Second Temple period
The Second Temple period or post-exilic period in Jewish history denotes the approximately 600 years during which the Second Temple stood in the city of Jerusalem. It began with the return to Zion after the Babylonian captivity and the subsequent reconstruction of the Temple in Jerusalem, and ended with the First Jewish–Roman War and the Roman siege of Jerusalem.
In 587/586 BCE, the Neo-Babylonian Empire conquered the Kingdom of Judah; the Judeans lost their independence upon the Babylonian siege of Jerusalem, during which the First Temple was destroyed. After the Babylonians annexed Judah as a province, part of the subjugated populace was exiled to Babylon. This exilic period lasted for nearly five decades, ending after the Neo-Babylonian Empire itself was conquered by the Achaemenid Persian Empire, which annexed Babylonian territorial possessions after the fall of Babylon. Soon after the conquest, Persian king Cyrus the Great issued a proclamation known as the Edict of Cyrus, encouraging the exiles to return to their homeland after the Persians raised it as an autonomous Jewish-governed province. Under the Persians, the returned Jewish population restored the city and rebuilt the Temple in Jerusalem. In 332 BCE, the Achaemenid Empire fell to Alexander the Great, and the region was later incorporated into the Ptolemaic Kingdom and the Seleucid Empire.
The Maccabean Revolt against Seleucid rule led to the establishment of a nominally independent Jewish kingdom under the Hasmonean dynasty. While it initially exercised governance semi-autonomously under Seleucid hegemony, the Hasmonean kingdom increasingly exercised total self-governance as it undertook military campaigns to push the weakening Seleucids out of the region, establishing itself as the last Jewish kingdom and preceding an almost 2000-year-long hiatus in Jewish sovereignty in the Levant. In 63 BCE, the Roman Republic conquered the kingdom. In 37 BCE, the Romans appointed Herod the Great as king of a vassal Judea. In 6 CE, Judea was fully incorporated into the Roman Empire as the province of Judaea. Growing dissatisfaction with Roman rule and civil disturbances eventually led to the First Jewish–Roman War, resulting in the destruction of Jerusalem and its Temple, which ended the Second Temple period.
As Second Temple Judaism developed, multiple religious currents emerged and extensive cultural, religious, and political developments occurred. The development of the Hebrew Bible canon, the synagogue and Jewish eschatology can be traced back to the Second Temple period. According to Jewish tradition, prophecy ceased during the early Second Temple period; this left the Jews without their version of divine guidance when they felt most in need of support and direction. Under Hellenistic rule, the growing influence of Hellenism in Judaism became a source of dissent for those Jews who clung to their monotheistic faith; this was a major catalyst for the Maccabean revolt. In the latter years of the period, Jewish society was deeply polarized along ideological lines, and the sects of the Pharisees, Sadducees, Essenes, Zealots, and early Christianity were formed. Important Jewish writings were also composed during the Second Temple period, including portions of the Hebrew Bible, such as the books of Ezra, Nehemiah, Esther and Daniel and writings that are a part of the Apocrypha and the Dead Sea Scrolls. Among the major sources for the time period are the writings of Josephus, Philo, the Books of the Maccabees, Greek and Roman writers and later Rabbinic literature.
The destruction of Jerusalem and the Second Temple in 70 CE is considered one of the most cataclysmic events in Jewish history. The loss of mother-city and temple necessitated a reshaping of Jewish culture to ensure its survival. Judaism's Temple-based sects disappeared. Rabbinic Judaism, centered around communal synagogue worship and Torah study, eventually evolved out of the Pharisaic school and became the mainstream form of the religion. During the same era, Christianity gradually separated from Judaism, becoming a predominantly Gentile religion. A few decades after the First Jewish-Roman War, the Bar-Kokhba Revolt erupted; its brutal suppression by the Romans further dwindled the Jewish population in Judea and enhanced the role of Jewish diaspora. During the ensuing Rabbinic period, the Jewish demographic center shifted to Galilee, where the Mishnah was compiled, and later to Babylonia, while smaller Jewish communities persisted across the Mediterranean.
History
Persian period (538–332 BCE)
According to the Book of Ezra, the Persian Cyrus the Great ended the Babylonian exile in 538 BCE, the year after he captured Babylon. The exile ended with the return under Zerubbabel the Prince and Joshua the Priest and their construction of the Second Temple in the period 521–516 BCE. The Cyrus Cylinder, an ancient tablet on which is written a declaration in the name of Cyrus referring to restoration of temples and repatriation of exiled peoples, has often been taken as corroboration of the authenticity of the biblical decrees attributed to Cyrus, but other scholars point out that the cylinder's text is specific to Babylon and Mesopotamia and makes no mention of Judah or Jerusalem. Professor Lester L. Grabbe asserted that the "alleged decree of Cyrus" regarding Judah, "cannot be considered authentic", but that there was a "general policy of allowing deportees to return and to re-establish cult sites". He also stated that archaeology suggests that the return was a "trickle" taking place over decades, rather than a single event.The Persians may have experimented initially with ruling Judah as a Davidic client-kingdom under descendants of Jehoiachin, but by the mid–5th century BCE Judah had become in practice a theocracy, ruled by hereditary High Priests and a Persian-appointed governor, frequently Jewish, charged with keeping order and seeing that tribute was paid.
