Latkes and Lights
They'd left everything behind escaping the Nazis, including their precious symbol of Hanukkah.
By Gina Klonoff, Las Vegas, Nevada
read more
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The Menorah represents the Third Temple that Jews should be motivated, energized, to build. Thankfully, the Temple Mount Faithful and the Temple Institute work toward this holy goal and project - they don't just eat latkes, they serve as lights.
Showing posts with label temple institute. Show all posts
Showing posts with label temple institute. Show all posts
Thursday, December 10, 2009
Friday, February 06, 2009
You Shall Bring Them and Plant Them
"You shall bring them and plant them on the mount of Your inheritance..."
(Exodus 15:17)
Shvat 11, 5769/February 4, 2009
This week's Torah reading of Beshalach begins with the children of Israel, fugitive slaves on the run, just one step ahead of their oppressors and pursuers, the all powerful Pharaoh and his invincible army of horsemen and chariots. By the time Beshalach concludes, the children of Israel are no longer fleeing for their lives, but a new and free nation on a rendezvous with G-d. When and where did this transformation take place?
In the previous chapters of the book of Exodus we witness G-d's omnipotent "efforts" on behalf of the sons and daughters of Israel. Plague by plague He devastates the nation of Egypt. Pharaoh's ego, his profoundly exaggerated big-as-the-Nile sense of self-importance, not only invites disaster upon Egypt, but places himself in a no-win situation. He orders the Israelites out of his country, and in the morning, reversing his decision, sets out to bring them back.
It is fair to say that the ten blows that G-d has dealt Egypt, that have wreaked havoc on her waters, ravaged her fields and orchards, laid waste her livestock, and plucked from her mothers and fathers the first fruits of their loins, have, after all is said and done, accomplished nothing. As was the case after each of the plagues, Pharoah wrestled with a moment of doubt only to quickly redouble his obstinacy.
Now the Israelites find themselves with the Sea of Reeds to their east, and to the west the armies of Pharaoh. Understandably, predictably perhaps, they falter. Accusations are hurled at Moses. The call to give up and return to slavery is heard in their encampments. Others speak of a last stand, a suicidal attempt to militarily repulse the most powerful army on earth. Still others invest their efforts in prayer: Perhaps G-d can be entreated upon to come to their aid just one more time.
G-d Himself addresses His children, calling upon them to rouse themselves from their lethargy, shake themselves of their fears, and do what needs to be done:
"And HaShem said to Moses: 'Why are you crying to Me? speak to the children of Israel, that they go forward." (Exodus 14:15)
Just as a father, at just the right moment, will let go of the handlebars, knowing that his young bicycle riding child is now ready to navigate forward on his own, G-d commands His children to take leave of the comforts of the familiar, and to set forth on their own. Yes, what lies ahead is unknown, and the unknown is frightening. But it is our faith in His love that drives us onward. On the other side, on the western bank of the Sea of Reeds, free at last, and free forever of Pharaoh and his terror, the children of Israel march on, a new nation. Having let go of G-d's hand, as it were, by taking the initiative, by making the move that had to be made, they now find themselves more ensconced in His embrace then ever before.
The Song of the Sea, the exhilarating declaration of independence from earthly servitude and allegiance to G-d, marks the departure from the past, and sounds the opening strains of the future:
"You shall bring them and plant them on the mount of Your inheritance, the place, HaShem, which You have made for You to dwell in, the sanctuary, O L-rd, which Your hands have established." (Exodus 15:17)
The planting metaphor aptly echoes the theme of sublime faith in G-d. Anyone who has ever planted a seed in the earth knows that without an unbreakable, unshakeable faith in the benevolence of Heaven, accompanied by persistent watering and pulling of weeds, nothing of worth will burst forth from the ground.
When we express our faith fearlessly in G-d, through our positive actions to fulfill His will for us, His corresponding faith in us becomes a refrain to our endeavors. With faith and with persistence of effort, His promise to us, the establishment of His sanctuary in Jerusalem, the mountain of His inheritance, will become a reality.
Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss the Torah reading of Beshalach, the Song of the Sea, and the upcoming day of rebirth and renewal - Tu B'Shvat, the 15th day of the month of Shvat. Designated by our sages as the new year for trees, Tu B'Shvat also has much of spiritual import to offer us human beings.
Faith in G-d, positive action, and forward-looking vision can also be described as the themes behind the recent dedication of the Marty Morrill Studio, the studio in which Light to the Nations, Bat Melech, and the other Temple Institute video productions are all filmed and produced. It was three years ago that, with the generous help of Mr. Morrill, we established our own independent studio for filming and editing our Temple Institute teachings. Only recently have we felt that we have achieved a production standard worthy of the name of our eponymous benefactor. Therefore, we have taken the time now to officially and publicly dedicate the Marty Morrill Studio, and thank Mr. Morrill for his faith in G-d, positive action, and forward-looking vision, which has made this possible.
Today features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Tu B’Shvat: Best Day of the Year: The fifteenth day of the month of Shvat, (Tu B’Shvat), is not just a date marking the new year for trees in the land of Israel. It is also a day marking spiritual renewal. By connecting with and tapping into the spiritual vitality contained within Tu B’Shvat, we, like the trees, can begin the process of the rejuvenation of our own hearts and souls." Click here to view.
The Song of the Sea, sung by the children of Israel at the splitting of the Sea of Reeds is the celebration of the recognition of G-d in the world, and can only be sung after we put that recognition to the test, and take the first step into the sea that lies before us. Click here to view Rabbi Richman's short teaching on parashat Beshalach (Exodus 13:17-17:16).
We urge all who have not yet seen our "Return to the Temple Mount" video, to take the time to do so. Rabbi Chaim Richman and Yehudah Glick, director of the Temple Institute, discuss the growing movement of Jews ascending the Temple Mount for the purpose of fulfilling the commandment of morat haMikdash - showing reverence for G-d at the site of His Holy Temple. The two discuss the police presence on the Mount, as well as the rekindling of longing for the Holy Temple amongst the people of Israel. Click here to view.
Tu B'Shvat blessings of renewal and rededication from the holy city of Jerusalem,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
www.templeinstitute.org
(Exodus 15:17)
Shvat 11, 5769/February 4, 2009
This week's Torah reading of Beshalach begins with the children of Israel, fugitive slaves on the run, just one step ahead of their oppressors and pursuers, the all powerful Pharaoh and his invincible army of horsemen and chariots. By the time Beshalach concludes, the children of Israel are no longer fleeing for their lives, but a new and free nation on a rendezvous with G-d. When and where did this transformation take place?
In the previous chapters of the book of Exodus we witness G-d's omnipotent "efforts" on behalf of the sons and daughters of Israel. Plague by plague He devastates the nation of Egypt. Pharaoh's ego, his profoundly exaggerated big-as-the-Nile sense of self-importance, not only invites disaster upon Egypt, but places himself in a no-win situation. He orders the Israelites out of his country, and in the morning, reversing his decision, sets out to bring them back.
It is fair to say that the ten blows that G-d has dealt Egypt, that have wreaked havoc on her waters, ravaged her fields and orchards, laid waste her livestock, and plucked from her mothers and fathers the first fruits of their loins, have, after all is said and done, accomplished nothing. As was the case after each of the plagues, Pharoah wrestled with a moment of doubt only to quickly redouble his obstinacy.
Now the Israelites find themselves with the Sea of Reeds to their east, and to the west the armies of Pharaoh. Understandably, predictably perhaps, they falter. Accusations are hurled at Moses. The call to give up and return to slavery is heard in their encampments. Others speak of a last stand, a suicidal attempt to militarily repulse the most powerful army on earth. Still others invest their efforts in prayer: Perhaps G-d can be entreated upon to come to their aid just one more time.
G-d Himself addresses His children, calling upon them to rouse themselves from their lethargy, shake themselves of their fears, and do what needs to be done:
"And HaShem said to Moses: 'Why are you crying to Me? speak to the children of Israel, that they go forward." (Exodus 14:15)
Just as a father, at just the right moment, will let go of the handlebars, knowing that his young bicycle riding child is now ready to navigate forward on his own, G-d commands His children to take leave of the comforts of the familiar, and to set forth on their own. Yes, what lies ahead is unknown, and the unknown is frightening. But it is our faith in His love that drives us onward. On the other side, on the western bank of the Sea of Reeds, free at last, and free forever of Pharaoh and his terror, the children of Israel march on, a new nation. Having let go of G-d's hand, as it were, by taking the initiative, by making the move that had to be made, they now find themselves more ensconced in His embrace then ever before.
The Song of the Sea, the exhilarating declaration of independence from earthly servitude and allegiance to G-d, marks the departure from the past, and sounds the opening strains of the future:
"You shall bring them and plant them on the mount of Your inheritance, the place, HaShem, which You have made for You to dwell in, the sanctuary, O L-rd, which Your hands have established." (Exodus 15:17)
The planting metaphor aptly echoes the theme of sublime faith in G-d. Anyone who has ever planted a seed in the earth knows that without an unbreakable, unshakeable faith in the benevolence of Heaven, accompanied by persistent watering and pulling of weeds, nothing of worth will burst forth from the ground.
When we express our faith fearlessly in G-d, through our positive actions to fulfill His will for us, His corresponding faith in us becomes a refrain to our endeavors. With faith and with persistence of effort, His promise to us, the establishment of His sanctuary in Jerusalem, the mountain of His inheritance, will become a reality.
Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss the Torah reading of Beshalach, the Song of the Sea, and the upcoming day of rebirth and renewal - Tu B'Shvat, the 15th day of the month of Shvat. Designated by our sages as the new year for trees, Tu B'Shvat also has much of spiritual import to offer us human beings.
Faith in G-d, positive action, and forward-looking vision can also be described as the themes behind the recent dedication of the Marty Morrill Studio, the studio in which Light to the Nations, Bat Melech, and the other Temple Institute video productions are all filmed and produced. It was three years ago that, with the generous help of Mr. Morrill, we established our own independent studio for filming and editing our Temple Institute teachings. Only recently have we felt that we have achieved a production standard worthy of the name of our eponymous benefactor. Therefore, we have taken the time now to officially and publicly dedicate the Marty Morrill Studio, and thank Mr. Morrill for his faith in G-d, positive action, and forward-looking vision, which has made this possible.
Today features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Tu B’Shvat: Best Day of the Year: The fifteenth day of the month of Shvat, (Tu B’Shvat), is not just a date marking the new year for trees in the land of Israel. It is also a day marking spiritual renewal. By connecting with and tapping into the spiritual vitality contained within Tu B’Shvat, we, like the trees, can begin the process of the rejuvenation of our own hearts and souls." Click here to view.
The Song of the Sea, sung by the children of Israel at the splitting of the Sea of Reeds is the celebration of the recognition of G-d in the world, and can only be sung after we put that recognition to the test, and take the first step into the sea that lies before us. Click here to view Rabbi Richman's short teaching on parashat Beshalach (Exodus 13:17-17:16).
We urge all who have not yet seen our "Return to the Temple Mount" video, to take the time to do so. Rabbi Chaim Richman and Yehudah Glick, director of the Temple Institute, discuss the growing movement of Jews ascending the Temple Mount for the purpose of fulfilling the commandment of morat haMikdash - showing reverence for G-d at the site of His Holy Temple. The two discuss the police presence on the Mount, as well as the rekindling of longing for the Holy Temple amongst the people of Israel. Click here to view.
Tu B'Shvat blessings of renewal and rededication from the holy city of Jerusalem,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
www.templeinstitute.org
Thursday, October 30, 2008
And G-d saw that it was Good
"And G-d saw... and, behold, it was very good."
(Genesis 1:31)
Rosh Chodesh MarCheshvan, 5769/October 29, 2008
"And G-d saw that it was good." (Genesis 1:12) Thus G-d concludes after each day of creation. At least for the first five days. But on the sixth and final day, having just created man, the crowning glory of all creation, G-d withholds comment. Yes, we are told that "And G-d saw every thing that He had made, and, behold, it was very good." (Genesis 1:31) But that was an appraisal of the entirety of His creation, not of man specifically. Why is that so? Was G-d mystified by His own creation of man? Was He uncertain as to the results of His own efforts?
By declaring His creation "good" on days one through five, G-d is neither heaping praise upon Himself for a job well done, nor is He expressing His hope that all will be well. By declaring "good" He is stamping creation with His moral imprimatur. He is making it good.
Man, however, is unlike all other creation. It was G-d's will to instill within the very essence of man the ability to choose between good and evil. We call it "free will," but there is nothing free about it. Each choice we make exacts its own price. By liberating man from being a pre-determined good, like all other creation, G-d was preparing man for a long and difficult journey through time and through space, in which man would, (and immediately did), make every mistake humanly possible.
Adam and Chava, (Eve), may have chosen poorly by eating from the fruit of the Tree of Knowledge, but by choosing at all they were fulfilling G-d's will for mankind. Their choice in effect took the place of G-d's "and it was good," as it proved the efficacy of His creation of man.
Of course, G-d's will is for man to ultimately choose good and not evil, to attach himself to G-d and to walk in His ways. His love and concern for man can be seen immediately upon following Adam and Chava's error and their subsequent attempt to hide themselves from Him. Not only does He clothe them in order to assuage their own new found sense of shame, and also to provide them with protection from the now harsh elements of the world, but, as Midrash teaches us, G-d made some literally last-minute adjustments in creation, adding ten additional phenomena to the world just moments before the first Shabbat entered, for the sole purpose of aiding man in the millennia to come in his ceaseless quest for redemption:
"Ten things were created at twilight of Shabbat eve. These are: the mouth of the earth [that swallowed Korach]; the mouth of the well [Miriam's well that accompanied the Israelites in the desert] ; the mouth of [Balaam's] ass; the rainbow [that appeared to Noach]; the manna [that fell in the desert]; [Moses'] staff; the shamir [worm that ate stone and was used for hewing the stones for the Holy Temple]; and the writing, the inscription and the tablets [of the Ten Commandments]." (Ethics of the Fathers, 5:6)
Each of these ten creations embodies aspects both of the physical world and of the spiritual world, and each served in its specific moment in time as a portal between man and G-d's will that mankind will successfully stay the course that G-d has set out for him, ultimately proving himself worthy of his own Divine origin.
At the conclusion of the first Shabbat it was a new reality that man faced, one that we will be reading about throughout the rest of the year as we proceed through the five books of Torah. An early and terrifying crescendo in history occurs during the generation of Noach, the generation of the flood. Noach, like Adam, received instruction from G-d, but Noach, unlike Adam, adhered strictly to G-d's word. No doubt this was a step in the right direction for mankind, but still, Noach seems to fall short of the mark that G-d had set for him. Why did he not raise his voice in prayer to G-d, and beseech Him, (as did Moses on behalf of the children of Israel, concerning the incident of the golden calf), to show mercy on mankind, righteous and sinners alike?
It would seem that only as man travels through history and comes face to face with the many challenges and tests that G-d has set before him, does he begin to realize his own awesome potential for good. Today the choices that are set before man are every bit as profound and every bit as fateful as those choices that confronted first Adam and then Noach. It is not simply our own personal salvation at stake, but the redemption of all mankind. There is no doubt that the concluding chapters of man's saga include the continued ingathering of the children of Israel into the land of Israel, the establishment of a Torah-led society in the land, and the building of the Holy Temple in Jerusalem, "a house of prayer for all nations." (Isaiah 56:7) May we prove through our actions to be worthy of the appellation G-d is patiently awaiting to bestow upon us: "And G-d saw... and, behold, it was very good." (Genesis 1:31)
Tune in to this week's Temple Talk, as Rabbi Chaim Richman and Yitzchak Reuven discuss the annual transition from the spiritually charged holiday-filled month of Tishrei to the holiday-barren month of Cheshvan, from the warm sun-filled summer season to the beginning of winter's rains in the land of Israel, and from the hope-filled opening chapters of the book of Genesis which we read on Tishrei's last Shabbat, (parashat B'reishith) to the desperate situation mankind finds itself in by the following Torah reading of Noach and the narrative of the flood. Plus some reflections on the historic Hakhel events that occurred over the recent Sukkot holiday, and the much deserved recognition granted to Rabbi Yisrael Ariel, founder of the Temple Institute, and recipient of this year's Israeli Ministry of Education Award for Jewish Culture.
Torah describes Noach as a tzaddik - righteous man, and tammim - pure. Yet, while he saved mankind on the physical level, he failed to pray on their behalf for their spiritual salvation. Our relationship with G-d has limitless potential. But it is up to us to pursue this relationship through prayer and actions in order to reach our full potential. Click here to view Rabbi Richman's short teaching on parashat Noach (Genesis 6:9-11:32).
Blessings from Jerusalem for a Chodesh Tov - a good new month,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
http://www.templeinstitute.org/
To learn more about Rabbi Yisrael Ariel and the 2008 Israeli Ministry of Education Award for Jewish Culture, please click here.
If you still have not seen or read about the great Hakhel assembly and celebration that recently took place on the second day of Sukkot, in Jerusalem's old city and on the Temple Mount, please click here. (New photographs have been added.)
Today also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Topography of the Temple Mount, Part II: Maimonides' Laws of the Chosen House, chapter six: The Rambam describes the topographical requirements of the very contour of the Temple Mount, as the surface of the Mount itself conforms to the increasing sanctity as we enter the Temple courtyards and draw near to the Holy Sanctuary." Click here to view.
Rabanit Rena Richman's Bat Melech teaching series will be back on schedule next Wednesday, November 5th.
(Genesis 1:31)
Rosh Chodesh MarCheshvan, 5769/October 29, 2008
"And G-d saw that it was good." (Genesis 1:12) Thus G-d concludes after each day of creation. At least for the first five days. But on the sixth and final day, having just created man, the crowning glory of all creation, G-d withholds comment. Yes, we are told that "And G-d saw every thing that He had made, and, behold, it was very good." (Genesis 1:31) But that was an appraisal of the entirety of His creation, not of man specifically. Why is that so? Was G-d mystified by His own creation of man? Was He uncertain as to the results of His own efforts?
By declaring His creation "good" on days one through five, G-d is neither heaping praise upon Himself for a job well done, nor is He expressing His hope that all will be well. By declaring "good" He is stamping creation with His moral imprimatur. He is making it good.
Man, however, is unlike all other creation. It was G-d's will to instill within the very essence of man the ability to choose between good and evil. We call it "free will," but there is nothing free about it. Each choice we make exacts its own price. By liberating man from being a pre-determined good, like all other creation, G-d was preparing man for a long and difficult journey through time and through space, in which man would, (and immediately did), make every mistake humanly possible.
Adam and Chava, (Eve), may have chosen poorly by eating from the fruit of the Tree of Knowledge, but by choosing at all they were fulfilling G-d's will for mankind. Their choice in effect took the place of G-d's "and it was good," as it proved the efficacy of His creation of man.
