The Third Temple on the Temple Mount in Jerusalem

Spirit, Wisdom, Insight and Knowledge

2011-02-27T13:44:00.000-08:00

"...the spirit of G-d, with wisdom, with insight, and with knowledge, and all manner of craftsmanship..."
(Exodus 35:31)
I Adar 20, 5771/February 24, 2011

Of the 613 commandments listed in Torah, only the building of the Tabernacle, the prototype for the Holy Temple, is described in such great length and in such great detail. Indeed, the attention given the tabernacle is unparalleled. Shabbat is every bit as essential and complex a commandment as the commandment to build the Tabernacle Sanctuary - the Mishkan - yet the details as to how the commandment to remember and keep the Shabbat is to be performed are not included in the words of the written Torah. In fact, every commandment, whether great or small, is of equal significance in the eyes of Torah. So why is so much of Torah dedicated to the building and assembling of the Tabernacle? In light of the opinion of many of our sages that all of the different aspects of the Tabernacle structure and its vessels are but components of a single commandment, "And they shall build for Me a Sanctuary," (Exodus 25:8) it is no less than extraordinary that the book of Exodus, the same book that features the ten plagues and the midnight departure from Egypt, the crossing of the Sea of Reeds, the miracle of the manna, and the revelation and receiving of Torah at Mount Sinai, nevertheless devotes more verses to the building of the Tabernacle than to any of these other milestones which so describe and define the history and experience of Israel to this day.

Could it be that G-d wanted to make sure, not only that the nation of Israel would perform this commandment to build a Sanctuary, but that Torah would also preserve an incontrovertible historical record of the effort? No, not to convince the skeptical nations one day that Israel did, indeed, build the desert Sanctuary, but to convince the nation of Israel, itself, that it once did, indeed, build the Tabernacle, just as G-d desired that they do!

G-d Himself, it would seem, was so "anxious" that the dwelling place that He desired for His Divine Presence on this earth be completed, that He "personally" named Betzalel, no doubt Israel's finest master craftsman to lead and oversee the effort. (ibid 35:30) Torah even describes the necessary qualifications for the job, basically, Betzalel's CV: "the spirit of G-d, with wisdom, with insight, and with knowledge, and all manner of craftsmanship... " (ibid 35:31) The nature of the building of the Tabernacle and its vessels was so multifaceted, so multi-disciplined, we can safely assume that Betzalel, and his assistant Oholiav, were men of exceptional knowledge and experience. Midrash even ascribes to Betzalel knowledge of the secrets of creation itself!

It is clear from the Torah that G-d, who commanded to Israel, "build for Me a Sanctuary that I may dwell among them," (ibid 25:8) really meant just what He said. He wanted it built, he wanted it built just right, and he wanted it built now! Moshe had a hard time envisioning the shape of the golden Menorah: G-d showed him an image. Moshe didn't know the first thing about building a portable structure that could be disassembled and carried through the desert: G-d chose Betzalel to lead the task. Where would the materials, the gold and silver and bronze, the blue and purple and scarlet threads come form? G-d called upon everyone "whose heart uplifted him... and everyone whose spirit inspired him to generosity" (ibid 35:21) to step forth with the requisite supplies. Who would form Betzalel's work force? G-d called upon every woman and man of a "wise heart" (ibid 35:35) to present themselves before Betzalel and Oholiav, and G-d "put into his [Betzalel's] heart [the ability] to teach" the required skills to the people. When would they find the time to work on the Tabernacle? Torah sandwiches the description of the work of the Tabernacle between mentions of the holy Shabbat, the intention being clear: From sundown at the conclusion of Shabbat to sundown preceding the start of Shabbat six days later, the people would be occupied solely with the construction of the Tabernacle and its vessels. Are there any other questions?

G-d's repeated intervention concerning the building of the Tabernacle is no less extraordinary and no less miraculous than His intervention in bringing Israel out of Egypt, His splitting of the Sea of Reeds, or His revelation at Mount Sinai. And in each of these instances Israel was given its own task to fulfill in order to make manifest G-d's benevolence. So too concerning the Tabernacle: G-d will guarantee the success of the undertaking, but Israel must take it upon itself to accomplish the task!

It would seem that Israel today is daunted by the challenge of the Holy Temple, blinded and paralyzed by its beauty and grandeur, by the scope and depth of all that it embodies and the sweeping change that it will effect for Israel and the nations. "Who are we to build the Holy Temple? We don't know how! We don't know what it involves! We don't understand the instructions! We don't have a Betzalel in our generation!" Torah, with its painstakingly detailed description of every pin and every hook and every bolt and bracket of the Tabernacle, with its intricate description of how to assemble the Tabernacle, what fits inside of what and where every piece is to be placed, provides a resounding response to to these claims: Nonsense!

Not only are all the pertinent details laid out before us in Torah, but we live in an age in which science and technology enable us to research and experiment and discover and arrive at hard conclusions. After all, the Holy Temple isn't rocket science. All that's really required is a "wise heart" and a "generous heart," attributes hard-wired into our very makeup. We left Egypt. We crossed the sea. We stood at Sinai and we have crossed the vast desert of 2000 years of exile to enter again into the land that G-d has promised us. Now it is time to build the Holy Temple!

Tune in to this week's Temple Talk as Rabbi Chaim Richman teams up with his own flesh and blood, Tzi Richman, who shares his unique wisdom and insights. What did Moses have in mind when he made the Children of Israel drink the pulverized gold of the golden calf? Parashat Vayakhel, the penultimate portion of the Book of Exodus, brings us closer to the epicenter of the Torah, on several levels. We've got the plan and it couldn't be made any clearer than it gets in the first verses of this parashah… Shabbat and the Tabernacle. That's the whole earth plan to making life count… but yet, post-modern pundits point accusing fingers and shout, "There's no Betzalel today! How could we think of creating Temple vessels?" Yitchak Reuven joins in for the second half of Temple Talk, and together with Rabbi Richman delivers this message, loud and clear: There are amongst us, even today, inspired individuals who meet the Torah's requirements for being a Betzalel... "a wise heart" and "a generous heart."

Interview: Chaim Odem, Master Craftsman for the Temple Institute: Master craftsman Chaim Odem is the designer and creator of the the golden Menorah that currently stands in the Jewish Quarter of the Old City of Jerusalem, overlooking the Temple Mount. Chaim has also designed and produced other Temple vessels on behalf of the Temple Institute, including a model of the Ark of the Covenant. Chaim is currently working on recreating the Golden Lamp of Queen Helena, to be hung from the great entrance to the Holy Temple sanctuary. Chaim Odem personifies the two criteria spelled out by Torah concerning the craftsmen and women of the Tabernacle in the desert: "wise of heart" (Exodus 35:10) and "generous of spirit." (Exodus 35:21)

In this interview Chaim tries to answer the question how he merited building the golden Menorah for the Holy Temple. His story begins as a young man in the Soviet Republic of Georgia, where news of Israel's victory in the 1967 Six Day War awoke within him for the first time an awareness of his Jewish identity, something that had been denied him growing up in the communist totalitarian state. Chaim's story is one of faith, perseverance and eventual aliya (emigration) to Israel. Click here to view.

This week features the Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Building the Holy Temple, Part X: The Temple and This World (Conclusion): Torah was given to man, not angels, and our sages tell us that one hour in this world is worth an eternity in the world to come. The Holy Temple is of this world, and it is our, and only our, responsibility to build it." (This teaching was initially posted in December 2009. Next week's LTTN will feature an all-new teaching.) Click here to view.

Learn more about the construction of the Tabernacle in the desert. Please click here.

The Golden Lamp of Queen Helena: 1980 years ago a woman presented a precious gift to the Holy Temple in Jerusalem. She brought the gift from afar. And with the gift she brought her husband and her children. The gift found its place in the Holy Temple and the woman and her family made the city of Jerusalem their new home. The woman's name was Helena and she was the queen of Adiabene, a small nation found in what is present day Iraq. Immersed in the prevailing Roman pagan culture, Queen Helena was searching for a way of life that was true and moral. She searched and she discovered the One G-d of Israel. Queen Helena and her family left their pagan ways and adopted the faith of Israel as their faith and the Torah of Israel as their truth.

We invite all who wish to play a part in the rebuilding of the Holy Temple in Jerusalem to join us in recreating the golden lamp, Queen Helena's gift to the Holy Temple. Please click here.

The Golden Lamp of Queen Helena: The Video: Watch this beautiful presentation of a dream in the making - a work in progress. To view this 2.5 minute video, please click here.

What's new in the world? What's new in your life? Moshe gathers all Israel together before him and reveals to them two things that never grow old and never get stale, but are always fresh and new, and spectacularly always in the moment, in a forever sort of way: the Holy Shabbat and the Tabernacle - the Holy Temple. Keep it new - that's G-d's plan! Click here to view Rabbi Richman's short teaching on parashat Vayakhel (Exodus 35:1-38:20).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Return to Zion?

2011-02-26T10:32:00.000-08:00

Shalom Ilan, haveri! Thank you for thinking of me. We've had an ice and snow snow that came in last night and expect another tonight. My car door won't open. Frozen shut.
I would love to visit my beloved Land but probably can't for many reasons: I'm a poor white boy (I'm a poor fellow getting ready to sell my home and move with Mom and her boyfriend Doug to a nice home with my own bedroom in the country). And my AIDS doctors said I'll probably be dead and are in shock I'm not already and haven't gotten sick with infectious diseases. Blessed be God! What will be will be. I won't give up without a struggle.

Love ya Ilan,

David

Back to the Kibbutz

2011-02-21T12:57:00.001-08:00

Reunion trip - Back to the Kibbutz

June 12-19, 2011

Dear Friends,

As part of the 100 year anniversary of the Israel kibbutz, the kibbutz movement has organized a special reunion trip to Israel for former volunteers. The trip will include many unique attractions, including staying at kibbutzim, traveling around the country and meeting old friends.

If you are one of the 350,000 former volunteers who stayed and worked at a Kibbutz in the past, you are invited to re-live that experience and to meet people from all over the world who share those special memories.

Former volunteers and their families are welcome to join this unique reunion trip.
For details, please see attached brochure or send an email to: volunteers@amsalem.com

If you are just interested in attending the reunion, please see the attached link: www.kibbutzvolunteers.org.il

You are welcome to join the Kibbutz Volunteers facebook page: www.facebook.com/kibbutzvol for more updates.

Erase Me From Your Book

2011-02-20T06:27:00.000-08:00

"And now, if You forgive their sin, but if not, erase me now from Your book, which You have written."
(Exodus 32:32)
I Adar 14, 5771/February 18, 2011
Purim Katan

This week's Torah reading of Ki Tisa is sharply divided into two distinct parts. Part one continues the instruction for and description of the building of the Tabernacle and its vessels, and the service of the kohanim, the Temple priests, from the washing of their hands and feet at the brass laver, to the preparation of the incense offering and the anointing of the priests and the vessels alike. This idyllic narrative concludes with five verses concerning the sanctity and observance of the holy Shabbat. These words are spoken directly by G-d to Moshe.

Not by chance this passage mimics the opening verses of the book of Genesis which describe the six days of creation and conclude with the Sabbath, the day of rest. The mention of Shabbat here in the book of Exodus comes to express two exceedingly important ideas concerning the nature of the Tabernacle and the historical moment at which man has arrived. Our sages teach us that the mention of Shabbat following the description of all the labors involved in the construction of the Tabernacle, was to inform Israel that the work on the Tabernacle was to cease on the Sabbath, despite its own intrinsic holiness. In other words, the sanctity of the Shabbat takes preference over the sanctity of the building of the Tabernacle. But as a parallel to the verses of Genesis, the mention of Shabbat carries its own implication that the construction of the Tabernacle was an essential part of creation itself; That the world without the Tabernacle, (and subsequently, the Holy Temple), is simply incomplete. The Genesis account of the creation of the world concludes without mention of the Tabernacle. But here, in a reprise of the description of creation, creation draws to a conclusion only after the completion of the Tabernacle.

Next, in what appears on the surface to be a wholly disjointed subject, Torah describes the conclusion of Moshe's stay on Mount Sinai, his descent from the Mount, and the scene of reckless abandonment that awaited him. Having grown weary of waiting for Moshe's return, Israel, bated by the mixed multitude, has pressed Aharon into creating the infamous golden calf. Perhaps it began as an almost innocent, if misguided attempt to create a tangible sign of G-d's presence in the world, in light of Moshe's absence, to guide them through the desert. But no sooner had the golden calf emerged from the fire than the nation descended into a mad display of licentiousness, the golden calf at its center.

This painful scene is not, however, as we supposed, incongruous or detached from the contented description of the Tabernacle and the Shabbat that preceded it. On the contrary, the debacle of the golden calf is an all too familiar denouement to the completion and seeming perfection of creation. It was after the completion of creation and G-d's placement of man in the Garden of Eden, that man ate from the fruit of the Tree of Knowledge, the results of which are known to all. Man, by demurring from keeping G-d's sole commandment not to eat the fruit, in effect rejected G-d. So too, Israel, by attaching itself to the golden calf, likewise rejected G-d. So it would seem that man, once again, has failed G-d. Or did he?

After they ate from the fruit of the Tree of Knowledge, Adam and Eve hid themselves from G-d. When G-d asks of Adam point blank, "Have you eaten from the tree of which I commanded you not to eat?" (ibid 3:11) Adam, rather than assuming the responsibility for his own transgression, points the finger at Eve. "The woman whom You gave to be with me she gave me of the tree; so I ate." (ibid 3:12) Now G-d purposely imbued man with free will, both a gift and a responsibility. A gift because it enables us to cling to G-d and to heed G-d's word of our own volition. A responsibility, because when we fail to heed G-d's word, and exile Him, as it were, from our presence, we must hold ourselves, and only ourselves, responsible. It would be foolhardy to conclude, then, that G-d, having granted man free-will, expects man's actions to be flawless. But the possession of free-will does demand that we be accountable.

When G-d's wrath was kindled against Israel concerning the golden calf, He turned to Moshe and threatened to destroy Israel and make of Moshe "a great nation." (Exodus 32:10) Moshe rejected this offer out of hand, and countered G-d's anger, reminding G-d of His covenant with Avraham, Yitzchak and Ya'akov, of His responsibility toward Israel. Moshe then went on to forcefully castigate Israel and to stamp out the evil that had spread. He was angry and disappointed with his people, but when he turned back to G-d to ask His forgiveness for Israel, his words put an end to any doubt as to where he stood on the issue: "And now, if You forgive their sin, but if not, erase me now from Your book, which You have written." (ibid 32: 32) Unlike Adam, who meekly pointed to his helpmate Eve, Moshe stood by his people and with his people. Their sin was his sin. By doing so, he became vested with the responsibility and the ability to make amends, to right the wrong.

We learn from Adam's response to G-d that it is a most basic human instinct to point the finger at others, and to hold others responsible for our own failings. It could be argued that this is what is at the root of all the world's ills today. An entire Islamicist doctrine of hatred does just this, blaming all its own failings on others, thereby threatening humanity itself. The world doesn't have to be this way. Moshe teaches us that putting oneself in harm's way and accepting upon one's shoulders the entire weight of responsibility, not just for his own actions, but for those of his people, as well, marks the beginning of change. This is the man that G-d intended. Not a perfect man, but a responsible and repentant man. The Tabernacle, the Holy Temple, the meeting place for man and G-d cannot be completed as long as man is pointing his finger, accusing the other. Only by facing G-d in a show of undivided fellowship can we complete the sacred work of creation - the building of the Holy Temple.

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven hang on tight as parashat Ki Tisa leads us through the highs and the lows, the ups and the downs of Bnei Yisrael as the sublime work on the Holy Tabernacle is interrupted by the unbridled licentiousness of the golden calf. Moshe rabbenu - Moses our master - masterfully navigates a path fraught with cosmic cataclysmic pitfalls, as he castigates Israel and seeks their forgiveness from G-d. Rabbi Chaim Richman and Yitzchak Reuven describe Moshe's unique leadership qualities, and also the well-intentioned but colossal folly of Israel as they pursued the ill-fated "shortcut" of the golden calf. Also, righteous women and their tight connection to the Copper Laver and the Golden Lamp: Making a Choice To Bring Light Into This World!

We invite all who wish to play a part in the rebuilding of the Holy Temple in Jerusalem to join us in recreating the golden lamp, Queen Helena's gift to the Holy Temple. Please click here.

The Golden Lamp of Queen Helena: The Video: Watch this beautiful presentation of a dream in the making - a work in progress. To view this 2.5 minute video, please click here.

This week features the Bat Melech video teaching with Rabbanit Rena Richman, entitled, "The Secret of Challah, Part I: Please join Rena in her special teaching for women. This lesson was originally recorded in Houston, Texas, and is being presented on UTN in four parts.

We are all created and imbued with G-d given potential to achieve many great and good things in our lives. By following the commandments given us by Torah we can learn how to discover, develop and bring to fruition the unique potential that is within us. Learn the secret of your own hidden potential and how to fulfill it by serving G-d, in this exploration of the simple commandment to take challah when preparing bread." Click here to view.

This week also features the Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Building the Holy Temple, Part IX: The Blessing of the Temple: Torah was given to man, not angels, and our sages tell us that one hour in this world is worth an eternity in the world to come. The Holy Temple is of this world, and it is our, and only our, responsibility to build it." (This teaching was initially posted in December 2009. Rabbi Richman will soon be recording new teachings.) Click here to view.

In an unprecedented confrontation with G-d, Moshe, by denying and defying G-d’s will, actually fulfills G-d’s will perfectly. Passing this test with flying colors, Moshe proves his mettle as a defender of his people and a true leader of Israel. Click here to view Rabbi Richman's short teaching on parashat Ki Tisa (Exodus 30:11-34:35).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

The Vatican versus the Fourth Commandment

2011-02-18T07:00:00.001-08:00

Commentary: The Vatican versus the Fourth Commandment

By Wyatt Ciesielka | Saturday, February 12, 2011

On January 25, Pope Benedict XVI again proclaimed his desire "to ignite a fervent missionary movement in the Catholic Church," stating he wants to advance "the entire Catholic Church into a new missionary age" in 2011 (catholic.org, January 28, 2011). While this movement will ultimately contribute to fulfilling prophecies such as Isaiah 47:8-9 and Revelation 17:2-5, an aspect of this rejuvenated "fervent missionary movement" already affects billions. This is the growing emphasis on Sunday observance. Read more

Holy Garments

2011-02-14T07:22:00.000-08:00

"You shall make holy garments for your brother Aharon, for honor and beauty."
(Exodus 28:2)
I Adar 7, 5771/February 11, 2011

We live in a virtual world. Via the internet we can travel in an instant from one "reality" to another. The film director James Cameron invested millions of dollars in developing cutting edge computer technology for the purpose of creating an illusion of three dimensions. The effect was so compelling that viewers in the theatre flinched in fear as characters and objects seem to fly out at them. "Reality" shows abound, which bear no resemblance to real reality. In fact, the modern world seems to be engaged in a vast retreat from reality, substituting true reality with virtual.

Actors can now be outfitted with special suits covered with electrodes, which, connected to a computer, can recreate a digital map of the actors every motion, upon which a virtual computer generated image of an imaginary being can be laid, creating an ever so realistic rendering of a non-existing entity. Time and space can be deconstructed and reconstructed in this virtual pixel-friendly world.

Hundreds of million dollars and some of today's very brightest minds are invested in creating an ever expanding virtual universe. But alas, the virtual worlds which are being woven before our very eyes every day, lack any real substance. And more to the point, the characters that inhabit them lack souls, and the masters of these universes are not G-d, but mortal man. These virtual worlds are no more real than the conjurings of the magicians of ancient Egypt. And its all being done in the name of profiting from what we moderns call "leisure time," a concept which itself seems to smack of paganity. Did G-d really create us mortal beings with a limited stay upon this earth so that we can while away our idle time in virtual frivolity?

Now try imagining a place where the reality is not virtual, but real, very real. This reality is so real, so true and so pure that it transcends our everyday reality and merges with the source and the light of all reality. This is the Holy Temple, a reality filled with the presence of G-d, emanating from the Holy of Holies, the most sacred spot on earth, spreading forth and reaching out, filling all the confines of the Holy Temple and its courtyards, into the holy city of Jerusalem, the sacred land of Israel and throughout the entire world. G-d's presence: in other words, reality. Real reality as G-d defines it. Not virtual reality as man imagines it.

