The Third Temple on the Temple Mount in Jerusalem

Third Temple Coming Soon to Jerusalem!

Ariel Sharon: Return to the Temple Mount!

Where's the Temple on the Temple Mount?

The Vatican Must Return the Temple Treasures!

The Temple of God in Holy Jerusalem

The Secret Nazis Covet the Temple Mount

Dangerous Ideas?

Sunday, April 22, 2007

Why is Israel afraid to be Israel?

April 21, 2007
By Ellis Washington

Excavating near the Temple Mount isn't worth fighting for. – Anon (popular Israeli sentiment)

Is there not a cause? – David

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It's not necessarily that Israel is afraid to be Israel, but rather that they are being themselves - Jacob - and have yet to experience the transformation to Israel, to respond to their higher calling to become a light to all nations, a peculiar people. Sad to say, too many Israelis want to be like the nations.

Presently there isn't sufficient righteousness in Israel to empower and embolden them to fulfill their biblical responsibilities. Many Jews have returned to the Land but not yet to the God of Abraham, Isaac and Jacob.
Let us hope and pray this shameful situation changes soon so Israel won't have to lose Jerusalem again and suffer under EU occupation.

Proverbs 28:1
The wicked flee when no one pursues, But the righteous are bold as a lion.

Jeremiah 6:16
"Thus saith Yahweh, stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk there in, and ye shall find rest to your souls. But they said, we will not walk therein."

Ezekiel 36:24-26
24 For I will take you [Jews and Israelites] from among the nations, gather you out of all countries, and bring you into your own land. 25 Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. 26 I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh.

Don't Expel Jews from Gaza!

Peace Now: Arabs and Jews Must Go Their Separate Ways

No Jewish Leader to Save Israel?

Woe to Ariel! (Jerusalem to suffer EU occupation)

Kadima Wins, Israel Loses!

Bird flu: Europe to slaughter Israel!

Ariel Sharon: From Zionist to Traitor

EU to Conquer Anglo-Saxons and Jews

A Jewish Homeland

When Caesar Plays God: When the State Oversteps Its Bounds

Sunday, March 18, 2007

Why Israel Should Demolish the 'Al-Aksa Mosque

WHY ISRAEL SHOULD DEMOLISH THE 'AL-AKSA MOSQUE

by Stephen Schecter

The "new Middle East" about which Shimon Peres was so fond of talking is supposed to come about by having Israel give territory to the Palestinian Arabs on which they create a state. Their grievances thus addressed, hostilities would cease. This strategy of concession and appeasement assumes that peace with the Arabs is in Israel's hands. It has never worked. It did not work during Oslo, at the 2000 negotiations, or in Gaza. The recent war in Lebanon put the final nail in its coffin. In spite of the withdrawal of Israeli forces from Lebanon in 2000, with a UN seal of approval, Hezbollah launched an unwarranted attack in an act of war on Israel from Lebanon, abducting two of her soldiers, and demanding the return of the Sheeba Farms to a Lebanon which never claimed them and against international law. By the time the war was over, a feckless UN force was again sitting on Israel's border with Lebanon, preparing a future for a rearmed Hezbollah and complicating Israel's capacity for retaliation. Even regimes like Egypt, which has signed a peace treaty with Israel, continue to aid and abet the filthy racism and terror that characterizes the Arab and Muslim world's stance toward the only Jewish state on the planet.

It turns out that what the Arabs think is very important, because what they think, and not what the Israelis do, is what counts. Their version of reality is rooted in a society that socializes its children to lie as a way of life, treats women as chattel, resists modern ideas, idealizes cruelty and death, and marks infidels for annihilation or conversion. That the murderous hostility Arabs and Muslims harbor towards the West and Israel cloaks itself in the language of a struggle for rights and against colonialism and imperialism ought not to delude anyone. Their conflict is with modern society, i.e., western civilization.

But apparently it does, for western public opinion, notably in Europe, as well as western opinion-and-policymakers are overwhelmingly anti-Israel, fuelling a Palestinian intransigence which wraps itself in the halo reserved for victims of oppression.

Every Israeli withdrawal in the absence of any compromise also fuels this intransigence, making the prospect of peace more distant. Thus the Israeli withdrawal from Gaza was not much different from the 1929 British-enforced evacuation of the Jews from Hebron in its impact on the minds of the Palestinian Arabs of the day. They concluded that their grievances were legitimate and they could obtain satisfaction by a relentless campaign of terror and intimidation.

It is time, therefore, for Israeli policy to change course. Israel should take seriously the Palestinian and wider Arab and Muslim narrative about Israel and the Jews and frame its policy accordingly. This means recognizing that Israel is at war with its Arab neighbors, and now the wider Muslim world. Israel must persevere in fighting this war by any and all means, with unrelenting purpose and persistence. It means recognizing that there is nothing Israel can do to induce this enemy to make peace if the enemy does not choose to do so. No compromise by Israel is going to bring peace any closer because its enemy is not interested in compromise. Israel's existence is for them the problem. Palestinian leaders are not interested in a Palestinian state alongside Israel. Their idea of a Palestinian state is one that will replace the Jewish one. Muslim doctrine holds that once Muslims have ruled a country it belongs to them forever. If they lose it, it remains occupied territory to be reclaimed. When the Palestinians talk about the "occupation" they mean Israel itself. They take in these notions with their mothers' milk. This is why even secular Arab leaders have no trouble allying themselves with religious clerics and melding their political dreams with those of a restored caliphate that would cover the entire Arab nation and then the world.

