Har Homa

Binyamin Netanyhau said that he doesn’t want to build now on Har Homa, because “concerning Jerusalem, one should do, and not talk!”… Did you get that? Neither did we. The only question remaining is: Did half the nation voted for a valium pill, a clown, or just a plain liar?

But we can calm down. They tell us that for Jerusalem, there is a”consensus”. What a bad joke! What does that mean, a “consensus”? That there is a consensus to shout slogans like, “Jerusalem is ours forever and ever…?” After all, let’s say everyone is really for that. So what? How far are they willing to go for it? Are they still ready to cling to Jerusalem, even if it means there will be battles similar, or much worse than those that erupted when the Kotel tunnel was opened? Is Jerusalem important enough for them to jeopordize the “peace process”?

Netanyahu has already given the answer. NO. There is no one in this “nationalist right-wing” coalition who is even willing to make Jerualem thered line, if the price is war with Arafat, Yimachshmo. And so, it is guaranteed that Jerusalem, too, like a fruit from a tree, will fall into Arafat’s hands. Because the ARABS are willing to fight for it!!! And when only one side is willing to fight for something, that side wins.

We have had enough of the politicians. They have no faith. They have no plan. They have no ideology. And in the end, as Shimeon Peres says: They have no alternative!

Is there really no alternative? Only he who lacks faith fears the Jewish and normal alternative which is so obvious. And so, without fear, we will continue to warn the people about these “nationalist” losers and defeatists, and we will offer the Jewish alternative. FAITH IN G-D WITHOUT FEAR OF THE GENTILE – THIS IS THE GAME PLAN FOR THE SURIVIAL OF THE JEWISH STATE!!

On Timings and Kotel Tunnel

The attacks by the left for the opening of the “tunnel of the Kotel” are known to all. More interesting, though, is what the so-called right had to say about it. The minister Moshe Katzav for example, a man of myopic proportions, publicly stated that it was a mistake. But what is more interesting was the reaction of those who are considered to be more ideologically motivated. Following the riots, we were not surprised to see a general support for the act. But that’s only generally speaking, because everyone spoke about the bad “timing” of the act. Thus wrote the “hawk” Yoske Shapira: “And in any case, one must say the truth in the open, that any sensitive subject needs the proper timing – and all the more so when dealing with a state which is in need of every drop of good will it can get (from the goy). They don’t understand a thing. He who speaks of “timing” in this generation does not grasp the essence of the struggle taking place. The whole struggle in this generation is one of sanctifying G-d’s Name, and the main thing G-d demands of us is to participate in the sanctification of His Name, and notto desecrate It. Sanctification of His Name can only be IN THE OPEN, infront of the television cameras, like in the exodus of Egypt which was “inthe self-same day” and not in the fog of the night like Pharo wanted. ForMoshe knew to tell him: “Like thieves we are going to leave at night? Wewill only leave in the light of day before the eyes of all of Egypt!” That’sright. Not like thieves in the night! You don’t open the tunnel in the nighthoping that the Arabs won’t pay attention. You don’t look for the propertiming “from an international point of view”. On the contrary. You invitethe world media and you open up the tunnel before their eyes, and informthem that it is our country and our Jerusalem, and it’s too bad. Yes, Yoske Shapira, Kiddush Hashem! Much of the tragedy that is befalling us has been caused by the “national camp” since the days of Begin, and it is because of this perverted conceptof “the right timing.” And between me and you – has there ever been in the last hundred years one “appropriate” time? But we are here. Sanctify G-d’s Name. Kiddush Hashem. This is the secret of our generation. This is the key to a true Jewish state.

Terumah: Cleaning Up the Mount Before Building the Temple

The parasha tell us “and you shall make Me a sanctuary, and I shall dwell amongst them”. Simply put, we should be talking about the building of the Beit HaMikdash during this class. Today, religious Jews have come up with all kinds of reasons (excuses?) why we shouldn’t build the Temple: It will come from the heavens, or the Messiah will build it, we are not yet worthy, there are no Cohenim, etc….

Each camp has its own special reason. Despite this problem, I will not refute these arguments in this shiur, because as it says on the schedule, the topic of this class is: “Cleaning up the Mount before Building the Temple”. Because I believe that with all the importance there is in building the Temple and refuting the aforementioned claims, the most BASIC and real obstacle to building the Temple today is the existence of the Arab mosques and Waqk. That is what scares people away; that is what makes the concept of building the Temple sound like some far-fetched pipe-dream. Sure, the Temple seems like a distant fantasy because its been absent for 2,000 years and the offering of sacrifices is so removed from us. But what really makes it difficult to take the building of the Temple seriously is the fact that we know how problematic that place is. The place where the Temple is supposed to stand is the most problematic place in the entire world. This is the problem we run away from.

There is a concept in Judaism, “Sur Me Ra, Ase Tov” (Remove evil, do good). Last week, for Parashat Mishpatim, we discussed the strict prohibition of appearing before courts that carry out gentile law, and we discussed how the Supreme Court spearheads the Hellenist front. People say that the solution is a Sanhedrin. But that is not a real solution. The real solution is to first undercut the Israeli Supreme Court. After all, what are we going to do – serve a petition to the Supreme Court to establish a Sanhedrin? Of course the problem is a powerful and aggressive Israeli Supreme Court and judiciary system, which many people, including religious Jews find great favor with, unfortunately. And so, saying, “we must establish a Sanhedrin” is no answer. The REAL obstacle to the Sanhedrin and any Jewish content in our country is this all-powerful institution called the Supreme Court of Israel. You won’t convince anyone by saying, “establish a Sanhedrin”. It will always remain in the realm of abstract, far off – because there already exists another well-oiled judiciary mechanism, which is the utter antithesis to a Sanhedrin.