The High Priest, the kohen gadol, is outfitted with a special garment, whose every detail is painstakingly described in Torah. The fibers of purple and blue and scarlet and gold, the ply of the threads, the weave of the fabric are all described for the finest dyers and spinners and weavers and outfitters to fashion. The twelve stones of the High Priest's breastplate and the two stones that are placed upon each shoulder are identified by Torah, for the finest jewelers and stone cutters and polishers to craft and to set in place. The tzitz, the solid gold crown which sits across the High Priest's forehead is detailed by Torah for the most highly skilled goldsmith to form and to fashion.

These priestly garments, every fiber and every flashing facet of every finely cut stone and gold chain and golden crown, upon which is engraved, "Holy to HaShem," the blue tunic and the linen pants all are plugged in and connected, not to a computer, but to G-d and also to man, every man. It is true that only the High Priest, wearer of the Priestly garments can enter the Holy of Holies, and that no other man other than he can enter. But the High Priest can only enter wearing his specially crafted garments, and that is because, not only do they express an unbreakable connection to G-d, but because they also express an impregnable bond to every man. Every fiber and every flashing facet of every finely cut stone and gold chain and golden crown, "Holy to HaShem," the blue tunic and the linen pants express and reflect every facet of our spiritual beings, our passions, our strengths and aspirations, our weaknesses and our faults. And wearing these garments of "honor and beauty," the High Priest stands before G-d in the Holy Temple in Jerusalem. He stands alone before G-d, but the garment belongs to all of us. Through the wearing of these garments we all enter the reality of the Holy Temple. This is the reality that G-d has enabled us to access. Real, not virtual, pure, not defiled. Where time isn't occupied by leisure, but every moment rings true. This is the reality that truly leaps out at us and that draws us in to the presence of G-d. And what a reality this is: the Holy Temple.

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven explore this year's extra month of Adar and its precious gift of time. They also attempt to come to grips with the thought that the holy Torah might just intend every word it contains! For 2000 years of exile the idea of really rebuilding the Holy Temple was something that was over the rainbow, inaccessible, "impossible" to achieve. So the whole topic of the Holy Temple became an allegory for other things. Now that Israel has returned to her land and the concept of rebuilding the Holy Temple is not only staggeringly achievable but also historically inevitable, it's time to retire the allegories and re-understand the commandment to build the Holy Temple on its literal level. The additional month of Adar with which we are blessed this year is not for marking time, but for making the most out of the gift of time. Getting serious about the Holy Temple is one way to start.

We invite all who wish to play a part in the rebuilding of the Holy Temple in Jerusalem to join us in recreating the golden lamp, Queen Helena's gift to the Holy Temple. Please click here.

This week also features the Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Building the Holy Temple, Part VIII: Fulfilling the Commandment: What exactly did Rashi, the great commentator, say concerning the building of the third Holy Temple, and how are we to understand his words? When is he referring to the physical Holy Temple, and when is he referring to the spiritual essence of the Holy Temple." (This teaching was initially posted in December 2009. Rabbi Richman will soon be recording new teachings.) Click here to view.

Now Presenting the Greatest Progress Toward the Rebuilding of the Holy Temple in Modern History: Blueprints for The Holy Temple: In his recent USA speaking engagement tour, (January 2011), Rabbi Chaim Richman of the Temple Institute revealed to the public for the very first time detailed construction plans for the Chamber of Hewn Stone: the seat of the Great Sanhedrin which is a central component of the Holy Temple complex on the Temple Mount. These complete and highly intricate plans constitute the first stage of an historical undertaking of the Temple Institute: the drafting of blueprints for the entire Holy Temple complex. To view the blueprints, please click here.

View this short video and experience a virtual computer-generated walk-through of the Sanhedrin Chamber of Hewn Stone, based on the newly drawn up blueprints. Click here.

Only the sons of Aharon can wear the priestly garments and only while they are wearing the priestly garments can they serve in the Holy Temple as priests, enter the Temple Sanctuary and perform the Divine service. Yet elsewhere in Torah all of Israel is described as a “kingdom of priests.” (Exodus 19:6) Is there really a way in which each one of us can serve in the capacity of priest? Click here to view Rabbi Richman's short teaching on parashat Tetzave (Exodus 27:20-30:10).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Beyond Babylon

2011-02-10T17:22:00.001-08:00

Beyond Babylon: Europe's Rise and Fall is destined to become a national debate and an international controversy because it dares to speak the plain truth in a world of lies!

Beyond Babylon
Introduction

Beyond Babylon
Chapter 1
Survival Guaranteed!

The DEVASTATION unleashed against America and her British allies was without precedent. Destruction was everywhere and a body count impossible. The catastrophe was beyond calculation.

Europe - gripped with a messianic furor - justified this mass destruction of the body to "save the soul." Besides, they have the blessing of the pope. His white robes are stained with the blood of many martyrs.

Beyond Babylon
Chapter 2
Why National Defeat?

Why are we in mortal danger? Why will the American, British and Jewish people SUFFER national defeat? How could Europe ever turn against us?

Beyond Babylon
Chapter 3
Truth or Consequences

As global tensions increase, and threats of confrontation escalate, we might very well wonder whether humanity will survive. Unless there’s a GOD to intervene, we have a bleak future indeed: a DEAD PLANET! Will earth become a nuclear fireball? Will charred bones - aftermath of unleashed atomic fires - and the smoldering ruins of a suicidal civilization be all that’s left?

Beyond Babylon
Chapter 4
Victims of Tradition

Whenever our behavior gets out of control, God lets us loose control! When we’re held hostage to bad habits, and refuse to let them go, we go into captivity! A national lack of discipline results in God sending corrective punishment! Then we wake up and get with it, and beg God to save us. The whole purpose is to bring us to our knees and senses.

Beyond Babylon
Chapter 5
Europe's Fate

What’s going to happen to Europe? We know what’s going to happen to the American and British peoples, as well as to our Jewish brethren. The coming WORLD CRISIS is prophesied to fall especially hard on them. Why?

Beyond Babylon
Chapter 6
Jesus and the Jews

Why don't the Jews accept Jesus?" I've been asked that so many times. My usual reply? "Why haven't the Christians?" At least the Jews are waiting for the proper imperial restoration. The Messiah's coming to sit on DAVID'S THRONE - not Caesar's or "St. Peter's." The Anointed One's going to rule from JERUSALEM - not Rome!

Beyond Babylon
Chapter 7
Elijah's Key Role

Israel's about to host the greatest showdown on earth! A spiritual conflict of interests will create such a scene in Jerusalem that the whole world will watch! Zion will be an arena of prophets and sorcerers, warriors and kings! The forces of good and evil are set to duel: the sons of light will battle the sons of darkness, and truth will confront error head-on!

Beyond Babylon

2011-02-10T17:19:00.001-08:00

Make me a Sanctuary

2011-02-05T13:42:00.001-08:00

"And they shall make Me a sanctuary and I will dwell in their midst"
(Exodus 25:8)
Shvat 30, 5771/February 4, 2011
Rosh Chodesh Adar

The importance of these words, their centrality to man's existence, and the impact which they have had, should have and must have upon Israel and the nations, is impossible to overstate. In terms of cosmic, cataclysmic, earth-shaking Biblical verses, it can be said that this one is right up there with, "In the beginning... " Why? What makes this commandment different from the other 612 Torah commandments received at Sinai?

For sure, every commandment, from those which appear the easiest to perform, or the most peripheral to our lives, to those which seem the weightiest, are of equal significance, and the performance of every commandment merits heavenly reward. It is what lies behind the commandment "build Me a sanctuary," what these words teach us about our world and about G-d's relationship to Israel and what He expects of man, the crowning glory of His creation, which makes this commandment so unique. "Build Me a sanctuary" implies, by the very nature of its intention, so sublime and yet so humble, the potential G-d sees in man, and the heights and perfection to which man can bring G-d's world.

G-d created the world in six days and then left off from creating. The world was complete. Or was it? In truth, G-d brought creation to a close with the creation of man. But what is man, with his free will, infused by G-d within his very being from his first breath of life, who rises and stumbles, who draws near to G-d one moment, and distant the next? Is man complete? And if not, then is creation truly complete?

From the moment that G-d created man, He was seeking a relationship, a partnership with man. This is the reason that G-d created man. G-d determined that "'It is not good that man should be alone,'" (Genesis 2:18) and created for man a helpmate. But it was also not good for G-d to be alone. Nor was it ever G-d's intention. G-d has always sought a partner, a friend, in man. Avraham became that friend to G-d, (Isaiah 41:8), and a father of many nations. And it was Avraham's progeny, the children of Israel, whom G-d took out of Egypt, gave to them Torah, and now requests, (if a commandment can be also be a request), but one thing: build for Me a house, let Me into your world. Be My friend, and together we can complete and perfect creation in the only way possible to do so: together, as one.

When Moshe first heard this commandment, Midrash tells us, he was incredulous. "How," he said, "Can we possibly build for You a house that you will dwell within, when the very heavens themselves cannot contain your infinite nature?" In other words, Moshe was saying, "Impossible!"

"On the contrary," G-d replied, "All it requires is twenty beams on the north side, and twenty beams on the south side, and eight beams on the west side, and I will come down and abide My glory amongst them." In other words, "Possible! Absolutely, totally, undeniably and exhilaratingly possible!"

G-d, in His response, made reference, of course, to the Tabernacle structure, as a way of illustrating how profoundly simple this task is to perform. In truth, it has nothing to do with wooden beams, or marble blocks, or animal skins, or silver or gold, but with the joining of our will, of our desires, to G-d's will. Of taking that free will that G-d blessed us with from the first, and placing this most precious gift of all in the place where it has always belonged: In G-d's treasure house - His Holy Temple.

What a delusion, what a madness it is to think that we Israel are not capable of, are not quite ready or worthy of the great task, the most profound and sublime Divine challenge of man - " to make [for G-d] a sanctuary that [He] will dwell in [our] midst!" Who created man, after all, and for what purpose, if not for this - to complete G-d's creation by bringing Him into our midst!

Tune in to this week's Temple Talk as Yitzchak Reuven welcomes Rabbi Chaim Richman back to Israel and back to the studio. Just returned from his never ending journey throughout the great United States, and stranded for four days in the snows of New Jersey, Rabbi Richman shares his experiences and reflects upon the "Temple Conundrum:" Who is the Holy Temple for, anyway? So many people think it is either problematic, archaic, dangerous, or inconvenient. But those opinions are.... well, just that: opinions! Whatever happened to doing something for G-d? Remember Him? As Rashi so eloquently states: "For My Name's sake..." Of course we are referring to this week's Torah reading, parashat Terumah, the raison d'etre for everything that we do at the Temple Institute. "And you shall make for Me a Sanctuary" is G-d's desire... that we let Him in to this world. Breathtakingly simple!

View this short video and experience a virtual computer-generated walk-through of the Sanhedrin Chamber of Hewn Stone, based on the newly drawn up blueprints. Click here.

"From every person whose heart inspires him to generosity" Parashat Terumah, the Torah reading of Exodus 25:1-27:19, encapsulates the essence and the purpose of the Temple Institute. To learn why this parashah is so intrinsic to the work of the Temple Institute, please click here.

Governor Mike Huckabee and Rabbi Chaim Richman discuss Israel, Jerusalem and the Holy Temple: Mike Huckabee, the former Governor of Arkansas, and likely presidential hopeful in 2012, has spent the past few days in Israel. On Thursday evening, February 3rd, (Rosh Chodesh Adar), the Temple Institute's Rabbi Chaim Richman was a guest of Governor Huckabee at the David's Citadel Hotel in Jerusalem. To learn more, please click here.

This week features the Bat Melech video teaching with Rabbanit Rena Richman, entitled, "10 Commandments: The Inside Story: We are all familiar with the ten commandments, but most likely not fully aware of the depth and breadth of the spiritual message embodied in each of the ten life-instructions which are contained on the two Tablets of the Law." (This teaching was initially posted in May 2010. Rena will soon be recording new teachings.) Click here to view.

This week also features the Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Building the Holy Temple, Part VII: The Holy Temple Conundrum: Midrashic and kabbalistic literature abounds in which the Holy Temple is described in spiritual terms. These homelitical teachings do not contradict or override the Torah imperative for building a physical Holy Temple." (This teaching was initially posted in December 2009. Rabbi Richman will soon be recording new teachings.) Click here to view.

"They shall make an ark of acacia wood" (Exodus 25:10) Aron HaBrit - The Ark of the Covenant - performs no function in the Divine service, and is approached but once a year when the Kohen Gadol - the High Priest - enters the Holy of Holies on Yom Kippur - the Day of Atonement. It is the one Temple vessel that actually serves as a permanent receptacle - holding the Tablets of the Law. Yet of all the vessels described in the Torah reading of Terumah, the Ark of the Covenant remains the most compelling to the imagination. From the Ark emanates the supernal light of Torah and a reflection in this world of the perfected world and the pure light of the Garden of Eden. Click here to view Rabbi Richman's short teaching on parashat Terumah (Exodus 25:1-27:19).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

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Mind of God

2011-01-22T08:25:00.001-08:00

Commentary: The awesome mind of God

By Roger Meyer (guest columnist) | Tuesday, January 04, 2011

A Yale University astronomer recently suggested that the estimate of the number of stars could be as much as three times more than previously estimated. The new estimate is 300,000,000,000,000,000,000,000. This number is called 300 sextillion in the United States, or 300 trilliard in Europe. Did you know that the Great God calls them all by name? Read more

A Memorial to the Deed of Creation

2010-12-31T11:31:00.000-08:00

"A Memorial to the Deed of Creation"
(from the Shabbat Kiddush)
Tevet 25, 5771/December 31, 2010

When we say Kiddush, the sanctification of Shabbat on Friday evening, after we complete the blessing of the wine, we conclude with the following blessing:

"Blessed are You, HaShem our G-d, King of the Universe, Who sanctified us with His commandments, and hoped for us, and with love and intent invested us with His sacred Sabbath, as a memorial to the deed of Creation. It is the first amongst the holy festivals, commemorating the exodus from Egypt. For You chose us, and sanctified us, out of all nations, and with love and intent You invested us with Your Holy Sabbath."

The connection between the Shabbat and the six days of creation is inherently clear: G-d created the world in six days and rested on the seventh. Therefore, we also refrain from work on Shabbat. But what does Shabbat have to do with the exodus from Egypt? Where's the connection?

As we read this week's Torah parasha of Va'era (Exodus 6:2-9:35), we begin to learn about the ten plagues with which G-d would afflict Egypt. As the story unfolds we see that G-d's devastation of Egypt is so thorough and so complete, it can almost appear to be gratuitous. Why put the Egyptians through such misery when G-d could have easily sent Israel out in an instant. What was there to gain by drawing out the affair?

There are ten occasions in the Torah account of creation in which G-d said, "Let there be..." These are known as the ten utterances of creation. With these ten "Let there be's" G-d created the heavens and the earth, and all the elements and life that populate them. Could G-d have created all of existence with a single utterance, a single "Let there be...?" Of course. But G-d chose to bring creation into existence gradually, step by step, so that man will be able to witness and study and comprehend the act of creation, and by so doing, comprehend and appreciate and celebrate and honor the holy Shabbat, the day that G-d "ceased from work and rested." (Exodus 31:16-17)

It is our custom to stand while reciting the Shabbat Kiddush, in the manner of someone giving testimony. For by relating the six days of creation and the seventh day of rest, we are giving testimony to our faith that G-d did, indeed create our world. And therefore it is incumbent upon us, bearers of this knowledge, to likewise rest on the seventh day.

The only catch is that we weren't there for the six days of creation. We are in effect, giving testimony to something that we did not directly witness. We were, however, in Egypt, and we did, in fact witness the ten plagues with which G-d punished Egypt. If we examine the nature of the ten plagues, we become aware that each of the ten plagues directly affected a particular aspect of G-d's creation. In one plague, all plant life was destroyed. In another plague all the beasts of the field were annihilated. In one plague the waters of Egypt were rendered deadly, and in another plague the heavenly firmament was blotted out of the sky. In the final plague, the first borns of Egypt were slain, spelling doom for man himself, the crown of G-d's creation.

The math speaks for itself: With ten utterances creation came into being, and with ten plagues that very creation was undone, unravelled and made defunct. Each time it was only G-d's intervention, via Moshe that restored order back to creation. Anyone with eyes in his head would know that only a G-d who had created the world could thusly wreak havoc on His own creation. And this was G-d's express purpose:

"'But I will harden Pharaoh's heart, and I will increase My signs and My wonders in the land of Egypt. But Pharaoh will not hearken to you, and I will lay My hand upon the Egyptians, and I will take My legions, My people, the children of Israel, out of Egypt with great judgments. And the Egyptians shall know that I am HaShem when I stretch forth My hand over Egypt, and I will take the children of Israel out of their midst.'" (ibid 7:3-5)

But it wasn't just the Egyptians who witness G-d's signs and wonders. All the world witnessed, including Israel. And by witnessing, all the world understood that there is but one G-d, and that same G-d created the world and that same G-d will deal with the world as He sees fit. By having witnessed the exodus from Egypt we are able to personally substantiate our Shabbat Kiddush testimony that G-d is, indeed, the creator of our world, as it is stated in the first half of the Shabbat Kiddush:

"And on the seventh day G-d completed the labor He had performed, and He refrained on the seventh day from all the labor which He had performed. And G-d blessed the seventh day and He sanctified it, for He then refrained from all his labor - from the act of creation that G-d had performed."

There is no true observance of Shabbat without a knowledge of the exodus, and there is no true exodus from servitude without an acknowledgment of the seventh day, the day that G-d "refrained from all his labor - from the act of creation that God had performed." Shabbat Shalom!

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss the ten plagues, the blindness of Pharaoh to the truth of G-d's existence, and the beginning of the long march from exile & servitude to liberty & redemption.

The Temple Institute is saddened to learn of the passing of a beloved friend and inspiration, Vendyl Jones.

Vendyl was a fearless searcher of truth, an uncompromising iconoclast who never swayed from his pursuits, both archaeological and theological, despite the fact that his discoveries were often met with skepticism, hostility, or indifference.

Vendyl was a pioneering spirit who challenged convention. His ground-breaking archaeological findings helped to return the Holy Temple and the Divine service back to its rightful prominence in the minds of many, and his Biblical scholarship and teachings aided countless spiritual seekers to return to the truths and values of the G-d of Israel. Perhaps more than any other individual of this generation, Vendyl is revered by many as one of the modern patriarchs of the burgeoning Noahide, (Bnei Noach), community in America. May his family and friends be comforted and may his life continue to serve as an inspiration. May his memory be for a blessing.

This week also features the Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Building the Temple in Our Day: G-d commands and man fulfills. The long anticipated coming of themoshiach is not linked in any way to Israel’s obligation to build the Holy Temple, as explicitly commanded in Torah by G-d to the Jewish people. Nor is the popular notion that the Holy Temple will descend from heaven ready-built based in Torah or halachic reality." (This teaching was initially posted in October 2009. Rabbi Richman will not be recording new teachings until he returns from his upcoming trip to the USA.) Click here to view.

"Sing to the L-rd a New Song; Sing to the L-rd, All the Earth!" (Psalms 96) Rabbi Richman in America, January 2011: Please view this short video in which Rabbi Richman personally invites you to join him in America this January as he speaks about the world today and the role Israel is destined to play in leading the world "From Exile to Redemption." Click here!

For additional details of the Rabbi's speaking engagements in eight states, please click here.

Parashat Va’era traces the steps of the emergence of the children of Israel from the bondage of Egypt, for which we thank G-d every day, and celebrate on the seven days of Passover. True, we are no longer slaves in Egypt, but how free are we? Click here to view Rabbi Richman's short teaching on parashat Va’era (Exodus 6:2-9:35).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

They Know Not Yosef

2010-12-26T15:47:00.000-08:00

"A new king arose over Egypt, who knew not Yosef."
(Exodus 1:8)
Tevet 16, 5771/December 23, 2010

The opening of the book of Exodus introduces us for the first time to what has in modernity been dubbed, "the Jewish problem:" "[The Egyptian Pharaoh] said to his people, 'Behold, the people of the children of Israel are more numerous and stronger than we are. Get ready, let us deal shrewdly with them, lest they increase, and a war befall us, and they join our enemies and depart from the land.'" (Exodus 1:9-10) Too numerous, too wealthy, too poor, too clever, too strong, too weak, too crude, too assimilated, too separate, the list goes on and on. Wherever Jews dwell, their presence, with few historical exceptions, is perceived by others as a threat. Pharaoh, in this week's Torah reading, earns the honor of being the first potentate to propose the breathtakingly obvious response: Eliminate the Jews.

