Deep Healing From A Security Disaster

Ehud Barak’s IDF ‘old guard’ assaulted and recruited left wing IDF commanders reducing their desire, will, aptitude and moral clarity to immediately respond to critical security signals. On that tragic Simchat Torah day the apathetic, tardy IDF response will, in retrospect, be judged heinous, bordering treason, for some senior officers.

Against the backdrop of judicial reform, Lapid’s social revolt breathed life into Barak’s cessation by coup d’etat that extrinsically graded less important regions, neighborhoods, citizens and people of Israel. That moral corruption on top of the Supreme Court’s conflict with its non-governable state systematically eroded the security fabric of Israel’s society.

Events have now cast the dye for Israeli’s. The risk to security ineptitude is now far greater than any benefit egregious, revolutionary, anti-government, political insurrection can offer them. The behavior of revolt is off the table and will not be tolerated by the Israeli regime being defined by these events.

Two Supreme Court decisions over the past few days have set new precedent for the courts 'hands off government' stance. Whether they maintain that standard is yet to be seen, but the message is being delivered and people in high places will be cautious, tentative even anxious about a future in which the mechanism of government are no longer subject to the whims of the political elite.

Tel Aviv is the most ‘ethnically cleansed’ city in Israel, a place where few Arabs are employed, relative to population. The angry left, who only a few months back led revolt against the rising religious are now fighting side-by-side with their brothers coming to the fast realization that ethnic sentiments ought to be redirected to their common security insurrections including from more broadly defined terrorism.

One can only hope this has forged a new political reality in which the left, right, religious and secular elevate an uncompromising security ideal to new heights across all walks of Israeli, its neighboring and global societal security interests.

The months ahead will be difficult, but the decades, after this painful period, will no doubt be brighter than ever.

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.

5784

The days between Rosh HaShana and Yom Kippur are known as the days of repentance, more accurately characterized as returning to God. Psalm 130 is added to the daily prayer ritual. The last two lines emphasize two words with a single 'redemptive' context, derived from the Bible, written with letters in the form Peh-Dalet, פ-ד, the numerical equivalent of 84. 

יַחֵ֥ל יִשְׂרָאֵ֗ל אֶל־יְה֫וָה כִּֽי־עִם־יְהוָ֥ה הַחֶ֑סֶד וְהַרְבֵּ֖ה עִמּ֣וֹ פְדֽוּת׃ 

O Israel, wait for the LORD; for with the LORD is steadfast love and great power to redeem (פְדֽוּת). 

וְ֭הוּא יִפְדֶּ֣ה אֶת־יִשְׂרָאֵ֑ל מִ֝כֹּ֗ל עֲוֺנֹתָֽיו׃ 

It is He who will redeem (יִפְדֶּ֣ה) Israel from all their iniquities. 

One of Israel's most ancient traditions, the פדיון הבן "Pidyon HaBen" ceremony shares the Peh-Dalet, פ-ד word root. On the 30th day after the birth of a boy, if born naturally from the first of the mothers womb, he is redeemed, for 5 silver coins, by the father, from the High Priest of the temple. 

I read (1) that the emotion of love is most acutely defined by feelings invoked by truth. Feelings that can be unique, but the moment of a truth is axiomatic in the attribute of chessed (הַסֶד) love, kindness or inclusiveness. Here, the truth of a first born son is sobered by a realization that he is a gift, not just another biological outcome. With that truth the gift must be returned to God, redeemed through the agency of the father and High Priest. In much the same way Abraham ultimately recognized his son Isaac was entirely God's gift, at that moment he was compelled to offer 37 year old Isaac at Akeida. Isaac obliged, sharing the honest interpretation of truth, by his father, returning him to God. What transpired is forever associated with Rosh HaShana.

Three reasons are expounded as to why God created the world; 1) Torah, 2) The Jewish People, 3) First Fruits (known as Bikkurim). Here, first fruits seem out of place, but the ritual truth, found in the redemption of a first born son, is also found by the conscientious farmer who ties a ribbon on the first buds of his fruit trees to consecrate the first fruits and to return them to the High Priest in the temple on their maturing. 