All the moreso when discussing the Temple. We say, “we must build the Temple”. But it is a fantasy when you have the very antithesis to it standing in its place. The problem is that people have difficulty dealing with the “negative” aspects. They like to do the “positive” aspects, as we have mentioned before regarding the building of settlements. People want to build settlements, but don’t want to deal with the “negative” aspect of the mitzvah of settling the land, which is the expulsion of the goyim. In similar fashion, people like to establish Temple Institutes and to show the beauty of the Temple vessels, and to give the feeling of the splendor and importance of the Temple. Of course this should be done – but if ONLY this is done, there is no way we will make it a reality. First, you must take care of the problem. That’s “Sur Me Ra, Ase Tove”. It is like doing surgery – you have to cut. There is blood and it is messy – so people choose to skirt the issue.But we must do it – we have no choice.

We must deal with the desecration that takes place up there. After the “shiur” you will see a shocking video from “Chai ViKayam” which shows the shocking reality of the Temple Mount situation. It is a must see. Every rabbi should see it. Unfortunately most rabbis will say that videos and TV’s are “impure”. The problem is that we worry about the small “impurities”, and forget about the big “impurities” (like on the Temple Mount)

It says in the Zohar, Parashat VaYetze: “Rebbe Zera went to meet with R. Elazar, and saw him crying. Rebbi Zera asked the shamash of R. Elazar, ‘why does he sit and cry’? The “shamash” said: ‘twice I tried to get near him to find out, but I couldn’t’. They saw R. Elazar leave his place of learning and crying on his way home. Rebbe Zera heard R. Elazar say: ‘The stone, the stone. The holy and loftiest stone – the nations of the world, in the future, will degrade you and put loathsome idols on top of you to defile your holy place. Oy for the world, oy for that time, oy for that generation!'”

We are talking about the “evin hashtiya”, the foundation stone in the Temple on which the arc stood. The Zohar continues: “R Elazar sat down, and Rebbe Zera asked his “shamash”: ‘Go ask him if I can see him’. The shamash entered and said, ‘Rebbe Zera is here’. R. Elazar did not react. After a little while, he said, ‘let R Zera enter, and you sit outside’. Rebbe Zera entered. He prostrated himself before him. R. Elazar kicked him and said, ‘arise from your bowing and sit regular’. He sat in his usual manner. Rebbe Zera asked him: ‘what were you crying about?’ He said, ‘On a great tragedy that will take place. I saw that the holy stone from which the world was created; the stone which Yaakov’s head rested upon, and on which the Almighty built His House upon for the Divine Presence to rest – I saw that on this stone, it is destined in the future to be degraded by the nations, and upon it will be their corpses. Who won’t cry? Oy to the world, oy to that time, oy to that generation.

” We are talking about the impurity (“tooma”) on the place of our holiest site. We know that the Temple Mount today has indeed become a cemetary for the Arab corpses. Abdullah, king of Jordan is buried there. The flag of Jordan waves on the Temple Mount. In short, they have deliberately put a lot of “tooma” there. Throughout history, the forces of “tooma” have been attracted to the Temple Mount. After the Bar Cochba rebellion, Hadrian built a temple for idols; the Christians and the Muslims afterwards. Our sages didn’t just cry about the “churban” (destruction), but they also cry about the foreign intruders and impurities which permeate the area.

In Sefer HaMitzvot, the Rambam brings down that we are forbidden to plant trees on the Temple Mount, even if it is for beautifying the area. Today we know that the area is full of trees and grass, so that the Arabs can have their picnics. When David fought the wars of Israel, he conquered areas outside of Israel (Aram Zova and Aram Naharayim), but neglected the Yevusites in Jerusalem. The Sifri says: “The area of My palace you didn’t conquer, and you go and fight Aram Zova?”. But David DID conquer Jerusalem, as we see in Shmuel Bet, so why is Hashem saying he didn’t conquer it? But the answer is that he left the Yevusites “autonomy”. Despite the fact that the Yevusites were resident strangers, it was not considered conquering them, because he left them with self-rule on the Temple Mount. It is like today, where we build and build on the outskirts, but “near My palace, you didn’t conquer”.

If we don’t talk about the need to remove the disgrace, we arrive at absurd conclusions. Here is an article by someone who suggests building the Temple in the area of the Kotel. He says this will “neutralize the hostility” between the nations. All this is a symptom of the sickness of not talking about the mosques. It’s not nice to talk about dismantling them, or blowing them up, or moving them. But their presence is what deters most people from thinking about building the Temple. Here is another idea written here: We needn’t dismantle the mosques, but rather we can have a kind of dual-condiminium concept – maybe build the Temple on the second floor of the mosque…(laughter) All this stems from the sickness that we don’t want a confrontation. So we have the hugest contradiction in the world: the holiest site contains the greatest “tooma”. So we evade the issue. If you don’t settle problems and contradictions, the results are absurd and ridiculous ideas. We see this in all areas of life here. My father wrote an entire book on the subject called, “Koo-Koo Land”, to depict the insanity. Today, the situation is much worse.

As I researched through the articles on the Temple Mount, I asked myself: what happened to all that awakening which had been taking place ten years ago in regard to ascending Har HaBayit, etc. There had been the beginning of a real awakening in the subject. Chai ViKayam had been going up, breaking through. Others were going up.. What happenend to it all. Why has it faded? People go up the Mount still, but less than before. But there is no progress. When Chai ViKayam started, they had an intention to force the issue much further, but things got stuck, everything is stuck…

Question: But we must go up still, it helps..

Kahane: I say that as a rule, ascending the Mount through degradation won’t help us. People should go up the Temple Mount, if that’s all there is, people should do it. But I think that such activities won’t light the fire, won’t elevate, or have any revolutionary impact. This goes for all the activities taking place on the national front. Everything is stuck. For twenty years we have had the “Aliyot” to the Mount, and there is no progress. Therefore, we must contemplate why.

