Programmed Haredi Opposition vs. GDP Contribution

The programmed attack, by so many Israelis, on Hareidim (the religious who wear black), those who dedicate their early life to Torah study and often continue into institutionalized Yeshiva life, is relentless. Their basis for attack is largely unwarranted except for the compounding fact that institutionalized Haredim default to extend Torah study and through it justify their avoiding compulsory service in Israel's defense force (IDF). These people are supported by their Rabbinical heads, much to the ire of Israel's secular and other religious communities. 

The Haredi Torah enterprise is an extremely successful machine, funded and financed by massive flows of foreign and domestic private sector philanthropy and government funding. Among those who exit institutionalized Torah study, some become independently wealthy and continue to finance and support the institutions and their people.

I have tried to aggregate the total of all private sector philanthropy dedicated to Haredi communities, but the government does not openly promote this statistic. In my estimate it warrants inclusion in the annual economic reporting of domestic GDP because it would certainly be a significant private sector contribution, likely to exceed $1 billion annually. Unreported GDP of this magnitude underlies ignorance among the wider community of Israelis.

What motivates the private sector to support such an enterprise is complex, but Haredim present the most successful model for Jewish continuity of any other Jewish segment, worldwide, by far and that may be the ultimate reason. 

Further, Haredi enlistment into the IDF is very low and the problem exacerbated by institutionalized sectors of  Haredi community who are typically older than 21, and who continue married life, centered around the Yeshiva, without ever pursuing regular forms of employment. Arab sectors of Israeli society who also have very low enlistment rates also drain taxpayer funding through educational institutions of Israel. The problem is not limited to Haredim, yet they remain the target of attack.

Efforts are underway to improve Haredi enlistment, but its high time the Haredi leaders and Israel's government fight for improved transparency so the nation can become more aware of their important economic contribution to the country.

Purim, Randomness and Quantum Mechanics

Purim in Tel Aviv

Einstein stated, "God does not play dice with the universe." In his clarifying letter, he wrote: "God tirelessly plays dice under laws which He has Himself prescribed.”

These days we may have an easier time understanding the double-slit experiment that demonstrates light and matter can satisfy classical definitions for both waves and particles. This ambiguity is considered evidence for the probabilistic nature of quantum mechanics. Electrons fired in a single trajectory toward a screen, pass through a barrier with two slits, then interfere to produce bright and dark bands on the screen, a result that would not be expected if light consisted of classical particles.

This dual particle-wave quality demonstrates the fundamental limitation of the observer to predict experimental results, Richard Feynman called it "a phenomenon" where the observer affects the outcome.

Strangely the Jewish holiday of Purim celebrates drawing the random lot, as in a "lottery", that was played by Israel's chief villain to decide the date he would annihilate the Jews of Persia. The festival obliges Jews to reach a mind set, typically induced by excessive alcohol, where the cursed villain Haman and blessed hero, of the Jewish people, Mordechai are identical. Strangely, while inebriated, Jews must remain cognoscente that Haman was the villain. This mental juggling act can get tricky for some, especially after a few drinks and atonement on this occurs through unadulterated expression of joy. 

So why, on this most festive day of the entire calendar do Jews celebrate the miracle in the "lottery", surely there are other much more meaningful aspects of this redemption from collective disaster? 

Based on thousands of years of teachings, consistent with Torah, the Rebbe precisely describes the lofty, apparent randomness of the "lottery"! In classic Kabballah and Chassidus, the studies of Jewish mysticism and philosophy, the world and its Creator are defined, often invoking scientific analogies. For the uninitiated these are difficult to comprehend, but here in his Maamar, Al Kein Karu (highly recommended reading), on the story of Purim, the Rebbe transcends all complex spiritual barriers.

The lottery describes a lofty spiritual level like that experienced on the calendars holiest day, Yom Kippur, literally meaning a day like (ki) a "lottery" (pur). The classic meaning is a day like Purim where "like" defines Purim's lofty status over Yom Kippur. Opposite to Purim, atonement on Yom Kippur is granted for conflicting the Will of the Creator and takes place through affliction and fasting. Similarly, on Yom Kippur lots were cast to decide which of two identical goats would be sent to Azazel, the evil side and which one would be offered up on the Holy Temple Altar.

Since these items, goats, villain or hero should be either physically or spiritually identical ones intellect cannot reach a meaningful decision thus the will or desire to make an informed decision submits. Reverting to a higher order, the decision rises to the level of lot or lottery.

Masterfully The Rebbe elaborates on the Biblical sources that teach how choosing, on these high holidays, resembles the systematic order of creation. Here, 'lottery" presides above will or desire, but even more lofty, the possession of a free-choice. Therefore, in deference, The Creator, who granted free-choice to Man, Woman and the Jewish People, presides, including over particles and waves as The Master of Free-Choice. The Ultimate Observer affects infinite outcomes because every expression is probable, identical until, in our world, its momentarily not.

Haman and Babylonians knew about spiritual systems, he knew that his lot fell in the month Moses, the leader of the Jewish people died, he didn't know it was also the month of his birth. Only the lottery would afford him a random chance to destroy the Jewish people. In his arrogance he failed to recognize that free-choice granted by The Master of Free Choice affects all outcomes through His continuous expression that manifests as time and space. 

King Achashverosh (his name intimating controller over alternating modes of speaking-silence) who who had been influenced by his Jewish Queen, Esther (her name intimating her concealment), lifted his decree against the Jewish people and placed Haman's future into his Queen's hand. The gallows Haman prepared for Mordechai were instead used on Haman and the Jewish people were saved from certain annihilation.

Spooky science at a distance? Then watch this.

    

The New, Better Israel

MK Simcha Rothman,
 Chairman of the Knesset Constitution, Law and Justice Committee

Israeli disunity and distress leading up to the Simchat Torah 5783 (October 7, 2023) attack parallels ancient events. To understand these I provide some background.

The holiday of our Redemption is commonly known as Passover or Pesach and the traditional meal ends with participants saying: “Next Year in Jerusalem”. That would be ok, unless your dinner happens to be located in Jerusalem, where all attendees sing out the same ‘Next year in Jerusalem’. Seems strange doesn’t it? 

The universal tradition renders it a personal statement. Regardless of location, each attendee has not realized their fullest redemption from self imposed exile, perhaps it will be, next year.

The traditional Seder dinner focuses on the story of Israel’s exodus from Egypt, in Hebrew Mitzrayim. The word rendered as: M-tZ-R-Y-M can be segmented as Ma-tZ-eR Ya-M, translated as ‘Sea of Distress’. In other words, in Egypt, Israel was drowning in a Sea of Distress. 