Of course, G-d's will is for man to ultimately choose good and not evil, to attach himself to G-d and to walk in His ways. His love and concern for man can be seen immediately upon following Adam and Chava's error and their subsequent attempt to hide themselves from Him. Not only does He clothe them in order to assuage their own new found sense of shame, and also to provide them with protection from the now harsh elements of the world, but, as Midrash teaches us, G-d made some literally last-minute adjustments in creation, adding ten additional phenomena to the world just moments before the first Shabbat entered, for the sole purpose of aiding man in the millennia to come in his ceaseless quest for redemption:
"Ten things were created at twilight of Shabbat eve. These are: the mouth of the earth [that swallowed Korach]; the mouth of the well [Miriam's well that accompanied the Israelites in the desert] ; the mouth of [Balaam's] ass; the rainbow [that appeared to Noach]; the manna [that fell in the desert]; [Moses'] staff; the shamir [worm that ate stone and was used for hewing the stones for the Holy Temple]; and the writing, the inscription and the tablets [of the Ten Commandments]." (Ethics of the Fathers, 5:6)
Each of these ten creations embodies aspects both of the physical world and of the spiritual world, and each served in its specific moment in time as a portal between man and G-d's will that mankind will successfully stay the course that G-d has set out for him, ultimately proving himself worthy of his own Divine origin.
At the conclusion of the first Shabbat it was a new reality that man faced, one that we will be reading about throughout the rest of the year as we proceed through the five books of Torah. An early and terrifying crescendo in history occurs during the generation of Noach, the generation of the flood. Noach, like Adam, received instruction from G-d, but Noach, unlike Adam, adhered strictly to G-d's word. No doubt this was a step in the right direction for mankind, but still, Noach seems to fall short of the mark that G-d had set for him. Why did he not raise his voice in prayer to G-d, and beseech Him, (as did Moses on behalf of the children of Israel, concerning the incident of the golden calf), to show mercy on mankind, righteous and sinners alike?
It would seem that only as man travels through history and comes face to face with the many challenges and tests that G-d has set before him, does he begin to realize his own awesome potential for good. Today the choices that are set before man are every bit as profound and every bit as fateful as those choices that confronted first Adam and then Noach. It is not simply our own personal salvation at stake, but the redemption of all mankind. There is no doubt that the concluding chapters of man's saga include the continued ingathering of the children of Israel into the land of Israel, the establishment of a Torah-led society in the land, and the building of the Holy Temple in Jerusalem, "a house of prayer for all nations." (Isaiah 56:7) May we prove through our actions to be worthy of the appellation G-d is patiently awaiting to bestow upon us: "And G-d saw... and, behold, it was very good." (Genesis 1:31)
Tune in to this week's Temple Talk, as Rabbi Chaim Richman and Yitzchak Reuven discuss the annual transition from the spiritually charged holiday-filled month of Tishrei to the holiday-barren month of Cheshvan, from the warm sun-filled summer season to the beginning of winter's rains in the land of Israel, and from the hope-filled opening chapters of the book of Genesis which we read on Tishrei's last Shabbat, (parashat B'reishith) to the desperate situation mankind finds itself in by the following Torah reading of Noach and the narrative of the flood. Plus some reflections on the historic Hakhel events that occurred over the recent Sukkot holiday, and the much deserved recognition granted to Rabbi Yisrael Ariel, founder of the Temple Institute, and recipient of this year's Israeli Ministry of Education Award for Jewish Culture.
Torah describes Noach as a tzaddik - righteous man, and tammim - pure. Yet, while he saved mankind on the physical level, he failed to pray on their behalf for their spiritual salvation. Our relationship with G-d has limitless potential. But it is up to us to pursue this relationship through prayer and actions in order to reach our full potential. Click here to view Rabbi Richman's short teaching on parashat Noach (Genesis 6:9-11:32).
Blessings from Jerusalem for a Chodesh Tov - a good new month,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
http://www.templeinstitute.org/
To learn more about Rabbi Yisrael Ariel and the 2008 Israeli Ministry of Education Award for Jewish Culture, please click here.
If you still have not seen or read about the great Hakhel assembly and celebration that recently took place on the second day of Sukkot, in Jerusalem's old city and on the Temple Mount, please click here. (New photographs have been added.)
Today also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "Topography of the Temple Mount, Part II: Maimonides' Laws of the Chosen House, chapter six: The Rambam describes the topographical requirements of the very contour of the Temple Mount, as the surface of the Mount itself conforms to the increasing sanctity as we enter the Temple courtyards and draw near to the Holy Sanctuary." Click here to view.
Rabanit Rena Richman's Bat Melech teaching series will be back on schedule next Wednesday, November 5th.
Wednesday, October 08, 2008
"And Moses went..." (Temple Institute)
"And Moses went..."(Deuteronomy 31:1)Tishrei 8, 5769/October 7, 2008
"Vayelech Moshe - And Moses went..." Where did Moses go? These opening words of this past week's Torah reading, Vayelech, begin the very verses we read during the ten day period beginning with Rosh HaShana and concluding with Yom Kippur. This week, the week in which, more so than any other week of the Hebrew calendar, we focus our thoughts on repentance, on overcoming our weaknesses, correcting our mistakes, drawing nearer to G-d, this week more than ever we seek G-d's guidance as we stand before Him in judgment and beg His forgiveness.
This week, as we stand on the edge of the unknown, we seek certainty. Yet this week we read the words "And Moses went..." and nobody can tell us to where Moses went. To be sure, the classical Torah commentators seek the answer and even put forth various proposals, but all are in agreement: the verse itself does not provide the answer, neither directly nor indirectly. Not even a clue.
One commentator proposes that Moses went off to the Israelite encampments to take leave of his fellow Jews, bidding them farewell, as the day of his death has arrived. Another suggests that he excused himself from the assembled nation before whom he had been standing, in order to retire to the tabernacle. The Holy Ohr HaChaim describes the journey of Moses' soul to scout out its final resting place in heaven. Each of these propositions is reasonable, each teaching its own sublime message. Yet no one truly knows to where Moses is heading.
Similar ambiguity using the same word, "vayelech - and he went," occurs only one other time in Scripture: "A man of the house of Levi went and married a daughter of Levi." (Exodus 2:1) The man referred to is none other than Amram, the father of Moses. And the very next verse announces the birth of Moses. Yet, as is the case with "And Moses went..." this verse doesn't tell us where Amram went. Moses, whose history we follow throughout four of the five books of Torah, begins his life in ambiguity and ends his life in ambiguity.
We seek certainty, we seek clarity, we seek affirmation. And this week, this week of weeks which concludes with the most holy and solemn day of the year, Yom Kippur, the Day of Atonement, G-d, in His infinite wisdom and in His infinite love for us His children, tells us that certainty isn't part of the program. We enter into this world with uncertainty, crying out to G-d. And at the end of the day we exit this world and enter into the next with uncertainty.
This entire life journey, from the moment we emerge from the womb, to the day we are placed in our tomb, is encapsulated in the twenty five hour Day of Atonement - Yom Kippur. After all, we stand before G-d as newborns, availing ourselves of this second chance G-d has given us, this second opportunity called teshuva - repentance and return, which allows us to wash ourselves of our sins and errors and cleanse ourselves of the distance that we have created between ourselves and G-d, and begin anew, pure and unencumbered. And yet we also stand before G-d wearing our white kittel, the very garment in which we will eventually be buried, for after all, we are instructed to repent the day before we die, and therefore should regard every day as the day to repent. So much more so, this the day of days.
We stand before G-d on this day of our life in which our entire life is on the line, both what was, and what is yet to be, and just like Moses, we are not told to where we are going. But one thing is for certain, the only thing, perhaps, in life which is: if we repent, if we do teshuva, G-d will certainly embrace us and grant us life. Teshuva is the foundation upon which all creation rests. Repentance is the principle upon which all life is predicated. But the question we ask: where are we heading? Are we returning to G-d? Are we returning to the person G-d intended us to be? To this question only we ourselves can provide the answer.
On this Yom Kippur, a day of trepidation and uncertainty as we take stock of ourselves, but also a day of great joy, we need, like Moses, and like his father Amram before him, to banish our fears, and step forward in the absolute certainty of G-d's love for us, and His eternal promise:
"Be strong and courageous! ... HaShem He is the One Who goes before you; He will be with you; He will neither fail you, nor forsake you. Do not fear, and do not be dismayed." (Deuteronomy 31:7-8)
Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss the ten days of repentance, the Divine promise which awaits us on Yom Kippur, our seven year rendezvous with Moses coming up in next week's Hakhel celebration, and the powerful life messages of this week's Torah reading of Vayelech.
This week features the latest Bat Melech video teaching by Rabanit Rena Richman, entitled, "Rachav: Profile in Repentance, Part I: Rachav, the women of "ill-repute" who lived in the wall of Jericho not only hosted the two spies sent by Joshua, but used the opportunity their presence afforded her to repent of her past deeds, and become herself a righteous woman of valor. Part I of a two part study of teshuva - repentance." Click here to view.
Please note: The upcoming Bat Melech will air on Wednesday, October 15.
Today also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "The Yom Kippur Experience: The sublime joy of repentance. Seen by some from the "outside" as a day of doom and gloom, Yom Kippur, the holiest day of the year, is described by our sages as the happiest day of the year. What could possibly be more joyful than being given the Divine gift of being able to "come clean" before G-d? What happier moment could occur than the experience of G-d erasing our past sins and granting us the opportunity to begin again as righteous ones before Him?" Click here to view.