I say that we are not in the galut, and we can’t act as if we are. To go up to the Temple Mount, to present our Tiudat Zehut, to be frisked, to be escorted by the Waqk – it’s a degradation! We already supposedly passed the stage of degradation. We are not supposed to be a generation of degradation. Though we are, it is not supposed to be. The Almighty returned us to Eretz Yisrael in order to blot out the desceration of His Name. And the Beit HaMikdash won’t be built via degradation. The State of Israel wasn’t established through degradation, but through mighty heroism and self-sacrifice of Jews who fought and fell on Kiddush Hashem. Beit Mikdash can’t be built through anything less. It won’t be built via “understandings” with the Waqf, which is the plan of many mistaken Jews. It just doesn’t go together.

Question: What’s the alternative?

Kahane: That’s a big question. The alternative is mighty deeds, Kiddush Hashem. I know the alternative. I’m not leveling complaits against anyone.

But we must know that there is a lack of self-sacrifice today, and I know that even being one of the few who ascend the Mount under the present conditions is self-sacrifice, too. But it’s not enough. The Almighty demands a great deal more of us. This is why everything that has been tried up to now has not worked – Hashem is not letting it work, because he wants greater “msirut nefesh”. I’m not better than anyone else, but this is how I understand the realities of the situation…

Terumah: Removing the Mosques: Part One of the Mitzvah of Building the Temple

On the verse, “and you shall make me a sanctuary”, the Ohr HaChaim writes: “And by saying, ‘you make shall me a sanctuary’ – it is a mitzvah for all times”. The Rambam writes in Chapter 1 of “Hilchot Bet HaBicheira”: “It is a positive commandment to construct a House for G-d, as it is written, ‘and you shall make me sanctuary…” We have discussed this subject on numerous occasions, and we will continue writing about how the mitzvah of building the Temple is an unconditional commandment, not dependent on Moshiach, and not on the nation’s “level”. Certainly we will continue to address all the other arguments and lame excuses that have enabled Jews to dismiss themselves from this vital mitzvah.

But in this article, our goal is not to deal with the different arguments which oppose the building of the Temple in our days. A reason for this is that in recent years, more and more people have become aware of the Temple and the Temple Mount. The irrelevant arguments preventing Jews from building the Temple and entering the Temple Mount have been refuted in the hearts of many, as heightened awareness of the subject has caused Jews to study the subject in halachic depth. More and more people are beginning to understand that unless we are absolutely under compulsion (as was the situation for 1800 years when we did not have sovereignty in the Land of Israel), there are no excuses for canceling any mitzvah from the Torah, including the grand mitzvah of building the Temple, of which another 200 mitzvot are dependent upon. The moment the opportunity to build the Temple returned to us, then the mitzvah, “and you shall make me a sanctuary” also returned to become an obligation, no different than laying tefilin.

But before we can pick up the mortar and bricks to start fulfilling the awesome mitzvah of building the Holy Temple, there is a problem. It is on this problem we shall now concentrate, for it certainly is a precondition for building the Temple.

We are talking about the terrible “Hillul Hashem” (Desecration of G-d’s Name) that is created by the existence of the Moslem Mosques on the Temple Mount, precisely upon the place where the Holy of Holies once stood. We are speaking about the fact that while Jews are forbidden to pray or to exhibit signs of sovereignty there, the Arab jackals desecrate the site, blasting their loudspeakers five times a day, turning the place into their national and spiritual center, the hotbed for incitement and Jew-hatred.

Let us not make the same tragic mistake concerning the Temple Mount that the YESHA settlement leaders made. What mistake are we referring to? Since the very beginning of the Gush Emmunim settlement movement, Rabbi Kahane, HY”D, warned and pleaded that if we do not deal with the other (“negative”) side of the mitzvah of “Yishuv HaAretz” – that is if we do not expel the gentiles, than G-d forbid, the settlements will not last, as the Torah explicitly says. But his warnings fell on deaf ears. The settlement leaders preferred dealing in the “positive” aspects of “Yishuv HaAretz”, not wanting to jeopardize public support by discussing the Arab threat. The results we see today: The Arabs arose, the left labeled all the settlers as “extremists” anyway, etc., etc.

It appears that the exact same mistake is in danger of being repeated concerning the Temple Mount. The desire to be accepted by larger segments of the public and to expand existing circles has prevented all talk about the removing of the terrible reproach that is represented by the mosques on the Temple Mount. There is a difference, though. On the subject of “Eretz Yisrael”, the settlers were able to settle the land, and temporarily ignore (with the help of their illusions) the Arab powder keg that laid planted beneath the entire settlement enterprise. But regarding the Temple Mount, even this is impossible. What will they do? Build the Temple on the second floor of the mosque??

The removal of the mosques is an obligation that precedes the obligation of building the Temple. First, one must “remove from evil” (“Sur MiRah”), before he can “do good”. (“Ase Tov”) And so, we must speak about removing the mosques just as we speak about building the Temple. What are we afraid of? They will label us as fanatics? They do it anyhow!

Bo: Pasqual Lamb and Kiddush Hashem

In Parshat Bo we are introduced to the mitzvah of the Paschal Lamb. Unfortunately, like most mitzvot in the Torah, many Jews do not grasp the concept that stands behind this mitzvah. We must always remember that generally speaking, the mitzvah is a manifestation of a particular idea that G-d wants us to internalize. So let us examine this very special mitzvah so that next Passover when we partake in the eating of the “Afikoman” which commemorates the Paschal Lamb, we will hopefully be doing more than just practicing sterile ritual.

First of all, we must comprehend that the entire purpose of the plagues was to bring the nonbelieving Pharo, who upon Moses’ arrival arrogantly proclaimed, “I do not know Hashem”, to the recognition that Hashem, is indeed, the Almighty. When the gentile states that the Jewish God does not exist and that he does not know Him, and thus he can enslave and torture the people of this seemingly non-existent G-d, this creates the greatest “Hillul Hashem” (desecration of God’s Name) that can possibly be. The devastation of Egypt via the plagues was to show the awesome power of Hashem – to prove that the God of Israel indeed exists. The plagues were, in effect, the process by which the desecration of God’s Name, which was reflected through the weakness of His People, was turned into a sanctification of G-d’s Name. After the heavy pounding the Egyptians suffered, it was impossible to deny the omnipotence of the Hebrew God. This is Kiddush Hashem.