Israelite enslavement started under an Egyptian Pharoah whose ministers grew anxious that Israel's flourishing population posed a civil threat that could topple their regime. The antidote was a birth control decree that banned male babies, requiring them to be killed at birth. This exacerbated the national distress for millions of Israelites as Egyptian authorities pursued pregnant mothers. 

The Bible explains this is the time that Moses was born, rescued and raised in the palace of Pharaoh. When he was older he became incensed by an Egyptian taskmasters abuse of an Israelite woman and subsequent beating of her husband. Moses struck out and killed the Egyptian.

Had it not been for Israelite disunity Moses could have triggered the rebellion Egyptians feared most. Instead the victim blamed Moses for highlighting their plight. accused him of being a self-appointed judge and reported his action to the authorities. Moses fled and Israel's torturous conditions prevailed.

Now, our babies have been dismembered, murdered, kidnapped, as hostages our woman raped and our men beaten. Is this the result of our Israelite disunity, our national disorder that appears to parallel events in Egypt? On Simchat Torah the disunity was brought to a head. Now Israel has choices to make, either prolong the suffering, like it was in Egypt, or come to the full behavioral realization that our redemption moment has arrived. Take it or leave it. 

In the words of MK Simcha Rothman, chairman of the Knesset Constitution, Law and Justice Committee: "When the war is over, we will all be different. Because we learned something. My camp created a great deal of fear in people and did not do enough to reduce the fear. In the future, I will do everything not to pry into the other side's wounds in a manner that would make them unable to listen".

This time we must be different, politics has its place as it must, but we are above that and this is our moment to shine! 

We must not allow this holy day to be denigrated by calling it 10/7, 7/10 or the October 7 massacre. Instead, in honor to those who have sacrificed the most, we must elevate it to the highest spiritual order. It is Israel's calling, its Simchat Torah Redemption - soon in Jerusalem! 

My Journey to Israel.

Of the roughly 100 trips I have made to Israel over the last 20 years, this one was the most challenging, physically, mentally and spiritually. The day I landed, a ceasefire had come into effect and on the following day I visited the shiva home of Eitan Dishon z’l a brave combat soldier. His mother and father could not stop thanking me enough for expanding the neighborhood of Nof Tzion where they live. Eitan had come home the weekend before, his Dad proudly showed off pictures standing proud with his son. He visited his grandparents and friends before returning to base. On the fateful day, driving the troop carrier, he popped his head through the hatch to observe broader surroundings only to be hit at the back of the head by a sniper in a nearby building. After that the IDF flattened more buildings to protect troops in vehicles like Etian’s. 

The ceasefire produced days of quiet and reflection. We had held BBQ’s in the north where it is often difficult to secure meat supplies, but Sydney resident Louis Goldstein’s son Yossi and his platoon got to eat a meal fit for a king. I filled most days with meetings, property, technology, visiting half empty offices, Jerusalem, TelAviv dealing with a busy schedule. One of my meetings was with my close friend Didi, one of my lawyers, for the past 20 years, a member of Jerusalem’s city council. His brother, an absolute lion of a man, Yossi Hershkowitz z’l had been killed in the days before I arrived. We spent time talking about his great achievements and how sorely he would be missed. 

Through the week I began to sense how traumatized people were, even the toughest people closest to me, lawyers, accountants, counsellors, politicians, business associates. Everyone was affected, but no-one knew how far reaching this would be.  

I spent some time with the legendary Dovi Meyer, he was running from pillar to post handing out tzedakah checks to families whose kids had fallen in battle, or running concerts, BBQ’s and other events. Still he and I found a few times to catch up, with the usual crew at the cigar shop in Mamilla. 

On my first Friday, just before Shabbat I made my regular trip to the City of David’s, Gihon Spring, a mikvah tucked in a crevice of a cave at the base of Mount Moriah adjacent to Silwan. The mikvah has been there since the dawn of time. Midrashim states that Adam sat in that mikvah, continuously for 130 years, after ‘the sin’ in Gan Eden. There I met my friend Moshe Weiz, a giant in Torah, Rosh Yeshiva and General in the IDF, responsible for troop movements in Yehuda and Shomron. He said something that stuck: These are great days we are living through. Immediately I understood what he was saying. How can we know anything of the reasons for a demonic massacre of our people, or of our hostages caged in tunnels, or spreading voices of denial and abounding antisemitism? Are we so blind not to see the awakening consciousness behind the common morality of the Jewish people. 

Afterall it was Bilam, the world’s greatest demon who was once compelled to pronounce: “How precious are your tents O’Jacob, your dwelling places O’Israel”.

My moments under the cold waters of that mikvah were special, they always are. 

Before I could blink it was Shabbat. At Beis Menachem, we made kiddush and sat through a very reflective fabreing. At 6AM the next morning we jumped into my CEO’s car heading south. Along the way we stopped in Netivot to catch the 7:30 AM Shacharit Minyan. Driving through the town, you could spot the missile hits that had previously damaged the odd building. Along the way we stopped at the graveyard of 2300 cars that had been destroyed by the more than 3000 terrorists, blood thirsty Gazan’s and the journalists who accompanied them. Each car tagged, many had burned to a rusty shell. Zaka volunteers had searched and carefully logged every car for clues of body parts that would identify victims. 

We stopped at Kibbutz Alumim where 60 terrorists had been eliminated by brave residents, a skeleton crew of IDF and citizen responders among whom two heroic brothers, who had rushed to the rescue only to be killed al pi’ kiddush Hashem. 17 Thai and Nepalese farm workers were slaughtered, the rest kidnapped. Of the 17, 8 were knifed to death in a safe room. The others shot and burned in their bunks. Farm equipment was torched, milking facilities destroyed, clearly an objective was to destroy the symbolisms of Israel infrastructure. For the next few hours we sat watching security system videos that were time-sync edits of the camera captures from the first terrorists entering the kibbutz and the brave battles to contain them.

As we drove past the forest of the Nova festival site a road-sign over the bridge informed us we were in “Eretz Gerar ”, the very place Philistine King Avimelech and his General Phichol had once come to demand a peace pact with Isaac after they had attacked Isaac and stopped up his wells. Why did they come to demand peace? Because Isaac had been blessed, they were defeated by his continuous success in everything he did and their moral ineptitude scared them. Perhaps, here is a lesson to be learned through Israel’s abundant modern day successes, perhaps we should terrorize them with our most successful people, in all areas of life, until they fear that God is with us. 

At Tzehilim infantry base we arranged a BBQ for a few hundred soldiers. There I was shocked to discover the degree of our resolve. Religious or secular, men and women soldiers who had been living in tents, on the ground or on foam mattresses for the past 54 days, I asked them whether they wanted to go home. Their answers reflected a consistent almost monotonous tone; “yes, but we’re not ready until we finish the job. 