Please note: The upcoming Light to the Nations two-part teaching, entitled, "The Sukkot Special," will air on Sunday, October 12.
To learn how Yom Kippur is observed in the Holy Temple, please click here to view.
A few days before their planned Sunday, September 28 visit at the Temple Institute's exhibition of Temple vessels in Jerusalem's Old City, the Institute received a phone call from the travel agent representing a group of 200 Indian tourists. There was nothing unusual about the agent's confirmation call, as the Temple Institute enjoys many visitors from India. Nothing unusual except for one thing: Although it was clear he was referring to the 200 Indian tourists the Institute was expecting, the travel agent kept referring to them as the "Jordanian" group. Where, indeed, were our guests coming from? For the answer, please click here to view.
"Listen, O heavens, and I will speak! And let the earth hear the words of my mouth!" (Deuteronomy 31:2) The word of G-d from Mount Sinai speaks to us constantly, day and night, calling upon us to repent. It is up to us to hear this voice. Man himself has a heavenly, spiritual side to whom G-d addresses: "Listen, O heavens, and I will speak!" And man has an earthly, physical side which can weigh him down, to which G-d speaks, "And let the earth hear the words of my mouth!" G-d loves both aspects of man. His voice can be heard, if we but choose to listen. Click here to view Rabbi Richman's short teaching on parashat Ha'azinu (Deuteronomy 31:2-35:52).
Gemar chatima tova - may we all be inscribed and sealed in the Book of Life,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
http://www.templeinstitute.org/
"Vayelech Moshe - And Moses went..." Where did Moses go? These opening words of this past week's Torah reading, Vayelech, begin the very verses we read during the ten day period beginning with Rosh HaShana and concluding with Yom Kippur. This week, the week in which, more so than any other week of the Hebrew calendar, we focus our thoughts on repentance, on overcoming our weaknesses, correcting our mistakes, drawing nearer to G-d, this week more than ever we seek G-d's guidance as we stand before Him in judgment and beg His forgiveness.
This week, as we stand on the edge of the unknown, we seek certainty. Yet this week we read the words "And Moses went..." and nobody can tell us to where Moses went. To be sure, the classical Torah commentators seek the answer and even put forth various proposals, but all are in agreement: the verse itself does not provide the answer, neither directly nor indirectly. Not even a clue.
One commentator proposes that Moses went off to the Israelite encampments to take leave of his fellow Jews, bidding them farewell, as the day of his death has arrived. Another suggests that he excused himself from the assembled nation before whom he had been standing, in order to retire to the tabernacle. The Holy Ohr HaChaim describes the journey of Moses' soul to scout out its final resting place in heaven. Each of these propositions is reasonable, each teaching its own sublime message. Yet no one truly knows to where Moses is heading.
Similar ambiguity using the same word, "vayelech - and he went," occurs only one other time in Scripture: "A man of the house of Levi went and married a daughter of Levi." (Exodus 2:1) The man referred to is none other than Amram, the father of Moses. And the very next verse announces the birth of Moses. Yet, as is the case with "And Moses went..." this verse doesn't tell us where Amram went. Moses, whose history we follow throughout four of the five books of Torah, begins his life in ambiguity and ends his life in ambiguity.
We seek certainty, we seek clarity, we seek affirmation. And this week, this week of weeks which concludes with the most holy and solemn day of the year, Yom Kippur, the Day of Atonement, G-d, in His infinite wisdom and in His infinite love for us His children, tells us that certainty isn't part of the program. We enter into this world with uncertainty, crying out to G-d. And at the end of the day we exit this world and enter into the next with uncertainty.
This entire life journey, from the moment we emerge from the womb, to the day we are placed in our tomb, is encapsulated in the twenty five hour Day of Atonement - Yom Kippur. After all, we stand before G-d as newborns, availing ourselves of this second chance G-d has given us, this second opportunity called teshuva - repentance and return, which allows us to wash ourselves of our sins and errors and cleanse ourselves of the distance that we have created between ourselves and G-d, and begin anew, pure and unencumbered. And yet we also stand before G-d wearing our white kittel, the very garment in which we will eventually be buried, for after all, we are instructed to repent the day before we die, and therefore should regard every day as the day to repent. So much more so, this the day of days.
We stand before G-d on this day of our life in which our entire life is on the line, both what was, and what is yet to be, and just like Moses, we are not told to where we are going. But one thing is for certain, the only thing, perhaps, in life which is: if we repent, if we do teshuva, G-d will certainly embrace us and grant us life. Teshuva is the foundation upon which all creation rests. Repentance is the principle upon which all life is predicated. But the question we ask: where are we heading? Are we returning to G-d? Are we returning to the person G-d intended us to be? To this question only we ourselves can provide the answer.
On this Yom Kippur, a day of trepidation and uncertainty as we take stock of ourselves, but also a day of great joy, we need, like Moses, and like his father Amram before him, to banish our fears, and step forward in the absolute certainty of G-d's love for us, and His eternal promise:
"Be strong and courageous! ... HaShem He is the One Who goes before you; He will be with you; He will neither fail you, nor forsake you. Do not fear, and do not be dismayed." (Deuteronomy 31:7-8)
Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss the ten days of repentance, the Divine promise which awaits us on Yom Kippur, our seven year rendezvous with Moses coming up in next week's Hakhel celebration, and the powerful life messages of this week's Torah reading of Vayelech.
This week features the latest Bat Melech video teaching by Rabanit Rena Richman, entitled, "Rachav: Profile in Repentance, Part I: Rachav, the women of "ill-repute" who lived in the wall of Jericho not only hosted the two spies sent by Joshua, but used the opportunity their presence afforded her to repent of her past deeds, and become herself a righteous woman of valor. Part I of a two part study of teshuva - repentance." Click here to view.
Please note: The upcoming Bat Melech will air on Wednesday, October 15.
Today also features the new Light to the Nations teaching by Rabbi Chaim Richman, entitled, "The Yom Kippur Experience: The sublime joy of repentance. Seen by some from the "outside" as a day of doom and gloom, Yom Kippur, the holiest day of the year, is described by our sages as the happiest day of the year. What could possibly be more joyful than being given the Divine gift of being able to "come clean" before G-d? What happier moment could occur than the experience of G-d erasing our past sins and granting us the opportunity to begin again as righteous ones before Him?" Click here to view.
Please note: The upcoming Light to the Nations two-part teaching, entitled, "The Sukkot Special," will air on Sunday, October 12.
To learn how Yom Kippur is observed in the Holy Temple, please click here to view.
A few days before their planned Sunday, September 28 visit at the Temple Institute's exhibition of Temple vessels in Jerusalem's Old City, the Institute received a phone call from the travel agent representing a group of 200 Indian tourists. There was nothing unusual about the agent's confirmation call, as the Temple Institute enjoys many visitors from India. Nothing unusual except for one thing: Although it was clear he was referring to the 200 Indian tourists the Institute was expecting, the travel agent kept referring to them as the "Jordanian" group. Where, indeed, were our guests coming from? For the answer, please click here to view.
"Listen, O heavens, and I will speak! And let the earth hear the words of my mouth!" (Deuteronomy 31:2) The word of G-d from Mount Sinai speaks to us constantly, day and night, calling upon us to repent. It is up to us to hear this voice. Man himself has a heavenly, spiritual side to whom G-d addresses: "Listen, O heavens, and I will speak!" And man has an earthly, physical side which can weigh him down, to which G-d speaks, "And let the earth hear the words of my mouth!" G-d loves both aspects of man. His voice can be heard, if we but choose to listen. Click here to view Rabbi Richman's short teaching on parashat Ha'azinu (Deuteronomy 31:2-35:52).
Gemar chatima tova - may we all be inscribed and sealed in the Book of Life,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
http://www.templeinstitute.org/
Friday, September 19, 2008
"You will take of the first of every fruit..."
"You will take of the first of every fruit..."
(Deuteronomy 26:2)
Elul 18, 5768/September 18, 2008
(Deuteronomy 26:2)
Elul 18, 5768/September 18, 2008
Listen, see, hear, behold! In the book of Deuteronomy we find Moses repeatedly exhorting his people to utilize their ears and their eyes in order to better absorb and understand the words of G-d 's message, as they prepare for entering and inheriting the land of Israel. To be able to listen and to observe are prerequisite qualities of a good student. And above all else, G-d 's requirement of the children of Israel in the desert was for them to be good students, and to learn the words and ways of Torah. Toward that end, in order to facilitate an ideal learning environment for the Israelites, G-d even saw to it that their clothes would remain intact throughout the forty years, and that they would receive their daily measure of physical nourishment via the manna, two facts that Moses alludes to at the close of this week's Torah reading of Ki Tavo, (see Deuteronomy 29:4).
But soon the children of Israel will enter the land and everything will be different. Their needs will no longer be provided for directly by G-d . On the contrary, they are expected to cultivate the land and raise its crops for sustenance. They will weave their own clothing, make their own shoes, and build their own dwellings. How will they do all these things and still maintain the intimate relationship that they shared with G-d in the desert?