In attempting to eradicate the presence of Israel from within Egyptian society, Pharaoh actually embarked upon a three pronged approach, each of which have been repeatedly tried throughout Israel's long history, with increasing venom and aggression in modern times. Approach number one was servitude: make their lives miserable with the aim at breaking their spirits. Their spirits and bodies broken, they will lose their communal cohesiveness, break apart and disintegrate into nothingness. "So the Egyptians enslaved the children of Israel with back breaking labor. And they embittered their lives with hard labor, with clay and with bricks and with all kinds of labor in the fields, all their work that they worked with them with back breaking labor." (ibid 1:13-14)

Approach number two was genocide, or more specifically, infanticide: Destroy the males at birth. The surviving females with serve the Egyptians and eventually disappear into Egyptian society, leaving no trace. "'When you deliver the Hebrew women, and you see on the birthstool, if it is a son, you shall put him to death, but if it is a daughter, she may live.'" (ibid 1:16)

When the G-d-fearing Hebrew midwives, Shifra and Puah, refused to do Pharaoh's bidding, this approach was modified. "Every son who is born you shall cast into the Nile, and every daughter you shall allow to live." (ibid 1:22)

Now the third approach was really the first approach, as enslavement and genocide were but logical corollaries of the first approach, which was erasing Israel from the collective memory of the nation. "A new king arose over Egypt, who knew not Yosef." (ibid 1:8) In ancient totalitarian Egypt, Pharaoh's state of mind was what informed every nook and cranny of Egyptian civilization. What Pharaoh knew, or didn't know, was the law. Although the exact nature of Pharaoh's forgetfulness concerning Yosef and his people remains an unanswered question, (was this a new Pharaoh, or even a foreign invader who assumed the title Pharaoh, and to whom the legacy of Yosef held no meaning or allegiance, or was it the same Pharaoh of Yosef's day who experienced a change of heart), it ultimately translated into the same thing: the willful obliteration of Yosef from the national consciousness.

Every Pharaoh employed scribes skilled at chronicling their reign's history through hieroglyphics. Palace walls and all public buildings were adorned with the hieroglyphic retelling of Pharaonic history. Certainly Yosef, so central and revered a figure in his own lifetime, was mentioned, even glorified, on these walls. But now the word went out from Pharaoh and Yosef's name was whitewashed, erased, deleted, expurgated and expunged from every wall, ledger and record book within Egypt. Yosef no longer existed. And as he disappeared so did the identity of his people. Enslaved and set upon, now the children of Israel were robbed completely of their identity. How easy to actively be an accessory to the physical eradication of a people when they no longer exist in the mind! How difficult to survive such a wholesale attack on your very existence when those attacking you claim that you never existed in the first place!

In the past eighty years alone we have witnessed unrelenting attempts using all three of these ancient approaches to removing Israel, utterly and completely, from the world. Nazi Germany relied on slavery and genocide to accomplish their aim. The Arab states, after the birth of Israel in 1948, modified the Nazi attempt at worldwide genocide to the elimination of the Jews within the land of Israel. And like Pharaoh, they abandoned the methodical elimination of the Jews via a state run apparatus, (in Germany's case, the death camps, in Pharaoh's case, the use of the midwifes), and opted instead for "throwing the Jews into the sea!" as the well known battle-cry of the Arab states declared for many decades.

The current approach, even more dangerous than the others, for it is so easy to buy into, so easy to adopt, so easy to justify and sanitize, and so appealing to the politically correct thought tyranny that is threatening our world, is none other that the "know not Yosef" approach. "These people never existed before, never did a jot of good for humanity, never pulled their own weight, in the end always siding with the enemy, so why should they exist today? Why should they exist tomorrow?" Pull out the plug on Israel's "being" and they will cease to exist!

Alas, for our as-ever implacable enemies, the catch to this approach today remains the very same catch that made itself manifest in Pharaoh's day: "G-d heard their cry, and G-d remembered His covenant with Avraham, with Yitzchak, and with Ya'akov. And G-d saw the children of Israel, and G-d knew." (ibid 2:25) How foolish our G-dless persecutors are! How puny are their grandiose plans to destroy Israel and expropriate for themselves that which belongs to G-d! How fortunate is Israel, for even when all the Pharaohs of the world declare from every capital and every human rights forum and every international court of justice that they "know not Yosef," G-d knows Yosef and G-d hears the cry of Israel! This is all that matters. G-d knows!

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss the book of Exodus, the "king who knew not Yosef," the spiritual anarchists among us today who are his descendants, and who is ultimately responsible for the rise of hostility to Israel in recent years.

This week features the Bat Melech video teaching with Rabbanit Rena Richman, entitled, "Miriam the Prophet, Part I: Miriam, the older sister of Moses, was a women of prophetic vision and a teacher of her generation, whose unique ability was in channeling her love of G-d into creative outlets through which all the children of Israel can express themselves." (This teaching was initially posted in April 2009. Rena will not be recording new teachings until she returns from her upcoming trip to the USA.) Click here to view.

This week also features the Light to the Nations teaching by Rabbi Chaim Richman, entitled, "The Holy Temple: Man-Made or Heaven-Sent?: We have studied Maimonides’ Laws of the Chosen House, and we have learned the many details of the Holy Temple. Are we now ready to build? We think so, but some voices differ. A guide for the perplexed." (This teaching was initially posted in October 2009. Rabbi Richman will not be recording new teachings until he returns from his upcoming trip to the USA.) Click here to view.

For additional details of the Rabbi's speaking engagements in eight states, please click here.

A new Pharaoh arose "who didn't know Yosef." That's outrageous! After all Yosef had done on behalf of Egypt, to be unceremoniously expunged from Egypt's national narrative is unthinkable. Yet it was Yosef's own brothers who, not so long before, "didn't know Yosef" - not his face, and not his understanding as to how to bring about the redemption. Their animosity toward Yosef eventually engendered Pharaoh's animosity. Click here to view Rabbi Richman's short teaching on parashat Shemot (Exodus 1:1 - 6:1).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Don't be afraid, for am I instead of G-d?

2010-12-22T05:51:00.000-08:00

"Don't be afraid, for am I instead of G-d?"
(Genesis 450:19)
Tevet 10, 5771/December 17, 2010

Perhaps more than any other figure in the entire book of Genesis, which draws to a close with this week's reading of Vayechi, Yosef understood the division of labor in G-d's world: G-d directs while man does his level best to fill a supporting role. Or, as Shakespeare put it, "All the world's a stage, And all the men and women merely players." But whereas Shakespeare's words speak dolefully of the futility of human endeavor, Yosef saw man's role in the opposite light. By maintaining a steady and unshakable belief in G-d's benevolence, man can pursue a purpose on this earth far greater than any motivated by self-interested, and by doing so leave a mark that will far exceed his own fleeting grasp on life. Certainly we witness this in Yosef himself. Whatever wounds he suffered in his one hundred and ten years, whatever human flaws he exhibited, he cast a giant shadow that extends until this very day.

It seems natural to speak of Yosef employing classical terms of drama. After all, he was not merely a player, but also took up the role of director in what may be the most compelling drama played out in the annals of humankind. It was he who set the stage when his brothers first traveled to Egypt, hungry and in search of food. It was he, as director, who first ordered the money to be placed in the brothers satchels, and later the goblet among Binyamin's belongings. And it was Yosef who deftly confronted his unsuspecting brothers, drawing forth from them their own recounting of their earlier crime, their acceptance of the responsibility of their actions, and their determination to make amends. Had he not invisibly guided them through these steps it is doubtful that they could have achieved it on their own. But with the conclusion of this family drama, Yosef retires as director, seeks to return to his original role as brother among brothers, and reasserts that, for all his dabbling in the art, there is really only one true Director,and that is G-d Himself.

We can even consider the book of Genesis, in its entirety, as the first act of an unfolding drama. The curtain rises and the world is being created. And as unsurpassable as that may seem, the dramatic tension continues to intensify throughout each of the first twenty four generations of man, arriving at a crescendo with the scene of Yosef alone with his brothers. And after the crescendo comes the denouement in which the brothers are reconciled and Ya'akov, reunited with Yosef, blesses all the boys, expires and is buried alongside his fathers, back in the land of Israel.

But even before the return of Yosef and his brothers to Egypt we sense a palpable change. A chill seems to have passed between Yosef and Pharaoh. Their relationship has grown formal and distant. In fact, Yosef no longer has direct access to Pharaoh, but must communicate with him through an intermediary: "When the days of his weeping had passed, Joseph spoke to Pharaoh's household, saying, 'If now I have found favor in your eyes, speak now in Pharaoh's ears, saying… '" (Genesis 49:4) He hasn't fallen out of favor with Pharaoh, but, it would seem that, having successfully completed his mission of feeding Egypt he is no longer essential to Pharaoh, no longer the apple of his eye. There will be no lifetime achievement award for Yosef. He dies, and as the book of Genesis comes to a close, the lid slams shut upon Yosef's coffin, and the walls begin to tighten around his remaining brothers and their offspring. The Egyptian honeymoon is over. A very cold "winter of discontent" is about to set in.

As the curtain closes on Genesis we may be tempted to question the virtue of creation. The great promise of "In the beginning" seems to have dissolved into a haphazard world where good deeds are quickly forgotten and selfless acts of kindness are repaid with scorn. It is precisely here where we need more than ever to remind ourselves of Yosef's consoling words to his brothers, "Don't be afraid, for am I instead of G-d?" It is not our task to second-guess all that has transpired or to needlessly speculate at what G-d has in store for Israel in Act II. We're not the Director. But we are the actors He depends upon. We must strive to fulfill our individual roles to the best of our ability.

So we conclude the book of Genesis with a heavy sense of foreboding, which we will dispel with the hearty call of "Chazak, chazak venitchazeik!" which we declare as a congregation at the conclusion of our reading on Shabbat: "Be strong, be strong, and be strengthened!" The curtain is about to rise, Act II is about to commence, and the great epic of enslavement and Exodus is about to take place: Director's cut. We're in very good hands.

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven express their gratitude for the blessed rain that fell in buckets this week here in the Land of Israel. This current month of Tevet is traditionally considered to be a time of portent and distress, and features a public fast day, the 10th of Tevet, which commemorates a siege around Jerusalem that led to the destruction of the first Holy Temple. Is Jerusalem still besieged... or are its inhabitants just suffering from a siege mentality?

Three Days in Tevet: The eighth, ninth and tenth days of the month of Tevet are each considered dark days in the history of Israel. At one time each of the three days was observed by a fast. Today we fast only on the tenth. What happened on these three days?

The 8th: The Septuagint: On this day seventy two sages translated the Hebrew Torah into Greek. Why is this accomplishment considered to be less than auspicious? Click here to find out.

The 9th: This day marks the passing of Ezra and Nechemiah who led the Jews exiled in Babylon back to Jerusalem. Click here to learn more about their crucial role in Israel's history.

The 10th: On this day the Babylonian army of Nebuchadnezzar first laid siege to the wall of Jerusalem which ultimately culminated in the destruction of the Holy Temple on the ninth of Av. Click here to learn more.

Queen Esther Takes up the Battle for Israel and the Holy Temple: The 2,500 year old scroll of Esther is alive and well, and still being written. It has been reported that "A group of Islamists staged a rally at the tomb of Biblical Queen Esther, one of the most revered sites for Jews in Iran, and threatened to destroy it if Israel damages the Al-Aqsa Mosque in Jerusalem. " Click here to learn more.

For additional details of the Rabbi's speaking engagements in eight states, please click here.

This week also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Suppressing Iniquity, Part III: G-d is neither an accountant nor a scorekeeper. He doesn't tally up our good deeds, subtract from them our transgressions, declare the balance and call it a day. G-d gathers up our good deeds, places them before Him, and does not allow our transgressions to diminish His delight with with all the good that we have accomplished." Click here to view.

Ya'akov desires to bless each of his children before he dies and to share with them holy insights into their future. It is at this moment that he and we learn that the Divine promise of redemption which Ya'akov wished to introduce to his children can only become a reality when the entire nation of Israel is included. Not only those who are near to G-d and in touch with His Torah, but also, and especially, those of us who feel distant and disconnected must be brought close to the legacy of Ya'akov avinu - our father Jacob, in order for the redemption to transpire. Click here to view Rabbi Richman's short teaching on parashat Vayechi (Genesis 47:28-50:26).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Hanukkah March of the Temple Mount Faithful

2010-12-17T06:26:00.000-08:00

b'ezrat HaShem / with the help of G‑d

Hanukkah March of the Temple Mount Faithful — 2010/5771

The Temple Mount and Land of Israel Faithful Movement will hold their traditional Hanukkah march on the first day of Tevet (Wednesday, December 8), beginning at 9:00 AM, Jerusalem time. Starting out in Modi'in, the ancient city of the Maccabees, the march will follow the route taken by the Maccabees as they defeated the mighty Greek army on their way to liberate the holy city of Jerusalem. Their main goal was to liberate Jerusalem, to purify the Temple from the pagan idols, and to once again make the city of Jerusalem the capital of the nation of Israel.
It was in Modi'in where the high priest Mattityahu started a revolt, together with his five sons and many volunteers from the Jewish people. With the help and the strength of the G‑d of Israel, through battle after battle they defeated the Greek empire. They were a small minority fighting against what was at the time the world's greatest military force. When the Greek soldiers asked for Mattityahu's help in getting the Jewish people to make a sacrifice on a pagan altar, he cried out, "G‑d forbid that we should forsake the law and the ordinances. We will not obey the king's commands to turn away from our religion, either on the right hand or the left" (1 Maccabees 2.21-22). And with that, he killed one of the Jewish traitors who was getting ready to offer a pagan sacrifice, just as Phinehas son of Eleazar son of Aaron the priest did to Zimri the son of Salu (Numbers 25.6-15). As he went throughout the city, Mattityahu cried out to the people of Israel, "Whosoever is zealous of the law and maintains the covenant, let him follow me!" (1 Maccabees 2.27). As he fought on and on, more and more Israelis joined with him and his sons. But they all knew that the real reason for their victories and the complete removal of the Greek empire from the land of Israel was that the G‑d of Israel had become the General and the Commander of the Maccabee's forces, and He does today with Israel, so He did with the Maccabees and gave them their great victories in their time of need.
By their bold actions, the Maccabees began a spiritual revolution within the Jewish community, spreading throughout the Land of Israel which was laid heavy under a strong influence of the Hellenistic pagan culture, placing it in grave danger of loosing its godly Jewish identity. By saving Israel's godly identity through this revolution, the Maccabees provided a lesson to all the coming generations of Israel that a small minority, even one person such as the high priest Mattityahu, can change the negative march of history so long as they trust in the G‑d of Israel, and follow the eternal Torah which He gave to Israel.
Since the origin of our movement, the Temple Mount Faithful Movement has considered itself to be as the Maccabees, and as the Joshua's and the Caleb's of our time we swore to adopt this lesson of the Maccabees. We swore faithfulness to G‑d and to His Word and we trust Him absolutely. Like the Maccabees, we are struggling for the liberation and purification of the Temple Mount, the hill of G‑d in Jerusalem, to immediately remove the Arab Islamic pagan presence from the most holy place of Israel -- the location of the First, Second and soon-to-come Third Temple.
On the seventh day of Hanukkah, Wednesday, 1 Tevet 5771 (December 8, 2010) the Temple Mount Faithful Movement will travel by bus to Modi'in, where we shall swear faithfulness to the godly heritage of the Maccabees. We will light the Hanukkah menorah and say for the ears of the whole world, "You will never take the land of Israel given by G‑d only to His people Israel and give it to foreigners and enemies of the G‑d and the people of Israel". We shall swear before G‑d to make the same Spiritual revolution that the Maccabees made in their time. It will be an exciting moment to stand on the same ground where the Maccabees stood, the ground of the ancient city of Modi'in. After lighting the torch of the Maccabees, we will run for part of the way following in the tracks of the Maccabees and their victories against the Greeks, on the mountains of Beit Horon. When we arrive at the Jaffa Gate in Jerusalem we will demonstrate for the immediate removal of the Arab Islamic enemy from the Temple Mount. We will tell the leaders of the United States, the European Union, and the United Nations that they will not pressure us to stop building homes for the Jewish people on their ancient Land. We will stand against any false anti-godly plan to create a foreign Islamic terrorist state in the midst of the Land of the G‑d and the people of Israel. We shall call to everyone in the world -- and to all the leaders in Israel -- to take their hands away from the Land which belongs to G‑d, that Land which He gave to the people of Israel in an ancient, eternal covenant.
Our present era is reminiscent of the period of the ancient Maccabees, when Israel was controlled by the Greek Empire who prohibited Israel from attaining her divine mission of being a holy nation, a kingdom of priests and a light to the nations. Israel, who had sworn to commit herself to be faithful to the One True Living G‑d of Israel, immediately rejected the situation when the Greeks desecrated the Holy Temple of G‑d in Jerusalem and placed their own pagan idols inside the Holy of Holies of the Temple and forced the Israelites to accept a Hellenistic pagan faith and culture. The Israelites were determined to remain as servants 'only' to the G‑d of Israel and never to be slaves to pagan idolatries. The first book of the Maccabees reads as if it were written today. To all of those who devise evil plans to take Jerusalem from the G‑d and people of Israel, we answer today in the words of Nehemiah, the leader of Israel after the destruction of the First Temple and the redemption of Israel 2,526 years ago, who answered Geshem, the Arab and his companions:

"Then I answered them, and said to them, The G‑d of heaven, he will prosper us; therefore we his servants will arise and build; but you have no portion, or right, or memorial, in Jerusalem." (Nehemiah 2:20)

To those who have devised plans to divide the Land of Israel, to give it to her sworn enemies, listen to what G‑d said through the prophet Joel more than 2,500 years ago:

"For, behold, in those days, and in that time, when I shall bring back the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will enter into judgment with them there for my people and for my heritage Israel, whom they have scattered among the nations, and have divided up my land." (Joel 4:1-2/Christian Bible 3:1-2)

Everyone who reads this message is called to participate in this exciting and important event of the Temple Mount Faithful Movement. You can ride with us with no cost -- just bring an open heart and be a part of an event that will be another stage in the godly end-time campaign of the Temple Mount and Land of Israel Faithful Movement. For additional details, contact us by e-mail: gershon@templemountfaithful.org, telephone: 02.625.1112 or FAX: 02.625.1113 (don't forget your country code).
In G‑d we trust!!

The Temple Mount and Land of Israel Faithful Movement P.O. Box 18325, 4 Aliash Street, Jerusalem, Israel Telephone: 02.625.1112 / FAX: 02.625.1113

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The Temple Mount and Land of Israel Faithful Movement is not associated or affiliated with the Temple Institute.

For Your Servant Assumed Responsibility

2010-12-16T13:36:00.001-08:00

"For your servant assumed responsibility..."
(Genesis 44:32)
Tevet 3, 5771/December 9, 2010

This year the Chanuka festival of light saw the outbreak of the worst forest fire in the history of the modern state of Israel, which destroyed over five million trees and took over forty lives. As to be expected in the fire's aftermath an atmosphere of blame and recrimination has emerged. Just who was responsible for the conflagration? Teenagers are suspected of carelessly tossing embers from a friendly picnic which quickly ignited the blaze. Firefighters are accused of being entirely too slow in initially reacting to the flames. Israel's firefighting forces have been exposed as being woefully under-equiped and under-trained. Various Israeli government ministries, led by various government ministers, over an extended period of various government coalitions have been cited as being neglectful, incompetent and unconcerned over a problem of fire fighting preparedness which has been well known for many years. Proposals for improvements have been rejected. Necessary decisions have been put on hold. By all accounts, this was a man-made disaster.

Yet, had the hills and valleys of Israel not been bone dry the gathering blaze would no doubt have progressed much more slowly, giving fire fighters a better chance to put out the flames before they swept out of control. A wetter month of November, (in which no precipitation fell), might have even prevented the fire at its source. And the strong winds which blew across the Mount Carmel region last week aided and abetted the rapid spreading of the flames. Was G-d then, an accomplice to this disaster?

This is not the first time in our long history that human frailty and Divine will have conspired to create a dangerous reality, fraught with painful and devastating ramifications. And it's not the first time that the children of Israel have had to face their own failings and take responsibility. This week's Torah reading of Vayigash opens with Yehudah drawing near to Yosef. (Genesis 44:18) Tensions couldn't be higher as Yosef threatens to imprison his brother Binyamin, an act which threatens both the life of their father Yisrael and the very integrity of the brothers themselves. If Binyamin is allowed to be taken, the family will be irreparably shattered. Israel, as a unified entity will cease to exist.

