HaMikdash

SAVE THE TEMPLE MOUNT!

Urgent Call-Email Campaign to the Orthodox Union:

Stop the desecration of Judaism’s Holiest Site!

Rocks and Firebombs on the Temple Mount

(Source: israelnationalnews.com)

Jerusalem Official Complains of Temple Mount Discrimination

A Jerusalem city council member tells Arutz Sheva of his humiliation and discrimination against Jews at the Temple Mount.

Jerusalem city council member Yair Gabai told Arutz Sheva of his first-hand humiliation and of discrimination against Jews, especially those who are religious, trying to visit the Temple Mount. He said he has asked Public Security Minister Yitzchak Aharonovitch to order equal treatment for Jews and Arabs but doubts any action will be taken, at least not before next month’s elections.

“The only group of people prohibited from the Temple Mount are Jews, even though it is our holiest place and holier to us than to any other people,” he said.

Immediately after he arrived, Gabai said he experienced the discrimination against religious Jews like himself.

“We were interrogated with questions such as where we were going, why we came and what we intended to do on the Temple Mount, questions that non-observant Jews are not asked.”

Gabai said that if the interrogation was for security issues, he would not have complaints, “but these kind of questions are unacceptable. He added, “Special police were needed, not to protect us from Arabs but rather to make sure we would not utter even one verse of prayer,” which the Muslim authorities on the Temple Mount forbid, not allowing freedom of religion to Jews.

Police were particularly aggressive in their attitude, according to Gabai. He said they remove anyone who even appears to be praying from the Temple Mount.

In addition, on the day he visited, Jews were restricted from ascending the Temple Mount except for one hour.

Due to the extensive interrogation, he said little time remained to actually be on the Temple Mount.

On the other hand, Arabs are given free entry, he added.

(Source: israelnationalnews.com)

A Public Water Reservoir Dating to Bayis Rishon Next to Kosel

According to Eli Shukron, excavation director on behalf of the Israel Antiquities Authority, “It is now absolutely clear that the Jerusalem’s water consumption during the First Temple period was not solely based on the output of the Gihon Spring, but that it also relied on public reservoirs”

The find was presented to the public on Thursday 19 Elul 5772 in the “City of David Studies” conference that will be held in Jerusalem

A large rock-hewn water reservoir dating to the First Temple period was discovered in the archaeological excavations that are being conducted in the Jerusalem Archaeological Garden at the foot of Robinson’s Arch. The excavations at the site are being carried out by the Israel Antiquities Authority, underwritten by the Ir Dovid Foundation and in cooperation with the Nature and Parks Authority.

The impressive reservoir was presented together with other finds from this past year at the 13th annual conference on the “City of David Studies of Ancient Jerusalem”.

The excavation, during the course of which the reservoir was discovered, is part of an archaeological project whereby the entire drainage channel of Jerusalem dating to Bayis Sheini is being exposed. The channel runs north along the City of David spur, from the Siloam Pool to a point beneath Robinson’s Arch. The route of the channel was fixed in the center of the main valley that extends from north to south the length of the ancient city, parallel to Har HaBayis. In his description of Jerusalem in the Second Temple period, Josephus refers to the valley by its Greek name “Tyropoeon”, which scholars believe means “Valley of the Cheese-makers”. Another interpretation identifies the valley with the “Valley of the Decision”, mentioned in the Book of Yoel.

It became apparent while excavating the channel that during the construction of this enormous engineering enterprise its builders had to remove earlier structures that were situated along the route of the channel and “pass through” existing rock-hewn installations that were located along it. An extraordinary installation that was exposed in recent weeks is a large water reservoir treated with several layers of plaster, which probably dates to the Bayis Rishon period.

The reservoir has an approximate capacity of 250 cubic meters and is therefore one of the largest water reservoirs from the Bayis Rishon period to be discovered so far in Jerusalem, and this was presumably a reservoir that was used by the general public.

According to Eli Shukron, the excavation director on behalf of the Israel Antiquities Authority, “While excavating beneath the floor of the drainage channel a small breach in the bedrock was revealed that led us to the large water reservoir. To the best of our knowledge this is the first time that a water reservoir of this kind has been exposed in an archaeological excavation. The exposure of the current reservoir, as well as smaller cisterns that were revealed along the Tyropoeon Valley, unequivocally indicates that Jerusalem’s water consumption in the Bayis Rishon period was not solely based on the output of the Gihon Spring water works, but also on more available water resources such as the one we have just discovered.

According to Dr. Tvika Tsuk, chief archaeologist of the Nature and Parks Authority and an expert on ancient water systems, “The large water reservoir that was exposed, with two other cisterns nearby, is similar in its general shape and in the kind of plaster to the light yellow plaster that characterized the First Temple period and resembles the ancient water system that was previously exposed at Bet Shemesh. In addition, we can see the hand prints of the plasters left behind when they were adding the finishing touches to the plaster walls, just like in the water reservoirs of Tel Be’er Sheva, Tel Arad and Tel Bet Shemesh, which also date to the First Temple period”. Dr. Tsuk says, “Presumably the large water reservoir, which is situated near the Temple Mount, was used for the everyday activities of the Temple Mount itself and also by the pilgrims who went up to the Temple and required water for bathing and drinking”.