But for the sanctification to be complete, something else must be done – the offering of the Paschal Lamb. This was the nail in the coffin. In Parshat Bo, chapter 12, we see that each Jewish house was commanded to take a lamb, bring it home for four days, and then slaughter it. The lamb, which was the deity of the Egyptians is taken, prepared and slaughtered before the horrified eyes of the Egyptians, who were helplessly forced to watch all this. As if this wasn’t enough, the lamb had to be roasted whole – “eat not of it raw, nor broiled in water, but roast with fire; its head with its legs and with its entrails”. The humiliation was now complete. The Hebrews, slaves for 210 years, had degraded their Egyptian masters, making a mockery out of their “religion”. For the sanctification of God’s Name to be complete, there is no room for “tolerance” of other deities. If Hashem is One, there can be no other! This is the Jewish idea of the Paschal Lamb.

The pity of the Jew today (including the religious practitioner of ritual) is his inability to perceive the Middle East crisis as a religious war — a battle between Judaism versus Islam. While the Arab has always understood this and thus is ready to go to great lengths in the name of his religion (and for this reason they have the upper hand today), the Jew perceives events only through secular and pragmatic considerations. He does not realize that a stone thrown at a Jew is a stone thrown at the Jewish God, and a concession of any part of the Land of Israel is a declaration to the Muslims that our God is weak, God forbid. He cannot grasp that the lack of Jewish sovereignty on the Temple Mount and the presence of Arab mosques is a “Hillul Hashem” of outrageous proportions. It is only when the Jewish People comprehend that the “humiliation of Israel is a desecration of His Name” (Ezekiel 39:7 – Rashi) and that we are in a religious struggle with the Arabs, will we begin to get real help from Hashem, since only then will He have a reason to take action to defend his Holy Name.

News and Commentary

We watch in horror as the government of Israel puts into effect the plans which only the cruelest of enemies could ever contemplate. The heart of Israel is already cut into ribbons, and time bombs in the form of sovereign Arab rule are already ticking. The best of activists stand bewildered, without an alternative or clear direction. Therefore, we must understand: There is no way that the State of Israel can on one hand decide to abandon the territories, yet at the same time continue to rule over the Jews who live there, issuing them restriction orders, trying them for retaliating against Arabs, arresting Jews on administrative detention, etc. If they want to pull out, let them – but they should at least get off our backs!

There are so many Jews who are still naive enough to think that the government has good intentions since it continues to worry, so to speak, about the security of the stopped judging evil people so favorably, which incidentally, is against the “halacha”. We must begin to understand that it is only political considerations which prevent them from completely pulling out of Judea, Samaria, and Azza. If they at all felt that the political climate was ripe enough, they would abandon the settlers tomorrow. Therefore it is imperative upon the settlers to immediately declare: We are not interested in your solutions!! Let the settlers worry about their future and their long term needs. Let them take their destiny in their own hands, and in God’s hands.

Obviously we would prefer united Jewish sovereignty over all parts of the Land of Israel, but if that is not possible at the moment, then let there rise another sovereign Jewish body in the territories – one composed of Jews who have faith in God and the Jewish destiny, and deal with problems, including the Arab one, in a responsible way and in a Jewish way. Only then, will something sweet come out of all the bitterness.

Chaye Sarah: The Temple Mount, The Cave of the Patriarchs, Joseph’s Tomb

“Rabbi Yehuda Bar Simon said: It is one of the three places where thenations of the world would not be able to deceive Israel by claiming: You are thieves (since it was acquired with money). And they
are: The Cave of the Patriarchs, the Temple Mount, and Joseph’s Tomb. The Cave of the Patriarchs, as it is written: ‘And Avraham weighed to Ephron the silver…’; The Temple Mount, as it is written, ‘So David gave to Ornan for the place six hundred shekels of gold coins by weight’; Joseph’s
Tomb, as it is written, ‘and he (Yaakov) bought the parcel of ground….at the hand of the children of Hamor, the father of Shchem’ “. (Breishit Raba, 89)

“Would Not be Able”?

Three questions arise from the above midrash: And on the rest of the Land of Israel the gentiles CAN say that we are robbers? What does it mean, “they will not be able”? We see that they are quite
able in undermining our claim to those three places. Indeed, precisely those three places are where they concentrate their struggle! On the verse in Psalms (111), “The power of His works He has declared to His people in giving them the heritage of the nation”, Rashi writes: “so that the nations will not be able to say you are robbers when you conquer the seven nations”. And so, we see that Rashi says that on ALL OF ISRAEL “they cannot say” that we are thieves! The key to the answer of all the above questions is the following: The truth is that it is not really important what the gentiles say – the problem is what the Jews will say! We will now see how this is the exact message that the Torah and our sages gleaned to us through their words.

The Message is Meant for the Jews

The Torah knew that when the gentile would rise up against the Jewish”thieves” and “occupiers” and “conquerors”, there was liable to be someguilt feelings that the Jew might have about the justice of his cause.Perhaps the gentile is right that we stole his land? Perhaps he has anethical argument? And so the sages come to tell us: Look, there are three places that even according to simple logic the gentile cannot open his mouth about, for they were purchased with money. And in any case, this justified claim makes no impression on them. On the contrary, it is precisely in these three places where they center their struggle against us! What does this teach us? That it isn’t justice or ethics which motivates them, nor is it a dispute over property that can be resolved. Rather it is a national – religious struggle!