A second group of 5,000, led by Ezra and Nehemiah, returned to Judah in 456 BCE. The first was empowered by the Persian king to enforce the Torah, the second had the status of governor and a royal mission to restore the walls of the city. The Bible mentions tension between the returnees and those who had remained in Judah, the former rebuffing the attempt of the "peoples of the land" to participate in the rebuilding of the Temple; this attitude was based partly on the exclusivism which the exiles had developed while in Babylon and, probably, partly on disputes over property. The careers of Ezra and Nehemiah in the 5th century BCE were thus a kind of religious colonisation in reverse, an attempt by one of the many Jewish factions in Babylon to create a self-segregated, ritually pure society inspired by the prophesies of Ezekiel and his followers.
File:JUDAEA,_Persian_Period._Anonymous._Circa_375-332_BCE.jpg|thumb|Silver coin minted in the Persian province of Yehud, dated c. 375-332 BCE. Obv: Bearded head wearing crown, possibly representing the Persian Great King. Rev: Falcon facing, head right, with wings spread; Paleo-Hebrew YHD to right.
The Persian era, and especially the period between 538 and 400 BCE, laid the foundations for the unified Judaic religion and the beginning of a scriptural canon. The final Torah is widely seen as a product of the Persian period. This consensus echoes a traditional Jewish view which gives Ezra a pivotal role in its promulgation. It has been suggested that Darius' reform of the empire's administrative structures, which included the collection, codification, and administration of local law codes, was the driving force behind the Jewish Torah's redaction.
Yehud's population significantly decreased during the Persian era; it is likely that it never exceeded 30,000. This represents a 70% decrease when compared to the late First Temple period. Jerusalem's area was also smaller compared with the late First Temple period. The city shrank to its pre-eighth century BCE size, and its inhabited areas—the City of David and the Temple Mount—had a population of around 1500. Together with the surrounding farms and unwalled settled areas, Jerusalem's population was around 3000 people. The rest of the population lived in small, unwalled towns and villages. The Israel of the Persian period consisted of descendants of the inhabitants of the former Kingdom of Judah, returnees from the Babylonian exile community, Mesopotamians who had joined them or had been exiled themselves to Samaria at a far earlier period, Samaritans, and others.
Hellenistic period (333–110 BCE)
In 332 BCE, the region was conquered by Alexander the Great of Macedon, ushering in the Hellenistic period. After his death in 322 BCE, his generals divided the empire and Judea became a frontier region between the Seleucid Empire and Ptolemaic Egypt. Under the Hellenistic kingdoms, Judea was ruled by the hereditary office of the High Priest of Israel as a Hellenistic vassal. At the same time, Hellenism gradually spread to varied degrees on all sides in the region through a variety of contacts, but especially as a result of the development of commerce and the arrival of Greek settlers.Between 301 and 219 BCE the Ptolemies ruled Judea in relative peace. Jews often found themselves working in the Ptolemaic administration and army, which led to the rise of a Hellenized Jewish elite class. This period also saw the rise of a Hellenistic Judaism, which first developed in the Jewish diaspora of Alexandria and Antioch, and then spread to Judea. The major literary product of this cultural syncretism is the Septuagint translation of the Hebrew Bible from Biblical Hebrew and Biblical Aramaic to Koiné Greek. The reason for the production of this translation seems to be that many of the Alexandrian Jews had lost the ability to speak Hebrew and Aramaic.
At the turn of the 2nd-century BCE, a successful military campaign in Coele-Syria led by the Seleucid Antiochus III finally brought the region into the Seleucid empire, with Jerusalem falling under his control in 198 BCE. The Seleucids, like the Ptolemies before them, held a suzerainty over Judea: they respected Jewish culture and protected Jewish institutions.
This policy was drastically reversed by Antiochus IV, possibly due to a dispute over leadership of the Temple in Jerusalem and the office of High Priest or a revolt whose nature was lost to time. Antiochus IV issued decrees forbidding many traditional Jewish practices and began a campaign of persecution against devout Jews. This triggered a revolt against his rule, the Maccabean Revolt. These decrees were a departure from typical Seleucid practice, which did not attempt to suppress local religions in their empire. Scholars of Second Temple Judaism sometimes refer to Antiochus' reign as the 'Antiochene crises' for the Jews, and as a period of civil war between Hellenized and orthodox forms of Judaism.