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坐标：31°46′43″N 35°14′5″E / 31.77861°N 35.23472°E / 31.77861; 35.23472
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圣殿山
从南侧俯瞰圣殿山
Module:Location_map第439行Lua错误：No value was provided for longitude
最高点
海拔743米
坐标31°46′43″N 35°14′5″E / 31.77861°N 35.23472°E / 31.77861; 35.23472
地理
位置耶路撒冷
地区IL

圣殿山（希伯来语：הַר הַבַּיִת‎，阿拉伯语：الحرم القدسي الشريف‎）位于耶路撒冷旧城的宗教圣地。

圣殿山是犹太教最神圣的地方。犹太人的耶路撒冷圣殿就位于此处：第一圣殿建于前967年，前586年被摧毁；第二圣殿建于前515年，公元70年被摧毁。犹太教一般还相信，这里还将是弥赛亚到来时重建第三圣殿的地点。目前圣殿山准确位置也还不清楚，犹太人认为圣殿山就是现在阿克萨清真寺的位置。但是阿拉伯人认为，犹太人的说法很荒谬，因为犹太人从来没有提供有效的证据来证实圣殿山就是现在阿克萨清真寺的位置。

伊斯兰教2个重要的宗教圣地位于圣殿山：圆顶清真寺（建于690年）和阿克萨清真寺（建于710年）。圣殿山是世界上最具争议性的宗教圣地之一。在1948年到1967年约旦统治东耶路撒冷期间，不允许以色列人进入耶路撒冷旧城。在1967年以色列占领了东耶路撒冷，限制巴勒斯坦西岸地区的人进入耶路撒冷。巴勒斯坦与以色列对这个地方的主权争议，一直是阿以冲突的关键因素。

The Temple Mount (希伯来语：הַר הַבַּיִת‎, Har HaBáyit, "Mount of the House [of God, i.e. the Temple]"), known to Muslims as the Haram esh-Sharif (阿拉伯语：الحرم الشريف‎, al-Ḥaram al-Šarīf, "the Noble Sanctuary", or الحرم القدسي الشريف, al-Ḥaram al-Qudsī al-Šarīf, "the Noble Sanctuary of Jerusalem"), a hill located in the Old City of Jerusalem, is one of the most important religious sites in the world. It has been venerated as a holy site for thousands of years by Judaism, Christianity, and Islam. The present site is dominated by three monumental structures from the early Umayyad period: the al-Aqsa Mosque, the Dome of the Rock and the Dome of the Chain, as well as four minarets. Herodian walls and gates with additions dating back to the late Byzantine and early Islamic periods cut through the flanks of the Mount. Currently it can be reached through eleven gates, ten reserved for Muslims and one for non-Muslims, with guard posts of Israeli police in the vicinity of each.

The Temple Mount is the holiest site in Judaism, which regards it as the place where God's divine presence is manifested more than in any other place. According to the rabbinic sages whose debates produced the Talmud, it was from here the world expanded into its present form and where God gathered the dust used to create the first human, Adam.[1]

Since at least the first century CE, the site has been associated in Judaism with Mount Moriah (希伯来语：הַר הַמוריה‎, Har HaMōriyā); Mount Moriah is the name given by the Hebrew Bible to the location of Abraham's binding of Isaac,[1] this identification being perpetuated by Jewish and Christian tradition.

Several passages in the Hebrew Bible indicate that during the time when they were written, the Temple Mount was identified as Mount Zion.[2] The Mount Zion mentioned in the later parts of the Book of Isaiah (

Isaiah 60:14

), in the Book of Psalms, and the First Book of Maccabees (c. 2nd century BCE) seems to refer to the top of the hill, generally known as the Temple Mount.[2] According to the Book of Samuel, Mount Zion was the site of the Jebusite fortress called the "stronghold of Zion", but once the First Temple was erected, according to the Bible, at the top of the Eastern Hill ("Temple Mount"), the name "Mount Zion" migrated there too.[2] The name later migrated for a last time, this time to Jerusalem's Western Hill.[2]

According to the Bible, both Jewish Temples stood at the Temple Mount, though archaeological evidence only exists for the Second Temple.[3] However, the identification of Solomon's Temple with the area of the Temple Mount is widespread. According to the Bible the site should function as the center of all national life—a governmental, judicial and religious center.[4] During the Second Temple period it functioned also as an economic center. According to Jewish tradition and scripture,[5] the First Temple was built by King Solomon the son of King David in 957 BCE and destroyed by the Babylonians in 586 BCE. The second was constructed under the auspices of Zerubbabel in 516 BCE and destroyed by the Roman Empire in 70 CE. In the 2nd century, the site was used for a temple to Jupiter Capitolinus. It was redeveloped following the Arab conquest.[6] Jewish tradition maintains it is here a Third and final Temple will also be built. The location is the holiest site in Judaism and is the place Jews turn towards during prayer. Due to its extreme sanctity, many Jews will not walk on the Mount itself, to avoid unintentionally entering the area where the Holy of Holies stood, since according to Rabbinical law, some aspect of the divine presence is still present at the site.[7] It was from the Holy of Holies that the High Priest communicated directly with God.