The exposure of the impressive water reservoir that lies below Robinson’s Arch joins a series of finds that were uncovered during recent excavations in this region of the city, indicating the existence of a densely built-up quarter that extended across the area west of the Temple Mount and predating the expansion of the Temple Mount. It seems that with the expansion of the Temple Mount compound to the west and the construction of the public buildings and the streets around the Temple Mount at the end of the Second Temple period, the buildings from the First Temple period and early Second Temple period were dismantled in this region and all that remains of them is a series of rock-cut installations, among them the hewn water reservoir.

According to Dr. Yuval Baruch, archaeologist in charge of the Jerusalem Region of the Israel Antiquities Authority, “Upon completion of the excavations along the route of the drainage channel, the IAA will examine possibilities of incorporating the impressive water reservoir in the planned visitors’ path”.

(YWN – Israel Desk, Jerusalem)

(Source: theyeshivaworld.com)

Har HaBayis Reopens to Jews After a Week

After being closed to Jews for eight days, authorities on Wednesday reopened Har HaBayis to Jewish visitors, Srugim reports. The reason given for the closure was the end of Ramadan and the It el-Fitr holiday.

Many Jews waited to go onto Har HaBayis since they were blocked on Rosh Chodesh. Mispallalim report there were significant delays due to a shortage of police. No one was permitted onto the area without a police escort.

Visitors were pained to see the accumulation of trash left behind by the Muslims, as well as the general neglect of the Makom HaMikdosh. A Hamas flag was also noticed atop trees.

It must be noted that according to the Poskei Hador one is absolutely forbidden to visit the Temple Mount, and there is an Issur Kares for one that goes there.

Three years ago on Sukkos, Israeli President Shimon Peres paid a visit to the Sukkah of Maran Hagon Rav Elyashiv ZATZAL, where Rav Elyashiv called on the President to prevent Jews from visiting Har HaBayis, stating it is an act that that is viewed as extremely provocative by the goyim. Maran stated everything possible must be done to avoid a religious war, and the provocateurs are playing with fire.

Maran is quoted as explaining to the president that Halacha forbids going onto Har HaBayis but today, it is more than this, it is an act that may lead to a religious war and bloodshed.

(BOLDING MINE - ed)

Haftara for Shoftim

1. Awaken, awaken, put on your strength, O Zion; put on the garments of your beauty, Jerusalem the Holy City, for no longer shall the uncircumcised or the unclean continue to enter you. 2. Shake yourselves from the dust, arise, sit down, O Jerusalem; free yourself of the bands of your neck, O captive daughter of Zion.

Jerusalem’s Jewish Link: Historic, Religious, Political

August 14, 2012 | Eli E. Hertz

For more than 3,000 years, the Jewish people have looked to Jerusalem as their spiritual, political, and historical capital, even when they did not physically rule over the city. Throughout its long history, Jerusalem has served, and still serves, as the political capital of only one nation - the one belonging to the Jews. Its prominence in Jewish history began in 1004 BCE, when King David declared the city the capital of the first Jewish kingdom. David’s successor and son, King Solomon, built the First Temple there, according to the Bible, as a holy place to worship the Almighty. Unfortunately, history would not be kind to the Jewish people. Four hundred and ten years after King Solomon completed construction of Jerusalem, the Babylonians (early ancestors to today’s Iraqis) seized and destroyed the city, forcing the Jews into exile.

Fifty years later, the Jews, or Israelites as they were called, were permitted to return after Persia (present-day Iran) conquered Babylon. The Jews’ first order of business was to reclaim Jerusalem as their capital and rebuild the Holy Temple, recorded in history as the Second Temple.

Jerusalem was more than the Jewish kingdom’s political capital - it was a spiritual beacon. During the First and Second Temple periods, Jews throughout the kingdom would travel to Jerusalem three times yearly for the pilgrimages of the Jewish holy days of Sukkot, Passover, and Shavuot, until the Roman Empire destroyed the Second Temple in 70 CE and ended Jewish sovereignty over Jerusalem for the next 2,000 years. Despite that fate, Jews never relinquished their bond to Jerusalem or, for that matter, to Eretz Yisrael, the Land of Israel.

No matter where Jews lived throughout the world for those two millennia, their thoughts and prayers were directed toward Jerusalem. Even today, whether in Israel, the United States or anywhere else, Jewish ritual practice, holiday celebration and lifecycle events include recognition of Jerusalem as a core element of the Jewish experience. Consider that:

·         Jews in prayer always turn toward Jerusalem.

·         Arks (the sacred chests) that hold Torah scrolls in synagogues throughout the world face Jerusalem.

·         Jews end Passover Seders each year with the words: “Next year in Jerusalem”; the same words are pronounced at the end of Yom Kippur, the most solemn day of the Jewish year.

·         A three-week moratorium on weddings in the summer recalls the breaching of the walls of Jerusalem by the Babylonian army in 586 BCE. That period culminates in a special day of mourning - Tisha B’Av (the 9th day of the Hebrew month Av) - commemorating the destruction of both the First and Second Temples.