Paradoxically, eating the meal of the Pidyon HaBen ceremony is said to be equivalent to 84 fasts. Rabbi Yitzchak Luria (The Ari) expounded that 84 fasts was required to redeem oneself from the sin of terminating intercourse to prevent pregnancy. Indeed this sin, by Judah's first born son Er, invoked his Heavenly judgement to die. Thus, was birthed the Peh-Dalet, פ-ד redemption for his widower Tamar to birth the Messianic ascendency of King David. 

One hundred years before Rosh Hashana, of this Hebrew year 5784, on the 11th of September 1923 a riot over unemployment in Dresden, Germany led to police shooting six workers. This impetus lifted Adolf Hitler to notoriety. By the end of September 1923, at a Nazi party meeting in Munich he persuaded the party to entrust him as their leader. Now, 100 years later in Israel, Jews are politically, religiously and soulfully divided, albeit stronger than ever. This is Israel's moment, as difficult as it is for some, a realization that from the distrust arises a truth that our nations redeemer will be greater than all of us.

(1) Writings of Rabbi Aaron Chaim HaLevi Zimmerman, Torah & Rationalism, by Michael Landy

Water, Water Everywhere, Will Archaeologists Drink?

On the eastern slopes of the City of David, a Middle Bronze Age water system, remnants of a reservoir and a water channel was carbon dated to 1515 BCE. There is no other later evidence of water supply to rooms of the rock-cut-temple. No alternative water system exists, yet despite the absence of later evidence some archaeologists, still insist that the rock-cut-temple, in its present form, should instead be dated to the Iron Age. Academic isolation and over simplification of context, distorts understanding at this complex, ancient location. However, the video below offers the most comprehensive explanation. Before viewing, it's important to illustrate the passage of water as it once flowed to the rooms, more than 3500 years ago (follow the Area U/C map below). 

Room 2 (with tethered animal for slaughter) 

Room 1 (with impression of sacrificial altar on platform)

Water passage. Room 2 (center-foreground)
 Room 1 (upper right-background)

 

Area U water system leading to Area C rooms (1 and 2)

The video explains that the rock-cut-temple was active up until 1500 BCE (Middle Bronze), then buried, out of site until 700 BCE (Iron), exposed at that time, reburied during wall construction and finally excavated 13 years ago.

Eureka! Have We Have Found “The Altar” of Akeida?

The verse in Vaeyra, Genesis 22:9 states "אֶת־הַמִּזְבֵּ֔חַ", (et-ha-mizbei-ach) "the altar", using the absolute noun.

וַיָּבֹ֗אוּ אֶֽל־הַמָּקוֹם֮ אֲשֶׁ֣ר אָֽמַר־ל֣וֹ הָאֱלֹהִים֒ וַיִּ֨בֶן שָׁ֤ם אַבְרָהָם֙ אֶת־הַמִּזְבֵּ֔חַ וַֽיַּעֲרֹ֖ךְ אֶת־הָעֵצִ֑ים וַֽיַּעֲקֹד֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ וַיָּ֤שֶׂם אֹתוֹ֙ עַל־הַמִּזְבֵּ֔חַ מִמַּ֖עַל לָעֵצִֽים׃ 

They arrived at the place of which God had told him. Abraham built the altar there; he laid out the wood; he bound his son Isaac; he laid him on the altar, on top of the wood. 

The 13th century commentator Chizkuni states:  'את המזבח', 'the altar'. The Torah did not write: 'altar' without the prefix letter ה which meant that it was the altar that had previously served such a purpose. According to our tradition, Adam, Abel, Noah and his son, had all offered offerings to G-d on that same altar. 

Why would Abraham have to build an altar if this verse refers to the altar by absolute noun? Every altar is designated by its bedrock foundation, a bedrock plinth, which later became a requirement under Jewish law. The plinth connected every boulder and stone assembled on it, by the builder, to the bedrock foundation together constituting "the altar" on which a sacrifice would be offered. So, where is this altar?

