The Reconstruction of Jerusalem's Second Temple: Historical Details and Context

The reconstruction of Jerusalem's Second Temple is a significant chapter in the history of ancient Israel. This article delves into the events, key figures, and theological motivations behind the rebuilding of the Temple under the leadership of Zerubavel and Yehoshua, and the support it received from rulers such as Cyrus the Great.

Introduction to the Second Temple Period

Laid in the aftermath of the Babylonian captivity, the Second Temple of Jerusalem stands as a testament to the resilience and tenacity of the Jewish people. This period, initiated by the command of King Cyrus the Great of Persia, saw the return of Jewish exiles to their homeland and the beginning of their monumental rebuilding project.

The Return of the Exiles and the Gathering of Jerusalem

In 3390 BCE (approximately 538 BCE), Cyrus the Great, one of the most powerful rulers of the ancient world, issued a decree encouraging the restoration of the temples and homes of the exiled Jews in Babylon. A significant contingent of 40,000 Jews, including notable figures such as Zerubavel, a member of the royal lineage, Yehoshua the Kohen (a priest and relative of Ezra and Nechemiah), and Mordechai, returned to Israel. Zerubavel took up the leadership role, embarking on the reconstruction of the Temple. However, not all Jewish exiles chose to return, with approximately a quarter of those who stayed behind being from tribes other than Judah and Benjamin.

The Establishment of the Altar and the Initial Construction

The journey of rebuilding the Temple began in earnest in 3391 BCE (approximately 537 BCE). Upon their return, Zerubavel and Yehoshua the Kohen initiated the restoration by setting up an altar in desolate Jerusalem. They commenced the construction of the Temple's altar and regular sacrifice services on Rosh Hashana, marking the beginning of a new era of worship and community revival.

Commencement of Temple Construction and Religious Reforms

The actual construction of the Second Temple commenced in the month of Iyar (approximately April or May). The project also involved the formation of a choir of Levites, dedicated to singing and enhancing the religious experience as they worked on the Temple's physical structure. This period not only witnessed the rebuilding of the Temple but also progressive religious reforms, aimed at revitalizing communal life and worship practices.

Obstacles and Disputes

The construction of the Temple did not proceed without obstacles. Disputes over the project emerged when local residents, including Kuthim (Jews from the conquered territories) and Samaritans, requested to be involved in the construction. This request was declined, and the detractors’ sabotage efforts led to the cessation of work. Further complications arose with the ascension of Achashverosh II (also referred to as Darius II) to the throne in 3392 BCE (approximately 569 BCE). Despite his royal lineage and intent to continue the moratorium, Achashverosh II adhered to the construction ban, at the instance of the Kuthim.

The Prophet’s Prophecies and Their Impact

The critical moment in the cessation of work came when the prophets Hagai and Zecharya prophesied to Zerubavel and Yehoshua. Their message emphasized the importance of continuing the construction, reassurance against past hindrances, and divine support. Guided by these prophecies, they began the reconstruction efforts anew.

The Resumption and Completion of Construction

The renewed construction efforts led by Zerubavel and Yehoshua commenced on the 24th of Kislev (approximately December) in 3408 BCE (approximately 353 BCE). This period saw its climactic end when Darius II, inspired by his mother Esther and the final successor to Achashverosh II, officially permitted the construction of the Second Temple. This royal approval was rendered seventy years after the destruction of the First Temple, marking the final piece in the enduring narrative of Jerusalem's spiritual renewal.

The completion of the Second Temple on the 3rd of Adar (approximately February) in 3412 BCE (approximately 349 BCE), represents not only the restoration of a physical edifice but the reaffirmation of Jewish national and religious identity. Its construction stories and historical context are crucial for understanding the resilience and commitment of the Jewish people to their faith and homeland.