)" though the term now refers specifically to the mosque in the southern wall of the compound which today is known simply as al-haram ash-sharīf "the noble sanctuary"), the site is seen as the destination of Muhammad's Night Journey, one of the most significant events recounted in the Quran and the place of his ascent heavenwards thereafter (Mi'raj). Muslims view the Temple in Jerusalem as their inheritance, being the followers of the last prophet of God and believers in every prophet sent, including the prophets Moses and Solomon. To Muslims, Al-Aqsa Mosque is not built on top of the temple, rather, it is the Third Temple, and they are the true believers who worship in it, whereas Jews and Christians are disbelievers who do not believe in God's final prophets Jesus and Muhammad.

In Islam, Muslims are encouraged to visit Jerusalem and pray at Al-Aqsa Mosque. There are over forty hadith about Al-Aqsa Mosque and the virtue of visiting and praying in it, or at least sending oil to light its lamps. In a hadith compiled by Al-Tabarani, Bayhaqi, and Suyuti, the Prophet Muhammad said, “A prayer in Makkah (Ka’bah) is worth 1000,000 times (reward), a prayer in my mosque (Madinah) is worth 1,000 times and a prayer in Al-Aqsa Sanctuary is worth 500 times more reward than anywhere else." Another hadith compiled by imams Muhammad al-Bukhari, Muslim, and Abu Dawud expounds on the importance of visiting the holy site. In another hadith the prophet Muhammad said, “You should not undertake a special journey to visit any place other than the following three Masjids with the expectations of getting greater reward: the Sacred Masjid of Makkah (Ka’bah), this Masjid of mine (the Prophet’s Masjid in Madinah), and Masjid Al-Aqsa (of Jerusalem).”

According to Seyyed Hossein Nasr, professor of Islamic Studies at George Washington University, Jerusalem (i.e., the Temple Mount) has the significance as a holy site/sanctuary ("haram") for Muslims primarily in three ways, the first two being connected to the Temple. First, Muhammad (and his companions) prayed facing the Temple in Jerusalem (referred to as "Bayt Al-Maqdis", in the Hadiths) similar to the Jews before changing it to the Kaaba in Mecca sixteen months after arriving in Medina following the verses revealed (Sura 2:144, 149–150). Secondly, during the Meccan part of his life, he reported to have been to Jerusalem by night and prayed in the Temple, as the first part of his otherworldly journey (Isra and Mi'raj).

Imam Abdul Hadi Palazzi, leader of Italian Muslim Assembly, quotes the Quran to support Judaism's special connection to the Temple Mount. According to Palazzi, "The most authoritative Islamic sources affirm the Temples". He adds that Jerusalem is sacred to Muslims because of its prior holiness to Jews and its standing as home to the biblical prophets and kings David and Solomon, all of whom he says are sacred figures in Islam. He claims that the Quran "expressly recognizes that Jerusalem plays the same role for Jews that Mecca has for Muslims".

তৃতীয় মন্দির নির্মাণের প্রচেষ্টা

মূল নিবন্ধ: তৃতীয় মন্দির

Ezekiel's Temple as imagined by Charles Chipiez in the 19th century.

Ever since the Second Temple's destruction, a prayer for the construction of a Third Temple has been a formal and mandatory part of the thrice-daily Jewish prayer services. However, the question of whether and when to construct the Third Temple is disputed both within the Jewish community and without; groups within Judaism argue both for and against construction of a new Temple, while the expansion of Abrahamic religion since the 1st century CE has made the issue contentious within Christian and Islamic thought as well. Furthermore, the complicated political status of Jerusalem makes reconstruction difficult, while Al-Aqsa Mosque and the Dome of the Rock have been constructed at the traditional physical location of the Temple.

In 363 CE, the Roman emperor Julian had ordered Alypius of Antioch to rebuild the Temple as part of his campaign to strengthen non-Christian religions. The attempt failed, perhaps due to sabotage, an accidental fire, or an earthquake in Galilee.

The Book of Ezekiel prophesies what would be the Third Temple, noting it as an eternal house of prayer and describing it in detail.

গ্রন্থপঞ্জি

• Biblical Archaeology Review, issues: July/August 1983, November/December 1989, March/April 1992, July/August 1999, September/October 1999, March/April 2000, September/October 2005
• Ritmeyer, Leen. The Quest: Revealing the Temple Mount in Jerusalem. Jerusalem: Carta, 2006. আইএসবিএন ৯৬৫-২২০-৬২৮-৮
• Hamblin, William and David Seely, Solomon's Temple: Myth and History (Thames and Hudson, 2007) আইএসবিএন ০-৫০০-২৫১৩৩-৯
• Yaron Eliav, God's Mountain: The Temple Mount in Time, Place and Memory (Baltimore: Johns Hopkins University Press, 2005)
• Rachel Elior, The Jerusalem Temple: The Representation of the Imperceptible, Studies in Spirituality 11 (2001), pp. 126–143

বহিঃসংযোগ

• Visit of the Temple Institute Museum in Jerusalem conducted by Rav Israel Ariel
• Video tour of a model of the future temple described in Ezekiel chapters 40–49 from a Christian perspective
• Rachel Elior, "The Jerusalem Temple – The Representation of the Imperceptible", Studies in Spirituality 11 (2001): 126–143
• The Centrality of Covenant Theology to the Islamic Faith
• A Brief History of the Temple of Jerusalem

বিষয়শ্রেণী:হারাম আল শরিফ বিষয়শ্রেণী:জেরুসালেম বিষয়শ্রেণী:ইহুদিদের পবিত্র মন্দির