·         Jewish wedding ceremonies - joyous occasions, are marked by sorrow over the loss of Jerusalem. The groom recites a biblical verse from the Babylonian Exile: “If I forget thee, O Jerusalem, let my right hand forget her cunning,” and breaks a glass in commemoration of the destruction of the Temples.

Even body language, often said to tell volumes about a person, reflects the importance of Jerusalem to Jews as a people and, arguably, the lower priority the city holds for Muslims:

·         When Jews pray they face Jerusalem; in Jerusalem Israelis pray facing the Temple Mount.

·         When Muslims pray, they face Mecca; in Jerusalem Muslims pray with their backs to the city.

·         Even at burial, a Muslim face, is turned toward Mecca.

Finally, consider the number of times ‘Jerusalem’ is mentioned in the two religions’ holy books:

·         The Old Testament mentions ‘Jerusalem’ 349 times. Zion, another name for ‘Jerusalem,’ is mentioned 108 times.

·         The Quran never mentions Jerusalem - not even once.

Even when others controlled Jerusalem, Jews maintained a physical presence in the city, despite being persecuted and impoverished. Before the advent of modern Zionism in the 1880s, Jews were moved by a form of religious Zionism to live in the Holy Land, settling particularly in four holy cities: Safed, Tiberias, Hebron, and most importantly - Jerusalem . Consequently, Jews constituted a majority of the city’s population for generations. In 1898, “In this City of the Jews, where the Jewish population outnumbers all others three to one …” Jews constituted 75 percent of the Old City population in what Secretary-General Kofi Annan called ‘East Jerusalem.’ In 1914, when the Ottoman Turks ruled the city, 45,000 Jews made up a majority of the 65,000 residents. And at the time of Israeli statehood in 1948, 100,000 Jews lived in the city, compared to only 65,000 Arabs. Prior to unification, Jordanian-controlled ‘East Jerusalem ’ was a mere 6 square kilometers, compared to 38 square kilometers on the ‘Jewish side.’

Islam’s Tenuous Connection to Jerusalem

Despite 1,300 years of Muslim Arab rule, Jerusalem was never the capital of an Arab entity, nor was it ever mentioned in the Palestine Liberation Organization’s covenant until Israel regained control of East Jerusalem in the Six-Day War of 1967.

Overall, the role of Jerusalem in Islam is best understood as the outcome of political exigencies impacting on religious belief.

Mohammed, who founded Islam in 622 CE, was born and raised in present-day Saudi Arabia; he never set foot in Jerusalem. His connection to the city came years after his death when the Dome of the Rock shrine and the al-Aqsa mosque were built. The construction spurred by political and religious rivalries. In 638 CE, the Caliph (or successor to Mohammed) Omar and his invading armies captured Jerusalem from the Byzantine Empire. One reason they wanted to erect a holy structure in Jerusalem was to proclaim Islam’s supremacy over Christianity and its most important shrine, the Church of the Holy Sepulcher.

More important was the power struggle within Islam itself. The Damascus-based Umayyad Caliphs who controlled Jerusalem wanted to establish an alternative holy site if their rivals blocked access to Mecca. That was important because the Hajj or pilgrimage to Mecca was (and remains today) one of the Five Pillars of Islam. As a result, they built what became known as the Dome of the Rock shrine and the adjacent mosque.

To enhance the prestige of the ‘substitute Mecca,’ the Jerusalem mosque was named al-Aqsa. It means ‘the furthest mosque’ in Arabic, but has far broader implications, since it is the same phrase used in a key passage of the Quran called “The Night Journey.” In that passage, Mohammed arrives at ‘al-Aqsa’ on a winged steed accompanied by the Archangel Gabriel; from there they ascend into heaven for a divine meeting with Allah, after which Mohammed returns to Mecca. Naming the Jerusalem mosque al-Aqsa was an attempt to say the Dome of the Rock was the very spot from which Mohammed ascended to heaven, thus tying Jerusalem to divine revelation in Islamic belief. The problem however, is that Mohammed died in the year 632, nearly 50 years before the first construction of the al-Aqsa Mosque was completed.

Jerusalem never replaced the importance of Mecca in the Islamic world. When the Umayyad dynasty fell in 750, Jerusalem also fell into near obscurity for 350 years, until the Crusades. During those centuries, many Islamic sites in Jerusalem fell into disrepair and in 1016 the Dome of the Rock collapsed.

Still, for 1,300 years, various Islamic dynasties (Syrian, Egyptian, and Turkish) continued to govern Jerusalem as part of their overall control of the Land of Israel, disrupted only by the Crusaders. What is amazing is that over that period, not one Islamic dynasty ever made Jerusalem its capital. By the 19th century, Jerusalem had been so neglected by Islamic rulers that several prominent Western writers who visited Jerusalem were moved to write about it. French writer Gustav Flaubert, for example, found “ruins everywhere” during his visit in 1850 when it was part of the Turkish Empire (1516-1917). Seventeen years later Mark Twain wrote that Jerusalem had “become a pauper village.”