The next day, a special group convened to give birth to Project “Israel Slingshot”. Fundraisers, web developers, intelligence, media buying experts and marketers all came together with one common goal; defeat online antisemitism! A few days later Amichai Chikli, Diaspora and Hasbara Minister met with us to endorse the initiative and provide initial matching support. We’re raising donations to buy media impressions, via open-web exchanges, presently reaching audiences with ads for Stand With US and other pro-Israeli messaging on sites like Al Jazeera, Al Arabiya, CNN Arabic, Sky News, etc. Imagine getting an Israel activist message that celebrates successful Jews, 3 times a day or more, everyday, wherever you are on the open web, for years to come! Every $1 raised buys 1000 impressions, with matching 2000. With the right pro-Jewish messages, over time, that will reduce ignorance, make a dent and break the cycle of social media echo chambers. 

Besides this action packed agenda, it was very special to host Malcolm and Dani Daitz on a tour of the excavation I have been very close to for the past 14 years. The place I believe everyone will one day recognize as being the stone that Jacob erected the night after his famous stairway to heaven dream. In context, that stone sits among four bedrock rooms of a stone temple, carved into the eastern slope of Mount Moriah, immediately above the Gihon Spring. 

Then the inevitable, the ceasefire was lifted and before I knew it, Shabbos was upon us, back to the Gihon spring. A very special Shabbos, Yud Tes Kislev, The holiday of redemption. Yahrzeit of the Maggid, the day the Alter Rebbe was released from prison. The Kiddush and fabreing continued until Ma’ariv, if only we could have taken some pictures of Chassidim slouching on tables filled with empty plates, bottles and l'chaim. 

The news after Shabbos wasn’t good, several soldiers fell. Sadly, along with thousands, I attended the Levya of 22 year old Sergeant First Class, Ben Zussuman from Jerusalem. The words of Ben’s mother Sarit echoed through Israel and world media - in Hebrew she said: 

“We are a people who want to live, not like our enemies, who are lowly and miserable, cowards, Nazis, who together with their accomplices sanctify death. We will live, and thrive, and build…We have to be successful. It's either us or them. Either the Nazis and their accomplices, or us.

Do you hear, people of Israel?  World, do you hear? Or do you hear, our cowardly and evil and death thirsty enemies?

The Nation of Israel lives, Am Yisroel Chai, for all of eternity, for ever and ever, standing tall, head held high, now more than ever. Be strong, believe, pursue goodness -- demand goodness, and we will win.”

Happy Hanukkah! 

Tragic Parallel Worlds!

7.10.23

Simchat Torah 

Torah's opening verses invite deep contemplations about creation into which we can masterfully weave our modern knowledge of astrophysics and quantum science. Last Hebrew year 5783 should have been a year in which the King of Israel traditionally taught his nation the secrets and wisdoms of Torah, but a King was not forthcoming.

Immediately after creation events Torah introduces readers to the mystery of its Messianic plan.

אֵ֣לֶּה תוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִבָּֽרְאָ֑ם בְּי֗וֹם עֲשׂ֛וֹת יְהוָ֥ה אֱלֹהִ֖ים אֶ֥רֶץ וְשָׁמָֽיִם׃2:4 Such are the generations of heaven and earth when they were created. When the LORD God prepared earth and heaven.

You can learn the unique elements of this verse in this previous post. Relevant here is the term  'generations' spelled in its full form only in one other verse of the 24 books of Torah - the Book of Ruth, where it refers readers to the Messianic blood line of King David.

Another verse shares an odd grammatical distribution with the Book of Ruth. The word Kaniti is the source of the name Cain. 

וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהֹוָֽה׃ 4:1 Now Adam knew his wife Eve, she conceived and bore Cain, saying, “I have acquired a person with the help of God”

Then, Cain murdered his brother Abel.

Eventually God gifted Abraham the land of Canaan as his rightful inheritance, but that presented challenges. With few relatives and a small household how would Abraham settle his land? What did Abraham do? He reached a peace-pact for the Philistine King and his people to stay in his land including in Aza, that pact was extended to future generations by Abraham's son Isaac. 

Isaac's son Jacob escaped his angry brother, left his fathers land and after 20 years began his return with his wives, 12 children and a large wealth in cattle. His estranged brother Esau encountered him and in a strained conversation about their respective aquisitions, his brother Esau claimed he had everything and didn't need Jacobs gift, Jacob urged him to take it stating he had been blessed with much.

Jacob entered the holy land where he immediately built a house, which he called Succot including shelter for his cattle. Then, his daughter Dina was raped in the nearby fields by landowner Shechem. Jacobs sons Levi and Shimon defended their land and honored their sister in a revenge that eliminated 24000 Shechemites. Jacob was concerned for their regional safety and very disturbed by their act. 

God appeared to Jacob to remind him of the covenant he had made 22 years earlier, before leaving his the land, that on his succesful return he promissed to build The House of God. Essentially saying; Have you forgotten the One who blessed you with your success? Realizing the error of his tardiness, Jacob instructed members of his household to bury the idols and treasures they posessed under a tree near their house (a common practice in ancient times). Unholy idols that Rachel had stolen from her father  and others were now buried in the holy land. 

The family made its way to Beit El, Jerusalem where Jacob attempted to fulfill his belated House of God covenant. But, tt wasn't to be! Within six months of arriving, Jacob's mother, Rebecca, died. The family left Bet El and on the way to her funeral in Hebron, near Bethlehem, Jacob's wife Rachel died giving birth to his 13th child Benjamin. The tragedies continued, Benjamins brother, Joseph was kidnapped, by his older brothers, sold into slavery and all 70 members of their family was exiled to Egypt where Jacob died.

210 years later Moses led more than two millions Israelis out of Egypt toward their land. But, not on the coastal route through Aza, land of the feared Philistines. Instead Israel diverted inland on a journey that took 40 years longer than it could have. Eventually Joshua led Israel into its holy land, immediately they conquered Jericho, but failed to conquer Beit El, Jerusalem. On each attempt the occupants reminded Joshua about the peace-pact Abraham and Isaac had entered with their Philistine descendants permitting them to stay in the land.

The rear-guard tribe, Dan was allotted the coastal land including Aza (today's Gaza, Ashkelon, Ashdod, Bat Yam). The other 11 tribes had already settled their land and failed to assist Dan conquer the powerful Philistines. Samson became the leader of Dan and also the nations senior judge. Singlehandedly he tried to draw attention to Israel's tribal apathy. He travelled to Aza where he tore off the citys' gate, carried it to the graves of Israel's Patriarchs and Matriarchs, in Hebron and pleaded their spiritual help. Sadly his demonstration did not inspire other tribes to help. Dispossessed of their land, some of Dan's tribal leaders established an idolatrous temple opposite the nations temporary sanctuary in Shilo. Samson continued to belittle the Philistines until God afforded him the opportunity to destroy their temple of idolatry and perish along with their leaders and thousands of congregants. 