This is the challenge of living in the land of Israel, a land in which every individual must forge a bond between heaven and earth with all their actions, including their daily endeavor to eke out a living and provide for themselves and their loved ones. The secret of how this is accomplished can be seen in these words:
"And it shall be, when you come into the land which HaShem your G-d has given you for an inheritance, and possess it, and dwell in it; that you will take of the first of every fruit of the ground, which you bring in from your land that HaShem your G-d has given you; and you will put it in a basket and go to the place which HaShem your G-d shall choose to cause His name to dwell there. And you will come to the priest that shall be in those days, and say to him: 'I profess this day to HaShem your G-d , that I have come into the land which HaShem swore unto our fathers to give us.'" (Deuteronomy 26:1-3)
In short, a man is required to gather the first and best of the fruits of his labors, and bring them to "to the place which HaShem your G-d shall choose," - the Holy Temple. There, upon presenting his bounty to the priest, he recites the words of praise and recitation of history prescribed in Ki Tavo (Deuteronomy 26:5-10)
As we know, this place, the Holy Temple, is the one place on earth where Torah requires us to be seen, ("Three times in the year all your males shall appear before the L-rd G-d " - Exodus 23:17).
In addition, the commandment of bringing the first fruits requires us to make ourselves heard in this place.
And the very objects over which our words are uttered are no more and no less than the result of our inheriting, possessing and working the land of Israel.
In other words, those three aspects which most exemplified the Israelite existence in the desert - listening, seeing and having their most basic needs provided for directly from heaven - are, now that they have entered and possessed the land, transformed from passive to active qualities: Instead of seeing and looking, each individual must make himself seen - three times a year in the Holy Temple. Instead of listening and hearing, each individual must make himself heard, by uttering the first-fruits prayer - in the Holy Temple. And instead of receiving his nourishment from the heavenly manna, each individual must work the land, and bring the first of his fruits - to the Holy Temple. In this manner, the transformation from the passive childlike desert experience of being cared for, to the land of Israel reality of true independence and self-reliance, is effected without diminishing, and in fact, strengthening the intimate connection between the children of Israel and the G-d of Israel.
This place which G-d chose, this Holy Temple, is the one place where G-d 's promise of independence to the former slaves and desert wanderers could ultimately be brought to fulfillment. The verses in this week's Torah reading make this clear concerning the generation that entered the land 3,500 years ago. And so too, the Holy Temple's role for our current generation, not merely as a symbol, but as a facilitator of the nation of Israel's struggle for independence and service to G-d , cannot be overestimated.
Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven discuss the bringing of the first fruits, the remarkable willow basket - the te-ne - which held the first fruits, the brilliant intensity of the land of Israel, and the making of the upcoming Hakhel ceremony.
The joy of being in the land of Israel, as expressed through the simple act of bringing the first fruits to the Holy Temple in Jerusalem and expressing our gratitude to G-d . When all is said and done, fulfilling our own G-d given role in life, and accepting with joy all that He has granted us, is what it's all about. 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
PO Box 31876
Jerusalem, Israel 97500
Thursday, August 28, 2008
Look, Behold, See - and Choose!
"See, I set before you this day
a blessing and a curse."
(Deuteronomy 11:26)
Av 25, 5768/August 26, 2008
Look, behold, see! These words relentlessly crop up all throughout the book of Deuteronomy, and especially so throughout this week's reading of Re'eh - See! This eye-opening imperative which begins the reading of Re'eh is followed by: "the blessing: that you hearken to the commandments of HaShem your G-d, that I command you today; and the curse: if you do not hearken to the commandments of HaShem your G-d, but turn aside from the path which I command you today, to go after other gods, that you did not know." (Deuteronomy 11:27-28)
The presentation of both a blessing and a curse implies choice on the part of the children of Israel, and the imperative "See!" establishes a direct connection between vision and the ability to make such choice. In order to choose we need first to distinguish, and in order to distinguish between good and bad, right and wrong, exile and redemption, embracing G-d's command or shying away from His word, we must necessarily see clearly and behold the reality that lays before us.
Free will and the ability to make choices, we know, is what separates man from the rest of G-d's creation, and, indeed, what separates us from G-d Himself. For what choice could possibly lay before the Blessed All Knowing One, Whose will infuses all existence? And we, who are created in His image, and commanded to be holy for He is holy, how are we to know what choices to make? How are we to acquire the gift of choosing correctly from the All Knowing G-d?
Yet we are told that G-d has made choices: He chose the children of Israel as His people, He chose the land of Israel for His people, and in the reading of Re'eh, we are told "then it shall come to pass that the place which HaShem your G-d shall choose to cause His name to dwell there, there you will bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which you vow unto HaShem." (ibid 12:11)
This third choice refers, of course to G-d's chosen house - the Holy Temple on Mount Moriah in Jerusalem. So G-d has, in fact, made three distinct choices: His people, His land, and the place of the dwelling of His presence on this earth. All three of these Divine choices share a common element: the actualization, the fulfillment, of all three are contingent upon our making the very same choices. We must choose to accept upon ourselves the role of peoplehood that G-d has chosen for us. We must choose to accept the imperative of living in the land of Israel that G-d has chosen for us. And we must choose to honor with our presence the very spot on earth that G-d has chosen as the place in which His name will dwell. To choose to accept upon ourselves any of these three G-dly choices, we must necessarily choose to honor and to embrace and to fulfill all three. To choose but one or two is to choose none at all, for the fulfillment of each one is contingent upon the fulfillment of the other two.
So, in fact, G-d is teaching us, and showing us, and guiding us to make the right choices to assume our destiny and to enable the fulfillment of His will on earth. Bringing the choices to fruition requires absolute dedication to G-d and devotion to the task, but making the choices should be easy. After all, these are the choices that G-d Himself has made: His people, His land, and His place on earth from which to reach out to all humanity. We need but to open our eyes and see fully all of G-d's goodness that is ours to inherit the moment we choose to make His will our choice: "See... the blessing, if you shall hearken unto the commandments of HaShem your G-d..." (ibid 11:27)
Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven see the blessing and the curse, discuss the centrality of the land of Israel in G-d's plans for His people, the need to make a daily growing Jewish presence on the Temple Mount central to our plans, and, of course, the latest progress toward the completion of the Brass Laver for the washing of the hand and feet of the priests before performing their duties in G-d's Chosen House.
Next week, Monday, September 1, Rabbi Chaim Richman and Yitzchak Reuven will be in the Beit El studio, as Temple Talk goes completely live! This special Rosh Chodesh Elul live broadcast will take place as usual, between the hours of 6:00 - 8:00 PM Israel time, 11:00 AM - 1:00 PM, Eastern; 10:00 AM - 12:00 PM, Central; 9:00 AM - 11:00 AM, Mountain; 8:00 AM - 10:00 AM, Pacific. We will be fielding calls from our listeners, so be ready by your phones to speak with us about the Holy Temple, the Temple Mount, Jews and righteous Gentiles, and next week's Torah reading of Shoftim (Deuteronomy 16:18-21:9).
To call: US & Canada: 1-800-270-4288, Israel: 1-800-270-428, England: 00-800-3-700-7000, Elsewhere: +972-2-997-2425.
The secret of seeing - seeing G-d's hand in all that comes our way - both the blessing and the curse - and creating real good out of the apparent bad. Click here to view Rabbi Richman's short teaching on parashat Re'eh (Deuteronomy 11:26-16:17).
Blessings from the holy city of Jerusalem,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
Monday, August 25, 2008
A G-d Great and Awful
"...HaShem your G-d is in the midst of you,
a G-d great and awesome."
(Deuteronomy 7:21)
Av 21, 5768/August 22,2008
The Torah reading of Eikev, (Deuteronomy 7:12-11:25), deals at great length with fear. Concerning fear, today modern scientists confirm what Rebbi Nachman said over two hundred years ago: fear is genetically hard-wired into the human psyche. It is part of our human nature. One who claims utter fearlessness is either a liar or a fool. The issue which both Rebbi Nachman and parashat Eikev discuss is how to direct our fear. We are told:
"If you will say in your heart: 'These nations are more than I; how can I dispossess them?' you will not be afraid of them; remember well what HaShem your G-d did to Pharaoh, and to all of Egypt." (Deuteronomy 7:17-18)
Soon after we are instructed:
"And now, Israel, what does HaShem your G-d require of you, but to fear HaShem your G-d, to walk in all His ways, and to love Him, and to serve HaShem your G-d with all your heart and with your soul; to keep for your good the commandments of HaShem, and His statutes, which I command you this day?" (Deuteronomy 10:12-13)
The earlier verse seems to be a tall order indeed. Not to fear our enemies? But they are numerous and they are well armed and their hatred for us is seemingly implacable? What is this commandment if not a call for reckless bravado? And how exactly do we rid ourselves of our fears in light of the explosive circumstances in which we find ourselves?
On the other hand, fearing G-d, at first glance, appears magnificently easy to fulfill. A simple internal statement of intent should suffice. And certainly believing in G-d should imply fearing Him.
Yet G-d demands the exact opposite of us. We are to recalibrate how we measure fear, and relearn how we measure up to fear by redirecting our fear to where it serves ourselves and G-d best. To fear G-d is much more than a well intended mental memo. To fear G-d means to be aware of His presence in every moment. It means to be aware that His light surrounds us. And it means to be aware that the light of G-d is within us. But the way in which we manifest this fear in a manner befitting us as G-d's partners in the perfection of creation, is by utilizing this fear, this recognition of G-d's omnipresence to inform all that we do. This is the intention of the instruction: "...fear HaShem your G-d, to walk in all His ways... to keep for your good the commandments of HaShem, and His statutes." (ibid) Fear, awe, becomes for us, not an emotion to run away from or to give in to, but a source of positive spiritual energy which enervates and enables us to see G-d's presence in every deed we do, from the greatest to the least. Every action that we initiate can become a testimony to His presence in this world. This type of fear binds us to G-d, enabling us "to walk in all His ways." (ibid)
Once we have converted our natural capacity for fear into a positive and integral component of our spiritual being and our every action, we will discover that fear can no longer be subject to the mercy of outside forces which seek to sunder us from Him, plunging us into darkness. Fear, it turns out, unchecked and unmastered, will lead us ultimately into the service of those whose aim is ridding this world of G-d's presence. However, by taking fear upon us as a positive commandment, we discover that the true power of fear is to lead us toward G-d.