Yehudah, fulfilling his earlier promise to his father, accepts complete responsibility for his brother Binyamin's well-being. His resolve in the matter is unequivocal, forcing Yosef to finally reveal to his brothers his true identity. Yehudah's unassailable resolve not to allow his family another traumatic blow is, of course, also an acknowledgment of all the brothers' complicity in the earlier betrayal of Yosef. The guilt that the brothers have been silently harboring for more than a decade has finally been transformed into a powerful expression of family unity and mutual responsibility.

Yosef, in turn, reveals himself to his brothers, comforts them, and implores them "not be sad, and let it not trouble you that you sold me here, for it was to preserve life that G-d sent me before you." (ibid 45:5) Even as the brothers embrace, two very different perspectives are revealed. Yosef has always looked at "the bigger picture." He has always seen G-d as the guiding force behind both his misfortunes and his triumphs. He has always responded by moving forward with his life, making the best of every situation, seeing opportunity even in adversity. By doing so Yosef was taking responsibility for his life even while acknowledging G-d's will behind every turn in his fortune.

Yehudah has also had to reckon with many difficult situations throughout his life. It was he who saved Yosef's life by proposing to his brothers that they sell, rather than slay Yosef. Later in life he had to face up to his own wrong doing and acknowledge the righteousness of his daughter-in-law Tamar. And now, once again, Yehudah takes a hard look at his own actions and their consequences as he faces off with Yosef.

Yosef has made a life out of responding responsibly to adversity that came his way through no fault of his own, but ultimately only by virtue of Divine decree. Yehudah, however, has constantly had to examine and reexamine his own deeds, draw proper conclusions, and make the necessary corrections to his actions. This has been Yehudah's way of living life responsibly.

There is no doubt that G-d's hand was revealed foremost in the great Carmel Mountain blaze. No doubt it was a wake up call to the entire nation, a call for contrition and repentance; a call to examine our ways and correct them. And no doubt, just as Yosef was always able to recognize, G-d's will, even when excruciatingly painful, is always for the ultimate good of His people.

Having recognized this "Yosef's principle" of the ultimate good of the Divine will, we must, nevertheless, take upon ourselves the "Yehudah principle" of personal accountability, recognizing our errors, correcting them, and moving forward.

The Haftorah (additional scriptural) reading which accompanies parashat Vayigash in the Shabbat service is from the book of Ezekiel, in which the prophet is shown two branches, one standing for Yehudah, and one for Yosef. G-d instructs Ezekiel, saying, "Behold I will take the stick of Yosef, which is in the hand of Ephraim and the tribes of Israel his companions, and I will place them with him with the stick of Yehudah, and I will make them into one stick, and they shall become one in My hand." (Ezekiel 37:19)

Rather than slinging accusations at one another, it is incumbent upon us to take hold of the burnt branches of the once noble forest of Mount Carmel, and place them together as one people. If we can accept G-d's constant presence in our lives, as did Yosef, yet also understand deep within our hearts our own accountability and our own ability to take responsibility and to change our course for the good, as did Yehudah, we shall truly be a great nation, and so merit G-d's promise to Ezekiel:

"And I will form a covenant of peace for them, an everlasting covenant shall be with them; and I will establish them and I will multiply them, and I will place My Sanctuary in their midst forever. And My dwelling place shall be over them, and I will be to them for a G-d, and they shall be to Me as a people. And the nations shall know that I am HaShem, Who sanctifies Israel, when My Sanctuary is in their midst forever." (ibid 37:26-28)

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven look back upon a week of terrific extremes: The joy of Chanuka against the backdrop of the devastating fire in Israel that claimed so many lives and did such horrendous damage. And in the aftermath, a little rain. And as we learn from the story of Choni Ha'Ma'agel, we never say "we've had enough rain!" so we continue to pray that the Land of Israel begins to receive bountiful rainfall. As we read of Yosef's reunion with his family in Egypt, the month of Tevet begins. What are the lessons of this month, which begins during Chanukah but yet, features a fast day over the First Temple's destruction just a week after the conclusion of Chanukah?

For additional details of the Rabbi's speaking engagements in eight states, please click here.

Shouting to the Darkness - A righteous Gentile's thoughts about Chanukah and the Holy Temple: Every year we are asked, "Why do you celebrate Chanukah?" and/or "Are you Jewish?" I understand people’s curiosity. I even understand that they may think it's a little weird. Heck, I even think it's a little weird that I'm not Jewish and I celebrate Chanukah. But like I tell my kids, sometimes weird is good. It means you're not following the norm. And more often than not these days, it's the norm that's becoming weird. Since the question keeps coming up, I thought I would write a little ditti about why we celebrate Chanukah. Please click here for the entire article.

This week features the new Bat Melech video teaching with Rabbanit Rena Richman, entitled, "Zot Chanuka: The eighth and final day of Chanuka, the day on which we kindle all eight Chanuka lights is a day of great illumination. This illumination includes a great spiritual force that is brought down from above on this day, which floods the world and provides a supernal light that will remain with us throughout the entire year." Click here to view.

This week also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Making Miracles Happen: Torah teaches us not to sit back and wait for miracles to happen. Instead we are instructed to actively pursue our own destiny as individuals and as a nation. If our intentions are good and our efforts are wholehearted, G-d will help us accomplish our goals. This is the real miracle of Chanuka. The people of Israel, led by the Kohen Gadol Mattitiyahu and his five sons, rose up and threw off the yoke of the Greek oppressors, liberated the Holy Temple and renewed the Divine service." Click here to view.

When Ya'akov and Yosef reunite after seventeen years of separation, Yosef weeps while Ya'akov recites the shema prayer, ("Hear O Israel, HaShem our G-d, HaShem is One"). Was Ya'akov being distant? Cold? On the contrary. By saying the shema at the moment of his reunion with his son, Ya'akov was including his love for G-d with his love for Yosef. For there is no love outside the love of HaShem. HaShem's love encompasses all. Click here to view Rabbi Richman's short teaching on parashat Vayigash (Genesis 44:18-47:27).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

God hates Christmas!

2010-12-06T15:52:00.001-08:00

Jeremiah 10 condemns Christmas trees!

Jeremiah 10
1 Hear the word which the LORD speaks to you, O house of Israel.
2 Thus says the LORD:

Do not learn the way of the Gentiles;
Do not be dismayed at the signs of heaven,
For the Gentiles are dismayed at them.
3 For the customs of the peoples are futile;
For one cuts a tree from the forest,
The work of the hands of the workman, with the ax.
4 They decorate it with silver and gold;
They fasten it with nails and hammers
So that it will not topple.
5 They are upright, like a palm tree,
And they cannot speak;
They must be carried,
Because they cannot go by themselves.
Do not be afraid of them,
For they cannot do evil,
Nor can they do any good.
6 Inasmuch as there is none like You, O LORD
(You are great, and Your name is great in might),
7 Who would not fear You, O King of the nations?
For this is Your rightful due.
For among all the wise men of the nations,
And in all their kingdoms,
There is none like You.
8 But they are altogether dull-hearted and foolish;
A wooden idol is a worthless doctrine.
9 Silver is beaten into plates;
It is brought from Tarshish,
And gold from Uphaz,
The work of the craftsman
And of the hands of the metalsmith;
Blue and purple are their clothing;
They are all the work of skillful men.
10 But the LORD is the true God;
He is the living God and the everlasting King.
At His wrath the earth will tremble,
And the nations will not be able to endure His indignation.

Jeremiah 10 condemns idolatry, both in the letter and in the spirit, whether a physical idol or an idolatrous tradition based upon HEATHEN CUSTOMS like the "Christmas tree" that history clearly exposes as pagan in origin. Those who adorn their Christmas trees and remain in denial about its pagan origin, who play deaf, dumb and blind to the facts, who attempt to dismiss or downplay how it's a heathen custom, are living a lie and shamefully reject the clear commandments of God that speak against such spiritual adultery, mixing and matching pagan error with biblical truth, and will suffer the consequences for being so dishonest and deceitful.

Pagan holidays like Christmas and pagan customs like Christmas trees are both abominations to God. True Christians shun both, we avoid them like the plague, because we love God more than idolatrous traditions of apostate men!

Why I No Longer Celebrate Christmas

Christmas is About Giving -- Says Who?

C.H. Spurgeon on Christmas and Roman Catholicism

Will God Curse Our Countries for Christmas?

The Plain Truth about Christmas

"I have dreamed a dream"

2010-12-03T05:29:00.000-08:00

"I have dreamed a dream"
(Genesis 41:15)
Kislev 25, 5771/December 2, 2010
1st Night of Chanuka

"To be or not to be: That is the question." At least in Hamlet's mind that is the question. Torah answers this question with an emphatic yes, resonating from the moment of creation, and even a moment before that. But Hamlet, in his long brood, carries his darkness even further: "To sleep: perchance to dream: ay, there's the rub." It would seem that the hapless Hamlet is haunted by his own dreams, or more precisely, by what they reveal about himself. On the other hand, Yosef, our own inveterate dreamer, had no such compunction. Yosef sought only G-d's word in his dreams and in the dreams of others, and not his or their own earthly schemes or motivations. Our sages teach us that our dreams contains both the wheat and the chaff. Every dream we dream has an element of prophecy. But alas, every dream we dream contains its own fair amount of nonsense. Winnowing the kernel of truth from the mass of chaff is the particular skill that Yosef possessed, and that, in truth, very few of us today possess.

Yosef was a young man who followed his dreams, (and the dreams of others), which dragged him down to the depths of despair before propelling him upon his meteoric rise to fame and power. His story alone testifies to the Torah's endorsement of dreams and dreaming. His brothers misunderstood Yosef's dreams because they read their own fears and desires into his dreams. Pharaoh was confounded by his own dreams, unable to make heads or tails of their profound imagery. Yet Yosef, in a flash, was able to separate the message from the metaphor, and laid out for Pharaoh both the meaning of his dreams and the practical solution for dealing with their portent.

There are no dreams which accompany the story of the Chanuka victory of the Maccabi warriors over the Greek oppressors, but neither is the annual coinciding of the Yosef story with the Chanuka celebration a meaningless coincidence. On Chanuka, in commemoration of the miracle of the single cruse of oil which burned brightly for eight consecutive days, we kindle our own Chanuka lights. Anyone who prepares their own wicks for their Chanukiyot (lamps) knows the following: the wick draws up the pure olive oil, and produces both a brilliant illumination, and plenty of jet black soot.

A dream's ultimate source is G-d, akin, in the case of our Chanuka lamp, to the pure golden olive oil. In one's dream is both the Divine illumination, as envisioned in our mind's eye, (the wick), and all the senseless chatter that inevitably accompanies our dream. And that is the soot. Little wonder that we are instructed on each of the eight nights of Chanuka to take the time to gaze at and enjoy the the glow of our candles after we have kindled them. For this soft but penetrating light is both the source of our dreams and also the very light that first accompanied and illuminated creation. Our sages teach us that G-d, seeing that the world was not ready to merit this pure and holy light, hid that light away for the enjoyment of the righteous in the world to come. Behold - for the eight days of Chanuka, we are the righteous and this is the world to come!

Contrary to the apprehensions of Hamlet, we have nothing to fear from our dreams if we but cling to their pure source, seek out and behold the illumination of their true message, and regard their worthless soot and dross accordingly. One of the most moving of Psalms is Psalm 126, which begins: "A song of ascents. When HaShem returns the returnees to Zion, we shall be like dreamers."

Today all of Israel are as dreamers for we have indeed returned to our land. Our many enemies see only darkness and danger in our dream. They, like Yosef's brothers, are transposing their own fears and, (in this case), their own un-G-dly desires upon our dream. Many others just don't get it, for they, like Pharaoh, can't separate the wheat from the chaff. And to be sure, there is chaff and there is black soot, for this is a natural byproduct of G-d's dream in this world. And for this reason we are commanded to see the light and to dwell in its illumination, and not to dwell in the blackness of the soot.

Our ancestors, the Chashmonean (Maccabi) priests, knew this well. They recaptured and purified the Holy Temple years into a war for liberation that would last decades more. In spite of the daunting task and its many dangers that still lay ahead of them, they stopped all activity at once and busied themselves with only one thing: rekindling the seven lamps of the golden menora. The one cruse of pure olive oil that they discovered in the ransacked Sanctuary, which would burn uninterrupted for eight nights and days, was their reward for remaining true to their dreams and steadfast in their fight for G-d's honor, for His light is the light that our dreams are made of.

In the words of the unfortunate Dane: "perchance to dream." By all means - to dream! and to guided in life by the pure Divine light that lights up our dreams. Chanuka sameach - A Joyful Chanuka!

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven dream aloud about Yosef the dreamer and the role he played in saving his own family and the entire nation of Egypt from famine. It seems that ever since Yosef, Jews are great at dreaming... Keeping their own dreams alive, and fueling the dreams that keep the whole world alive as well. The nations of the world are all for Jewish dream-power, but once we've made their dreams come true, they'd prefer it if we would just disappear...

Chanuka is here, time to bring the Hidden Light back into the world. Speaking of which, the light of this world is the Divine Presence which rests in the Holy Temple.

"Sing to the L-rd a New Song; Sing to the L-rd, All the Earth!" (Psalms 96) The Book of Psalms speak numerous times about a New Song. "Sing to the L-rd a New Song." This is the song that will be sung when G-d ushers in the great moment of the Complete and Final Redemption. What is the secret of that song? What does it sound like? Will everybody get to sing it?

With G-d's help, Rabbi Chaim Richman of the Temple Institute in Jerusalem will be speaking throughout the United States during the month of January 2011. You are invited to join him and explore together, the timeless universal message of the holy Torah for all people - "From Exile to Redemption:"

What is the Divine promise of Redemption?
How does the process of Redemption affect every individual and nation? How close are we?
How are we all part of the Redemption? What role does every person play?
How do we understand cataclysmic world events in the light of the Biblical promise of Redemption?
How does the Holy Temple fit into this plan?

Rabbi Richman will also be unveiling an exclusive Temple building update, never before seen anywhere, which brings Israel and the world to an entirely new and unprecedented level of preparation for the rebuilding of the Holy Temple.

Rabbi Richman will be speaking in eight states. Please click here to see his complete schedule. here to view.

This week also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, " Chanuka: Symbolism & Reality: Many Temple related commandments that we perform today are merely remembrances of the original commandments. The commandment to kindle Chanuka lights, however, is a commandment which effects a true spiritual reality unique to the days of Chanuka." Click here to view.

How strong is the bond between a parent and a child? A father and a son? Ya'akov could not be comforted by Yosef's loss. Just what did Ya'akov know concerning Yosef's apparent demise? Why was there a "conspiracy of silence" surrounding Yosef's disappearance? Click here to view Rabbi Richman's short teaching on parashat Miketz (Genesis 41:1-44:17).

Chanuka Sameach from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Cast Into the Pit

2010-11-27T11:30:00.001-08:00

"And they took him and cast him into the pit."
(Genesis 37:24)
Kislev 18, 5771/November 25, 2010

What happens when an individual, a single soul, is torn from his father? When the wrath of his brothers is kindled and his own flesh and blood are set upon him, seeking his death? When he is thrown into a pit, abandoned to fate and the deadly caprice of the scorpions and snakes who slither and scamper over his naked body? When he is brought from the pit and sold to passing Ishmaelite merchants, mercenaries, dealers in human stock, who sell him again, at a neat profit? When he is ordered to be steward of his masters house, and gains mastery of all the possessions found in his master's house, whose master's wife attempts to seduce him, and unsuccessful, accuses him of rape, and he is arrested and convicted and thrown in the pit? Does his souls wither? Do his dreams perish?

The book of Genesis is the book of the patriarchs, Avraham, Yitzchak and Ya'akov. Yet more words are dedicated to the life of Yosef than are dedicated to lives of the three patriarchs, and more details are known about the life of Yosef, his trials and tribulations, than are known about the three patriarchs. For sure, Yosef's life was pivotal to the survival of the nation of Israel. But what is Yosef's life to us today?

G-d spoke to Avraham. He spoke to Yitzchak. He spoke to Ya'akov. Yet G-d never spoke directly to Yosef. At critical junctures in his life Yosef had no one to rely on but himself. He had to be his own guide, choose his own path. G-d didn't tell Yosef to go here or to go there. He didn't tell Yosef that He would protect him from harm. He didn't promise him seed or that his seed would prosper. Yosef was on his own. Completely.

On his own but never alone. Yosef never suffered loneliness for he attached himself always to G-d. He didn't require G-d's consolation or instruction for he acted always with the knowledge that the G-d of his fathers, the Creator of the universe, permeated His creation with His presence. Yosef was rejected by his brothers but he could never be estranged from G-d, for he understood that G-d, unlike man, was always there right by his side. A man's fate may seem cruel, but when seen through the eyes of Yosef, a man's fate ultimately is neither cruel nor capricious, but an expression of G-d's will, of His direct involvement in the life of the individual. G-d didn't appear to Yosef, nor did He talk to Yosef, but every moment of Yosef's life, every unforeseen development, every low point and high point of Yosef's life, was informed by G-d's will. Yosef knew this. This was the message of his own dreams, and this would be the message that he perceived in Pharaoh's dreams. And Yosef conducted himself always with this knowledge. This is why Torah calls Yosef tzaddik - righteous: despite every temptation he maintained his unbroken attachment to G-d.

Of all the patriarchs and sons of Israel who populate the book of Genesis, it is Yosef who most personifies the dilemma of modern man: man's isolation from his fellow man. Yosef, at any time could have fallen through the cracks, never to be heard from again. He could have been just another statistic, lost in the labyrinth of man's cruelty to man. But Yosef prevailed. He took upon himself what is the very heart and soul of Torah teaching: personal responsibility. In this manner it can be said that Yosef fulfilled G-d's expectations of man.

Yosef's soul neither withered, nor did his dreams perish. On the contrary, it was his indomitable sense of self and his fidelity to his dreams that carried him through his darkest moments. Ultimately, Yosef was the master of his own fate. We too can gain mastery over our own lives if we, like Yosef, accept upon ourselves the overriding teaching of Torah: personal responsibility for our own actions and an unbreakable bond to G-d.

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven ponder American pressures and promises: Will we be guilty of selling Yosef again? The conflict between the righteous Yosef and his holy brothers is a conflict that still effects us to this very day. Will we ever fix the sin of the sale of Yosef? It's high time for the people of Israel to stop selling themselves short, and to stand up to the task that G-d appointed us for, no matter what is being used to bribe, threaten, cajole, intimate, or browbeat our people into giving up our Land and our legacy.

The Palestinian denial machine has determined, in the name of science, that the Western Wall is not Jewish. Everybody's upset, but they should have been upset long before this...

This week features the new Bat Melech video teaching with Rabbanit Rena Richman, entitled, "The Challenge of Adversity: The suffering and adversity that are a part of life and that are so difficult to comprehend, are nevertheless an expression of G-d's love for us. If we can accept our suffering as a challenge, we can grow stronger and closer to G-d." Click here to view.

This week also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "A Prayer for Rain: The rain that falls in the land of Israel represents and reflects our spiritual and physical well-being. G-d does right by Israel if Israel does right by G-d. If the rain is not falling, it is time for repentance and prayer." Click here to view.

Have you ever felt utterly and completely alone? Yosef must have. He was separated from his loving father and his brothers wanted to kill him. Ultimately he was thrown in a pit filled with scorpions and snakes and then sold to some passing Ishmaelites, who in turn sold him into slavery. Yet we're never alone, and if our hearts are turned to G-d, we will identify His fingerprint upon our lives Click here to view Rabbi Richman's short teaching on parashat Vayeshev (Genesis 37:1-40:23).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Your name shall be Yisrael

2010-11-19T05:49:00.001-08:00

"Your name shall be Yisrael"
(Genesis 32:29)
Kislev 11, 5771/November 18, 2010

Looking back on the lives of the three patriarchs, Avraham, Yitzchak and Ya'akov, we can identify a certain pattern of growth and development. Avraham embarked on a voyage of discovery that began with an intellectual inquiry: Who created and informs all creation? When G-d responded to Avraham's query with the instructions "Lech lecha," "Go from your land... " (Genesis 12:1) Avraham's intellectual quest was superseded by a spiritual awakening which guided him throughout the rest of his life.

Yitzchak was born into this knowledge of G-d and on the eighth day of his life entered into the covenant that had been established between his father Avraham and G-d. Yitzchak's life was not one of spiritual searching, but rather a life of introspection and intimacy with G-d. It was Yitzchak who laid himself down on the altar on Mount Moriah, where his father Avraham had brought him. And it was Yitzchak who witnessed the angel who called out to Avraham and stayed his hand from striking him. Yitzchak never set foot outside the land of Israel nor did he ever question G-d as to the future of his own offspring, or the administration of justice in this world, as did Avraham. Yitzchak's life was the result and the culmination of all of Avraham's searching and questioning.