The Temple was of central importance in Jewish worship, in the Tanakh and the Christian Old Testament. In the New Testament it remains the site of several events in the life of Jesus, and Christian loyalty to it as a focal point remained long after his death.[8][9][10] After the destruction of the Temple in 70 CE, which came to be regarded by early Christians, as it was by Josephus and the sages of the Jerusalem Talmud, to be a divine act of punishment for the sins of the Jewish people,[11][12] the Temple Mount lost its significance for Christian worship with the Christians considering it a fulfillment of Christ's prophecy at, for example, Matthew 23:28 and 24:2. It was to this end, proof of a biblical prophecy fulfilled and of Christianity's victory over Judaism with the New Covenant,[13] that early Christian pilgrims also visited the site.[14] Byzantine Christians, despite some signs of constructive work on the esplanade,[15] generally neglected the Temple Mount, especially when a Jewish attempt to rebuild the Temple was destroyed by the earthquake in 363.[16] and it became a desolate local rubbish dump, perhaps outside the city limits,[17] as Christian worship in Jerusalem shifted to the Church of the Holy Sepulchre, and Jerusalem's centrality was replaced by Rome.[18]

Almost immediately after the Muslim conquest of Jerusalem in 638 CE, Caliph 'Omar ibn al Khatab, disgusted by the filth covering the site, had it thoroughly cleaned,[19] and granted Jews access to the site.[20] Among Sunni Muslims, the Mount is widely considered the third holiest site in Islam. Revered as the Noble Sanctuary, the location of Muhammad's journey to Jerusalem and ascent to heaven, the site is also associated with Jewish biblical prophets who are also venerated in Islam.[21] Muslims preferred to the esplanade as the heart for the Muslim quarter since it had been abandoned by Christians, to avoid disturbing the Christian quarters of Jerusalem.[22] Umayyad Caliphs commissioned the construction of the al-Aqsa Mosque and Dome of the Rock on the site.[23] The Dome was completed in 692 CE, making it one of the oldest extant Islamic structures in the world. The Al Aqsa Mosque rests on the far southern side of the Mount, facing Mecca. The Dome of the Rock currently sits in the middle, occupying or close to the area where the Holy Temple previously stood.[24]

In light of the dual claims of both Judaism and Islam, it is one of the most contested religious sites in the world. Since the Crusades, the Muslim community of Jerusalem has managed the site as a Waqf, without interruption.[25] As the site is part of the Old City, controlled by Israel since 1967, both Israel and the Palestinian Authority claim sovereignty over it, and it remains a major focal point of the Arab–Israeli conflict.[26] In an attempt to keep the status quo, the Israeli government enforces a controversial ban on prayer by non-Muslims.[27][28][29]

政治

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  • 以色列博物馆的第二圣殿模型
    以色列博物馆的第二圣殿模型
  • 根据犹太人说法，今日圣殿山，前景的西墙是原第二圣殿的一部分，山上是圆顶清真寺， 阿拉伯人不认同该说法。
    根据犹太人说法，今日圣殿山，前景的西墙是原第二圣殿的一部分，山上是圆顶清真寺， 阿拉伯人不认同该说法。
  • 以色列首席拉比署的希伯来语与英语警告牌，指出因为圣殿山的圣洁，依照犹太教律法妥拉，任何人都禁止进入圣殿山范围。
    以色列首席拉比署的希伯来语与英语警告牌，指出因为圣殿山的圣洁，依照犹太教律法妥拉，任何人都禁止进入圣殿山范围。