As Rebbe Nachman concluded: Each individual is granted a certain capacity to fear in his life. One cannot both fear G-d and fear His enemies. By mustering all our fear to the service of G-d, we banish our fear of others.
Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven talk about fear and standing before G-d, even when we prepare our morning cup of coffee.
This week's new Light to the Nations teaching by Rabbi Chaim Richman is entitled, "The Chamber of the Priestly Garments: Maimonides' Laws of the Chosen House, chapter five: Eight chambers open into the Court of the Israelites. Two of those chambers, the Griddle Cake Makers Chamber and the Chamber of Pinchas the Haberdasher, straddle either side of the Nikanor Gate located in the eastern wall of the Israelite Court. The Chamber of Pinchas is where the priestly garments were manufactured, stored and distributed to the priests beginning their duty at the Holy Temple." Click here to view.
Work continues apace on the new copper laver being produced by the Temple Institute, and this past Wednesday, (19 Av, 5768/August 20, 2008), an important step forward was taken: the copper keter, or ornamental crown, which will be affixed to the top of the laver, was completed and delivered to the Acco based factory of Shlomo Buchbut, where the laver is being prepared. To read more and see photographs of the ornamental crown, please click here.
Did you ever wonder just what G-d requires? "And now, Israel, what does HaShem your G-d require of you, but to fear HaShem your G-d, to walk in all His ways..." Click here to view Rabbi Richman's short teaching on parashat Eikev (Deuteronomy 7:12-11:25).
Blessings from the holy city of Jerusalem,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
www.templeinstitute.org
a G-d great and awesome."
(Deuteronomy 7:21)
Av 21, 5768/August 22,2008
The Torah reading of Eikev, (Deuteronomy 7:12-11:25), deals at great length with fear. Concerning fear, today modern scientists confirm what Rebbi Nachman said over two hundred years ago: fear is genetically hard-wired into the human psyche. It is part of our human nature. One who claims utter fearlessness is either a liar or a fool. The issue which both Rebbi Nachman and parashat Eikev discuss is how to direct our fear. We are told:
"If you will say in your heart: 'These nations are more than I; how can I dispossess them?' you will not be afraid of them; remember well what HaShem your G-d did to Pharaoh, and to all of Egypt." (Deuteronomy 7:17-18)
Soon after we are instructed:
"And now, Israel, what does HaShem your G-d require of you, but to fear HaShem your G-d, to walk in all His ways, and to love Him, and to serve HaShem your G-d with all your heart and with your soul; to keep for your good the commandments of HaShem, and His statutes, which I command you this day?" (Deuteronomy 10:12-13)
The earlier verse seems to be a tall order indeed. Not to fear our enemies? But they are numerous and they are well armed and their hatred for us is seemingly implacable? What is this commandment if not a call for reckless bravado? And how exactly do we rid ourselves of our fears in light of the explosive circumstances in which we find ourselves?
On the other hand, fearing G-d, at first glance, appears magnificently easy to fulfill. A simple internal statement of intent should suffice. And certainly believing in G-d should imply fearing Him.
Yet G-d demands the exact opposite of us. We are to recalibrate how we measure fear, and relearn how we measure up to fear by redirecting our fear to where it serves ourselves and G-d best. To fear G-d is much more than a well intended mental memo. To fear G-d means to be aware of His presence in every moment. It means to be aware that His light surrounds us. And it means to be aware that the light of G-d is within us. But the way in which we manifest this fear in a manner befitting us as G-d's partners in the perfection of creation, is by utilizing this fear, this recognition of G-d's omnipresence to inform all that we do. This is the intention of the instruction: "...fear HaShem your G-d, to walk in all His ways... to keep for your good the commandments of HaShem, and His statutes." (ibid) Fear, awe, becomes for us, not an emotion to run away from or to give in to, but a source of positive spiritual energy which enervates and enables us to see G-d's presence in every deed we do, from the greatest to the least. Every action that we initiate can become a testimony to His presence in this world. This type of fear binds us to G-d, enabling us "to walk in all His ways." (ibid)
Once we have converted our natural capacity for fear into a positive and integral component of our spiritual being and our every action, we will discover that fear can no longer be subject to the mercy of outside forces which seek to sunder us from Him, plunging us into darkness. Fear, it turns out, unchecked and unmastered, will lead us ultimately into the service of those whose aim is ridding this world of G-d's presence. However, by taking fear upon us as a positive commandment, we discover that the true power of fear is to lead us toward G-d.
As Rebbe Nachman concluded: Each individual is granted a certain capacity to fear in his life. One cannot both fear G-d and fear His enemies. By mustering all our fear to the service of G-d, we banish our fear of others.
Tune in to this week's Temple Talk as Rabbi Chaim Richman and Yitzchak Reuven talk about fear and standing before G-d, even when we prepare our morning cup of coffee.
This week's new Light to the Nations teaching by Rabbi Chaim Richman is entitled, "The Chamber of the Priestly Garments: Maimonides' Laws of the Chosen House, chapter five: Eight chambers open into the Court of the Israelites. Two of those chambers, the Griddle Cake Makers Chamber and the Chamber of Pinchas the Haberdasher, straddle either side of the Nikanor Gate located in the eastern wall of the Israelite Court. The Chamber of Pinchas is where the priestly garments were manufactured, stored and distributed to the priests beginning their duty at the Holy Temple." Click here to view.
Work continues apace on the new copper laver being produced by the Temple Institute, and this past Wednesday, (19 Av, 5768/August 20, 2008), an important step forward was taken: the copper keter, or ornamental crown, which will be affixed to the top of the laver, was completed and delivered to the Acco based factory of Shlomo Buchbut, where the laver is being prepared. To read more and see photographs of the ornamental crown, please click here.
Did you ever wonder just what G-d requires? "And now, Israel, what does HaShem your G-d require of you, but to fear HaShem your G-d, to walk in all His ways..." Click here to view Rabbi Richman's short teaching on parashat Eikev (Deuteronomy 7:12-11:25).
Blessings from the holy city of Jerusalem,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
www.templeinstitute.org
Friday, June 06, 2008
Temple Institute Articles
Thursday, May 22, 2008
Walk in My statutes
"If you walk in My statutes, and keep My commandments"
(Leviticus 26:3)
Iyar 18, 5768 / May 22, 2008
33rd day of the Omer
As the book of Vayikra (Leviticus) draws to a close, G-d exhorts His children to remain steadfast in their adherence to His word. At least that would appear to be the case concerning the latter clause, "keep My commandments." But what is intended by the imperative, "walk in My statutes?" "My commandments" clearly refers to the 613 commandments enumerated by Torah. Then what are the "statutes," and why are we directed to "walk" in their way?
In truth this is not the first time that we have come across this curious phraseology. In Exodus 15:26 we read the following: "and He said: 'If you will diligently hearken to the voice of HaShem your G-d, and will do that which is right in His eyes, and will listen to His commandments, and keep all His statutes, I will put none of the diseases upon you, which I have put upon the Egyptians; for I am HaShem that heals you.'" These words, spoken to the Israelites in Marah, preceded two other nation-forming events: the advent of the manna which fell from heaven to sustain and nourish the people, and the bitter war fought against the arch enemy Amalek.
Leviticus 26:3 is the opening verse of this Shabbat's Torah reading of Bechukotai, ("in My statutes"). Two other historic dates also fall out on this week's Hebrew calendar: The 15th of the month of Iyar, (Tuesday, May 20th), happens to have been the day that the manna began to fall, and this, of course was immediately followed by the vicious attack by Amalek. Can these "coincidences" somehow shed light on our question: What is the nature of G-d's statutes, and what is intended by "walking" according to these statutes?
Our sages point to the statute of the red heifer as being exemplary of what most defines the nature of G-d's statutes: that is, the inexplicable quality of a statute. We ultimately are unable to comprehend on a rational, logical level the meaning of G-d's chukim - statutes. For this very reason they become a test of our faith in Him. G-d's other commandments are more amenable to comprehension and explanation, (at least on a certain level), and it is human nature to be more comfortable with what we can grasp intellectually. But to be steadfast in the performance of G-d's chukim is a true test of faith.
We can no more comprehend the fundamental principles of the red heifer than we can grasp the real reason beyond the scientific formulas of G-d's other chukim, such as gravity, and the speed of light, or the breadth of the universe. But by learning to live by our faith in His statutes, to walk in their ways, we can become part of His creative force and receive the bounty of his benevolence.
In the description of the manna which we read in Exodus 16 we see how our faith in G-d's incomprehensible goodness and love for us can provide us with the physical sustenance and spiritual nourishment that we need. Likewise, in the incident of Amalek we learn that when we allow our doubt to cloud our faith, pain and suffering are sure to follow.
This is the same equation being laid out before us in the concluding chapters of Vayikra: "If you walk in My statutes, and keep My commandments, and do them; then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit." (Leviticus 26:3-4)
And later: "But if you will not hearken unto Me, and will not do all these commandments; and if you reject My statutes, and if your soul abhor My statutes, so that you will not do all My commandments, but break My covenant; I also will do this unto you: I will appoint terror over you, even consumption and fever, that shall make the eyes to fail, and the soul to languish; and you shall sow your seed in vain, for your enemies shall eat it. And I will set My face against you... " (Leviticus 26:14-17)
By "walking in G-d's chukim (statutes)" - we live!
