Editing Second Temple (section)

==Pilgrimages and religious services==
{{see also|Pilgrimage#Judaism}}

=== Pilgrimages ===
Jews from distant parts of the Roman Empire would arrive by boat at the port of [[Jaffa]],{{Citation needed|reason=Caesarea is a more likely port|date=December 2020}} where they would join a caravan for the three-day journey to the Holy City and secure lodgings in one of the many hotels or hostelries. Thereafter, they would exchange some of their money from the standard Greek and Roman currency to [[Shekel|Jewish]] and [[Tyrian shekel|Tyrian money]], the latter two considered acceptable for religious use.<ref name="Sanders">Sanders, E. P. ''The Historical Figure of Jesus''. Penguin, 1993.</ref><ref name="JInt">[[Bart D. Ehrman|Ehrman, Bart D.]] [[Jesus, Interrupted]], HarperCollins, 2009. {{ISBN|978-0-06-117393-6}}</ref> Mishnah [[Bikkurim (tractate)|''Bikkurim'']] 3:3–4 provides a detailed account of how pilgrims were welcomed to Jerusalem during the festival of Shavuot:{{Sfn|Safrai|Stern|p=895|Flusser|van Unnik|1988}}<blockquote>Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them [...] When they drew close to Jerusalem they would send messengers in advance, and they would adorn their ''bikkurim''. The governors and chiefs and treasurers would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, "Our brothers, men of such and such a place, we welcome you in peace." [...] When they reached the Temple Mount even [[Herod Agrippa|King Agrippas]] would take the basket and place it on his shoulder [...] When he got to the Temple Court, the Levites would sing the song: "I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me" (Psalms 30:2).<ref>Mishnah, Bikkurim 3:3–4; translation by [[Joshua Kulp]]</ref></blockquote>This passage reflects the public and ceremonial nature of the pilgrimage, as well as the communal ethos fostered by shared ritual, music, and mutual recognition.{{sfn|Abadi|Szypuła|Marciak|2024|p=173}} The idea that pilgrimage helped promote social cohesion is also expressed by Josephus, who writes:{{sfn|Abadi|Szypuła|Marciak|2024|p=173}}<blockquote>Let them come together three times a year from the ends of the land that the Hebrews conquer, into the city in which they establish the Temple, in order that they may give thanks to God for the benefits that they have received and that they may appeal for benefits for the nature and coming together and taking a common meal, may they be dear to each other. For it is well that they not be ignorant of one another, being compatriots and sharing in the same practices. This will occur for them through such intermingling, instilling a memory of them through sight and association, for if they remain unmixed with one another they will be thought completely strangers to each other.<ref>Josephus, ''Antiquities of the Jews'', IV, 203–204</ref></blockquote>The Jerusalem Temple held central importance not only for Jews in Judaea, but also for Jewish communities in the [[Jewish diaspora|Diaspora]].{{Sfn|Goodman|2006|pp=47–48}} [[Philo]], a Jewish philosopher from [[Alexandria]], writes:<blockquote>Countless multitudes from countless cities come, some over land, others by sea, from east and west and north and south at every feast. They take the temple for their port as a general haven and safe refuge from the bustle and great turmoil of life, and there they seek to find calm weather, and, released from the cares whose yoke has been heavy upon them from their earliest years, to enjoy a brief breathing space in scenes of genial cheerfulness.<ref>[[Philo|Philo of Alexandria]], ''The Special Laws'' I, 70</ref></blockquote>The importance of the Temple for the Diaspora is further illustrated by the delegation led by Philo and other Alexandrian Jews to Emperor [[Caligula]], during which they appealed against the proposed installation of the emperor’s statue in the Temple.{{Sfn|Goodman|2006|p=48}}

=== Pilgrimage festivals ===

==== Passover ====
On the 14th of [[Nisan]], the eve of [[Passover]], participants would bring a lamb or kid to the Temple for sacrifice. The slaughtering took place in the Temple courtyards, typically in the afternoon—between the ninth and eleventh hours (roughly 3–5 PM)—according to Josephus,<ref>''The Jewish War'', VI, 423</ref> who also notes that groups of 10 to 20 people shared each animal.{{Sfn|Doering|2012|p=575}} The Mishnah<ref>Mishnah, ''Pesahim'', V, 5–7</ref> records that the sacrifices were performed in three organized batches, with priests assisting by collecting and pouring the blood at the base of the altar.{{Sfn|Doering|2012|p=575}} Once slaughtered, the animals were roasted—in [[Clay oven|clay ovens]], according to the Mishnah<ref>Mishnah, ''Pesachim'', 7:1–2</ref>—and eaten later that night, along with unleavened bread ([[Matzah|''matzah'']]) and bitter herbs (''[[maror]]''), in accordance with [[Exodus 12]].{{Sfn|Doering|2012|p=576}} Participants also recited the [[Hallel]] during the meal.{{Sfn|Doering|2012|p=576}}