The Philistines took revenge, they raided Israel's strongest tribes and targeted their holy temple in Shilo. Daringly and brazenly they stole the nations most holy possession, handed down by Moses - The Ark of Israel's Covenant with God! A thousand years after Abraham and Isaac the Philistine peace-pact was shattered! But, Dan and Israel were dispossessed of their land and never returned to conquer Aza. 

After King David arose in Hebron he conquered Jerusalem where he lived alongside the conquered Jebusite King. He recovered the Ark that had been abandonned by the Philistines, unified Israel's tribes and dreamed to fulfil Jacob's mission to build the House of God, but it wasn't to be. Instead, his son Solomon committed Israel to virtual slavery, for 7 years, to fulfill Jacob's House of God mission. Critically, Solomon was more lavish with his ornate palace that it took 12 years to build!

The House of God was finally inaugurated and King Solomon took to the public square to teach his nation the wisdoms of Torah. During Succoth, the most positive, joyous festival, Solomon taught from his book of Ecclesiastes, Kohelet, he opened: Meaningless, meaningless everything in life is meaningless... the acquisitions are meaningless true meaning can only be found when fulfilling the commandments of God's holy Torah. Solomon's House of God and the final Herodian Jewish Temple, in Syria-Palestina, as the Romans had named Israel, were ultimately destroyed.

This year 2023, being 2848 years after Solomon's House of God inauguration, Israel experienced its most rambunctious political and social divisions. People violently protested, vehemently defended their points of view, openly and widely publicized their disdain for each other. The Supreme court ruled against traditional religious practices in public spaces, which gave impetus for some protestors to denigrate Israel's holiest day of the year. On the day following Succot, during the joyous Simchat Torah festival of 5784, (7.10.23), 3 KM east of Aza, hundreds of party revelers naively danced before a giant Buddha juxtaposed were those who elsewhere danced with the nations traditional Torah.

In these tragic hours God closed the final spiritual gates of all Israel's sophisticated defense, border, police, air, ground, sea surveillance systems and the human forces that operate these and protect Israel. He blocked the ears and eyes of the public and caused all of Israel to fall. At the same time the spiritual gates for Hamas operatives to enter and carry out their barbarian savagery were left wide opened. In the right time these events will be disected and analyzed in fine and gory detail. However, for most people that Hamas was not spotted, or thwarted on the fence, in the sky or on ground in the 3KM gap, will remain mysterious, probably inexplicable. Regardless, Israel's resolve and response will usher in a new positive reality for Gaza, Israel and the world. 

We are mostly ignorant of Torah's spiritual realms and mortals dare not tie any to the harsh reality before us. But, our national lows often parallel past events and this horror cannot escape us as we look to the spiritual realms to find meaning and purpose. Please God, soon a King will arise to expound the mysteries and wisdoms of Torah that will motivate us to change our sensitivities, considerations and priorities toward each other and God. Then, Israel will finally be ready to build a befitting House of God for all people. 

 

  

Yes, Gaza Is Aza - End The 4000 Year Curse.

All Jews must prepare for a Holy war that lasts beyond evil Jihad. After Israel bombs more buildings, completes its ground invasion, kills lots of terrorists, rescues as many hostages as it can, buries and grieves its dead, we must ensure it corrects the 4000 year old curse of Aza by immediately securing land and possessing it in Gaza.

This curse relates to Abraham and Isaacs pact with the King of Philistines who attacked their wells, then demanded concessions for peace. Sound familiar? They granted him and his future generations the right to live on the land of Aza.

[Think tribal]: On Israel's return to its land, the tribe of Dan were allotted land that included Aza. The other 11 tribes of Israel, had already settled their land but, they failed to assist Dan conquer its allotment. Disenfranchised and demotivated, Dan's tribal leaders wandered aimlessly often promoting idolatry to other tribes. Then, Samson became a leader of Dan and the nations highest judge. Single handedly he attempted to draw attention to the problem. He went to Aza, ripped the iron gates off the city walls and carried them to the graves of Israel's Patriarchs and Matriarchs in Hebron. Sadly no tribe stepped up to help the tribe of Dan. 

Samson belittled the powerful Philistines until he destroyed their temple of idolatry perishing with their leaders and thousands of congregants. Later, the Philistines raided all of Israel's tribes and stole the nations most holy possession, the Ark of Covenant, from their temple, in Shilo. The peace-pact was shattered a thousand years after Abraham and Isaac. But, Dan and Israel were dispossessed of their land and never returned to Aza. 

Yes, Aza is Gaza. Resurrecting that pact, the Romans named all of Israel Syria Palestina, and the British adopted the Roman resurrection calling it Palestine. On Simchat Torah 5784, of the Hebrew Year, Israel paid a very heavy price. Now, it must break the enemy curse and finally possess Aza. 

ISRAEL MUST NEVER LEAVE GAZA! 

There, Israel must immediately build a Hesder Yeshiva and protect it with everything it’s got. Then, build another and another and another…until holy places of Jewish Torah learning and their communities are secured in all of Gaza. This is how Aza's neighborhoods can begin to be normalized. The plan has been implemented and is working for resilient Jewish communities in The City of David, Silwan, Nazareth elit, Bat Yam, Lud, Jabel MuKabar, Hebron and many other places in Israel. 

Holy Torah is the only weapon Israel has to dispel and resist any misconstrued, Jihad! Israel must not fall into the trap of building fences around empty tracts of land on which Palestinians can be recruited by the next Jihadist terror regime. That would be an invitation for the next disastrous tragedy in years or decades to come. Never again!

Humble Expectations On Jerusalem's Mount Moriah

In his quest for meaning Rabbi Jonathan Sacks z'l speaks:

Now, I want to ask you a simple question. King Solomon built a Temple. Is that a good thing or not? Well, it must have been a good thing. It was the greatest thing ever, right? But were there some downsides to it? Were there some downsides to building the Temple? Okay, have a look at the beginning of the story of the building of the Temple. Can you see what it says? [I Kings 5:27-30]

King Solomon conscripted labourers from all Israel, 30,000 men. He sent them off to Lebanon in shifts of 10,000 a month. So they spent one month in Lebanon, two months at home... Solomon had 70,000 carriers and 80,000 stonecutters in the hills, as well as 3,300 foreman who supervised... How many people did he have building the Temple? Can you do your arithmetic? (Congregation member speaks) A lot, exactly so. Precisely so, 183,000 and some, okay? That remind you of anything? When was the last time you heard about the Israelites being turned into a labour force? (Congregation member speaks - Egypt) Correct. Hang on, we were supposed to leave Egypt, right? Solomon seems to have taken the people back into slavery.