Tune in to this week's Temple Talk to hear Rabbi Chaim Richman and Yitzchak discuss the Torah reading of Bechukotai, what it means to walk in G-d's statutes, the heartening message of Pesach Sheni - the second Passover, and the Lag B'Omer celebration.
Blessings from the holy city of Jerusalem,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
Friday, April 20, 2007
Temple Institute: Count for Yourselves
Count for Yourselves
Iyar 2, 5767/April 20, 2007
Iyar 2, 5767/April 20, 2007
"And you will count for yourselves from the morrow after the shabbat (the first day of Passover), from the day that you brought the omer as a wave-offering; seven complete weeks; including the day following the seventh week you will number fifty days; and you will present a new meal-offering unto HaShem."
While the children of Israel were still slaves in Egypt, and the battle between HaShem and Pharaoh was still in full force, they were given by G-d their first commandment: "'This month shall be unto you the beginning of months; it shall be the first month of the year to you." (Exodus 12:2) The responsibility thereby being handed the Israelite nation was much more than simply bearing witness to the appearance of the new moon. They were being handed the keys to time itself. They were being given the keys to their future.
Torah does not understand time as a calibration of physical motion, or expenditure of energy. Torah recognizes time as a source of spiritual potential. Given the keys to access that source, we can gain control over our destiny. Being able to tap into wellsprings of time, we can begin to make use of our G-d given freedom of choice between right and wrong. Every moment of every day is a point of infinite Divine light and every moment is distinct from the next. Therefore, to be fully alive to the reality of G-d, we must seek out every moment as a means for spiritual growth. The Hebrew calendar helps us in this endeavor by providing a map delineating the spiritual makeup intrinsic to every day of the year. We are presently in the midst of the counting of the omer. This forty nine day period, beginning on the second night of Passover and extending to the night preceding Shavuot, provides a path for the spiritual journey necessary as preparation for the receiving of the Torah, which we commemorate and strive to re-experience, on the festival of Shavuot.
The Divine service of the Holy Temple provides a metaphor for describing this journey: on the second day of the Passover festival (the first day of the omer), the priests make an offering at the altar of the new barley (omer) harvest. Barley is a course grain, one our sages describe as "fodder for livestock." Fifty days later, following the completion of the forty nine day period of the omer, on Shavuot the priests made a unique offering of bread baked from leavened wheat. Bread, the staff of life, is itself a symbol of man. Food fit for beasts has over a forty nine day period matured and become refined, rendered fit for human consumption. When the children of Israel left Egypt they were free men, but in terms of their spiritual makeup they were little more than cattle released from the pen. In order to become bnei adam - human beings - capable of receiving Torah, a great spiritual distance had to be traversed in the forty nine intervening days, which brings us back to the commandment concerning the new moon. By being given the means to map out their own spiritual growth, the children of Israel were able to make proper use of the time alloted them between the rushed exodus from Egypt and the revelation at Mount Sinai.
Before partaking of bread, a Jew pronounces the blessing praising G-d, Who "has brought forth bread from the earth." This is a curious expression being that every loaf of bread we eat is the result of a long process which requires much human effort. It makes sense to bless G-d for "the fruit of the tree" before taking a bite out of an apple. After all, an apple ripens and is completely edible. But why do we employ such a blessing before eating bread? The answer takes us back to the loaves offered on Shavuot: by completing the process of spiritual growth set out before us on Passover, we are becoming the very people we were always intended to be, and as a result, have drawn closer to G-d. This process is reflected in the making of bread: as a result of our great effort the bread is brought forth from the earth, just as we were brought forth from Egypt, and perfected, just as we were perfected in preparation for receiving Torah. By voicing this in our blessing over bread, we make known our Divine relationship with G-d.
Join Rabbi Chaim Richman and Yitzchak Reuven on this week's Temple Talk, as they discuss Sefirat HaOmer - the counting of the omer, the unique spiritual qualities of wisdom and healing contained in the present month of Iyar, and the spiritual ascent toward Mount Sinai, Shavuot, and the receiving of Torah.
The Iyar calendar, In Light of the Holy Temple, is now available online. Click here to see it.
In this week's Universal Torah Network's Light to the Nations, Rabbi Richman teaches about Rosh Chodesh Iyar: Mystical insights into the new month of Iyar. To view this week's show, please click here.
DVD collections of past Light to the Nations shows are available for purchase at the Universal Torah Network's online store.
Rabbi Richman's short teaching on this week's Torah reading of Tazria-Metzora (Leviticus 12:1-15:33), also on the Universal Torah Network, will be posted next week.
Shavuot, one of the three festivals of aliya le-regel le-Beit HaMikdash, is five weeks away. Enrich your observance and appreciation of this holiday with the Temple Institute's Machzor HaMikdash. Beautifully illustrated and containing fascinating commentary by the Institute's own Rabbi Yisrael Ariel, along with the complete festival service, the machzor is available in both nusach Sfard and nusach Ashkenaz. To learn more about Machzor HaMikdash LeChag Shavuot, and to order, please click here. (Note: the machzor is available in Hebrew only.)
To see a behind-the-scenes preview of the current progress on the Temple Institute's latest project, the construction of King David's lyre, please click here.
With G-d's help, Rabbi Chaim Richman will be arriving in the United States together with his wife Rena, for a number of special Torah presentations in the Texas - New Mexico area, Vancouver BC and in the Minneapolis, Minnesota area, all during the first two weeks of the month of May. For more details, please click here.
Time is precious to HaShem. May we all use our time wisely,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
Saturday, March 10, 2007
The Temple Institute: Take for every man a lamb
Take for Every Man a Lamb
Adar 19,5767/March 9, 2007
Adar 19,5767/March 9, 2007
"Speak unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers' houses, a lamb for a household; and if the household be too little for a lamb, then shall he and his neighbor next unto his house take one according to the number of the souls; according to every man's eating you shall make your count for the lamb." (Exodus 12:3-4)
"The modern-day Sanhedrin, headed by Rabbi Adin Steinsaltz, has decided to purchase a herd of sheep to be used for the Passover sacrifice ritual to be held this year if possible at the Temple Mount." (as reported on February 28, by Arutz 7)
In light of the well-known Biblical commandment cited above, the news item concerning the contemporary Sanhedrin's intentions to acquire lambs for this year's Pascal offering should not even have been considered news worthy. Yet a quick search on the internet will reveal blaring newspaper headlines, the world over, condemning the Sanhedrin as being a group of radical fringe elements, bent on causing war. Unfortunately, even a rabbi was quoted as declaring that the era of animal offerings ended two thousand years ago, and its return is not to be desired. Let's hope that his words were misconstrued.
For starters, let us dispel the myth that today's Sanhedrin is comprised of fringe elements. This slur is patently untrue, as is readily apparent to any knowledgeable person. So what then, is their "beef," (or should we say, "lamb")? Is it because the Rabbis of the Sanhedrin are plotting to storm the Temple Mount with their lambs and slaughtering knives? Is it because they are proposing that Moslems not be allowed to pray on the Mount, or congregate on the Mount in groups numbering more than a handful? Or is it because they are engaged in a protracted propaganda blitz, aimed at denying any Moslem spiritual or historical connection to the Mount?
The reason the world takes umbrage at the Sanhedrin's statement begins and ends with the fact that the Sanhedrin is attempting to fulfill the word of G-d, as quoted above. No more, no less. Today's politically correct world is no more accepting of the Jewish nation's desire to practice Torah precepts than was Pharaoh, in his day. Some will shout that the slaughter of animals is inhumane and vulgar. Others will add that to do so in the name of G-d is nothing less than pagan!
Millions of animals are slaughtered each day across the world in assembly line factories, far from the eyes of the tens of millions of people blithely consuming their flesh each day, yet the world, by and large, is silent. Apparently, the mass destruction of animal life for the purpose of physical gratification is quite acceptable, as long as it's done out of sight, out of mind.
The Pascal lambs were slaughtered one at a time, by the Temple priests, in the light of day, while the entire nation of Israel was watching. Each lamb was slaughtered in the name of the mitzvah - commandment - attaching lofty spiritual import to the act. The slaughtering was performed in a strictly proscribed manner designed to minimize any pain caused to the animal. The slaughtering was done in shifts, within the confines of the Temple Courtyard. Between shifts, the priests completely washed down the Courtyard, maintaining the cleanliness and the dignity appropriate to the Holy Temple. The animal in its entirety was to be eaten. Each lamb was designated to be eaten by predetermined groups. The groups were based on family units. The poor, or people without families, were assigned by the elders to the predetermined groups. No one was allowed to be absent from the Passover meal, on what has come to be known as the Seder night. No one was allowed to go hungry.
What then, is the objection? It would seem that if modern society conducted itself in a similar fashion to that described above, showing respect for all living things, and caring for all members of society, the world might be a better place to live in. This of course, is a description of a world in which there is a Holy Temple. A world in which G-d dwells among us. Until that day when the nation of Israel can once again go up to the Holy Temple in freedom, all we can do is everything possible to prepare for that day. And that is the spirit behind the Sanhedrin's decision to acquire a herd of sheep.
This week, due to the Purim festivities, there is no new Temple Talk broadcast. Next week, Temple Talk will be broadcast as usual.