==== Shavuot ====
[[Shavuot]] was observed on the fiftieth day following the waving of the ''<nowiki/>'omer'' (barley offering).{{Sfn|Doering|2012|p=577}} Celebrated in the month of [[Sivan]], it marked the beginning of the wheat harvest and served as the conclusion of the Passover season, earning it the alternative name ''<nowiki/>'Atseret'' ("conclusion") in some sources.{{Sfn|Doering|2012|p=577}} The central Temple ritual in Shavuot was the offering of the "two loaves" of wheat bread, along with prescribed animal sacrifices, as outlined in the Torah.{{Sfn|Doering|2012|p=577}} According to rabbinic tradition,<ref>Mishnah, ''Menahot'', 10:6</ref> while new grain (''ḥadash'') was permitted for general use after the omer offering, wheat for meal offerings in the Temple was permitted only from Shavuot onward.{{Sfn|Doering|2012|p=577}} Shavuot also functioned as the festival of [[First Fruits|first fruits]] (''bikkurim''), during which pilgrims brought offerings from the [[Seven Species|seven species]] to the Temple priesthood.{{Sfn|Doering|2012|p=577}} According to the Mishnah,<ref>Mishnah, ''Bikkurim'', 1:3</ref> these ''bikkurim'' could be brought from Shavuot until Sukkot.{{Sfn|Doering|2012|p=577}}

==== Sukkot ====
The pilgrimage festival of [[Sukkot]], which began on the 15th of Tishrei and lasted seven days, was regarded as the preeminent Jewish festival during the Second Temple period.<ref>For example: Josephus, ''Antiquities of the Jews'', VIII, 100</ref>{{Sfn|Doering|2012|p=578}} Its centrality is evident in the ancient sources, some referring to it simply as "the Festival".<ref>For example: Mishnah, ''Rosh HaShana'', 1:2</ref>{{Sfn|Doering|2012|p=578}}{{Sfn|Safrai|Stern|p=894|Flusser|van Unnik|1988}} Temple offerings during Sukkot involved a extraoridnarily high number of animals sacrificed daily as required by the Torah.{{Sfn|Doering|2012|p=578}}{{Sfn|Safrai|Stern|p=894|Flusser|van Unnik|1988}} Central to the celebration was the procession with the '[[Four species|Four Species]]' (which derives from [[Leviticus 23]])<ref>Josephus, ''Antiquities of the Jews,'' III, 245</ref>—a palm branch (''[[lulav]]''), myrtle (''hadas''), [[willow]] ([[Aravah (Sukkot)|''aravah'']]), and citron ([[Etrog|''etrog'']])—which were carried, and according to the Mishnah,<ref>Mishnah, ''[[Sukkah (Talmud)|Sukkah]]'', 3:9</ref> shaken, during the recitation of [[Psalm 118]].{{Sfn|Doering|2012|p=578}} Another key ritual was the willow ceremony, in which large willow branches were placed around the altar.{{Sfn|Doering|2012|p=578}} Participants would circle the altar once each day and seven times on the seventh day, reciting Psalm 118 and concluding with the beating of branches. According to the Mishnah, the willow ceremony overrode the Shabbat, though the [[Boethusians]] objecting to this ruling.<ref>Mishnah, ''Sukkah'', 4:5–6</ref>{{Sfn|Doering|2012|p=578}} The water libation ritual, symbolizing the onset of the rainy season, involved water drawn from the [[Pool of Siloam]] and poured by the priest at the altar each day.<ref>Mishnah, ''Sukkah'', 4:9–10</ref>{{Sfn|Doering|2012|p=578}} Each night, this ritual was preceded by the [[Simchat Beit HaShoeivah|Simchat Beit HaShoevah]], a night-long celebration held in the Temple courtyards, characterized by music, dancing, and the lighting of bonfires.<ref>Mishnah, ''Sukkah'', 5:1–5</ref>{{Sfn|Doering|2012|p=578}}{{Sfn|Safrai|Stern|p=895|Flusser|van Unnik|1988}} The Levites stood on the steps leading to the Nicanor Gate, chanting the "Songs of Ascent" from the Book of Psalms.{{Sfn|Safrai|Stern|p=895|Flusser|van Unnik|1988}}

=== Yom Kippur ===
[[Yom Kippur]], the Day of Atonement commanded in the Torah and observed on the tenth of Tishrei, was marked by a [[Yom Kippur Temple service|special Temple service]] performed by the high priest, as described in [[Leviticus 16]] and later elaborated in Mishnah [[Yoma]].{{Sfn|Doering|2012|p=580}} The high priest prepared for a week prior to the festival through isolation, purification, and instruction.{{Sfn|Doering|2012|p=580}} On the day itself, he put on white linen garments after the morning ''tamid'' sacrifice, offered a bull and a goat as sin offerings, and entered the Holy of Holies multiple times to sprinkle blood on the [[Mercy seat]] and pronounce the [[Tetragrammaton|Divine Name]].{{Sfn|Doering|2012|p=580}} He also carried out the scapegoat ritual, confessing Israel's sins over a second goat and sending it into the wilderness. After further immersions and changes of garments, the high priest concluded the day with additional sacrifices and the evening ''tamid''.{{Sfn|Doering|2012|p=580}}