Now, have a look here at [I Kings 9:20-23]. All the people who were left of the Amorites, the Hittites, the Perizzites, the Hivites, the Jebusites who were not of the people of Israel, these Solomon drafted to be slaves, and so they are to this day. But the people of Israel Solomon made no slaves. Can you read that? The Torah has to tell us, King Solomon didn't make the Israelites slaves. That's quite striking, is it not? Tell me, how long did it take Solomon to build the Temple? Anyone know?

Have a look, [I Kings 6:37-38]. In the fourth year the foundation of the House of the Lord was laid, in the month of Ziv. And in the 11th year, in the month of Bul, which is the eighth month, the house was finished in all its parts, according to all its specifications. He was seven years in building it. It took him seven years to build the Temple, okay? Now look at the very next verse in Tanach. Can you see it?

[I Kings 7:1] Solomon was building his own house for thirteen years. Is that telling you something? He spent almost twice as long building his own palace as he spent building a House for God. So the Temple was a wonderful, wonderful thing, the greatest thing ever, but it practically reduced the whole of the Israelites to slavery. So that the Torah has to tell us, well he didn't actually make them into slaves, because at the end of seven years they could go free. And he spent twice as long building a house for himself as he spent building a House for God. That is a bit of a critique, right?

Now, do you remember what God said to David, when David said, "I've got to build a Temple for God." Anyone know what God said? Have a look, David says to the Prophet Nathan, "I want to build a house for God." Nathan says, that's a great idea, go ahead and do it. But, then we read... [II Samuel 7:4-7] But that night the word of the Lord came to Nathan, Go and tell my servant David, ‘Thus says the Lord, would you build Me a house to dwell in? I haven't lived in a house since the day I brought up the people of Egypt to this day. I've been moving about in a Tent for My dwelling. In all the places I've moved with the people of Israel, did I speak a word about any of the Judges of Israel, whom I commanded to shepherd My people, saying, "Why haven't you built Me a house of cedar?"

I don't want a House. I'm happy with a Tent. So, we see that there is an undercurrent here. It's not the primary meaning, the Beit HaMikdash was the holiest thing ever, but there's an undercurrent that God didn't want this kind of palace. That it would turn the Israelites into a corvée, a nation of slave labourers. That it would be like every other nation in the ancient world, the modern world and everything in between. You want to announce, I'm great? You build monumental buildings. Everyone did it. Every, single nation there ever was. And God is saying to David, do you think I'm like that? Did I ever ask for such a thing? I was happy with a Tent. What was the name of that tent, by the way? It was called the Mishkan. Incidentally, how do English Bibles translate the word “Mishkan”. Anyone know? (congregation member answers: Tabernacle) “Tabernacle”. Does that remind you of something. (congregation members: Succot – the Festival of Tabernacles - Succah's) Are you with me? So, as house is to succah, so mikdash is to Mishkan as Temple is to Tabernacle. Right?

Now, I asked you a simple question. Who lived in a succah in the Torah? The Israelites, never! But what is the root of the word succah? Anyone know? What do we call the roof of a succah? S’chach. The root of succah is s’chach. Does that word appear anywhere in the Torah? The answer is yes, it appears twice. In which context, does anyone know? In the Mishkan, right?

There it is [Shemot 25:20-22] Vehayu hakeruvim, The cherubs, above the Aron [the Ark] right? The cherubs, porsay chnafayim lemalah, they spread their hands over them, sochechim bechanfayhem al-hakaporet. They comfort him. They were overshadowing, they were protecting, they were shadowing the kaporet. Al hakaporet uf’nayhem ish el-achiv el hakaporet. And the cherubs were facing one another. And that is in parshat Terumah, in which we have the command to build the Mishkan and the same words appear in parshat Vayakhel when they actually made the succah.

The only context in which s’chach appears in the Torah is in relation to the Mishkan, the tent. There is a place where, I'm not sure if it's the Temple, I'm not sure if it's the Temple, none of the commentators are sure it's the Temple, but does anyone know what harachamon we say in benching (grace after meals) on Chol HaMoed Succot? (congregation members answer) Harachamon hu yakim lanu et succat David Hannofalet. Right. You will see that that is a quote from Amos. [Amos 9:11] Bayom hahu akim et-succat David hanofellet. I will restore the succah of David that has fallen down. And remember what God said to David. I prefer living in a tent than a palace, than a House of cedar.

Now I'm going to ask you a very simple question. Which of the patriarchs lived in a house? Did Abraham live in a house? No, he lived in a tent. Did Isaac live in a house? No, he lived in a tent. You know who lived in houses? Have a look. Two angels come to Lot in Sodom. [Bereishit 19:2] Vayomer hineh na-adonay suru na el-bat avadechem... Lot lives in a house. Abraham lives in a tent. You know who else lives in a house? Look at source 28. [Bereishit 24:23] Vayomer bat-mi at hagidi na li hayesh beit avich makom lanu lalin. Abraham’s servant has come to find a wife for Isaac, who lives in a house? Laban lives in a house, Lot lives in house. Is that a good advertisement for a house? Not really, okay? Abraham lives in a tent, Isaac lives in a tent. Who is the first patriarch who lives in a house? Here is the verse, can you see it?

Now, listen, this has to be one of the strangest verses in the whole Torah. Listen carefully, [Bereishit 33:17] VaYaacov nassa succotah, and Jacob travelled to Succot, vayiven lo bayit, and he made for himself a house, the first patriarch to make for himself a house, ulemiknayhu assah succot, but for his cattle, he made succot. And he is about to celebrate the fact that he's the first patriarch to build a house. What do you think he's going to call the place? Beit something or other, right? Beit-El? Beit-Lechem? You name it. What does he call the place? Al kain kara shem hamakim Succot! Succot! There you are, you just bought a house in Hampstead Garden and you name it after your garage. I mean, have you ever seen anything more extraordinary? And what is Jacob telling us, the whole time? Jews don't have to live in houses to feel secure. I'm happy to live in succot, my animals live in succot, I'm happy to live there.

What does God say in parshas Behar? When you come to the land, the Land, you will never own it in perpetuity. Why? Ki li ha’aretz ki geirim vetoshavim atem imadi [Vayikra 25:23] “You are mere strangers and temporary residents, as far as I'm concerned.”

In other words, even though you live safely in the Land of Israel, never forget where you came from. Never settle down that you become complacent. Veram veshavevcha veshachachta, So that your heart is upraised and you forget where you came from and who you owe this to. Never forget. In the immortal words of the Beatles’ last recording, get back to where you once belonged.