One might therefore assume, quite naturally, that Ya'akov's life picked up just where Yitzchak's left off. That is, that Ya'akov grew up and matured within a cocoon-like spiritual reality, impregnable and impervious to those less than sublime forces of every day life that conspire constantly to deflect us from out true course, to drag us down into despair, and to compel us to compromise on and lose sight of the spiritual truths which guide our life's journey.

Yet, Ya'akov's life, as we all know, was not a serene life of privilege, untouched by tempest and strife, but quite the opposite. Even while still inside his mother's womb, Ya'akov had to contend with violent forces of jealousy and greed aimed against him. This envy and antipathy toward Ya'akov only waxed stronger as he grew up alongside his brother Esav. Eventually Esav's anger became deadly in nature and Ya'akov literally had to flee for his life. But rather than granting Ya'akov some well-deserved respite from all his troubles, his troubles only seem to grow ten-fold. Ya'akov is forced to leave the land of Israel and then he is forced to work as a slave to his wily and rapacious father-in-law. He falls head over heels for Rachel, but is deceived into first marrying her sister Leah. Jealousy between sisters simply adds to Ya'akov's woes. Even separating himself and his family, at long last, from his father-in-law Lavan, in order to return home to the land of Israel, proves a stressful and dangerous task.

Why is it then, that even as the collective soul of the emerging nation of Israel seems to have reached maturation and even perfection in the personage of Yitzchak, it is immediately plunged into a "life-scape" so fraught with peril and threat of extinction, in the personage of Ya'akov? What is G-d, the shaper of the infant nation of Israel, intending to achieve? It would seem that even as steel, once refined and beaten into shape, needs to be plunged into a white hot fire in order to be tempered and strengthened, so too did the soul of Ya'akov. Already an alloy of the soul of Avraham, the outgoing man of loving kindness, and the soul of Yitzchak, the introspective man of quiet vision, the soul of Ya'akov was in need of tempering before this single patriarch could pass along his spiritual patrimony to his twelve sons, the eponymous fathers of the twelve tribes of Israel.

Already tempered through trial and tribulation, the soul of Ya'akov meets its ultimate test in his confrontation with an unnamed angel, just before stepping back into the land of Israel. It was by virtue of this confrontation, in which he bested this heaven-sent messenger, that Ya'akov was at last named - and transformed - into Yisrael - he who has "struggled with G-d and with men, and [has] prevailed." (Genesis 32:29) As Ya'akov - now Yisrael - reenters the land of Israel he immediately must confront new threats and challenges of a nature even more perilous than those he has faced before. But now, while still vulnerable as an individual, as the embodiment and progenitor of the up and coming nation which is to be called by his name Yisrael, the soul which merged the best of Avraham with the best of Yitzchak, has become an irresistible force for spiritual truth, to be reckoned with, by man and by G-d, throughout all the ensuing generations of the history of mankind.

No doubt we, the generation of Yisrael that lives in the land today, and all those who attach their souls to the soul of Yisrael, can take heart in the courage and the conviction displayed by Ya'akov our father. For we too, like Ya'akov, find ourselves constantly besieged and set upon by murderers and thieves, detractors, despoilers and deceivers, in high places and low, who seek to deny and defy us, to supplant and replace us. To all our brothers who bear an implacable envy in their hearts: This generation of Yisrael has returned, and all we want is what is ours - that which Yisrael earned by dint of his cleaving to G-d's truth, and bequeathed to his children and to his children's children.

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss the mysterious balance of light and darkness during the month of Kislev, and the eternal struggle between Ya’akov and Esav, as exemplified by Ya’akov’s wrestling with an angel in this week’s Torah portion of Vayishlach, even as the United States once again pressures Israel to freeze Jewish building in the Land of Israel. Also, the three irrevocable purchases in the land of Israel and the light of Queen Helena's golden lamp.

Please note: Israel National Radio is currently moving to a new facility and is experiencing temporary technical difficulties. The current (November 16th), Temple Talk broadcast, as well as recent broadcasts can be heard and downloaded on UniversalTorah.com.

Tying the Knot atop the Temple Mount: This past week, a dear friend of the Temple Institute, and celebrated craftsman of Temple vessels, ascended the Temple Mount with his soon to-be-bride on the morning of their upcoming wedding. Ascending the Mount and being present in the place of the Holy Temple is an ancient tradition that has been renewed in recent years. Here, however, our story takes a romantic - and daring - twist. Click here to learn more.

This week also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Suppressing Iniquity, Part II: G-d is neither an accountant nor a scorekeeper. He doesn't tally up our good deeds, subtract from them our transgressions, declare the balance and call it a day. G-d gathers up our good deeds, places them before Him, and does not allow our transgressions to diminish His delight with with all the good that we have accomplished." Click here to view.

Ya'akov avinu's (our forefather Jacob's) midnight encounter with a mysterious angel: Who was this angel, what was his purpose, and by what name was he known? Ya'akov overcomes the angel, and by doing so gains insight into all these questions. He also acquires for himself a new name, a new identity, and a new role to play in establishing the Divine presence here on this earth. Click here to view Rabbi Richman's short teaching on parashat Vayishlach (Genesis 32:4-36:43).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

The Stones of the Place

2010-11-12T08:58:00.001-08:00

" ...and he took of the stones of the place... "
(Genesis 28:11)
Kislev 4, 5771/November 11, 2010

The sun set suddenly and Ya'akov avinu - Jacob our forefather - was compelled to pitch camp and stay the night. So Ya'akov "took of the stones of the place and placed [them] at his head, and he lay down in that place." (ibid) Now a person who has set out on a long journey knows that a good night's sleep is an imperative if he is to continue on his way in peace the following morning. Among other considerations to be made for a good night's sleep, comfort will surely be paramount. And anyone who has ever gone camping knows that the smallest pebble or bramble under one's bedroll will render utterly impossible a restful slumber. Yet Ya'akov, with great purpose, gathered up stones to employ as his pillow. Whatever was he thinking?

Midrash relates that the twelve stones that Ya'akov gathered up at that place were twelve stones that he pulled from the altar that his father Yitzchak had been bound upon one generation earlier. From this we learn that Ya'akov didn't stumble upon this place inadvertently. He knew exactly what this place was, that is, the place where his grandfather Avraham bound his father Yitzchak, the place where Adam first built an altar, the place known by our sages as the place of the world. That is, the place of the future Holy Temple.

Ya'akov deliberately dismantled the altar of Avraham and Yitzchak. Wasn't that disrespectful? Shouldn't he had stood off a bit in the distance, silently taking in the site of the great test of Avraham's faith? He could have meditated, contemplating the profundity of the site. But Ya'akov chose to do something else altogether. He chose, by deconstructing the altar and then reconstructing it as a pillow for his head, or should we say, a pillow for his consciousness, for his entire spiritual being, to opt into his father's and grandfather's experience of a direct and immediate relationship with G-d.

And Ya'akov took this paradigm of the man - G-d relationship not one, but many steps forward. He could hardly relive his father's experience by throwing himself down upon the altar. That was a onetime moment in the history of mankind. Instead, Ya'akov sought to take the intimacy of this moment and make it accessible to all. He removed twelve stones from the altar representing the twelve sons he was yet to have. He wanted to bequeath the Moriah experience of his father and grandfather to his children and to all further generations of man, through his children. This is the meaning of his exclamation upon awakening from his dream: "How awesome is this place! This is none other than the house of G-d, and this is the gate of heaven." (ibid 28:17) Just as Avraham's tent was open and welcoming to all passers by, "the house of the G-d of Ya'akov" (Isaiah 2:3) would likewise be a true house, accessible to all.

Ya'akov chose to not only honor the holy site where he spent the night, but to bring it to life and make it his, through his own active intervention. Those who today only view the Temple Mount from afar, insisting that we must not approach the Mount, may be paying respect to the place of the Holy Temple, but they are also, intentionally or not, rendering the place and all that it stands for, distant and irrelevant. The positive commandment that we fulfill by visiting the Temple Mount, (in accordance with halacha), is known in Hebrew as mora Mikdash - showing reverence to G-d on the site of the Holy Temple. The word mora - reverence - is derived from the same root as the word Ya'akov avinu uttered, "ma nora," "How awesome is this place!" (Genesis 28:17) Visiting and making our presence felt, as Jews and believers in the G-d of Ya'akov, on the Temple Mount is a direct continuation of Ya'akov's own actions which he took on this spot to lay his rightful claim to the spot and to the covenant between man and G-d that it embodies. We are unable in our generation to pull stones from the altar itself, but by being on the Mount where we are commanded by Torah to be seen by G-d, we can begin to remove the stones that have lodged in our hearts.

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven are transfixed by this week's Torah reading of Vayeitzei, and its connection to the Holy Temple - past, present and future, and how Yaakov's prophecy on the Temple Mount, as expressed in the rocks he gathered, is being fulfilled today.

With great thanks to HaShem, the Temple Institute is proud to announce the historical, landmark publication of the Talmud Tractate Zevachim. This classic work deals intensively with the description and explanation of the Divine service of offerings, as it is performed in the Holy Temple. Now, for the first time in 2000 years, Tractate Zevachim has been published with an in-depth exploration and elucidation of all the commandments and traditions concerning the Temple offerings. Years in preparation, this work includes the "Sha'arei Heichal" ("Gates of the Sanctuary") commentary written by the Beit HaBechirah Kollel of the Temple Institute, whose scholars specialize and excel in the Torah knowledge of the Holy Temple and the Divine service, providing ground-breaking research, new insights, and, literally, hands-on investigation into the practical implementation of the commandments concerning the Temple offerings. To learn more, please click here.

This week features the new Bat Melech video teaching with Rabbanit Rena Richman, entitled, "Avraham & Sara, Part III: United in their search for the One G-d, united against all the odds of a world hostile to the knowledge of the One G-d, and united in their love for one another, the source from which they drew their strength, Avraham & Sara are to be emulated by all who seek out the love and guidance of G-d in their lives." Click here to view.

This week also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Suppressing Iniquity: G-d is neither an accountant nor a scorekeeper. He doesn't tally up our good deeds, subtract from them our transgressions, declare the balance and call it a day. G-d gathers up our good deeds, places them before Him, and does not allow our transgressions to diminish His delight with with all the good that we have accomplished." Click here to view.

" ...and he took some of the stones of the place and placed them at his head, and he lay down in that place." (Genesis 28:11) What was "that place," and what was the nature of those stones that Ya'akov gathered together, and which, upon his awakening from his dream of a House of G-d, formed a single stone, which became the very "foundation stone" upon which all creation is established? And how could the "foundation stone" upon which the entire world rests find itself in that place and at that very moment when Ya'akov chose to take his sleep? It was Ya'akov's consecration of the stone with olive oil that made the transformation possible. Click here to view Rabbi Richman's short teaching on parashat Vayeitzei (Genesis 28:10-32:3).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Two Nations are in Your Womb

2010-11-06T07:36:00.000-07:00

"Two nations are in your womb."
(Genesis 25:23)
Cheshvan 27, 5771/November 4, 2010

Even before they emerged from the womb, Ya'akov and his twin brother Esav were battling it out. Midrash tells us that whenever Rivkah, (Rebecca), would pass by a place of idolatry, Esav would strike out violently within her, and every time she passed by a place of Torah, (the tents of Shem and Ever, where Torah was taught), Ya'akov would stir with longing. The written words of Torah itself immediately note the nature of their differing world views: "And the youths grew up, and Esav was a man who understood hunting, a man of the field, whereas Ya'akov was a pure man, dwelling in tents." (Genesis 25:27) "Dwelling in tents," in Hebrew, "yoshev ohalim." The five Hebrew letters which make up the word "ohalim," "tents," are the same five letters which spell the name of G-d. In other words, Ya'akov was "a pure man who dwelled with G-d."

But who was Esav? Esav was a man who understood the chase, the ways of the world, and what it takes to get ahead, to get what you want, to take what you want, when you want it, and by whatever means necessary. Esav was a man of means, he "understood the hunt." The Hebrew word for hunt, tzayd, is related to the word for equipment, tziyud: Esav had the right stuff, all the necessary accoutrements, and then some. He wore a three piece suit, carried a leather briefcase, a laptop, a bluetooth, a gold watch, a silver cane. He was a "man of the field," outstanding in his field, the best at what he did. He was out there, in the limelight, in the news, in the gossip columns, the subject of paparazzis.

Yitzchak, (Isaac), loved Esav because "the hunt was in his mouth." (ibid 25:28) Our sages explain that Esav was a smooth talker, and his words could sway and persuade others. His words could slay hearts. His words could kill. Esav was a man of instant gratification. He returned from the hunt hungry and with a fire in his belly. He wanted food to fill it. He wanted it now and at any cost. He ate, he killed his hunger, he rose up and was off again, out to acquire more. (ibid 25:29-34)

Come to think of it, Esav possessed all of the qualities that modern society seems to lionize. We may not admit to admiring these qualities, but we are taught, and frequently experience first-hand, that this is what it takes to make it in today's world. Do unto others before they do it unto you. It may not be pretty, but it works. And what of Ya'akov? He lived in Esav's shadow.

"And Yitzchak loved Esau," (ibid), not because he admired or approved of Esav's aggressiveness or his possessiveness, or his sense of entitlement, or his crass worldly accomplishments, or his murderously violent nature, but because he, too, felt that this is what it takes to get by in this world. And if Esav lacked humility, if he had no room in his heart for his fellow man, if he had no faith in or need for G-d, well then, Yitzchak thought, Esav could, in time, acquire these traits. No, Yitzchak wasn't naive, but he was the man, who, when still a lad, walked hand-in-hand with his father Avraham to Mount Moriah, where, bound upon the altar, the heavens opened up above him, and the angels' tears dimmed his eyes. Yitzchak was cut from a different cloth.

Rivkah, however, grew up in a household of scoundrels not unlike Esav. She understood where he came from and she understood to where he was bound. Rivkah, we are told, "loved Ya'akov." (ibid)

Contrary to Esav's claim, to his bitter lament, to his heart-tugging cries, Ya'akov stole neither his birthright, nor his blessing. For both the birthright and the blessing always belonged to Ya'akov. He was the man of G-d. When Ya'akov was tired, as we shall see, (ibid 28:11) he lay down his head in a place of G-d. When Ya'akov was hungry, driven from his home, pursued by his murderous brother, he prayed to G-d that He would provide him with sustenance, with clothing and with shelter. And with these words he concluded his prayer: "And if I return in peace to my father's house, and HaShem will be my G-d. Then this stone, which I have placed as a monument, shall be a house of G-d, and everything that You give me, I will surely tithe to You." (ibid 28:22)

We don't need to live like Esav, from hand to mouth, always on the hunt, trusting no one and at odds with our brother. There is another way. The way of our father Ya'akov. If we determine that where we lay down our head will be a place of G-d, that our sustenance, our shelter, and all our worldly accomplishments will be expressions of our faith in G-d, then this world will be one of G-dliness, and not a G-dless hunting ground.

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss Yaakov's birthright & blessings, and the Torah's insistence that we all accept personal responsibility for the course of human events.

How do we understand the perplexing struggle between Ya'akov and Esav? What do these forces represent, and how is their struggle ultimately resolved?

Unesco, in a quintessentially Esavian manner, declares that Ma'arat HaMachpela in Hevron as well as Rachel's Tomb in Bethlehem are mosques. Why is Rachel crying for her children (Jeremiah 31), and why is Rachel G-d's guarantor that her children will return to their land?

Americans for a Safe Israel (AFSI): True to the Temple Mount: Americans for a Safe Israel (AFSI), established in 1970 to advocate for Israeli sovereignty over the historical biblical heartland of Israel, (Judea, Samaria and Gaza), have made it an annual commitment in recent years to include an ascent to the Temple Mount in their itinerary during their stay in Israel. Click here to learn more about AFSI's commitment to the land of Israel and to the Temple Mount, and to view photographs documenting AFSI's visit to the Mount.

This week also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Returning with Mercy: G-d's love for every individual is unreserved and unconditional. We may distance ourselves at times from G-d, through our own selfishness, carelessness and short-sightedness, but G-d is ever ready to accept our return to Him, with "open arms," and an embrace that only grows stronger, in spite of, or perhaps even because of, our own human frailty. Have we the capability within ourselves to likewise be so magnanimous toward others?" Click here to view.

The work of the patriarchs, Avraham, Yitzchak and Ya'akov was to establish in this world an eternal bond between man and G-d. Toldot chronicles the struggle for supremacy between two radically different approaches toward leadership: the way of Ya'akov, and the way of Esav. Esav excelled in so many ways he seemed a natural for the part. And after all, he was the first-born. There was but one thing missing from Esav's understanding of life: the fear and the acknowledgment of G-d. Forever stymied by his own egotistical take on life, Esav languished, while Ya'akov assumed the mantle of leadership. Click here to view Rabbi Richman's short teaching on parashat Toldot (Genesis 25:19-28:9).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

The Field and the Cave

2010-10-30T15:01:00.001-07:00

"And the field and the cave within it were established to Avraham as burial property, purchased from the sons of Heth."
(Genesis 23:20)
Cheshvan 21, 5771/October 29, 2010

Avraham avinu - Abraham our father - is renowned for the gracious manner in which he invited wayfarers and hosted them in his tent. In fact, his tent, as our sages tell us, was a square tent with entrances on all four sides, so that any travelers passing by would see the open entrance and immediately feel welcome to stop in and rest, receive a hearty meal, be refreshed and be tended to by Avraham himself. The most famous of these occasions is, of course, that which is documented in Torah, in which three passing sojourners are approached by Avraham, still weak from his circumcision. Interrupting an encounter he is experiencing with G-d, Avraham runs to meet these three passing strangers, (whom he imagines to be idol worshippers, based on their appearance), bathes their feet, and invites them for a meal. While Sara prepares cakes for them Avraham runs after a young calf among his livestock, in order to slaughter it and prepare for them a meal. Of course the three strangers prove to be three angels with a special message for Avraham and Sara, but had Avraham not run to greet them and bless them with his hospitality, the rest of the story would never have occurred.

We are taught that the actions of the fathers, (the patriarchs), are signs and instructions for the children, (the descendants of Avraham, Yitzchak and Yaakov). We are meant to learn from their example, in how we treat one another, how we deal with the nations, and in our relationship with G-d. Certainly we are to learn from Avraham the importance of hospitality and welcoming guests into our home. What truly marked Avraham was not simply that he was a friendly and gracious host, always welcoming an opportunity to greet a new face and make a new friend, but the energy and initiative, determination and persistence that characterized, not just the manner in which he pursued his three heavenly guests, but how he pursued all the challenges and goals of life that G-d set before him.

Avraham employed the same zeal and unwavering determination when carrying out G-d's command to bind and offer up his son Yitzchak, the supreme and most perilous challenge of Avraham's life. And it is with the same meticulous attention to detail and respect and concern for others that Avraham purchased the burial cave of Machpelah as a final resting place for Sara. And leaving nothing to chance, Avraham instructs his servant Eliezer to travel abroad to find a bride for his son Yitzchak. But why was Avraham so concerned and proactive in purchasing a plot of land in Israel and finding a suitable bride for his son? After all, had not Avraham already secured G-d's promise that his progeny would inherit the land? Why work so hard to accomplish a promise that you have already pocketed?

Avraham understood intuitively that the Divine promise he received from G-d was not a carte blanch or a one-way all-expenses-paid ticket, but a covenant, a contract which required that both parties work toward the achievement of the common goal. G-d's promise is eternal, G-d's promise is irrevocable, G-d's promise is unassailable, but G-d's promise will only be fulfilled through the undaunted efforts of His children. Actively engaging G-d and actively pursuing their common aim of making G-d a welcome "guest" in this world was what personified Avraham, from his rebel days in Ur, and later, his "making of souls" in Haran, and finally his laying down of the spiritual cornerstone for the Holy Temple on Mount Moriah, (the binding of Yitzchak), and his laying of the physical cornerstone for Jewish settlement and possession of the land of Israel in Hevron, (the purchasing of the Machpelah). This is the legacy of Avraham that he has bequeathed to his children. We are not to rest until we have secured our place in the land of Israel and G-d's place in this world via the building of the Holy Temple on Mount Moriah and the renewal of the Divine service. This is G-d's promise and this is our challenge. Nothing less!