This week's Light to the Nations on the Universal Torah Network, features Rabbi Richman's latest teaching, entitled "The Soul of King David: A continuation of Holy Temple Studies 21: The Waters of the Depth." To view this week's show, please click here.
Be sure to view Rabbi Richman's five minute teaching on this week's Torah reading of Ki Tisa (Exodus 30:11-34:35), also on the Universal Torah Network.
Also this week, in honor of the reading of Parashat Parah Adumah (the Red Heifer, Numbers 19:1-22) on this upcoming Shabbat, Rabbi Richman presents a short video teaching on the Red Heifer. Click here to view.
We are please to announce that the Light to the Nations video teachings are now available on DVD. If you would like to be able to view past episodes of Light to the Nations at your leisure, or send the gift of Torah to a friend, please click here.
May we merit a speedy redemption,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
Tuesday, February 20, 2007
The Month of Adar: Making Room for G-d
The Month of Adar: Making Room for G-d
Adar 2 5767/February 20, 2007
"When Adar enters we increase in joy."
(Talmud Ta'anit 26b)
Adar 2 5767/February 20, 2007
"When Adar enters we increase in joy."
(Talmud Ta'anit 26b)
We are commanded to increase our joy (simcha) with the onset of the month of Adar. What is joy, what is simcha? The Declaration of Independence of the United States guarantees, among other freedoms, "the pursuit of Happiness." For the Jewish nation, the pursuit of happiness, or simcha, is the pursuit of mitzvot. For by fulfilling the commandments that G-d has entrusted us with, we are also fulfilling our own purpose in life. And this fulfillment leads to happiness. The Adar experience crescendos with the celebration of Purim, on the 14th and 15th days of the month. Little surprise then that included in the Purim rebirth of the Jewish nation, as recorded in the book of Esther, is the nation's recommitment to the Oral Torah. For the Oral Torah, the instruction of our sages, provides for us the understanding and the means of fulfilling the Biblical commandments.
The plot thickens when we consider how the name Adar, by separating the syllables, can be read as A - dar, or in Hebrew, Aleph - dar. Aleph , the first letter of the Hebrew alphabet, and possessing the numerical value of one, is often understood as a reference to the one G-d. Dar, in Hebrew, means "to dwell." Together, the name Adar can be understood to mean "G-d dwells." And where does G-d dwell? Why in this world, of course! And how do we make room for G-d in our world? By doing His will, by keeping His commandments. Worshipping a distant G-d is neither what G-d desires, nor is it what our souls demand! By performing G-d's commandments - mitzvot - we attach ourselves to Him, we establish His presence in this world.
This is the message of the upcoming Shabbat Torah reading, Terumah , (Exodus 25:1-27:19), in which Moshe Rabbeinu, (our master Moses), is told by G-d to accept terumah - donations - " from everyone whose heart impels him to give." (ibid 25:2) These donations are intended for the building of the tabernacle, (mishkan), in the desert. G-d Himself states, "They shall make Me a sanctuary, and I will dwell among them." ( ibid 25:8) By building a place for G-d - a sanctuary, by allowing our hearts to impel us to do so, is to literally invite G-d's presence into our lives. This is true on an individual level. How much more so on a national level. How wonderful would it be for all nations of the world to dedicate their national wills toward the creation of a sanctuary for the one G-d of Israel, so that He could dwell amongst the nations. This, of course, is the Holy Temple, the Beit HaMikdash, the permanent manifestation of the desert tabernacle whose construction is begun in this week's Torah reading.
The historical tale related in the scroll of Esther, which is read on Purim, itself is the story of the struggle of the exiled Jews to rebuild the Holy Temple that was destroyed by Nebuchadnezzar some seventy years earlier. Their struggle is against their own complacency, and against the evil intentions of Ahasuerus and Haman, who celebrate the destruction of the Holy Temple, and anticipate and welcome what they hope to be G-d's disappearance from this world, and with it, the demise of the Jewish nation.
We share that same twin struggle today, both against our own inner complacency, and against the very real tyrants who daily trample upon G-d's Holy Temple, and seek to purge His presence from the world. Only by arming ourselves with the great joy of fulfilling His word, will we be blessed with the courage and fortitude to persevere in the fulfillment of G-d's command: "They shall make Me a sanctuary, and I will dwell among them." ( ibid 25:8)
To learn more about about the spiritual and historical background of the Purim story, and to see how it compares to our struggle against today's lies and provocations being uttered by the enemies of the G-d of Israel against His people and His dwelling place on the Temple Mount in Jerusalem, please tune in to this week's Temple Talk, with Rabbi Chaim Richman and Yitzchak Reuven.
This week's Light to the Nations on the Universal Torah Network, features Rabbi Richman's latest teaching, entitled "The Waters of the Depth: an in-depth look of the drainage system built into the base of the altar." To view this week's show, premiering Thursday, please click here.
Be sure to view Rabbi Richman's four minute teaching on this week's Torah reading of Terumah, (Exodus 25:1-27:19), also on the Universal Torah Network.
Click here to visit the month of Adar, the latest installment in our "A Year in the Light of the Holy Temple" calendar.
To keep abreast of all the latest Temple Mount news, please click here.
Passover is only six weeks away. This Seder you can share the fascinating experience of what it was like to celebrate Passover in the courtyard of the Holy Temple. The Temple Institute's TEMPLE HAGGADAH, in Hebrew and English, with a complete explanation and historical background (in English), and many beautiful, full color illustrations, brings the Temple experience to life! Order now to ensure delivery before your Seder. This year in the courtyards of the Holy Temple!
With Rosh Chodesh (new month) blessings from Jerusalem,
Yitzchak Reuven
THE TEMPLE INSTITUTE
PO Box 31876
Jerusalem, Israel 97500
www.templeinstitute.org
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May the Israeli authorities end the Nazi-Muslim occupation of the Temple Mount and prepare the way for the Third Temple so Jews can stop letting a wall obstruct their vision and pray where they belong: on the Temple Mount!
The Temple of God in Holy Jerusalem
Restore Israeli Sovereignty Over the Temple Mount
Jews Must Demand Rights to Temple Mount
Where's the Temple on the Temple Mount?
The Vatican Must Return the Temple Treasures!
A House of Prayer for All Peoples?
Third Temple Coming Soon to Jerusalem!
******************
May the Israeli authorities end the Nazi-Muslim occupation of the Temple Mount and prepare the way for the Third Temple so Jews can stop letting a wall obstruct their vision and pray where they belong: on the Temple Mount!
The Temple of God in Holy Jerusalem
Restore Israeli Sovereignty Over the Temple Mount
Jews Must Demand Rights to Temple Mount
Where's the Temple on the Temple Mount?
The Vatican Must Return the Temple Treasures!
A House of Prayer for All Peoples?
Third Temple Coming Soon to Jerusalem!
Thursday, February 08, 2007
Archeologist: Ancient cistern proves location of Second Temple
Archeologist: Ancient cistern proves location of Second Temple
An Israeli archeologist said Wednesday that he has pinpointed the exact location of the Second Jewish Temple on the Temple Mount.
The site identified by Hebrew University archeologist Prof. Joseph Patrich, based on the study of a large underground cistern on the Temple Mount and passages from the Mishna, places the Temple and its corresponding courtyards, chambers and gates in a more southeasterly and diagonal frame of reference compared to previous studies.
Patrich based his research, which is about to be published, on a study of a large underground cistern on the Temple Mount that was mapped by British engineer Sir Charles Wilson in 1866 on behalf of the Palestine Exploration Fund, along with passages from the Mishna.
The giant cistern, 4.5 meters wide and 54 meters long, lay near the southeastern corner of the upper platform of the Temple Mount. Examining the location and configuration of the cistern together with descriptions of the daily rite in the Temple and its surroundings found in the Mishna, Patrich said that this cistern is the only one found on the Temple Mount that can tie in with the ancient rabbinic text describing elements involved in the daily purification and sacrificial duties carried out by the priests on the altar in the Temple courtyard.
On this basis, he says, one can reconstruct the placement of a large basin that was used by the priests for their ritual washing, with the water being drawn by a waterwheel mechanism from the cistern.
After this purification, the priests ascended the nearby ramp to the sacrificial altar.
By thus locating the laver, the water wheel, the ramp and the altar, one can then finally map, again in coordination with the Mishna, the alignment of the Temple itself and its gates and chambers, he said.
These considerations led Patrich to place the Second Temple further to the east and south than earlier thought, and at a southeasterly angle relative to the eastern wall of the Temple Mount, and not perpendicular to it, as earlier assumed.
Patrich said that his research indicates that the rock over which the Dome of the Rock was built in the 7th century CE is actually outside the confines of the Temple.
The rock is believed to be the place at which the binding of Isaac took place, while Muslims consider it to be the spot from which Muhammad ascended to heaven.
The Temple Mount is Judaism's holiest site as the ancient compound where the two Jewish Temples stood, and is Islam's third holiest site after Mecca and Medina.
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This is simply additional information for those responsible to build the Third Temple to consider. Let the Temple Mount Faithful, the Temple Institute, and the Yeshiva Ateret Kohanim work together and come to an inspired conclusion and begin the holy construction of the Temple.
Restore Israeli Sovereignty Over the Temple Mount
Israel's Betrayal of the Jews
Jews Must Demand Rights to Temple Mount
Third Temple Coming Soon to Jerusalem!
Ariel Sharon: Return to the Temple Mount!
The Secret Nazis Covet the Temple Mount
Where's the Temple on the Temple Mount?
The Vatican Must Return the Temple Treasures!
A House of Prayer for All Peoples?
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