Now the sages come and explain: Just as you know that in these three places their claims are not justified, by the same token you should not get excited about the rest of their claims on other parts of the land of Israel, since “the entire world belongs to the Holy One, Blessed Be He, He created it and gave it to whomever it was right in his eyes, Of His own will He gave it to them and of His own will He took it from them and gave it to us!” (The first Rashi in the Torah)

This now explains Rashi in the aforementioned Psalm, that “the nations of the world WON’T BE ABLE to say you are robbers”. Not that “they won’t be able to say” it. On the contrary, they’ll say it all the time. But the “won’t be able to” is not directed to the gentile, but rather to the ears
of the Jews! That they must know that G-d gave us the Land, with an obligation to conquer and expel. And so it is said: “The power of His works He has declared to His people in giving them the heritage of the nations” – the answer is intended for “His people”. The gentiles are not being addressed here, either because they will not listen anyway, or perhaps it simply is not important what they think.

Our Eyes Are Upon Those Three Places

Every year, Parshat Chaye Sarah is “Shabbat Hebron”. But this year, events have caused a situation where we are forced to concentrate on all three places: Hebron, Shchem, and the Temple Mount which have become symbols of the Arab-Israeli struggle in the Land of Israel. And there is a good
reason for it. Today, when everything is slipping away, we must hold tight to all the sides, for we have learned that they are all connected to one another. How is that? Behold, the struggle for the Hashmonean tunnel which the Arabs claimed hurt THE TEMPLE MOUNT (“theirs”), brought about the
battle in Judea and Samaria, concentrating mainly in JOSEPH’S TOMB. All this pressured the government to step up the HEBRON evacuation, and to give in to the Arab construction of another mosque on the TEMPLE MOUNT!

Indeed, the battle for the Land of Israel has reached its climax, and those three locations which the “gentile won’t be able” to contest are, in fact, the most hotly contested!

Is the Temple Mount in Our Hands?

   It was the unforgettable, majestic, glorious day in June, 1967, as Jewish soldiers crashed through the walls of Jerusalem’s old city. Redeeming, reclaiming, liberating the ancient streets and alleyways; racing towards the Wall, scaling it and then – the electrifying words of the Commander, Motta Gur: “The Temple is in our hands! The Temple Mount is in our hands!”

    There was not a Jewish heart that did not pound with a sense of Divine, historic moment. There was not a Jewish spine, so straight and proud after two millenia of being supine, that did not shiver in a sense of awe. There was not a Jew, though the most extreme of scoffers, who, at that moment, did not see G-d!

    “The Temple Mount is in our hands!” Jerusalem of Gold, of holiness, of David; Zion, out of which the L-rd roared and uttered his voice. The Temple Mount, from which the trumpet the Holy One, Blessed Be He, blasted. “When our fee within thy gates, O Jerusalem” – we wept with tears of disbelief. For the Temple Mount was in our hands. . . “As the mountains are round about Jerusalem, so the L-rd is round about people” – and we knew it to be true. For the Temple Mount in our hands. “Ye that stand in the courts of the House of G-d, praise the L-rd!” And we believed. For the Temple Mount in our hands!

    Let me quote from a letter that appeared in the March 1979, issue of Maariv, Israel’s largest newspaper. It was written by a rabbinical student at Yeshivat Merkaz Harav and is obligatory reading for all those who, for Zion’s sake, will not be silent: “It was the Shabbat, when many Jews come to visit the Old City of Jerusalem. . . . Suddenly, after leaving one of the gates near the Temple Mount, the rioting began. Tens of Arabs, throwing stones and carrying knives and broken bottles, came at us. A storekeeper leaped upon me and I joined the others fleeing, as my hand bled profusely, eyeglasses left behind.

    “How could it happen in the State of Israel today? Arab police are responsible for the safety of the East Jerusalem region. ‘Autonomy’ already exists when Arab police see Arabs throwing stones and nothing is done to arrest them. One who was arrested was a yeshiva student who kept calm and tried to help others. Before my very eyes, the police leaped upon him like wild beasts. This can serve to show us what we can expect in the future under `autonomy’… ”

    Jerusalem. Where in 1967, electric shocks of ecstasy, a national thrill of incredulity, swept the Jewish people throughout the world, as Israeli Jewish troops smashed into the Old City, sweeping terrified Arabs before them as chaff in the wind. Jerusalem, City of David, Jerusalem of the Temple Mount and Western Wall and Holy of Holies and Zion, was, once again, in Jewish hands – all of it, Jewish. By the tens of thousands Jews streamed through the alleyways of the Old City where just a few days before the Arabs had ruled and no Jew dared step. Now, the Arab – awed, shattered – groveled before the Jew whom he saw as being blessed by G-d and His miracles. Fear gripped the Arab in Jerusalem just as pride and confidence and certainty was the Jewish cloak in the wake of the awesome war of Six Days.

    Jerusalem. Where, by 1986, less than 20 years later, Jews fear to go to the Wall by way of the Demascus Gate as Jews are stabbed and shot in the same marketplace and streets where a short time earlier they walked as Jewish giants on the earth. As night falls, only a handful of foolhardy Jews risk walking through what the Israelis allow to be called, still, the Moslem Quarter. No Harlem ever held greater fears for the Jew than parts of his own capital city. Nothing more underlines the obscenity of Jewish fears in their own capital than the picture report that appeared in the Jerusalem weekly, Kal Ha’Ir (August 4, 1984).

    Three pictures; all taken in the Old City of Jerusalem. The first shows a hassidic Jew, surrounded by Arab youngsters, two of whom have snatched his hat from his head. The photo shows a policeman standing calmly by with obviously no intentions of intervening. He is, like the vast majority of police in the Old City, an Arab.

    The second picture shows the Jew, watching helplessly as the Arabs taunt him. The Arab policeman has, by now, disappeared.

    The third shows a large rock being thrown by an Arab youth at the Jew. It hit him in the head. Another day of Jewish pride in Jerusalem, Zion. The tragedy of Jewish glory turned into humiliation and fear by a Jewish policy that defies any normal logic and understanding.