So just as, in Israel, they were supposed to remember the forty years of wandering in the desert, now you begin to see this extraordinary thing, that just as, even though they are worshipping in the Temple Solomon built, don't forget how you first once had God living in your midst, in a succah, called the Mishkan, called the Tabernacle. You do not need great buildings of cedar and stone to find God. You can live in a little Mishkan or a portacabin, courtesy of Ikea, I have to tell you. And still God will be there. If, of course, you're keruvim [cherubs] whose face was ish el re’eihu. You turn face to face to your human being. That is where the Shechinah, the presssence of God lives. You remember where the Keruvim were facing in Solomon's Temple? They were not facing one another, they were facing peneihem el haBayit. They were facing the House, they were not looking at each other.

The Gemara in Bava Batra, [daf 99a] says, when Israel do the will of God, the cherubs face each other. When they don't do the will of God, they face the Bayit (House). That is an extraordinary Gemara. It's telling us that the Mishkan was closer to what Hashem wanted than Solomon's Temple. And what Succot is telling us is: Succot is when the Israelites went to the Temple and celebrated the produce of the fields and they thanked HaKadosh Baruch Hu, but they never forgot where they came from. Because every time a nation forgets its youth, its childhood, the hard times they had when they were struggling to make a go, they become decadent and they eventually decline and fall. But Jews never are allowed to do that because it's enough that you’re gerim and toshavim, that you’re temporary residence, and you're always asking Me [i.e. God] for another year of life. And it's enough, don't think you've got a great, big Temple, as good as the Egyptians, and the Mesopotamians. I tell you, I'm good enough with a Mishkan. Because that is the succah, that's the s’chach, that memory of the Mishkan is good enough for Me.

And we now understand exactly the argument of Rabbi Akiva and Rabbi Eliezer. What is a succah? Rabbi Akiva is right. A succah was a succah mamash. Not a hut the Israelites lived in but the Mishkan, the portable, temporary dwelling that God dwelled in. And Rabbi Eliezer was right when he said annanei kavod. Because where were the annanei kavod? (Congregation member answers) Do you think they covered the people? If you look in the Torah, you will see they covered the Mishkan.

As long as they were in camp, the Cloud was over the Mishkan. When it moved beyond the Mishkan, then it was time to travel on. The Mishkan was a temporary dwelling.

But the odd thing is that the Temple was a permanent dwelling and yet it was destroyed twice, and we don't have it anymore. But the Mishkan, which could move anywhere, because God is everywhere, became the symbol of the shul that you can build in Jerusalem, but also, not bad, in Hampstead Garden Suburb. That became the permanent symbol. The temporary became permanent and the permanent turned out only to be temporary.

Ki besuccot hoshavti et Bnei Yisrael - when I brought them out of Egypt [Vayikra 23:42] It wasn't the Israelites who lived in a succah, it was God who lived in a succah. And the succah is telling us something absolutely unbelievable. That you don't need to have megabucks to buy a home for God. All you need is a garden shed and a bit of faith. And you have your schach and they overshadow you the way the cherubs overshadowed the Ark. And between the Keruvim is the Clouds of Glory.

The simplest, poorest Jew, who turns his face to his brother or sister, and builds a little succah is bathed in Clouds of Glory. And he has built his own, private equivalent of the Mishkan.

Democracy vs. Sovereignty

How certain is the future of Jewish sovereignty over Israel? When asked, most Jews will respond without any real understanding of its implications. They may mean Israel should never fall into the hands of a non-Jewish group or nation that doesn't identify themselves as Jews. But, how can such an outcome be assured given the democracy Israel’s modern state claims in its now fungible Basic Law of 1948. Surely a democracy means that all people living within a nation’s borders must enjoy an equal right to vote? If so, how long will Israel hedge its, river to the sea, border claims against ‘two states’ which have prevented resident aliens from diluting its democracy and Jewish sovereignty?

This thorny question is often the root cause of extreme disagreement among Jews. Some religious fundamentalists claim Israel does not require a state, that Israel is a spiritual ideal defined in the psyche of its people. On the other hand those that rely on Israel’s State law and its response to International Law focus on the physical definition of national borders as determined by the prevailing consensus. The diversity presents the dilemma of a nation seeking a sovereign guarantee for their Jewish, ‘democratic’ ideal.

Under the two-state-solution, once the shared dream of its President Shimon Peres, Israel would have been divided into a Jewish and a non-Jewish state under the Palestinian Authority. However, after significant resistance on both sides, the internationally sponsored idea has failed. In the midst of the political fury, legal opposition and terror Israel equivocates as it grapples with the threat a single state may pose to its Jewish ideal.

Regardless of Israel’s present, positive Jewish demographic trend, risk to Jewish sovereignty, in a single democratic state, from the Jordan river to the Mediterranean Sea, that incorporates all resident aliens, is too much for the Jewish Israeli electorate to bare. Alternatively, giving up security control to an enemy occupying land controlled, but not presently annexed by Israel is controversial, daunting and impractical. The untenable advance of terrorism and global rhetoric is often more alarming to Israel's Jewish electorate than the prospect of losing its Jewish majority in a future single state. The status quo is ineffective, a drain on national and individual prosperity. 

Who can guarantee Jewish sovereignty? The Supreme Court are disinterested and international pressure is growing. The question is increasingly serious, rising up in the minds of Israel's Jewish constituents. Existing mechanisms within the states legal construct are limited, but there is one that fully satisfies the essential guarantee. Compare the United Kingdom with its King and Church of England, Denmark with its Evangelical Lutheran constitution, Italy with its Vatican, Iran with its Ayatollah, Saudi Arabia with its King and Mecca. Although some of the western states identify as religious, their constitutions separate church and state. Similarly, Israel has an inherent solution to its Jewish sovereignty problem, a model that makes sense, is already partially active and works.

Whether secular or religious, the vast majority of Israel’s Jewish electorate periodically participate in religious services of a local synagogue. Through these community synagogues, elected, municipally appointed City Rabbis are nominated by a legally established Electoral Committee that represents communal religious interests. One of those interests is Jewish sovereignty guaranteed by national rabbinical representation in a future Senate or Upper House of Israel’s Knesset (parliament). That may be a confronting prospect to many, but the national benefits for all, Jewish or non-Jewish citizens and alien-residents, are presently misunderstood and underappreciated. 

Many popular elected City Rabbi’s^[1] are self-motivated to empower community voices through their electoral framework and elevate it to Israel's national political stage. Others require replacement by younger, more active and knowledgeable representatives. Rabbinical representation in a bicameral government of a single Jewish state is complex, but societal demands are rising as a result of dedicated grass roots participation. Town hall meetings, community activities, representations organized by appointed City Rabbis and leaders are and will be hallmarks that signify the success of this future movement. Education and awareness that a Sovereign Rabbinical body, elected to the Upper House of Israel's parliament, can truly be representative and liberating will underly the ground swell of this Jewish indigenous ideal. 

