JERUSALEM AFTER ESILICA

Following the destruction of the first temple and the deportation of the Babylonian people, caused by Nabuconodosor, Ciro, King of MEDI and Persians, in 539 AC, demolished the caldeo - Babylonian empire. Liberty and the stolen objects from the Jews in exile were given back they received him as a providentially liberator. Jerusalem and Palestine remain for two years under the Persian domination, formed, with Syria, Vth. Satrapia of the new emerging emperor, maintaining an independent administration. The walls of the city, the alter of the holocaust and the temple was re - built, identical in size, but less pretentious due to the poor quality of materials used. In March 515 with a large feast the new temple was inaugurated. Jerusalem after ESILICA included the city of David, the temple and the residential areas to the west. The remaining Israeli population returned to their native land, the painful exile came to an end; deeply transformed by religion and events, the birth of synagogues, offered an alternative to the distant and destroyed temple. With the building of the new temple, reflection regarding Law and prayers in synagogues was not abandoned; offering the environmental conditions for meditation to those who were unable to attend the temple, probing the authentic meaning that gives life to religious acts in Jerusalem. Synagogues are still today a solid foundation of the Jewish theology and an irreplaceable element of identity for all the Jews spread around the world. The interior cult characterised by the separation of things and physical actions, from the awareness of human limits and the inadequacy of the present, induce us to look beyond, hoping in a restoration of ancient temples, a better future far ahead, but certain to arouse the expectation of being summoned by god, the messiah or Christ, creator of all.
Jerusalem attributes the connotation of the city of Christ, that sees all races flowing to its breast; the temple, bare of the Arc of alliance, that in the past David conducted in the city, represents the clear occasion of transcendence that no longer invites a nationalist conception but universal: God wishes to find a home in the heart of every human. The architectonical history of the temple finds new impulse after the event of Erode the 'grand' that reconstructs it conferring magnificence and grandeur, in the short period of time that goes from 20 to 10BC.