    Jerusalem, where the Jewish students on Mount Zion sign a petition of desperation, detailing not only sexual and criminal assaults on them by Arabs, but the cynical indifference and lack of any law enforcement by the local police – Arabs.

    “We, the undersigned to this petition, are demanding security , for our lives and property. For the past ten years there have been ‘, thousands of incidents such as those outlined in this petition: Stabbings, rapes, attempted rapes, molestings, obscenities through indecent exposure, burglaries, vandalism. . . .” And the police do nothing. And Jerusalem becomes Arab autonomy. The tragedy of a Jewish policy that defies any normal logic and understanding.

    A, Jewish policy? Say, rather a policy of Jews that was conceived in un-Jewishness and born in gentilized fear and timidity, a policy whose apex of humiliation is the desecration of Judaism’s holiest site – The Temple Mount. The very moment of glorious Jewish victory in 1967 was the beginning of a flight to shame.

    It began immediately after the greatest Jewish victory and miracle in 2500 years. The terrified and cowering Arabs of East Jerusalem were approached by the Defense Minister Moshe Dayan. Not enough that the Israeli government of 1967 committed the worst of mistakes by not driving out the Arabs who hated Israel and had tried to wipe her out. Not enough that in their fear of “world opinion,” of what the Vatican and Islam might say, orders were given by the Israeli army to the liberators of the Old City not to use artillery to shell Arab positions lest they damage a single holy Moslem and Christian place (and how many Jewish soldiers died because of that policy!). The fearful and timid leaders of Israel immediately approached the heads of the Moslem community to assure them that the Temple Mount – the holiest of holiest of Jewish places – would remain in their hands. Jews were forbidden to enter there to pray, on their holiest site, a site stolen from them by invading Moslems who desecrated Judaism by building two mosques there. (And can one imagine the reaction of Moslems if Jews, conquering Mecca, built, on the holiest site of Islam – a synagogue?)

    When in 1967, on the Fast of Tisha B’Av, the national day of mourning for the Jews, the anniversary of the destruction of both Temples, Army Chief Rabbi Shlomo Goren and 50 Jews went to pray on the Temple Mount. Defense Minister Moshe Dayan ordered the commander of the Central Command to prevent any further action that might incite the Moslems: “Honored Rabbi,” said the general, “if you will go up to the Mount again, I will be compelled to remove you by force.” The following day the Ministerial Committee in charge of the holy places met and unanimously forbade Jewish prayer that had been set for the following Shabbat. That was the beginning of a humiliating Jewish policy that stunned no one more than the Moslems who could not believe the manifestation of Jewish madness they had just seen.

    From that day, the government of Israel, in a remarkable exhibition of masochism, has paved the way for a total change in Moslem attitude. From a frightened, cowering population, they turned into a confident, arrogant, dangerous one. From people who feared the Jewish conqueror, they became throwers of stones, knife stabbers, and grenade and bomb throwers. Most of all, the Temple Mount became once again theirs, this time returned to them by two-legged lemmings of the Mosaic persuasion – and they grow ever more passionately convinced that time is on their side.

    The government, police, courts have all had a hand in the shameful, tragic Jewish descent into humiliation. Already on April 15,1969, responding to an order nisi against Police Minister Shlomo Hillel (who later went on to become Knesset Speaker), the State Attorney explained that Jews should not be allowed to pray on the Temple Mount because “premature prayer” (sic) there would raise grave security and international political problems. The years that followed saw police again and again forceably remove Jews attempting to pray on their holy site. Moslems watched in growing amazement, and growing arrogance and boldness, as the Jew who wished to enter as a tourist with camera and jeans was freely allowed access but the same son of Abraham entering with prayer shawl and prayer book was banned!

    (In the years when American synagogues sold tickets for pews at High Holiday services, a rueful joke told of the Jew rushing up to the door without a ticket and telling the guard that he only wished to tell something to someone inside. Said the guard: “Fine, but if I catch you praying, I’ll throw you out.” The joke is alive and well today on the Temple Mount.)

    Then, in 1976, a lower Jerusalem court, through Judge Ruth Or, ruled that Jews have a right to pray on the Temple Mount, but Police Chief Hillel blithely announced that he would continue to bar Jews. (This contempt for law is apparently endemic with Hillel as, nearly ten years later, in his capacity as Speaker of the Knesset, he announced that he would refuse to table certain bills by Knesset Member Meir Kahane, despite a High Court order to do so.)

    The government hastily appealed the lower court order and on July 1, 1976, the Jerusalem District Court overruled Judge Or in a fascinating display of ghettoism. The court ruled that Jews who ‘ attempted to pray “demonstratively” (sic) on the Temple Mount were guilty of behavior “likely to cause a breach of the peace.” Jews had an unquestionable right to pray on the Temple Mount, but public order, ruled the court, overrules that right of prayer.

    The decision was mindboggling, the product of thinking most Jews assumed had disappeared with the Warsaw Ghetto revolt. To state that Jews had a right to pray on their holiest site and then to declare that this should be prevented because of fear of Arab rioting, was a paean to the shtetl of Minsk, Pinsk or Casablanca. But not even this was enough for the Israeli government, which wished to remove the decision that Jews have a theoretical “right” to pray on the Temple Mount and an appeal was taken to the Supreme Court. Meantime, Interior Minister Dr. Joseph Burg (himself a leader of the National Religious Party) declared that “the law will be kept.” (Translation: Jews will not be allowed to pray on their holiest site.)

    The astonished Arabs saw that the Jews, far from meting out to them the punishment they deserved and that they had given to the Jews when they ruled the Old City, were allowing them to retain all the power and authority that they would use later to demand total autonomy and independence. The Temple Mount served as the most glaring example of the fact that, despite Jewish protestations to the contrary, the land taken in 1967 was not liberated but “conquered.” The Jews had come not as returnees to their own borders, but as an occupation army. One who loses his property and then unexpectedly finds it does not allow it to remain in the possession of another. He leaps upon it joyfully and cries out: “It is mine!”