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss this week's Torah reading of Chayei Sarah, which opens up with our forefather Avraham's purchase of the "Double Cave" in Hevron. Why does Torah emphasize this so much, and what is our connection to this mysterious, ancient place whose very name, Hevron, means "connection?" All this in the light, (or darkness), of this week's statements issued by the Synod of Catholic bishops which essentially "cancels" promises made by G-d to our father Avraham, to all the patriarchs, to Moses and to the entire people of Israel. What exquisite timing! What better week to cast doubt on the Biblical connection to our homeland, than the very week in which Torah testifies to that connection!

This week features the new Bat Melech video teaching with Rabbanit Rena Richman, entitled, "Avraham & Sara: United in their search for the One G-d, united against all the odds of a world hostile to the knowledge of the One G-d, and united in their love for one another, the source from which they drew their strength, Avraham & Sara are to be emulated by all who seek out the love and guidance of G-d in their lives." Click here to view.

This week also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "The Prayers that Bind: What is the nature of true prayer? Do our words and thoughts have the power to effect change? True prayer in its rarest and most precious form is the yearning of the heart. These feelings of yearning form an unseen yet tangible connection between us all, binding us to each other and in turn to every aspect of creation." Click here to view.

We are pleased to introduce a new feature on the Temple Institute website: TI Digest, which consists of an archive of articles, videos and slide shows which have formerly been listed on the Events page. It is our hope that this will ease navigation on our site and make it easier to find the features that you are looking for. Please click here to go to TI Digest.

The celebration and the sanctification of life are the keys to the gates of the Garden of Eden through which we can pass into life eternal. Click here to view Rabbi Richman's short teaching on parashat Chayei Sara (Genesis 23:1-25:18).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Yitzhak Rabin

2010-10-28T09:58:00.001-07:00

Shimon Peres Came to Power Over Rabin's Dead Body
I met Yitzhak Rabin in the Israeli Parliament in 1982 during Hanukkah. I was able to talk with him briefly and mention I was associated with Ambassador College in Pasadena, California.

Avishai Raviv, Eyal, and Yitzhak Rabin
Avishai Raviv was an Israeli government agent provocateur (whose code name was "Champagne" for the bubbles of incitement he created to tarnish the right-wing Israelis) who goaded Yigal Amir to assassinate Israeli Prime Minister Yitzhak Rabin (although this is hotly disputed by investigative reporters like Barry Chamish)...

Vatican Linked to the Assassination of Yitzhak Rabin?
The dark powers of the European Union, under evil influence of the very real German-Jesuit cabal, are intent on ripping out the heart of Israel and sacrificing Israeli sovereignty to their wannabe divine emperor about to take the world by storm, pimped by the sorcerer-pope.

And They Both Walked Together

2010-10-22T13:32:00.001-07:00

"And They Both Walked Together"
(Genesis 22:6)
Cheshvan 14, 5771/October 22, 2010

These past weeks we have been learning about Avraham Avinu - Abraham our father. Avraham was an outgoing man, a man of action, a man of tremendous passion. We learn this from the written word of Torah and we learn it from our Midrashic sources. Whether he was "making souls" in Haran, (Genesis 12:5) waging war in Damascus, (ibid 14:15) or hosting a trio of angels in Alonei Mamre, (ibid 18:2) Avraham was brimming with leadership and initiative. He was charismatic and personable. He was accessible.

Avraham's son Yitzchak, (Isaac), on the other hand, seems to embody all the opposite attributes. He strikes us as passive. He is more a reactor than an enactor, as was his father. Whereas Avraham was making souls and waging war, Yitzchak was digging wells and staying one step ahead of Avimelech and his contentious shepherds, avoiding conflict at any cost. (ibid 26:15-31) Yitzchak is a model of introspection. The very act of digging wells suggests something that is under the surface, hidden from the light of day. The love of his life, Rivkah, (Rebecca), was brought to him while he was in his field meditating (ibid 24:63). Yitzchak embodies the inner life.

The worldly Avraham, friend to G-d and friend to man, has given birth to Yitzchak, so much his father's opposite. Yet, in what will be known as the greatest of the ten tests with which G-d tested Avraham, Avraham and Yitzchak walked and acted as one. This is the test of the binding of Yitzchak, known in Hebrew as the akeidah. The test is, of course, the test of Avraham, who was called upon by G-d to perform a commandment that contradicted everything that Avraham thought he know about the nature of G-d; everything that he had been teaching to his fellow man. Avraham had to subjugate his will to the will of G-d, and by doing so, prove to every witness of his act, that he was indeed a servant of the One G-d. But this was only half of the balancing act that was required of Avraham. He also had to include Yitzchak in this act of selflessness and solidarity: solidarity between man and G-d, between father and son, between patriarch and each and every generation of the people that he fathered.

The site of this test, of this great binding of hearts and souls, was Mount Moriah, named, albeit somewhat mysteriously, for the first time in Torah. The akeidah (binding) narrative (ibid 22:1-18) refers to the place alternatively as "the land of Moriah," (ibid 22:2) and, in Avraham's own words, as "the mountain where HaShem will be seen." (ibid 22:14) And it was on this very spot that one generation later, Yaakov, the son of Yitzchak, would lay down his head and dream a dream in which a ladder stretched from the heavens to the earth. (ibid 28:12) This is the site of the Holy Temple. And just as Yaakov inherited both the extroverted qualities of his grandfather Avraham, and the introverted qualities of his father Yitzchak, and synthesized these opposites, harmonizing and balancing them, so too would the Holy Temple eventually come to embody and perpetuate this unity of opposites.

The Holy Temple is a "house of prayer for all nations," (Isaiah 56:7) open and welcome to all who come to worship the One G-d. Yet the inner courtyards of the Holy Temple are open only to Israel. The Temple Sanctuary, (the Kodesh), is open only to the Kohanim, (Priests), and into the Holy of Holies only the Kohen Gadol, (High Priest), can enter, and only on one day of the year, Yom Kippur.

The Holy Temple is the place from which Israel connects to all the nations, where offerings are made on behalf of all the nations, and where all the nations can bring offerings and offer up their prayers. And the Holy Temple is the place where the nation of Israel is most intimately united with the G-d of Israel.

In the Holy Temple Israel defines itself, fulfills its potential and sends forth Torah to the four corners of the earth. The Holy Temple is a mountain for uniting hearts and minds, a field for quiet meditation and a place of dreams and their realization. It is our patriarchs, Avraham, Yitzchak and Yaakov, who, with their own unique strengths built the foundations of the Holy Temple, and bequeathed its healing and harmonizing powers to Israel and all the nations.

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss today's news headlines as they were first reported thousands of years ago by Torah in the lives of Avraham and Yitzchak. The binding of Yitzchak on Mount Moriah provides the real subtext to the conflict between Yitzchak and Yishmael, and between Torah and Islam which today is being clarified and rectified in that very place... "as it is said, on the mountain HaShem will be seen." (Gen. 22:14)

This week features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "For He Desires Kindness: The sixth of the thirteen attributes of mercy, as described in the Tomer Devorah: The acts of kindness that we bestow upon one another are "recalled" by G-d and sweeten whatever harsh judgment we may be otherwise deserving." Click here to view.

Maimonides Ascends the Temple Mount: Commemorating the 835th anniversary of Maimonides historic ascent to the Temple Mount: The incomparable Rambam (Maimonides), of blessed memory, was a giant of Jewish law who journeyed from North Africa to the land of Israel, braving storm and sea and an inhospitable land under crusader domination for one purpose: to visit Jerusalem, ascend the Temple Mount and pray at the place of "The Great and Holy House," the site of the Holy Temple. In doing so Rambam performed the positive commandment of "mora mikdash," showing reverence to G-d in the place of His Holy Temple. We can and must perform this same commandment today. If you have not yet watched this four minute video, please click here.

Every newborn baby is a miracle. Yet the birth of Yitzchak, (Isaac), defied all the rules of reason and biology. Rather than bow their heads in awe of the enormity of the miracle that G-d wrought, the pundits and gadflies of the day cast doubt upon the veracity of Yitzchak's origins. Fast-forward to today,replace "Yitzchak" with "the state of Israel" and gain some insight into Israel's contemporary denigrators and their pathetic denial of truth and reality. Click here to view Rabbi Richman's short teaching on parashat Vayera (Genesis 18:1-22:24).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Avraham My Friend

2010-10-16T07:43:00.000-07:00

"Avraham My friend"
(Isaiah 41:8)
Cheshvan 7, 5771/October 15, 2010

"The darkest hour is just before dawn." That's what they say. When was mankind's darkest hour? Was it the generation of the flood, when man's iniquity forced G-d's hand, and the devastating flood occurred? Was it the generation of the dispersion and the mixing of tongues when man's meteoric rise in self-deceiving narcissism led to his attempt to elbow G-d out of this world? Or was it the generation into which Avraham avinu - Abraham our father - was born?

"I am HaShem, Who brought you forth from Ur of the Chaldees..." (Genesis 15:7) Ur, the name of Avraham's native city, also bears the meaning, in Hebrew of "light" or "fire." Midrash refers to this when describing how Avraham, still a young man, was thrown into a fiery furnace on account of his belief in the One G-d. We can also learn from this another truth: That if it hadn't have been for the light of Avraham, the flame that he kindled while still in the city of Ur, darkness would have overcome creation for a third time. But unlike the generation of the flood or the generation of the tower of Bavel, Torah doesn't describe to us what great peril humanity found itself in during the generation of Avraham. What changed?

Concerning the generation of the flood, a corrupt and despicable generation, G-d called upon Noach, "righteous among his generation," (ibid 6:9) to build an ark and save all living creatures. In the generation of Bavel, there was no one there to call out to. Or could it be that the time of G-d calling out to man was over? G-d had already called out twice to man. He called out to Adam, asking, "Where are you?" (ibid 3:9) and He called out to Noach, saying, "Build an ark." (ibid 6:14) But G-d only called out to Noach when it became clear that Noach wasn't going to call out to G-d. And by then it was too late for the great mass of humanity. For G-d's instructions to Noach came with a price: the life-destroying waters of the flood. And G-d concluded His covenant with Noach with the promise that a second flood would not occur. G-d would no longer express His disappointment with mankind by threatening man's existence. He would let man imperil himself, as man did in the generation of the dispersion.

So G-d waited. And within generations the dark clouds of corruption and cynicism and deception; of a totalitarian, one-world government ruled by thought police, which pervaded and permeated every aspect of life, gathered once again to blacken the skies and threaten man's future. And then Avraham came and called out to G-d.

Midrash tells us that Avraham smashed his father's idols, and by doing so, caused such a sensation and such a scandal in society, threatening both those in power, and the very all-embracing false orthodoxy that kept them in power, that he had to be eliminated. Hence the fiery furnace. But the fire was just as phony as everything else in society and Avraham walked out unscathed. And if Torah doesn't relate any of this explicitly, and begins the chronicle of Avraham's life with G-d's word, "Go forth from your land and from your birthplace and from your father's house, to the land that I will show you," (Genesis 12:1) this is because Avraham, by calling out to G-d, and by reintroducing G-d to his fellow man, pre-empted the chaos and devastation that was surely to come. Dawn had arrived.

Avraham blazed a new trail, and forged a new relationship with G-d. Twenty generations earlier it was G-d who came looking for man, who was hiding from Him. Now it is Avraham who has come looking for G-d, when G-d was hiding His face from man. This is why G-d refers forever to Avraham as, "Avraham My friend." (Isaiah 41:8) For Avraham rescued man, the crowning glory of G-d's creation, by reintroducing man to G-d. And that, as they say, "was the beginning of a beautiful friendship."

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss the month of Mar Cheshvan, the Torah reading of Lech Lecha, the Rambam, who this week, 835 years ago, ascended the Temple Mount, all under the rubric of the "Faith Connection." For the concept of faith shows up everywhere, all around us: It’s the backdrop of everything associated with Mar Cheshvan, as well as the Torah portions and the career of our illustrious forefather Avraham. And the great Maimonides’ historic pilgrimage to the Temple Mount was also an aspect of his undying faith that the Holy Temple would be rebuilt.

Maimonides Ascends the Temple Mount: Commemorating the 835th anniversary of Maimonides historic ascent to the Temple Mount: The incomparable Rambam (Maimonides), of blessed memory, was a giant of Jewish law who journeyed from North Africa to the land of Israel, braving storm as sea and an inhospitable land under crusader domination for one purpose: to visit Jerusalem, ascend the Temple Mount and pray at the place of "The Great and Holy House," the site of the Holy Temple. In doing so Rambam performed the positive commandment of "mora mikdash," showing reverence to G-d in the place of His Holy Temple. We can and must perform this same commandment today. Click here to watch this four minute video.

This week features the new Bat Melech video teaching with Rabbanit Rena Richman, entitled, "Avraham was One: Avraham and Sara were two individuals that sought out the One G-d and worked tirelessly as a couple to impart that all-encompassing oneness to mankind." Click here to view.

This week also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "The Attribute of Anger, Part II: Our sages tell us that when we lose our temper and allow ourselves to act out of anger, we are succumbing to a form of idolatry. Conversely, by emulating G-d, and allowing our anger to be transformed into patience and forbearance, we are elevating ourselves and bringing G-d into our lives." Click here to view.

For the entire week we have been celebrating The Week of the Rambam, in commemoration of the 835th anniversary of Maimonides' historic ascent to the Temple Mount: Each day this week we have posted articles describing the Rambam’s life and times, his visit to Israel and the Temple Mount, and the commandment of mora mikdash - showing reverence for G-d on the Temple Mount. To get started learning about this giant of Jewish thought and scholarship, please click here.

The book of Genesis opens, and the generations of man just whir by. By the time the reading of Lech Lecha begins twenty generations have passed. And then the pace slows down as Torah begins to describe the life and work of our father Avraham. What made Avraham unique? How was he different from all those that had come before him? Why was G-d pleased with Avraham? Click here to view Rabbi Richman's short teaching on parashat Lech Lecha (Genesis 12:1-17:27).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

God commands Israel to build the Temple!

2010-10-12T08:58:00.001-07:00

God commands Israel to build the Temple!

Will the pope act like Belshazzar or Cyrus?Will Rome learn from history and receive instruction from the Bible or harden their hearts and be destroyed like pharaoh and Babylon?

A House of Prayer For All Peoples?
Jewish guards prevent Christians and Jews from exercising their religious right to pray on the Temple Mount? That's right! Only Muslims have unlimited access to Judaism's most holy site. Only the Koran is permitted within. The Tanach (Jewish Scripture, known to much of the world as the "Old Testament") and Christian Scriptures (the New Testament) are forbidden. Yet Israel claims to respect the religious rights of all people.

Major Upheaval in Israel?
Will an EARTHQUAKE shake Israel to its foundations and rock the world? Would the destruction of the Western/Wailing Wall and the demolition of the "Dome of the Rock" and Al-Aksa mosques—by an ACT OF GOD—serve further notice that it's time to build the Temple?

Third Temple Coming Soon to Jerusalem!
"And let them make me a Sanctuary that I may dwell among them" (Ex. 25:8). This holy command in the Scriptures seems clear enough, so what's the problem? Why has Israel tolerated Jerusalem’s "abomination of desolation" — a Temple Mount without a Temple? Why haven't the religious leaders encouraged the people to do what they can in fulfilling this mitzva?

The Temple of God in Holy Jerusalem
Paul, speaking of the imminent Third Temple, the holy TEMPLE OF GOD (the Temple of God - not just of the Jews or any other conspiracy theory that contradicts Scripture), that Europe's wannabe divine emperor will pollute, coveting it since Satan knows (even if some religious folks don't) it is the TEMPLE OF GOD...

Jews Must Demand Rights to Temple Mount
During a 1995 Root and Branch lecture in Jerusalem, Professor Nahum Rakover, author and then Deputy Attorney General of Israel, publicly agreed with me that it isn't illegal for Christians or Jews to pray upon the Temple Mount, even though it is forcibly prevented by the police.

The Issue of the Temple MountThe common knowledge of our time is that the vast majority of Rabbis of this generation have prohibited the Jewish people from entering the Temple Mount (Har HaBayit), the holiest site in Judaism. The Temple Mount is the site of where the Beit HaMikdash (the Jewish Temple) once stood and the place where the Moslems have erected one mosque, the al-Aqsa and a site of pilgrimage, the Dome of the Rock.

Restore Israeli Sovereignty Over Temple Mount
The Wakf, the militant Muslim authority that oversees Jerusalem's Temple Mount, Judaism's holiest site and Islam's alleged third holiest site (following Mecca and Medina) continue to show blatant disregard for Jewish, Christian and biblical history and non-Muslim sensitivities.

Where's the Temple On the Temple Mount?
Something's missing. Rome is synonymous with the Vatican, Mecca with the Kaaba, and Jerusalem's known for its Western Wall. But why should we stand before the wall, letting it obstruct our vision, when we could be praying in a Temple? Why should Jews continue to bow before an illegitimate Gentile decree that tells them where to pray? (Isaiah 10:1).

The Vatican Must Return the Temple Treasures
The Jews have prayed for 2,000 years to again see the Temple upon the Temple Mount. It's past time for prayers alone: ACTION is necessary to put faith into practice!

G-d Doesn't Listen to Jewish Prayers at the Western Wall
Gershon Salomon warned Israel and its leadership that as long as the shameful situation on the Temple Mount continues, and as long as they do not obey the call of G-d, peace will not come to the land. The enemies of Israel will continue to desire her land and will pressure those in power to divide it. Obedience to the call of G-d will bring peace, all of Israel's enemies will be removed and no one will wish to divide or desire the land.

Why Edward Abington, Jr. Must Be Investigated!
"The American Diplomat in Arafat's Corner," published in The Jerusalem Report, came as no surprise to me. It was referring to Edward Abington, Jr., the United States' former consul general in Jerusalem who is now "guiding the Palestinians through the labyrinths of Washington. And his firm is being paid $2.25 million for his expertise."

Israel's Unjust Deportation of David Ben-Ariel
As a Christian-American member of the Temple Mount Faithful Movement, I had been privileged to participate in their legal demonstrations during my 10-month stay in Jerusalem awaiting dual citizenship. Israeli television often showed me with my Jewish friends carrying Israeli flags throughout the Old City.

Blow Up the Mosques or An Expired Visa?
Once again, an attempt to spread DISinformation about my unjust deportation from Israel, only provides me with another opportunity to clearly state my case and continue to highlight the plight of the Temple Mount suffering under a Nazi-Muslim occupation...

From Toledo to Jerusalem
You could say I have a God-given love for the Jews and the nation of Israel (Isaiah 62:6-7). That sacred bond has been strengthened over the years by the fact that I've been blessed to have lived all over Israel, getting to know its land and people quite well.

Dangerous Ideas?
During my brief appearance before Israel's High Court, the prosecution charged that I hold "dangerous ideas." I suppose the short-sighted prosecution would ban the Bible if he could since it contains the "dangerous ideas" that millions believe in! What are those "dangerous ideas?"

American Detained in Jerusalem's Russian Compound
Nobody arrested me. I was detained when I faithfully reported to the police office at 9 a.m. Monday morning, January 9, 1996 (day before my birthday) the day after The Jerusalem Post published on their front page an article shedding light on what they were doing in the dark: "GSS Seeks to Deport American Citizen for Plot to Blow Up Al Aksa Mosque."

G-d Called the Light Day

2010-10-08T05:45:00.001-07:00

"And G-d called the light day, and the darkness He called night"
(Genesis 1:5)
Rosh Chodesh Mar Cheshvan, 5771/October 8, 2010

Rosh HaShana and Yom Kippur, the Days of Awe, are now behind us. We have emerged from the protective embrace of the sukkah, a new year has begun, and we are back in the world.

The sukkah is designed as a temporary dwelling, with spaces in the roof through which we can see the stars. The wind, the cold, the heat and the rain can all be felt inside the sukkah. Yet when the seven days of Sukkot have concluded, and we prepare to return to our well-built, insulated, climate-controlled houses, it is with a certain degree of trepidation. The sukkah, for all its flimsiness and impermanence, provides for us, from the moment we first enter it to the moment when we must take leave of it, an overwhelming, and at times even giddy, sense of physical safety and spiritual security. Suddenly our permanent dwellings seem insufficient as we face the new year. Why is this?

The sukkah, not in spite of, but because of its impermanence, reminds us that beyond our own four walls lies G-d, and that it is His will which keeps our walls standing and our roof intact. The spaces in our roofs of leaves and branches through which the stars shine remind us that G-d also will shine into our lives if we only allow Him an entry point. It is essential to experience our sukkot once a year in order to remind us that the world really does belong to G-d and is not our personal property, and that living a life of G-dliness begins with letting G-d into our lives. The momentary trepidation that we feel upon leaving the sukkah and re-entering our homes is the fear that we might forget these verities. But this is the very intention of the sukkot experience - to inoculate us against forgetfulness, and to fortify us for the upcoming year.