Shifting government priority from its present emphasis on defense, energy and technology to also develop labor intensive domestic industry around Israel's rich cultural principles will be essential to satisfy Israel’s growing constituent underclass. Political parties that prioritize development of sustainable industries capable of employing a significant portion of the unemployed and non-participating^[2] workforce will benefit. Israel’s indigenous cultural prerogative, including toward the optimal growth of cultural tourism, is a principle that will serve the prosperity of Jewish and non-Jewish populations of a single, sovereign, Jewish state. The development of skills^[3] directed to economic benefits associated with Jewish sovereignty will ultimately deliver better financial distribution to the broader population.

Objectors may struggle to digest such a prospect: A democratic-theocracy that stacks its constitutional Jewish sovereign deck in favor of its Jewish population by its Jewish religious leaders in an upper house of its government. Jewish sovereignty looms large, but the embrace of non-conventional models, inspired by the ancient past, would for the first time in 2000 years also establish an authoritative, representative religious body licensed to decide its ancient religious laws. 

---

[1] http://www.geocities.com/savepalestinenow/israellaws/fulltext/jewishreliserviceslaw.htm 

[2] http://www.financeisrael.mof.gov.il/FinanceIsrael/Docs/En/The_Israeli_Economy.pdf 

[3] http://skills.oecd.org/supplyskills/documents/21abclabourforceparticipationbygenderandage2010.html 

The Enigma of Ai

 

The Excavation
1.3KM East of City of David

Many have searched for the elusive ancient city of Ai, but so far no suitable candidate has gained comprehensive support from archaeology and biblical scholars. However, one recently discovered location has been missed, not spoken of very much and not identified with any other previous locations. Uncannily, it was excavated in 2009 simultaneous with the the rock-cut-rooms on the eastern slope of Mount Moriah, 1.3 kilometers to the west.

East of Beit El, West of Ai

IMPORTANT: Jeroboam established a competitive Bethel, that confounds people to this day.

To resolve confusion, the image above satisfies each of the five places, in the Bible that link Bethel and Ai. For the correct archaeological site to be identified, each description must conform to the precise physical location.

a. Abram’s tent: "From there he moved on to the hill east of Bethel and pitched his tent, with Bethel on the west and Ai on the east; and he built there an altar to the Lord and invoked the Lord by name." (Genesis 12:1-8)

          

And he returned by stages from the Negev as far as Bethel, to the place where his tent had been formerly, between Bethel and Ai, the site of the altar that he had built there at first; and there Abram invoked the Lord by name. (Genesis 13:3-4)

b. The conquest of Ai: “Joshua sent men from Jericho to Ai, which lies close to Beth-aven – east of Bethel” (Joshua 7:2). Joshua set an ambush of thirty thousand warriors, followed by a second ambush of five thousand, strategically placed “between Bethel and Ai – west of Ai.” When Joshua and his men feigned retreat, the armies of both cities pursued their Israelite foes, leaving the cities defenseless against the hidden ambush: “Not a man was left in Ai or in Bethel who did not go out after Israel; they left the city open while they pursued Israel” (Joshua 8:17).

c. The 31 Canaanite kings: One of the kings listed is “the king of Ai, near Bethel” (Joshua 12:8).

d. The returnees from exile (in Zerubbabel’s time): ...of those “who returned to Jerusalem and Judah, each to his own city” (Ezra 2:1; Nehemiah 7:6), the returnees are organized by point of origin. There we find: “The men of Bethel and Ai – 223” (Ezra 2:28; in Nehemiah 7:32 the number is given as 123).

e. The final listing of the people of Israel: “The Benjamites: from Geba, Michmash, Aija [Ai] and Bethel and its outlying towns” (Nehemiah 11:31).

In each of the above cases the excavation at Ras al-Amud fits the correct location, time period and scale for the missing city of Ai. 

City of Ai at Ras Al Amud, finally located

In the rectangle original Beit El before the walled city.
Approximately 1.3KM west of Ai
Boundary - Benjamin (north) and Judah (south).

The hypothesis for original Beit El is strengthened by archeological findings and carbon dating. Details in the video below.

 

The Rock and its Water

In 1917 Ottoman reign over their Mutasarrifate of Jerusalem was brought to an end by British forces. It was replaced by Mandatory Palestine, origin of the interim name before it became the modern State of Israel in 1948. The name “Palestine” was later resurrected by the Palestinian Liberation Organization after its establishment in 1964. Until 1917 very few people lived in Jerusalem, almost none lived at original Jerusalem (red dots in image).  The regional population by the end of the 19th century was around 500,000, less than 10% were Jews. Some Ottoman Jews acted as agents on behalf of local Jewish alien residents intent on buying and owning land in Biblical Israel. The surviving Ottoman land registry documents landholdings in the names of these Ottoman Jewish agents. 

Red dots outline City of David, original 3000 year old Jerusalem

One of 3 homes on the lower slopes of Mount Moriah, original Jerusalem belonged to Rahamim Nathan Meyuhas, a Jewish butcher whose family had found its way to Jerusalem from Spain in 1510. In preceding centuries the lower slope of Mount Moriah, original Jerusalem had become the broken pottery and waste dump of the Ottoman walled city to its north. By the time the Meyuhas family arrived the empty, flattened slope lay quiet and barren, but fertile.

The previous 1000 years, before the City of David (Red dots)

From archaeological discoveries: Around 4000 years ago people lived in the Kidron valley because it was level, thus convenient to carry water from the Gihon Spring. Forty vertical meters higher the top of lower Mount Moriah was unpopulated, only ancient tombs were found along the upper eastern edge. Toward the end of the Bronze Age (3300 years ago) a fortress was built over the cave that was once used to enter the bedrock and access water at the Gihon Spring source. The fortress appears to have been constructed to control the spring source, not the water flow because for hundreds of years after its construction water continued to flow into the valley. 

Fortress of Zion
by Ronnie Reich, lead archaeologist

Despite artistic renderings and popular sentiment archaeological findings do not support the existence of a city wall surrounding (red dots) the plateau of the lower section of Mount Moriah. A wall may have been unnecessary given the natural protection of the steep escarpment on the south, west and east sides of the mountain. It appears the fortress and its double walls, that extend west were constructed independently of a city wall. 

Despite artistic imagination,
 steep escarpment reduced need for city walls

According to the Bible, during their first 300 years Israelite tribes had been unable to conquer the mountain. Then, around 2900 years ago, following the first seven years of King David's Hebron based reign his night-time guerilla army entered through the Gihon Spring water system to conquer the Fortress of Zion where they made camp and initially lived (2 Samuel 5:9). 