A key element in the Palestinian denial of Jewish claims to Israel focuses on Jerusalem itself, and especially on the Temple Mount. Both sermons in mosques and television broadcasts repeat the charges that the Jews have no historic connection to Jerusalem, that the Jews who inhabited ancient Israel were not Jews, and that the Second Temple destroyed by the Romans did not exist. The Jewish claim to the Temple Mount as a holy site is dismissed as pure fabrication. Significantly, the name of the current round of Palestinian terror unleashed in 2000 is the 'Al-Aksa Intifada, just as the Fatah terrorist brigades go by the name of 'Al-Aksa Martyrs. Yaser Arafat used to revel in delirious tirades to his Palestinian audience that they were marching to Jerusalem by the millions, a phrase he would incant over and over as he posed as protector of Muslim holy sites. The liberation of Jerusalem goes hand in hand with the vilification of Jews as interlopers, foreigners, and vagabonds who have to be expelled. This goal weds Palestinian and Arab nationalism to Muslim eschatology, uniting the vast Arab nation and the wider Muslim world in a state of permanent war against Israel.

Israel responds by banning Jews from the Temple Mount on Tisha Be'Av, the day Jews mourn the destruction of their Second Temple in 70 C.E., the one that supposedly never existed, out of fear of the violence that might erupt. And long before the Oslo Accords, Israel had given the Muslim religious authority, the Waqf, control over the Temple Mount, allowing Jordan a role in its supervision; the same Jordan that systematically desecrated Jewish holy sites when it controlled the area before 1967.

The first step in Israel's new approach to her Arab enemies must be the belated recognition that she faces an enemy engaged in an ongoing war and that appeasement leads to increased violence. The best tactic to use in signaling this recognition must involve some action since the enemy sees the world quite concretely. The most logical place to start would be with the 'Al-Aksa mosque. That mosque, built as it is atop Judaism's most sacred shrine, is the embodiment of the Arab project to annihilate the Jews. It stands as the symbol par excellence of the Arabs' genocidal intent against the Jews, used to negate the very existence of the Jewish people now and historically. By blowing up the 'Al-Aksa mosque and then without hesitation rebuilding the Temple, Israel reasserts its right to exist in the only language understood by those poised to destroy it. It sends this message: We are now finally taking everything you do and say literally. You rocket our cities, murder our children and openly long for our destruction chanting "death to the Jews". We hear you! We recognize you as the totalitarian enemy you are and so we must wage war against you to survive. Indeed, in the face of such aggression we have but one response: Your unconditional surrender.

There are, of course, a number of corollaries to such a change of policy, all of which are unpalatable to democracies, but unfortunately necessary for their survival. One is that Israel will no longer tolerate any attacks on its population or its territory. They will be met with overwhelming force and lead, ultimately, to the military occupation of Gaza and the West Bank. In the course of the military operations such a policy would entail, Israel can make no distinction between civilian and military combatants on the Palestinian side, since the Palestinians themselves make no such distinctions. Israel will not apologize for any consequences of its military operations, nor will it suspend them because of so-called innocent civilian casualties. It will regret all deaths that will inevitably ensue, both among Israelis and among Palestinians, because such is the Jewish tradition and the response of a democratic mindset to which the Jewish tradition has contributed.

Even at the Red Sea, Jehovah is reputed to have rebuked his angels for celebrating when the Egyptians were drowning as the parted waters returned. The Arabs have never taken seriously former Prime Minister Golda Meir's quip about the one thing Israelis will not forgive the Arabs: namely, that in order to defend their homeland Israelis have had to oblige their children to kill the Arabs' children. Like the Israeli withdrawals from Lebanon and Gaza, the Arabs mistake such regret for weakness. It is high time they understood otherwise.

It is also high time the Israelis understood otherwise. It is time the Israelis understood that they should take their own laments at Palestinian intransigence, duplicity, and genocidal incitement seriously. It is also time the Israelis understood just what the exercise of sovereignty entails. They are no longer strangers in a strange land, but like the Jews of old, they have returned home to a land that is indissolubly linked with their existence. As the sovereign power in their own land they have a duty to protect and safeguard it and the persons who reside within its borders. If their neighbors seek to destroy them, they are duty bound to defend themselves as the U.S. would be if Canada started rocketing the populations of Vermont and Michigan.