It is no coincidence that on Simchat Torah, the very day we emerge from our sukkot, we begin anew the yearly reading of Torah, starting with the opening verses of Genesis, describing the world's creation. The very same sense of G-d's presence and purpose in the world that we felt from inside our sukkah, is echoed in these words. The sukkah is literally a microcosm of the world which G-d created. Both owe their existence to G-d's will. It is He who sustains our sukkot for seven days, and it is He who sustains the world, each and every day. But there is a quid pro quo for G-d's benevolence. We are given tasks to perform within our sukkot, such as the waving of the four species, eating, sleeping and rejoicing, as well as looking beyond our sukkah walls and roof and seeing there G-d's presence. Likewise, we are entrusted with the fulfilling of G-d's commandments in this world. And no less importantly, we are expected to peer out into the world around us and see G-d's presence and feel His nearness. Our role in maintaining and sustaining the world is no less essential than G-d's role.

This truth is made terrifyingly clear in parashat Noach (Genesis 6:9-11:32), which we will be reading this coming Shabbat. The generation of Noach was a generation that saw all around it a world of plenty. They lacked nothing, they had no want. But rather than properly attribute the world's bounty to G-d, they lost sight of G-d. When they peered out into their world, they saw not G-d. Even after the cleansing and healing effect of the flood, man strayed again, banding together and building a tower designed to pierce the heavens. But this time man's sin was even more reprehensible. This time man didn't overlook or forget G-d. This time man actively and with determination sought to banish G-d from man's world.

The generation of the tower of Bavel was one of instant communication. A single governing body ruled over all mankind. The technology to reach the stars was theirs, as was their assumed ability to be able to determine for themselves what is right and what is wrong. They had no need for G-d and they were determined to shut Him out. The walls of Bavel were impervious to G-d's beckoning. The tower's vast roof was sealed against G-d. No one peered out. No one saw the distant stars shining in. Ultimately, the generation of Bavel succeeded not in shutting G-d out of their world, but in shutting themselves out of G-d's world.

The parallels to today's world are undeniable. Our generation is building a tower whose bricks are baked with anarchy and whose mortar is a deadly mix of narcissism and hedonism. Ultimately it will all come tumbling down.

Therefore, it is incumbent upon us to remember that our permanent homes, our possessions and jobs, our health and well-being, just like our frail and unsubstantial sukkot, are entirely in the hand of G-d. And that truly is cause for the same overwhelming, and at times even giddy sense of physical safety and spiritual security that we feel in our sukkot. Welcome back to the world!

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven, out of the sukkah and back in the rain, welcome Mar Cheshvan, a month of great potential and the month of the third Holy Temple.

As we reflect upon the Sukkot that was and its theme of water, and as we read this week’s Torah portion of Noach and the flood, we also realize that this month of Cheshvan begins the rainy season in the Land of Israel. It is also the month that the floodwaters began to fall back in the days of Noach. But the Land of Israel brings the blessing of water to the entire world, and will one day serve as the "Noah’s ark" for all humanity.

The Temple Institute would like to thank all those who have donated to the special fund for the Imus Children, the seven orphans whose parents were brutally murdered by Palestinian terrorists on August 31. Those who would still like to contribute funds for these children may contact Rabbi Richman.

Today also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "The Attribute of Anger, Part I: Our sages tell us that when we lose our temper and allow ourselves to act out of anger, we are succumbing to a form of idolatry. Conversely, by emulating G-d, and allowing our anger to be transformed into patience and forbearance, we are elevating ourselves and bringing G-d into our lives." Click here to view.

The Week of the Rambam, Commemorating the 835th anniversary of Maimonides' historic ascent to the Temple Mount: October 10 -15, the Temple Institute will be celebrating Maimonides’ 6th of Cheshvan (Oct. 14th) ascent to the Temple Mount with articles posted daily describing the Rambam’s life and times, his visit to Israel and the Temple Mount, and the commandment of Mora Mikdash - showing reverence for G-d on the Temple Mount.The week-long event will conclude with an ascent to the Temple Mount, retracing the Rambam’s steps. To keep abreast of our daily article, visit our Events page, join us on Facebook, or follow us on Twitter.

Meanwhile, click here to download our Week of the Rambam artwork.

All of creation is informed and animated by an overwhelming yearning for G-dliness, and man is no exception. This elemental necessity of existence binds and unifies our world. It is present in the final words of Deuteronomy, which we read on Simchat Torah, and it is present in the opening words of Genesis. It is when the generation of Noach loses its way and seeks to create a world without G-d that the trouble starts. Click here to view Rabbi Richman's teaching entitled The Secret of Yearning: The Torah Readings of Vzot Habracha, Bereshith & Noach (Deuteronomy 11:26-16:17).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

The Last Great Day

2010-09-30T15:25:00.001-07:00

Holy Days:
Last Great Day
by Martin G. Collins
Forerunner, "Bible Study," September-October 1996

This study concludes the series on God's annual holy days. We have seen that Passover, the first festival, memorializes Jesus' sacrifice for man. The Days of Unleavened Bread instruct Christ's disciples in holy conduct. Pentecost pictures God's Holy Spirit given to His church. The Feast of Trumpets warns mankind of impending war and the return of Jesus Christ. Atonement depicts Satan being restrained and man finally becoming one with God. The Feast of Tabernacles pictures Christ's thousand-year reign of unprecedented peace and prosperity.

The final festival is the Last Great Day. It looks forward to a time after the Millennium when an awesomely wonderful period of salvation will take place. During this time the majority of mankind—rich and poor, young and old, men and women—will be resurrected and have an opportunity to inherit eternal life. Billions will qualify to enter the God Family! On the other hand, those who will not repent, who will not submit to God and His way, will be cast into the Lake of Fire and die the second—eternal—death. What a fair and merciful God we have!

Read more: http://www.cgg.org/index.cfm/fuseaction/Library.sr/CT/BS/k/404/Holy-Days-Last-Great-Day.htm#ixzz113Pj4cJ0

Muslim confiscates Christian Bible on Temple Mount

2010-09-30T10:02:00.000-07:00

Jewish guards prevent Christians and Jews from exercising their religious right to pray on the Temple Mount? That's right! Only Muslims have unlimited access to Judaism's most holy site. Only the Koran is permitted within. The Tanach (Jewish Scripture, known to much of the world as the "Old Testament") and Christian Scriptures (the New Testament) are forbidden. Yet Israel claims to respect the religious rights of all people.

Read more...

A House of Prayer For All Peoples?

First Words of the New Year

2010-09-29T10:32:00.001-07:00

"In the beginning... "
Simchat Torah and the First Words of the New Year
Tishrei 21, 5770/September 29, 2010
Hoshana Rabba

Today is the seventh and final day of the Sukkot festival, also known by the name Hoshana Rabba. Hoshana Rabba is a day both intensely solemn and intensely joyful. If this seems reminiscent of Yom Kippur, it is not coincidental. Hoshana Rabba "completes" the entire process of personal stock-taking and return to HaShem that began seven weeks ago with the onset of the month of Elul, and reached its crescendo on Yom Kippur. On Rosh HaShana we stand before HaShem, our King and Judge, and write our names into His Book of Life. On Yom Kippur the very same Book of Life is sealed, and on Hoshana Rabba the book, (and its verdict), is delivered. Of course, when it comes to teshuva, (returning to G-d and to the path of Torah), G-d is always ready to receive us, 24 hours a day, seven days a week, (yes, even on Shabbat), every day of the year. But in terms of setting for ourselves our goals and intentions for the coming year, the seven weeks which stretch from Elul to Hoshana Rabba form both the written text and the clean slate that will inform our spiritual well-being throughout the upcoming year.

How do we know that we have responsibly utilized this time given to us and have truly effected change in our selves, in how we relate to others and how we relate to G-d? Is there a preview or clue that can show us that we are not, in fact, precisely the same person that we were when we began our process of introspection and spiritual endeavor? Yes, there does exist a tried and true litmus test which can evince for us a clear answer to our question, and this is Shmini Atzeret, the day which immediately follows Hoshana Rabba.

Shmini Atzeret, literally, "the assembly of the eighth day," is also known as Simchat Torah, the day of rejoicing with the Torah. (In the diaspora Shmini Atzeret and Simchat Torah are celebrated on two consecutive days.) On this day, Jews around the world assemble in their synagogues, take out their Torah scrolls from the aron kodesh, (holy ark), in which they are kept, and dance joyfully with the Torah scrolls in their arms. The dancing, which can last for hours, is then followed by the public reading of the final chapters and verses of Deuteronomy, which describe Moshe's blessing to his people, his death on Mount Nevo, east of the Jordan River, and Yehoshua's assumption of leadership. This is then followed by the reading of the opening verses of the book of Genesis, which describe the six days of creation and the advent of Shabbat, the day of rest. In this manner we inaugurate our yearly reading of the five books of Torah.

The sign that we seek is evident in the first letters, words and verses of Genesis. We do, in fact, read these same words every year, year-in and year-out, and if they seem a bit old, tiresome, or stale; if they don't elicit deep within our souls a spark of excitement, a new, never-before explored challenge, then this is indeed a worrisome reflection of our own inner spiritual state. But if, as to be anticipated, these opening words of Torah stir us and shake us to the very core of our being, igniting within us a flame both warmly familiar and yet completely new and bold, sending our hearts and our thoughts spiraling upward toward new understandings and insights, then we can rest assured that our spiritual efforts of the past seven weeks have indeed borne fruit.

Torah is an unparalleled joy for all whose souls are nurtured by its words of instruction and revelation of truth. Dancing with Torah scrolls on Simchat Torah is but the new year's initial and outward expression of the sublime dance of Torah learning and guidance which will accompany us and guide throughout the upcoming year. May we merit to be always uplifted and and inspired by the holy words of Torah, each and every day, each and every moment.Chag Sameach and Shana Tova!

There is no Temple Talk this week, due to the Sukkot holiday. Temple Talk will be back again next Tuesday, October 5th, in its usual time slot.

The Temple Mount has remained open to Jews this Sukkot holiday, despite Arab rioting in the city of David. adjacent to the Mount, and hundreds of Jews, young and old, have taken advantage, ascending the Mount in honor of the annual pilgrimage festival. In a break from precedent the police allowed large groups to ascend, as can be witnessed by these photographs. Click here to view.

Queen Heleni, Second Temple Patron, Returns to Israel: Traditionally, every day of the seven day Sukkot festival, we invite into our sukkot one of the seven ushpizin, (guests), Avraham, Yitzchak, Yaakov, Yosef, Moshe, Aharon and David. This year we have had the additional honor of hosting in Israel the much admired Queen Heleni, (in Hebrew, Heleni HaMalka), after a 137 year absence. Click here to learn more.

As always, the Sukkkot holiday brings the Temple Mount to the forefront of the news. Click here for a Temple Mount update.

Wishing to all a joyful Simchat Torah and a good new year,

Yitzchak Reuven

The Temple Institute

Jew Arrested on Temple Mount?

2010-09-27T08:30:00.000-07:00

Jew Arrested on Temple Mount for Daring to Seem to be Praying

by Elad Benari
(IsraelNationalNews.com)

A Jewish man in his 30s, who took advantage of the holiday of Sukkot in order to visit the Temple Mount in Jerusalem, was arrested on Sunday morning simply because an Arab security guard suspected that he was praying during the tour of the complex.

David Ha'ivri, Executive Director of the Shomron Liaison Office, who was on the scene of the incident, told Arutz 7 what had taken place:

“At 7:30 this morning I had the privilege of going up to Temple Mount with 20 other Jews,” said Ha’Ivri and added that Israeli police officers as well as inspectors from the Waqf accompanied the Jews who took part in the tour of the area. Among their responsibilities, explained Ha’Ivri, is to ensure that no Jew violates the instructions he receives upon entering the complex, which include a prohibition to pray at Judaism's holiest site.

“After the checkpoint at the Mugrabi Gate, a police officer gives a list of guidelines in a cold and dry voice,” described Ha’Ivri. “Do not pray. Do not tear a garment. Do not prostrate yourself. It is forbidden to take any action that the Muslims may see as a religious act.

Read more

Priestly Blessing

2010-09-26T17:37:00.001-07:00

Priestly Blessing in Pictures

by Maayana Miskin

Members of the Biblical priestly class, Kohanim, blessed tens of thousands of worshipers at the Kotel (Western Wall) on Sunday morning. The entire Kotel plaza filled with Jews seeking their blessing, and many more crowded balconies and streets overlooking the Wall.

The Kohanim blessed the crowd twice, once during the Shacharit (morning) service and again during Mussaf.

Kohanim are those related by direct patrilineal descent from the first High Priest of the Jewish people, Aharon, the brother of Moshe (Moses) . They blessed the congregants using the three Torah verses traditionally recited by Kohanim during the time of the First and Second Temples (Numbers 6:24-26).

Continue to see pictures

Worldwide Church of God Feast of Tabernacles

2010-09-23T14:51:00.001-07:00

The first time I visited Israel was with the Worldwide Church of God in 1980 to celebrate Sukkot -- the biblical Feast of Tabernacles. (Some Christians understand that Israel's harvest festival foreshadows the peace and prosperity that everyone will soon enjoy under the Messiah's golden rule). But that whirlwind experience only whet my appetite...

From Toledo to Jerusalem

Chag Sukkot: Festival of Joy

2010-09-23T10:48:00.001-07:00

Chag Sukkot: Festival of Joy

Tishrei 14, 5771/ September 22, 2010

The festival of Sukkot is referred to in our holiday prayers as zeman simchatenu, "the Season of Our Joy," and this of course derives from the scriptural commandment, "And you should rejoice before HaShem your G-d for seven days." (Leviticus 23:40) Indeed, there is an irrepressible joy that fills and overflows the heart of every sukkah dweller, from the first day of the seven day festival to the last. To fulfill the commandment of building a temporary dwelling, and then to immerse our entire physical and spiritual beings in it for seven full nights and days is the closest thing we experience today to being within the courtyards of the Holy Temple itself, and this, no doubt, is a source of the intense joy of the sukkah. It is also a timely reminder that, just as everyone builds his and her own sukkah, and nobody expects it to descend from the heavens, fully accoutred and beckoning us to enter it, we should not deceive ourselves that the Holy Temple itself will one day descend from heaven, ready for us to bless it with our presence. On the contrary, the G-d that has commanded us to build each year a sukkah is the very same G-d who has commanded us to "Build for Me a sanctuary that I may dwell amongst them." (Exodus 25:8)

THE TEMPLE INSTITUTE WISHES ONE AND ALL A JOY FILLED FESTIVAL OF SUKKOT!

Tune in to this week's Temple Talk and join Rabbi Chaim Richman and Yitzchak Reuven in the annual Temple Talk Sukkot Extravaganza - just what you need to start the joyous festival of Sukkot. What is the secret of Sukkot joy? What were the original "booths" of the Children of Israel in the desert (Lev. 23:43) - real booths, or Divine clouds of glory? Yitzchak Reuven and Rabbi Richman can hardly wait to take up residence in their respective temporary dwellings, to enjoy the rarified atmosphere of basking in the Divine Presence and feeling the enveloping embrace. May the lessons learned from these "temporary dwellings" stay with us all through the coming year!

This week features the new Bat Melech video teaching with Rabbanit Rena Richman, entitled, "Living in the House of G-d: We emerge from seven weeks of soul searching, spiritual rebirth and reckoning and find ourselves victorious and stronger than ever. What better place for us to live, eat, sleep, breath and imbibe Torah for the next seven days and nights than our own heavenly sukkah made with our own hands out of leaves and branches, fabric and wood. Via our seven day sukkah sojourn we will emerge yet again, ready to march forward into our new year." Click here to view.

Today also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Living with G-d: Over the Rainbow and into the Sukkah: We all long for that perfect spot where bluebirds sing and all contradictions fade away. It can be attained, we can place ourselves on the other side of the rainbow, even in our own back yards, in the sukkot booths that we are commanded to build. Part cloud of glory and part earthly dwelling, our sukkot create for us a harmonious environment in which to dwell within G-d’s presence, the holy Shechina. Jews and Gentiles alike have a place in the sukkah." Click here to view.

Sukkot in the Holy Temple: As glorious as the festival of Sukkot is today, it is only a shadow of what it will be when the Holy Temple has been rebuilt and the Divine service renewed. To learn how the sublime holiday of Sukkot is celebrated in the Holy Temple, please click here.

The The Sukkot Building Special: Back by special demand! Last year's sukkah building special has become a cult classic! There is no time better spent than the time we spend in the sukkah, and this remarkable spiritual odyssey begins with the building of the sukkah. Join Rabbi Chaim Richman and Yitzchak Reuven as they build their classic Jerusalem sukkah. Along the way the Rabbi shares his pearls of Torah wisdom. Chock-full of adventure, breathtaking insights, and occasional mishap, you will not want to miss a minute of this timeless documentary. Truly a must-see! Click here.

Chag Sameach Sukkot from Jerusalem!

Yitzchak Reuven

The Temple Institute

Holidays or Holy Days - Does it Matter Which Days We Observe?

2010-09-22T17:15:00.001-07:00

Crucial Questions
Many people are shocked to discover the origins of our most popular religious holidays. They are also surprised to find that the days God commands us to observe in the Bible—the same days Jesus Christ and the apostles kept—are almost universally ignored. Why? Also, why are today's supposedly Christian holidays observed with so many rituals and customs that are not sanctioned anywhere in the Bible? In this booklet you'll discover detailed answers to these questions.

Christmas: The Untold Story
Christmas is one of the world's most popular holidays, celebrated by people of many faiths. Yet the holiday has a strange and convoluted past, one hinted at in such puzzling symbols as decorated trees, holly wreaths and mistletoe.

How Christmas Grew

Christmas vs. the Bible

Biblical Evidence Shows Jesus Wasn't Born on December 25

Easter: Masking a Biblical Truth

Many millions of people believe Jesus Christ rose from the dead on a Sunday morning. But do the Scriptures tell a different story? And how did rabbits and colored eggs come to be associated with Christ's resurrection?

The Resurrection Connection

Fertility Symbols: Beneath the Dignity of God

The Chronology of Christ's Crucifixion and Resurrection

Halloween: A Celebration of Evil
Why would anyone celebrate a holiday emphasizing the morbid and macabre? Where did such strange customs originate?

What About Thanksgiving, Hanukkah and Purim?
An important distinction between acceptable holidays and those rooted in paganism (like Christmas and Easter) is that they do not alter, replace or distort the meaning of a festival of God or other biblical truths.

God's Days of Worship
Many are surprised to learn that the Bible nowhere encourages us to celebrate Easter and Christmas. It does, however, show that God revealed a series of festivals that teach mankind about His great plan for all of us!

God's Festivals in the New Testament

Does It Matter to God?
History shows that religious authorities systematically set aside the Bible's days of worship and substituted other practices and celebrations with distinctly non-Christian origins. Is God pleased and honored with such worship?

An Ancient Cultural Clash

The Delights of Obedience

Yom Kippur at Sdot Yam

2010-09-18T13:21:00.001-07:00

Tradition - even empty, hollow, shallow - has assisted Jewry to preserve this Day, however imperfectly; yet I also couldn't help but think of God & Kahane who might dismiss such "worship" as vain and such "devotions" as void. Liberal, Hellenist, humanists who have nothing to do with God and are ignorant of or deny His Word as a general rule, as hypocritical & unacceptable as professing Christianity on the pagan days of Christmas and Easter...

Yom Kippur at Sdot Yam

LCG Commentary: The devil's end

2010-09-17T07:56:00.001-07:00

Commentary: The devil's end

By Michael Heykoop | Thursday, September 16, 2010

As a society, we love a good story. Writers can make millions of dollars crafting thrilling tales to keep us on the edge of our seat. The most common formula used is that of good versus evil. Read more

Yom Kippur: The Happiest Day of the Year

2010-09-16T16:06:00.000-07:00

Yom Kippur: The Happiest Day of the Year

Tishrei 8, 5771/ September 16, 2010

It is said that "Yom Kippur is the happiest day of the year, for on this day the Holy One, Blessed be He, atones for Israel." The feeling of joyful anticipation is palpable. After many arduous weeks of intensive soul-searching and reflection, stock-taking and personal assessment, we arrive at this most solemn of days, ready to stand before our Creator in judgment. Our good acts, pure thoughts and supplications, and perfect desire to draw near to G-d's Holy presence, the Divine Shechina, and write ourselves into His Book of Life are our defense attorneys and our witnesses. Awesome trepidation? Certainly. A sense of morbid dread? Absolutely not. For it is our own hand that writes our name into the book of Life, and if our signature is a true reflection of our purpose on this earth, to love G-d and walk in His ways, then He will surely place His seal of love and forgiveness upon us. Yom Kippur - truly the happiest day of the year!