The struggle to control the fortress is not recorded as a major conflict, but it provided King David the leverage he needed to control the entire mountain and subdue the local population. This illustrates that residents living on top of mountain were dependent on water carriers who carried water up the 40 meter vertical rise from the Gihon Spring source. Once King David took control he commanded authority over water carriers access to the spring and thus the entire populous.  

Why did the Israelite tribes and King David feel so compelled to conquer this mountain hilltop? What motivated them during more than 300 years to come back to this mountain well before construction of the first temple? What was sacred to Jews on this rock? Click to find out more.

Israel's Greatest Archaeological Treasure

Jerusalem's' Gihon Spring emerges in an elevated cave  approximately 4 meters above the Kidron Valley floor. Originally the cave would fill with gushing water, rising several meters until it reached the opening on the eastern side of the mountain. 

Gihon Spring Cave - Looking East

Water flowed from the cave, falling to the east side of Mount Moriah, onto the lower valley floor, where it ran south-east along an eight kilometer downhill slope that dropped ~1000m to the Dead Sea. 

Gihon Spring, Mount Moriah 

Kidron River Route City of David, Jerusalem to Dead Sea

Archaeologists agree that during the Early to Middle Bronze Age a man-made opening, some 2 meters above the spring source was cut into the south-side bedrock, of the water filled cave, to redirect water through 'Channel I' and 'Channel II' until it exited onto agricultural terraces, on the east side along that route. (see map below)

Channel II also distributed water to Tunnel III and a deep-cut 'Round Chamber' that probably existed prior to the channel-tunnel constructions or was quarried around the same time. The 'Round Chamber' served as a well that dropped ~3m from the bedrock surface to access water provided, via Tunnel III, from the surface. For at least 1000 years water flowed through Tunnel III into the Round Chamber and further south, via Channel II exiting the east face through agricultural terraces to the valley floor bellow.

Prior to construction of the channel-tunnel system the Round Chamber may have existed as the shaft to an Early Bronze Age shaft-tomb into which Tunnel III was cut or was was constructed to improve access to the water. The steps, depicted on the map above (right or east of the Round Chamber) demonstrate that improved access to the water was their purpose. On completion, water would have been drawn from two primary points; 1) steps into the cave of the Gihon Spring; 2) steps to the Round Chamber well as well as points along the southern extension of Channel II, as water exited the bedrock further down the mountain. 

During the Early-Middle Bronze Age the Rock-Cut-Rooms, adjacent to Area U (see map - west) served as a temple, the first organized worship on Mount Moriah. Archaeologists widely acknowledge the Rock-Cut-Rooms existed and were in use more than 3600 years ago. Eli Shukron, the archaeologist who made the discovery in 2009 attributes them to Biblical Malchi-Tzedek, the Righteous King who, according to the Bible practiced as the high priest at this location until he died around 3600 years ago.

Intriguingly most of the features of the Rock-Cut-Rooms resemble elements that were ultimately written into Biblical, Israelite and Jewish law some 300-500 years later. These laws governed and gave a design, based on ancient ritual, to the the portable Sanctuary built and used in the desert after the Israelites were exiled from Egypt.

Rock-Cut-Rooms, adjacent-east of Area U

A uniquely preserved feature of the Rock-Cut-Rooms is a standing stone, referenced in the Bible as a 'matzevah' that was later disallowed following the introduction of Biblical law (Deuteronomy16:21-22). Initially the Bible tells of a standing stone erected (Genesis 28:18) by the progenitor of the Israelite nation, Jacob. Most commentators attribute its location to Mount Moriah where ~200 years before Moses transcribed the Bible Jacob had returned (Genesis 35:14). Jacob had used the matzevah as an instrument of worship to declare his "House of God" covenant, but later the practice was specifically forbidden by the Bible law of Moses.

I am a proponent that the Rock-Cut-Rooms are the site Jacob erected his matzevah because  chronological elements align facts with Jewish traditions and laws. Israel possesses no other archaeological sites that incorporate the qualifying features of the Rock-Cut-Room temple, according to well known Jewish temple law. These laws support the altars' raised platform, at the west of the room where priests would have faced west. In addition, the liquids channel (wine/water/blood), non-production oil press (single press only for purity) and bedrock-grain press. Further, in front of the altar  platform there is a deep concave in the bedrock designed to insert a convex, rounded jug (as opposed to a self-standing jug) which was used to prevent sacrificial blood from congealing and ensure its purity.

Altar platform, liquids channel vessel holder

Bored through the bedrock edges, adjacent to the 'V' marked bedrock are a series of places to tie small animals, indicating use of primarily young animals for slaughter and sacrifice. Jewish law requires unblemished animals, which tend younger from at least 8 days old. 

Bored low for small animal ties.

Finally the matzevah is the only erect object of the Rock-Cut-Rooms that has remarkably existed in-tact for 3500+ years.

Undoubtedly, thousands of sacrifices were offered over hundreds of years of worship at the temple of Rock-Cut-Rooms. Water was required to wash and process animals and their hides, as such water carriers would have transported it in vessels up the steep slope from the Round Chamber each day.  

(If your mobile device blocks the video at the Rock-Cut-Rooms click - https://youtu.be/CRhiq0FpLqE)

The Rock-Cut-Rooms had previously been buried, under natural fall from the slope, some 500 years before King David arrived to unite his tribal kingdom and live on Mount Moriah. The rooms had been buried sometime between 3600 and 2900 years ago, almost certainly King David did not know of their existence. Some 1000 years later, builders were the first to rediscover them, 2600 years ago, during the construction of defensive walls along the eastern slope. Archaeologists acknowledge that the fragile matzevah was purposely preserved, in soft sand, most likely by King Hezekiah's wall constructors before they completed the wall over the Rock-Cut-Rooms. In 2009 archaeologist Eli Shukron re-discovered it within the fill of Ancient Jerusalem's thick eastern wall in a well protected, 2600 year preserved state.

Matzevah, anointing pillar or standing stone

After the Five Books of the Bible (Old Testament) came the Book of Judges, the Books of Samuel, Books of Kings, Prophets and later books, but there is no mention or hint of the rock-cut Temple complex. One of the greatest Biblical commentators, Rabbi Moses Maimonides was once asked why the Bible did not mention Jerusalem; he wrote that Israel's enemies would have been emboldened to destroy it forever. Perhaps the rock-cut temple's burial was natural or an attempt to conceal its existence forever and Jerusalem's 2600 years old walls its' ultimate defense against its destruction. Either way, now that the rock-cut temple is in Israel's safe hands we must ask whether the matzevah is that on which Jacob accepted his nations name Israel (Genesis 35:10) and therefore declare it Israel's greatest and holiest archaeological treasure.