Among memorable dates of Jewish calendar the "Morning over the Temple" is of especial significance, commemorating the destruction of both the Jerusalem's temples, as the First Temple so the Second, burnt "on the same day" as the First, according to Josephus Flavius (BJ VI, 250). Moreover, the destruction of the Second Temple on the Av 10, 70 CE-in Jewish tradition the Av 9, 3828, Tisha B'Av-became a crucial event in Jewish history and a departing point of Jewish era "From the destruction of the Temple". Among known authors Josephus Flavius was the first who made use of this era, while its systematic application can be traced in Jewish literature and epigraphy from the middle of the IV to the end of the XI century. But much more remarkable is the fact that many subs equent Jewish catastrophes proved also to be timed to that day which was annually commemorated in synagogues and became a kind of calendar-liturgical matrix of all the Jewish history. A short review of this tradition, in the likeness of lesson in Jewish cheder, is presented in the article "The Terrible Night" by Rabbi Yitzchok Zilber. 2 Here is asserted that on the 9 th of Av all the calamities befalls Jews as a punishment for unbelief of their ancestors in discovery of the promised land, according to Numb 14:1-3, TJI Numb 14:1, TgLam 1:1.2.4, T.Taanith 29a. After the destruction of the Second Temple in 70 CE to the same day were also timed the suppression of the revolt of Simon bar Kochba in 135 CE and the destruction of Jerusalem "some years later", when "the Romans had ploughed the Temple Mount", in fulfillment of the prophecy of Mich 3:12 ("Zion will be ploughed like a field, … the temple hill [will become] a mound overgrown with thickets"). That series is cont inued by quite real events evidenced with our sources. In particular, the expulsion of Jews from England was

The Kingdom of Judah was broken up under Babylonian rule by the exiling of many Judahites. The rule of Assyria was waning and then the Babylonians took over. The instability of Judah was demonstrated under the oppression of the people, exiles and including Jehoiakim’s revolt against Babylon precisely 3 years after becoming a vassal to Nebuchadnezzar and his later death. The continued allegiance of the people that had lived in Jerusalem and their later exiles, continued worshipping the Lord, and also returned from exile later in the reign of Babylon. It is noted that some scholars believe the death of Jehoakim spurred Jerusalem to live on another 11 years. It is unknown if he committed suicide or was murdered. His death may just have saved the kingdom of Jerusalem. Cyrus in 539 BC took over the kingdom.

One of the key events marking the demise of the Hasmonean state ‒ namely, the siege Hyrcanus II laid on his brother, Aristobulus II ‒ is described in a passage of Book 14 of Josephus’ Antiquitates (Ant.) that has long been recognized as a poorly edited pastiche. The Babylonian Talmud (BT), edited centuries after Josephus, offers a partial parallel. In this article a source-critical analysis of these two texts identifies a prerabbinic Palestinian source as common to both, thus laying to rest other theories about Josephus’ sources in this case and the relations between his account and its BT parallel. Finally, by focusing on the content of this suggested pre-rabbinic source, I argue that the kernel of information thus provided makes historical sense when set in the context of the Jewish belief in the inviolability of Jerusalem and the Temple, which was rooted in the biblical account of the siege of Jerusalem in 701 BCE and prevailed during the time of the Hasmonean state and further, until the destruction of the Second Temple.

In 1903 an itinerant, long-haired Kentucky preacher named Benjamin Purnell and his wife Mary arrived in a small lakeshore town in southwestern Michigan called Benton Harbor. There, the couple and a few other like-minded people cheerfully began to prepare for the end of the world—the thousand year period of peace and prosperity for the elect that, along with Christ’s return, is promised in the Bible. Soon, hundreds of others came to join them: long-haired bearded men and quaintly-bonneted women, from Australia, England, and other parts of America—the scattered tribes of Israel returned home for the ingathering