    The Arabs correctly understood Jewish “concessions” to be the product, not of goodness and grace, but of timidity and fear. And so, from a cowering Arab, the Jews produced a sneering, openly hating, stick bearing, stone throwing, grenade tossing thing – a time bomb waiting to explode.

    The newspapers described some of the events. In 1979, as a number of yeshiva students came up to the gate of the Temple Mount to pray (in front of and not on the Mount itself), they were showered with rocks. Soldiers hid behind cars because they had orders not to shoot, lest The New York Times and Time magazine feature them on their front pages. The head of the Central Command, General Moshe Levi, watched the mob. Levi, a member of the leftist Hashomer Hatzair kibbutz, was later to become Chief of Staff and won undying something-or-other with his statement during a speech in Tel Aviv (May 25, 1986): “To say that the Arabs are the enemy is simplistic and dangerous. For me the Arabs are not the enemy.” When the Jew excels, he outdoes all others-especially in madness.

    I return to the newspaper account of the Arab riot in 1979:
“‘Only in this state could such a picture emerge,”’ a police officer said angrily, yesterday, at the sight of the commander of the Central Command, Moshe Levi, and the head of the police central region, who entered the Temple Mount to meet face-to-face with angry Arab youths.
“The general walked over and asked them why they were holding sticks in their hands[!]. But during the entire conversation not one of them backed down and not one dropped his stick. ‘This is the real autonomy,’ muttered the same officer.”

    Meanwhile, in 1980, the Knesset passed a new Jerusalem Law which declared in paragraph (3):

    “The holy places shall be protected from any desecration or attack on anything likely to damage the rights of all members of religions to access to the hply places or their feelings concerning them.”

    This paragraph which clearly – to all but those who would refuse to see – outlined the absolute right of Jews to access to their holy places, now seemed to guarantee that the High Supreme Court of Israel would order the government to allow Jews, on their holiest site, the same right of prayer that they allowed Moslems who had stolen the site. But no, the ghetto-shtetl syndrome remained part of the Israeli genetic code, proving once again that it is far easier to remove the Jew from the Exile than the Exile from within the Jew. On October 30, 1981, the High Court of Israel ruled on the issue. The following is the UPI wire service report:

    “Jerusalem (UPI)–The Supreme Court today upheld the right of Israeli police to keep Jewish worshippers from praying on the Temple Mount because it creates a threat to public order, Israel radio said.”

    A threat to public order. The Arabs might riot. Ah, if Meir Kahane were Prime Minister and the Arabs knew that the police had orders and full backing to use as much force as they desired to keep “public order” -is there one normal person who believes that there would be an Arab threat to public order?

    Since then, the Arabs have systematically destroyed every vestige of Jewish presence on the Temple Mount, destroying valuable archeological evidence. A memorial to the Arabs killed at Sabra and Shatila is even placed on the Jewish holy site. The Temple Mount is on our hands!…

    The lemmingism of the Israeli government is incredible! Who can count the ways? In February, 1985, the Mufti of Jerusalem, Sheikh Sa’ad a-din Alamei, told the French news Agency:
“Any Moslem who will give up one inch of Palestinian land will lose without benefit of appeal, every attachment to Islam.”

    The Mufti, by declaring a ban on any Moslem who sold land or houses to Jews, was clearly guilty of sedition against the Jewish state. On February 26, 1985, I wrote to the Chief of Police asking that criminal proceedings be opened against the Mufti and personally filed a criminal charge with the police commander of Jerusalem’s Old City. In my complaint I noted that if a Jew were to hand out flyers called on Jews not to buy from the Arabs of the Old City because they were enemies of Israel and pro-PLO, he would be arrested for sedition (indeed, a few months later, that is precisely what happened). On March 13, 1985, the office of the Chief of Police sent me the following reply:

    “Your complaint has been investigated and it is clear that the material of the investigation does not indicate a criminal offense. Because of this, the police will not investigate the complaint.”

    The successor to the other Mufti who in the twenties and thirties led pogroms against the Jews of the Holy Land and who in 1942 met with Hitler to discuss the “final solution” for the Jews there, should have been given a Nobel Prize for extraordinary ability to keep from bursting into hysterical laughter. And, indeed, the Moslem religious leader has good reason to believe that Jews are mentally limited.

    When the PLO conference was held in Amman, Jordan, in November 1984, one of the telegrams sent to Arafat was from the Jerusalem Mufti. It read: “From Al-Aksa mosque (on the Temple Mount) we emphasize our support of your Council and renew our oath of loyalty to the man of struggle Yasir Arafat. . . . Continue forward on your path, we are with you.”

    When the Sephardic Chief Rabbi of Israel in January, 1986, called for a synagogue in the southeast part of the Temple Mount, Mufti Alamei declared: “Over the bodies of a million Moslems.”

    The Israeli reaction? Timid and fearful silence, lest the Arabs, Moslems and world react. And so, a mentally unbalanced Jew, Alan Goodman, shoots and kills two Arabs on the Temple Mount declaring that he wishes to liberate the spot and “become king of the Jews.” Some thirteen years earlier, a Christian, Dennis Michael Rohan, set fire to the Al Aksa mosque. The Israeli court declared the Christian not criminally liable by reason of insanity. Yet Goodman, clearly unbalanced, received a life sentence plus two terms of 20 years. Once upon a time, in the Exile, the Jews would decide every major step by the proposition: What will the gentiles say? Then they created Israel, where Jews would be sovereign and free. . . . Laugh not, but rather weep for generations.

    Jerusalem. Where the Palestinian autonomy and eventual state is being built. Jerusalem, which mirrors so much of the other desecration that fills the land. The Temple Mount is not in our hands. East Jerusalem is not in our hands. Judea and Samaria and Gaza and the Golan are not in our hands. The Biblical Eretz Yisrael which we liberated through G-d’s decree in 1967, is not in our hands.

