דניאל, פרק י״א, פסוק ל״א

The history of Jerusalem is marked by moments of profound spiritual tragedy and brutal military conquest. A vision of such destruction unfolds, detailing the arrival of powerful military forces, including commanders and mighty warriors [רש״י, ביאור שטיינזלץ]. The primary approach among commentators is that these are the legions of the Roman Empire. They rise to greatness, taking over from the previous empire to begin the era of the fourth great kingdom [יוסף אבן יחיא]. Led by Titus, these Roman forces are noted to be even more powerful and tyrannical than the armies of Antiochus that came before them [מלבי״ם].

These armies conquer Jerusalem and desecrate the sanctuary. The holy site is viewed as a stronghold, and some explain this as a general reflection of the Temple being a spiritual home and the source of strength for the people [רש״י, מצודת דוד]. Others tie this description to the specific historical reality at the end of the Second Temple period. By that time, King Herod had built the Temple into a magnificent and heavily fortified structure, far stronger than the humble building that stood at the beginning of the era. Because the Jews actively used the Temple as a military fortress to fight back, the Roman legions ultimately destroyed and burned it to the ground [מלבי״ם, יוסף אבן יחיא].

With the Temple destroyed, the daily sacrificial service is completely abolished. It becomes impossible to offer the regular morning and evening sacrifices [מצודת דוד, יוסף אבן יחיא, ביאור שטיינזלץ]. Finally, an idol of foreign worship is erected on the sacred grounds. This idol is a desolate abomination, an empty and silent object made of lifeless stone [מצודת דוד, יוסף אבן יחיא, ביאור שטיינזלץ]. This ultimate act of desecration occurs later than the initial destruction, specifically during the reign of Emperor Hadrian, who placed a statue directly upon the ruins of the Temple [מלבי״ם].