G’mar Chatima Tova - May we all be inscribed and sealed in the Book of Life!

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven share their thoughts on preparing for the awesome experience of Yom Kippur and getting the most out of the day guaranteed by Hashem to give us a fresh start - if we utilize it properly. The real challenge, of course, starts the day after...

What is the secret of a true ba’al teshuva - a "master of repentance?" How does one earn such a title? Can anybody do it? And what do our sages really mean when they teach that if one truly engages in repentance for the right reasons, G-d literally changes his personal history? Temple Talk.

The Art of Yom Kippur, 5771: Have you ever made a mistake? Have you ever wished you could turn back the clock, press a delete button, wipe clean your own personal slate? Yom Kippur is G-d's certificate of guarantee that if you have it within you to leave your past errors behind and draw near to Him, He will forget your past mistakes, and accept you as you are today, new and improved, and ready for tomorrow. Click here to view this three minute video blessing.

Today also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Living with G-d: Yom Kippur 5771: The opportunity to do teshuva, commonly translated as repentance, but more accurately defined as returning to G-d, and returning to yourself, as G-d intended you, awaits us every day of the year. But there is no day as propitious for teshuva as the 10th day of Tishrei - Yom Kippur. On this day, G-d, our Father and King, opens before us His Book of Our Lives, and allows us to make the changes we need to draw closer to Him, to our own true selves, and restart our lives on a whole other level." Click here to view.

We are still mourning the tragic loss of Yitzchak and Talya Imas, devoted Temple Mount activists, who were murdered by terrorists, leaving behind six orphaned children. Many people have inquired how they can help. If you would like to donate to a fund which has been established in Israel to care for the six Imas children, please contact us. Arrangements can be made for an IRS recognized deduction.

The Yom Kippur service, as it was conducted by the Kohen Gadol in the Holy Temple, was unparalleled in the intensity of its activity and its intended purpose. To learn how Yom Kippur was observed in the Holy Temple, please click here.

G’mar Chatima Tova - May we all be inscribed and sealed in the Book of Life!

Yitzchak Reuven

The Temple Institute

Rosh Hashana Greetings from the Temple Institute 5771

2010-09-08T06:32:00.001-07:00

The Temple Institute wishes to all our friends and supporters, to all the House of Israel, and to all who love the G-d of Israel, a very sweet new year.

May this year of health and happiness, peace and prosperity for all, also be the year of the rebuilding of the Holy Temple and the renewal of the Divine service.

Rosh Hashana Greetings from the Temple Institute

2010-09-08T04:54:00.001-07:00

A Sweet and Good New Year to All
Elul 29, 5770/September 8, 2010 - Erev Rosh HaShana

The Temple Institute wishes to all our friends and supporters, to all the House of Israel, and to all who love the G-d of Israel, a very sweet new year.

May this year of health and happiness, peace and prosperity for all, also be the year of the rebuilding of the Holy Temple and the renewal of the Divine service.

ROSH HASHANA GREETINGS FROM THE TEMPLE INSTITUTE FOR THE NEW YEAR OF 5771: View this one minute video greeting.

The last Temple Talk of 5770 bids the year goodbye and welcomes in the coming year, may it bring blessings upon Israel and the entire world. What is our role in the cosmic saga of Rosh HaShana? What should we be praying for? How do we sweeten the judgments? And what is the significance of the shofar-blasts on this day, the birthday of the first man? Tune in to this week's Temple Talk as Rabbi Chaim Richman muse over these things and more as they prepare for the awesome-yet-joyous days of Rosh HaShana.

Rosh Hashana 5771 - The Bridge to Our Future: Rabbi Chaim Richman speaks with Lorelai Kude of Jerusalem's Radio Free Nachlaot internet radio station, discussing what's expected of us as we arrive, on Rosh HaShana, to celebrate the birthday of our common forefather - Adam HaRishon - the first man. To hear the rabbi please click here.

Yitzchak Imas, 5723-5770. One week ago, Israel lost a true hero and visionary this week, martyred at the hands of Moslem terrorists. Yitzchak worked tirelessly to return a Jewish presence to the Temple Mount, and to return the Temple Mount and the Holy Temple to the hearts of every Jew. This week, after completed shiva, (the traditional seven day mourning period), the six Imas orphans returned to the Mount so loved by their father. Overlooking their children from their graves on the Mount of Olives, were Yitzchak and Talya Imas, of blessed memory. To learn more about Yitzchak, and to learn how you can assist his children, please click here.

This week features the new Bat Melech video teaching with Rabbanit Rena Richman, entitled, "The Shofar: Speaking to Our Soul: On Rosh HaShana the order of the tru-ot and tekiyot of the shofar choreographs an intimate dialogue between man and G-d. Understanding the "language" of the shofar enables us to take part in the dialogue." Click here to view.

This week features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Who is a G-d like You?: Our closeness to G-d is described by Torah as one of kinship, not on a literal, fleshy level, but in terms of our absolute spiritual proximity to Him. This knowledge should inform how we relate to G-d and how we relate to our fellow man, likewise our kinsmen." Click here to view.

Rosh Hashana in the Holy Temple: From declaring the new moon to the blowing of the shofar by the kohanim upon the steps of the Holy Temple Sanctuary. To learn the details and the joy of Rosh Hashana in the Holy Temple, please click here.

We may think we’re too clever for the “G-d game.” Think again. Trapped in a web of dime-store philosophies and talk-show sophistries, we may be short-changing ourselves of a deeper meaning to life. We can gain the true wisdom of Torah only by shedding our supercilious pretensions and false sophistication, and thereby letting G-d’s light into our hearts. Click here to view Rabbi Richman's short teaching on parashat Ha'azinu (Deuteronomy 32:1-32:52).

Blessings for a Shana Tove Umetuka - a Sweet and Good New Year, from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Help us build the future.
Click here.

THE TEMPLE INSTITUTE

PO Box 31876

Jerusalem, Israel 97500

www.templeinstitute.org

Tomorrow night is Rosh Hashana! Get ready with Aish.com

2010-09-07T13:09:00.001-07:00

Rosh Hashana: Why Judgment Day?
by Rabbi Ahron Lopiansky God's memory and the substance of eternity.

Rosh Hashana: Two Tracks to God
by Lori Palatnik Thanking God and struggling with Him at the same time.

We Are All Miners
by Ari Taback The Chile mine saga and a message for the High Holidays.

Holocaust Overload?
by Rabbi Yaakov Salomon Should a French history teacher be suspended for “over-emphasizing” the Holocaust?

Acceptance
by Emuna Braverman The healthy response to all of life’s challenges, including Rosh Hashana.

The Jewish Ethicist: Hiring Miring
by Rabbi Dr. Asher Meir, Business Ethics Center of Jerusalem How fair does fair consideration have to be?

Dating Maze #316: Uncertain Future
by Rosie Einhorn, L.C.S.W. and Sherry Zimmerman, J.D., M.Sc. He’s not fazed by her moving halfway across the world.

Great Expectations
by Rabbi Avi Shafran During the first days of the Jewish year everything matters.

Revisiting the Infamous Photo
by HonestReporting.com 10 years later, Tuvia Grossman meets the soldier who saved his life.

Aish.com's High Holiday Reader
by Aish.com Staff An inspiring and thought-provoking compendium of 12 articles that will transform your High Holiday experience. Free!

Standing this Day before HaShem

2010-09-03T15:01:00.001-07:00

"You are all standing this day before
HaShem your G-d"
(Deuteronomy 29:9)
Elul 22, 5770/September 1, 2010

The sublime beauty and harmony of the Torah, the Hebrew calendar, and the appointed meetings between man and G-d, are never more evident, never more clear and tangible, then they are in this season, the weeks and days leading up to Rosh HaShana and Yom Kippur. The Torah readings of the past weeks have been imbedded with clear and unmistakable messages of encouragement and practical guidance for all of us who are preparing ourselves for our upcoming appearance before G-d, the King and Judge of all creation. Torah has been quietly shepherding us forward in a way which speaks clearly G-d's love for His people, meaning all people, the entire family of man. But it is this week's double Torah reading, Nitzavim-Vayelech, which pulls out all the stops, in a no-holds-barred, full-court-press, all out effort to make certain that each one of us enters Rosh HaShana confident of who we are, and, even more importantly, who we can be, and that ten days later when we conclude Yom Kippur, we have become finer versions of our own true selves.

How does Torah do it? It is tempting to say that Torah all but shouts out the answers to our upcoming "final exam," but that would be misleading. What Torah does is state the questions that we need to be asking ourselves, and then present the necessary challenges that we must face and accept upon ourselves, in order to acquire the "right answers" to our upcoming test.

"For this commandment which I command you this day, is not concealed from you, nor is it far away. It is not in heaven, that you should say, 'Who will go up to heaven for us and fetch it for us, to tell [it] to us, so that we can fulfill it?' Nor is it beyond the sea, that you should say, 'Who will cross to the other side of the sea for us and fetch it for us, to tell [it] to us, so that we can fulfill it?' Rather,[this] thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it." (ibid 30:11-14)

There are no other words in Torah quite like these, which express both G-d's love for His people, and His total, unquestioning confidence that they can meet every challenge that Torah presents them, perform every commandment which comes their way, and by doing so, stay fixed on a course of goodness and righteousness. G-d knows, for He created us, that we possess within our hearts and within our souls every tool necessary to aspire to and to attain our very finest selves. We cannot honestly claim that we don't have what it takes to stand before G-d on Rosh HaShana.

"Behold, I have set before you today life and good, and death and evil... " (ibid 30:15) Torah again puts forward in breathtaking simplicity the only issues which need concern us. Good and evil, life and death, the distilled unvarnished essence of what man's sojourn in this world is all about, and why G-d created him. And to strengthen the wavering, and enlighten those who may be in darkness, Torah goes on to say, "I command you this day to love HaShem, your G-d, to walk in His ways, and to observe His commandments, His statutes, and His ordinances, so that you will live and increase, and HaShem, your G-d, will bless you in the land to which you are coming to take possession of it." (ibid 30:16) And if, in spite of these most emphatic words there is still ambivalence in one's heart, Torah concludes, "You shall choose life, so that you and your offspring will live." (ibid 30:19)

It is tempting to say that all one needs to do on Rosh HaShana is to show up. After all, Torah has pretty much given us all we need to know, in these few verses quoted above. Equipped with these answers we can surely embark upon a new year of truth and righteousness. But, of course, temptation and false security is everything the Torah is NOT about.

In reality, Torah has not provided us with any answers. What it has done is provide us with the necessary questions we must ponder and challenges we must face, not just on Rosh HaShana, but in the days and weeks and months that follow. Only we can provide our own answers as to how we will meet these challenges. Only we can represent our selves before G-d, and only we can write our own names into the Book of Life.

What Torah does provide us with is the greatest pep-talk ever. The rest is up to us.

Tune in to this week's Temple Talk as Rabbi Chaim Richman, off-site, preparing spiritually for the upcoming Days of Awe, leaves it up to Yitzchak Reuven, who, manning the microphone, has what to say about our upcoming "day in court," and about the great lengths this week's double Torah reading of Nitzavim-Vayelech goes to in encouraging and preparing us for Rosh HaShana. Our choices may seem obvious, but they may be deceptively simple, all the same.

Yitzchak Imas, 5723-5770. Israel lost a true hero and visionary this week. The Temple Institute has lost a dear friend and compatriot in our historic task to rebuild the Holy Temple and bring the light of G-d back into the world. Click here to learn more about Yitzchak Imas, murdered, along with his wife Talya, Kochava Ben Meir, and Avishai Shindler, by Arab terrorists, on the eve of the so called "peace talks".

This week features the new Bat Melech video teaching with Rabbanit Rena Richman, entitled, "One Extra Step: Divine providence is all about starting over. G-d is with us every moment of our lives. If we welcome His presence in our lives, we will dare to take that one extra step in order to meet our own expectations of ourselves." Click here to view.

This week features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Pure Cleansing Water: Our relationship with G-d is direct and unemcumbered by outside forces. It is part of His essence to forgive us our transgressions. Are we able to access the G-dliness within us in order to forgive our own imperfections, and move on toward improving and perfecting who we truly are?" Click here to view.

"And you will return to the Lord, your G-d... you and your children... " (Deut. 30:1) The positive commandment and the Divine promise of repentance and reconciliation between G-d and His children is THE message of the days preceding the awesome day of Rosh HaShana. Click here to view Rabbi Richman's short teaching on parashat Nitzavim-Vayelech (Deuteronomy 26:1-29:8).

A new year is about to enter, one of blessing, G-d willing, for all of us. This year you can make the Temple Institute a part of your life by supporting our work and becoming a partner in our tireless efforts to turn the dream of the Holy Temple into a reality. Click here to learn more.

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Help us build the future.
Click here.

THE TEMPLE INSTITUTE

PO Box 31876

Jerusalem, Israel 97500

www.templeinstitute.org

Restore America!

2010-08-29T19:21:00.001-07:00

The United States by Grand Design (White and Christian)

President Teddy Roosevelt said, "The one absolutely certain way of bringing this nation to ruin, of preventing all possibility of its continuing as a nation at all, would be to permit it to become a tangle of squabbling nationalities."

Renew America by Restoring White Dominance

We must renew America by restoring the racial dominance of people of white color as our former immigration policy insured (that the treacherous drunk and murderer Senator Ted Kennedy perverted in 1965).

I declare this Day

2010-08-27T07:54:00.001-07:00

"I declare this day... "
(Deuteronomy 26:3)
Elul 10, 5770/August 19, 2010

The Torah reading of Ki Tavo opens with instructions being given by Moshe rabennu, (Moses our master), to the children of Israel, concerning the very first commandments to be carried out upon entering the land of Israel. These include the bringing of the first fruits, the tithing of the produce and the setting up of twelve stones atop Mount Eval, overlooking the city of Shechem. The second half of the Torah reading, however, is dominated by a delineation of blessings for serving G-d, and curses which will befall the people of Israel if they fail to pursue G-d's commandments "with happiness and with gladness of heart." (ibid 28:47)

The litany of kelalot, admonitions, is long, fearsome, and foreboding. It most chillingly reads like a chronicle of tragedies that have indeed befallen the nation of Israel over the millennia. But perhaps more than anything else, it seems to invoke, at least in our weaker moments, an oppressive sense of helplessness, of inevitability. Once the nation goes astray there exists, one may glean, an irreversible slippery slide down the long slope of reproof followed by reproof followed by reproof. Can Israel reverse course before hitting bottom? Are we looking at the stereotypical "angry Deity of the Old Testament," wreaking havoc upon man? Are we really held captive by a cosmic fate beyond our control?

Of course not. G-d's admonitions to Israel are those of a loving father, whose only concern is the welfare of his children. In any case, such a notion of helplessness is antithetical to very thing Torah comes to teach us, that is, personal responsibility. And the clearest proof of this is embodied in the ceremony of the first fruits described in Ki Tavo's opening verses, in which we are told, in no uncertain terms, that man holds his own fate in the palms of his own hands. The pilgrim is instructed to bring to the altar of the Holy Temple the first fruits of his labor in the field, his finest efforts, his own personal god-like piece of creation. And this most wondrous reflection of himself he is commanded to relinquish, placing in in a basket and "laying it before the altar of HaShem, your G-d." (ibid 26:4) By doing so the pilgrim acknowledges that G-d is the sole Creator and Master of of all, even that which this pilgrim himself has toiled to bring forth from the earth. Our pilgrim then recalls the history of the Israelite nation, beginning with their pursuit and desert wanderings and concluding with their entering the land of Israel, "a land flowing with milk and honey." (ibid 26:9)

The pilgrim then states: "And now, behold, I have brought the first of the fruit of the ground which you, HaShem, have given to me." (ibid 26:10) By doing so he affirms and confirms beyond a shadow of a doubt his own personal centrality in G-d's creation and in the Divine purpose which informs G-d's creation. Far from being a faceless extra, out of sync, and lost in a vast and unconcerned universe which careens heartlessly through time, our pilgrim is literally the lynchpin which binds G-d to man, heaven to earth. And all it took was a little humility.

Is this any less than a replay and a correction of the original first fruits episode which unfolded at the dawn of man? We know that the Holy Temple stands literally in the very location of the Garden of Eden, and the altar in the place of the tree of life. And wasn't it Adam and Chava's (Eve's) misappropriation of the first fruit of the tree of knowledge that first brought death and sorrow into G-d's world?

No, the horror upon horror of the curses laid out in Ki Tavo's later verses do not come in order to cause us to lose heart, but to take heart. How simply we can take back our world if only we confront G-d directly, on His terms, and upon His turf, as it were, the Holy Temple, and present to Him our finest selves, with humility. It is this humility which lifts our souls and fills our hearts with gladness - the antidote, the cure, and the end to every curse and cause of pain:

"Then, you shall rejoice with all the good that HaShem, your G-d, has granted you and your household you, the Levite, and the stranger who is among you." (ibid 26:11)

Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss the intricate beauty of the commandment to bring first fruits to the Holy Temple, in joy and thankfulness, and what this means for every single human being today. This week's Torah portion of Ki Tavo is actually a concise guide to the themes of Elul – an Elul survival kit – that contains everything we need to know to break away from the rote and humdrum of our everyday existence and get back to where we belong; fully focused on "G-d consciousness."

This week features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "I Want to Get Closer to You: Psalm 27 is traditionally recited in the morning and evening every day during the month of Elul. What is the secret of this Psalm? What special significance does it have for this month of prayer and repentance? An exploration of its meaning sheds light upon the true goal of the month of Elul - to make a real, uncompromising and trusting relationship with G-d our first priority." Click here to view.

Revisiting the King in the Field: Field of Dreams, or Field of Blood? The month of Elul is one of introspection and drawing closer to G-d. We would certainly hope that this reality would be reflected in the holiest spot on earth, the Temple Mount. Yet this year the Moslem month of Ramadan coincides with Elul, and a message of hate and incitement against Israel and disdain of the place of the House of G-d has hijacked the Mount. To learn more and see pictures, please click here.

By performing Torah commandments with joy, as prescribed in this week's parasha, and expressing our thanks to G-d for all His blessings, we become keenly aware that G-d is with us in all our endeavors, the ultimate validation of our lives. Click here to view Rabbi Richman's short teaching on parashat Ki Tavo (Deuteronomy 26:1-29:8).

Blessings from the holy city of Jerusalem,

Yitzchak Reuven

The Temple Institute

Israeli citizenship for David Ben-Ariel

2010-08-21T17:23:00.001-07:00

The Third Temple on the Temple Mount in Jerusalem

Spirit, Wisdom, Insight and Knowledge

Return to Zion?

Back to the Kibbutz

Erase Me From Your Book

The Vatican versus the Fourth Commandment

Holy Garments

Beyond Babylon

Beyond Babylon

Make me a Sanctuary

Mind of God

A Memorial to the Deed of Creation

They Know Not Yosef

Don't be afraid, for am I instead of G-d?

Hanukkah March of the Temple Mount Faithful

Hanukkah March of the Temple Mount Faithful — 2010/5771

For Your Servant Assumed Responsibility

God hates Christmas!

"I have dreamed a dream"

Cast Into the Pit

Your name shall be Yisrael

The Stones of the Place

Two Nations are in Your Womb

The Field and the Cave

Yitzhak Rabin

And They Both Walked Together

Avraham My Friend

God commands Israel to build the Temple!

G-d Called the Light Day

The Last Great Day

Muslim confiscates Christian Bible on Temple Mount

First Words of the New Year

Jew Arrested on Temple Mount?

Priestly Blessing

Worldwide Church of God Feast of Tabernacles

Chag Sukkot: Festival of Joy

Holidays or Holy Days - Does it Matter Which Days We Observe?

Table of Contents

Yom Kippur at Sdot Yam

LCG Commentary: The devil's end

Yom Kippur: The Happiest Day of the Year

Rosh Hashana Greetings from the Temple Institute 5771

Rosh Hashana Greetings from the Temple Institute

Tomorrow night is Rosh Hashana! Get ready with Aish.com

Standing this Day before HaShem

Restore America!

I declare this Day

Israeli citizenship for David Ben-Ariel