参考文献

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  1. ^ 1.0 1.1 Carol Delaney, Abraham on Trial: The Social Legacy of Biblical Myth, Princeton University Press 2000 p.120.
  2. ^ 2.0 2.1 2.2 2.3 Bargil Pixner. Rainer Riesner , 编. Paths of the Messiah. Translated by Keith Myrick, Miriam Randall. Ignatius Press. 2010: 320–322. ISBN 978-0-89870-865-3. 
  3. ^ BBC - Science & Nature - Horizon. bbc.co.uk. 
  4. ^ Deuteronomy 12:5-26; 14:23-25; 15:20; 16:2-16; 17:8-10; 26: 2; 31: 11; Isaiah 2: 2-5; Obadiah 1:21; Psalms 48
  5. ^ 2 Chron. 3:1–2.
  6. ^ Dictionary of Islamic Architecture. google.com. 
  7. ^ Maimonides, Mishneh Torah, Avoda (Divine Service): The laws of the Temple in Jerusalem, chapter 6, rule 14
  8. ^ Jonathan Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, Oxford University Press, USA, 2006 p.236:'Some analyses rest on the assumption that the ancient Jewish temple was inherently flawed, and in need of replacement. This kind of approach is contradicted by the rather significant evidence that can be marshaled to the effect that early Christians remained loyal to the Jerusalem temple, long after Jesus’ death.'
  9. ^ Jacob Jervell, The Theology of the Acts of the Apostles, Cambridge University Press 1996 p.45.
  10. ^ Jeff S. Anderson, The Internal Diversification of Second Temple Judaism: An Introduction to the Second Temple Period, University Press of America, 2002 p.132.
  11. ^ Catherine Hezser, 'The (In)Significance of Jerusalem in the Yerushalmi Talmud,' in Peter Schäfer, Catherine Hezser (eds.)The Talmud Yerushalmi and Graeco-Roman Culture, Mohr Siebeck, Volume 2, 2000 pp.11-49, p.17.
  12. ^ Jonathan Klawans, Josephus and the Theologies of Ancient Judaism, Oxford University Press, 2013 p.13.
  13. ^ Andrew Marsham, ‘The Architecture of Allegiance in Early Islamic Late Antiquity,’ in Alexander Beihammer, Stavroula Constantinou, Maria G. Parani (eds.), Court Ceremonies and Rituals of Power in Byzantium and the Medieval Mediterranean: Comparative Perspectives , BRILL, 2013 pp.87-114, p.106.
  14. ^ Arieh Kofsky Eusebius of Caesarea Against Paganism, BRILL, 2000 p.303.
  15. ^ Gideon Avni, The Byzantine-Islamic Transition in Palestine: An Archaeological Approach , Oxford University Press, 2014 p.132.
  16. ^ Robert Shick, ‘A Christian City with a Major Muslim Shrine: Jerusalem in the Umayyad Period,’ in Arietta Papaconstantinou (ed.), Conversion in Late Antiquity: Christianity, Islam, and Beyond: Papers from the Andrew W. Mellon Foundation Sawyer Seminar, University of Oxford, 2009-2010 pp.299-317 p.300, Routledge 2016 p.300.
  17. ^ Shick p.301.
  18. ^ John M. Lundquist, The Temple of Jerusalem: Past, Present, and Future, Greenwood Publishing Group, 2008 p.158.
  19. ^ Michael D. Coogan The Oxford History of the Biblical World, Oxford University Press, 2001 p.443-
  20. ^ Daniel Frank, Search Scripture Well: Karaite Exegetes and the Origins of the Jewish Bible Commentary in the Islamic , East BRILL, 2004 p.209.
  21. ^ Quran 2:4, 34:13-14.
  22. ^ Gideon Avni, https://books.google.com/books?id=ZLucAgAAQBAJ&pg=PA136 p.136.
  23. ^ Nicolle, David (1994). Yarmuk AD 636: The Muslim Conquest of Syria. Osprey Publishing.
  24. ^ Rizwi Faizer. The Shape of the Holy: Early Islamic Jerusalem. Rizwi's Bibliography for Medieval Islam. 1998. （原始内容存档于2002-02-10）. 
  25. ^ Haram al-Sharif 互联网档案馆的存档，存档日期2011-09-24., ArchNet
  26. ^ Israeli Police Storm Disputed Jerusalem Holy Site 互联网档案馆的存档，存档日期2009-10-31.
  27. ^ Gilbert, Lela. The Temple Mount – Outrageous Lies and Escalating Dangers. Hudson Institute. 21 September 2015 [4 November 2015]. 
  28. ^ Yashar, Ari. Watch: Waqf bans 'Religious Christians' from Temple Mount. Arutz Sheva. 28 October 2015 [4 November 2015]. 
  29. ^ The Temple Mount. Jewish Virtual Library. [4 November 2015]. 

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