    “On Mount Zion which is desolate, there the foxes walk. . . (Lamentations 5).

    The Temple Mount is in their hands, the foxes, the cunning Arab foxes. And the words of Motta Gur ring hollowly – and it is we who are to blame. We, who took a miracle and disdained it. We, who took holiness and profaned it. We, who were given a Zion, a Jerusalem, a Temple Mount – and gave it over to the jackal-foxes.

    What we see today is a mini-renewal of Arab rioting, murder and pogrom of the twenties and thirties. Then, the Arab mobs surged into the streets shouting, “Addowlah ma’anah” (“The government is with us!”). They meant the British Mandatory occupation government. Today, the Arabs know that the Jewish “occupation” government, because of its fear of world opinion, has given strict orders to soldiers not to shoot. In that sense it has opened the door to Arab boldness and contempt and attacks on Jews. In that sense the Jewish government of occupation is also “with” them. The Arabs have smashed the dam of fear and it will spill over. If Jews are attacked on their way to the Wall, and if a Jew is seriously hurt, or, G-d forbid, murdered, and if the residents of the Jewish Quarter are in increasing danger-know that it is the Jews who are to blame.

    He who controls the Temple Mount will control Jerusalem. And he who controls Jerusalem will control the Holy Land. And the desecration of the Land and of G-d is inconceivable. One shakes his head in utter incomprehensibility when reading the words uttered by Menachem Begin in 1977:
“If I become the Prime Minister, I will open the Temple Mount to Jews. I will not fear the reactions of the Christians and Moslems. ”

    Begin became the Prime Minister. The Temple Mount is still in Arab hands.

The Temple Mount is in Our Hands

   It was the unforgettable, majestic, glorious day in June, 1967, as Jewish soldiers crashed through the walls of Jerusalem’s old city. Redeeming, reclaiming, liberating the ancient streets and alleyways; racing towards the Wall, scaling it and then – the electrifying words of the Commander, Motta Gur: “The Temple is in our hands! The Temple Mount is in our hands!”

   Jerusalem of Gold, of holiness, of David ; Zion, out of which the L-rd roared and uttered His voice. The Temple Mount, from which the trumpet of the Holy One, Blessed Be He, blasted. “When our feet stood within thy gates, O Jerusalem” – we wept with tears of disbelief. For the Temple Mount was in our hands… “As the mountains are round about Jerusalem, so the L-rd is round about His people” – and we knew it to be true. For the Temple Mount was in our hands! “Ye that stand in the courts of the House of our G-d, praise the L-rd!” And we believed. For the Temple was in our hands.

The very moment of glorious Jewish victory in 1967 was the beginning of a flight to shame. Not enough that the Israeli government of 1967 committed the worst of mistakes by not driving out the Arabs who tried to wipe her out. The fearful and timid leaders of Israel immediately approached the heads of the Moslem community to assure them that the Temple Mount – the holiest of holiest of Jewish places – would remain in their hands. Jews were forbidden to enter there to pray, on their holiest site, a site stolen from them by invading Moslems who desecrated Judaism by building two mosques there. (And can one imagine the reaction of Moslems if Jews, conquering Mecca, built, on the holiest site of Islam – a synogogue?)

From that day, the government of Israel, in a remarkable display of masochism, has paved the way for a total change of Moslem attitude. From a frightened, cowering population, they turned into a confident, arrogant, dangerous one. From a people who feared the Jewish conqueror, they became throwers of stones. knife stabbers, and grenade and bomb throwers. Most of all, the Temple Mount became once again theirs, this time returned to them by two-legged lemmings of the Mosaic persuasion – and they grow ever more passionately convinced that time is on their side.

The government, police, courts have all had a hand in the shameful, tragic Jewish descent into humiliation. The years that followed saw police again and again forceably remove Jews attempting to pray on their holy site. Moslems watched in growing amazement, and growing arrogance and boldness, as the Jew who wished to enter as a tourist with camera and jeans was freely allowed access but the same son of Abraham entering with prayer shawl and prayer book was banned. The product of thinking most Jews assumed had disappeared with the Warsaw ghetto revolt.

The Temple Mount served as the most glaring example of the fact that, despite Jewish protestations to the contrary, the land taken in 1967 was not liberated but “conquered.” The Jews had come not as returnees to their own borders, but as an occupation army. One who loses property and then unexpectedly finds it, does not allow it to remain in the possession of another. He leaps upon it joyfully and cries out: “It is mine!”

The Arabs correctly understood Jewish “concessions” to be the product, not of goodness and grace, but of timidity and fear. The Arabs have systematically destroyed every vestige of Jewish presence on the Temple Mount, destroying valuable archeological evidence. A memorial to the Arabs killed at Sabra and Shatila is even placed on the Jewish holy site.

The Temple Mount is in our hands? When the Sephardic Chief Rabbi of Israel in January, 1986, called for a synogogue in the southeast part of the Temple Mount, Mufti Alamei declared: “Over the bodies of a million Moslems.” The Temple Mount is not in our hands. “On Mount Zion which is desolate, there the foxes walk …” (Lamentations 5). The Temple Mount is in their hands, the foxes, the cunning Muslim foxes. The words of Motta Gur ring hollow – and it is we who are to blame. We, who took a miracle and disdained it. We, who took holiness and profaned it. We, who were given a Zion, a Jerusalem, a Temple Mount – and gave it over to the jackal-foxes. The Arabs have smashed the dam of fear and it will spill over. If Jews are attacked on their way to the Wall, and if a Jew is seriously hurt, or, G-d forbid, murdered, and if the residents of the Jewish Quarter are in increasing danger – know that it is the Jews to blame.

He who controls the Temple Mount controls Jerusalem. And he who controls Jerusalem controls the Holy Land…

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