War is not pleasant but the alternative is suicide. It's that simple. The Arabs have literally been allowed to get away with murder. No longer. This is what "never again" means: Jews having and using the means to defend themselves, and by themselves if it comes to that. Blowing up the 'Al-Aksa mosque would be a massively powerful first blow to the enemy without loss of life. No less of a gesture would serve notice to the Arabs that they ought to sue for peace or suffer the consequences, and that the consequences will be disastrous. It would also serve notice to the Jews that they are no longer court Jews, that Zionism is a project that remains to be completed, and that failure to do so will entail the disappearance of the Jewish people Zionism was supposed to prevent.

Dr. Stephen Shecter is Professor of Sociology at Université du Québec à Montréal. Contact him at schecter.stephen@uqam.ca

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Amen and Amen!

Third Temple Coming Soon to Jerusalem!

Ariel Sharon: Return to the Temple Mount!

Where's the Temple on the Temple Mount?

The Vatican Must Return the Temple Treasures!

The Temple of God in Holy Jerusalem

Thursday, March 01, 2007

WHY DID THEY BUILD THE TEMPLE?

BS"D

YESHIVAT HARA'AYON HAYEHUDI
Jerusalem, Israel

HaRav Yehuda Kroizer SHLIT"A, Rosh Yeshiva

PARSHAT TETZAVEH/ZACHOR

13 Adar 5767/2-3 March 2007

WHY DID THEY BUILD THE TEMPLE?

Historical Backround:

Upon the return of the Jews to the Land of Israel after the destruction of the First Temple, the exiles from Babylon went right to work to rebuild the Holy Temple. This was in the year 3390 from Creation. The first returnees found life in the Holy Land quite hard. First of all, only some 42,000 Jews returned home, about 20 percent of Babylonian Jewry at the time. The great majority of Jews, who were business people and scholars from the upper classes, decided that this was definitely not Hashem's wish that the Jews return, so they stayed in the golden medina of Babylon. Secondly, the non-Jewish neighbors in Israel at the time, after being prevented from partaking of the building of the Temple with the Jews, informed the king that the Jews, in building the Temple, were rebelling against him. He immediately sent a stop order and all construction of the new Temple was halted. That king who gave this stop order was, of course, our very own Achashverosh.

So the story of Purim begins to unfold. The Jews of Israel decided to send a delegation to the king to persuade him to let them continue to rebuild the Temple. The non-Jewish neighbors, seeing that the Jews sent a delegation to the king, also decided to send one of their own to the king to persuade him of the dangers of the Jews rebuilding the Temple. Representing the Jews was none other than our own Mordechai HaYehudi, who had returned to Israel from Babylon years before, when permission was first granted to the Jews by King Cyrus of Persia. Representing the non-Jews was none other than our arch-enemy Haman, who was part of the foreign tribes installed in the Holy Land by king Sennacherib of Assyria when he exiled the ten tribes.

The Question:

The question that we must ask at this point is: Why? Why did the Jews go to so much trouble to rebuild the Temple? Not only did they have a very small community at the time, making upkeep of the Temple very difficult, but also, the danger of the non-Jews who lived in the Land at the time and who were threatening to the Jews would seem to make this a matter of "pikuach nefesh" - endangering lives - so that danger should override the rebuilding of the Temple. Anyway, isn't it coming down from Heaven as many rabbis today state, and all we have to do is wait and look up carefully and watch that it won't fall on us on its way to the Temple Mount? Why, then, did they go though all of the trouble to rebuild the Temple, when the community in Israel at the time was so fragile and the majority of the Jews were just not ready for it, anyway?

The answer is so simple but so removed from our conscious that it seems light years away. They went to so much trouble to rebuild the Temple because it is a positive commandment to build a Temple, as the Torah teaches us: "You shall build Me a Sanctuary, that I might dwell within". From here the Rambam derives that the commandment to build a Temple is applicable to every generation, a place where one can offer sacrifices to Hashem.

In this spirit, the Or HaChayim also writes that the commandment to build a Temple was not just incumbent for the generation in the desert, but for every generation. And that is why the Jews who returned to the Land of Israel from the Babylonian exile set out to rebuild the Temple right away. Without excuses, without fanfare, because of its importance and the central role it plays in daily Jewish life.

And so, when Mordechai HaYehudi finally disembarked from his long journey to Shushan from the Land of Israel, imagine his horror to find that in spite of his purpose for being in Shushan - to convince the king to reinstate the construction work for the Temple - he finds, instead, that not only can he not get to the king, but his own fellow Jews were running here and there to partake of the great banquet that king Achashverosh was throwing. And just what was the good king celebrating? That the Temple was not rebuilt, and the Redemption of the Jewish people was not fulfilled, as the prophet Jeremiah had prophesied that the Jews would return to their own Land after 70 years.

Hashem, Master of history, had other plans for his people, though, and if they did not want to come home and rebuild His House, then He had many messengers at His disposal to help us along, as in the unfolding story of Purim, with Haman and his evil decree.

Today, too, the Land is awaiting its sons to return and to rebuild Hashem's House. If we don't move along with His program, then the Master of history will know how to bring it about one way or another. That is what is happening today in our still-unfolding story of Purim. Do we dare make the wrong choice and miss the boat?

With love of Israel,

Levi Chazen

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