Ronny Reich opened his recent work "Excavations in the City of David" with a chapter, "A moment in which to be born", by explaining that the spring, east of the City, was never called Gihon, instead the Bible called it En Shemesh (Sun Spring). I completely agree, but the spring was also known as a gihon. The spring is a perennial, intermittent gusher, resembling a pump, sometimes gushing, other times flowing, appropriately and descriptively a gihon (meaning; bursting forth or gushing in Hebrew).

Ronny related En Shemesh to sun worshippers of Jeremiah 8:2 and "horses...of the sun abolished by Josiah" (2 Kings 23:11) and that "perhaps at that time the name En Shemesh (Sun Spring) was abolished" along with idolatory.  Well Ronny, that is entirely possible, but equally unnecessary because the morning sun still shines on that spring, to this very day and the name En Shemesh does not necessarily denote its association with idolatry.  

Having said all this, Ronny used En Shemesh to reconcile a difficult Biblical passage describing the intersect, critical to the altar, on the northern boundary of tribe Judah with the southern boundary of Benjamin. Why is this important? Because the first and second temples did not comply with this map, but a recently discovered rock-cut-temple and its altar foundation or plinth, on the eastern slope of Mount Moriah, at the compliant location does. Could this be Akeida?

Map from Excavations in the City of David by Ronnie Reich and Eli Shukron

The Gemara (Zevachim 53b) asks: What is the reason that there was no base on the southeast corner of the altar? Rabbi Elazar says: Because it was not in the portion of land of the one who tears, i.e., the tribe of Benjamin, as he is described in the following manner: “Benjamin is a wolf that tears apart; in the morning he devours the prey, and in the evening he divides the spoil” (Genesis 49:27). As Rav Shmuel, son of Rav Yitzḥak, says: The altar would consume, i.e., occupy, one cubit of the portion of Judah. The part of the altar in Judah’s portion was the southeast corner of the base, and therefore there was no base on that corner. 

SE corner of the altar base or plinth.
Dotted line marks the boundary of Judah and Benjamin

In addition, there are numerous important Kabalistic or mystical concepts and references to the southeast. But, here Ronny Reich conclusively resolved that the only portion of Judah's land that can possibly intersect the southeast corner of the altar plinth was recently found at the rock-cut-temple, in the City of David and that was used at the time of the patriarchs. Further, the only water system at this site, an essential requirement for frequent temple sacrifices, was last used in 1535 BCE, which overlaps with the last 30 years of Jacob's life in the region. 

The 12th Century commentator Rashi, rendered the the altar base:

North is on the right of this image and the image above

Shockingly, the southeast and all corners of the altar of the first and second temple, that were built further north, on the summit of Mount Moriah, The Temple Mount, fell entirely within Benjamins territory. No portion of those altars fell in Judah's territory as depicted by the outline of todays, so called, 'Old City' in Ronny Reich's map above and as stated in the Gemara. 

The fundamental and indigenous, tribal right to a permanent temple, on their land, belonged to Benjamin. Why? Because, Benjamin did not participate in the sale of Joseph. But, it was not clear to tribe Benjamin which end of its land the temple would be built and that opened grounds for the fiercest tribal competition. Ephraim (Joseph's son) demanded it be on its southern border with northernmost Benjamin, Judah demanded it be on its northern border adjacent to Benjamin's southernmost border. 

Following  the 300 years of settlement, and a plague that ravaged the nation, King David opposed the ancestral claims of Ephraim and on Prophet Gad's advice he built 'an altar', on the summit of Mount Moriah at a location inside Benjamins land, close to the border with Judah. The language difference for 'altar' used in Tanach is startling - מִזְבֵּ֔חַ (miz-bei-ach) without the ה (ha) prefix; not 'the altar', but he built 'an altar':

2 Samuel 24:18

וַיָּבֹא־גָ֥ד אֶל־דָּוִ֖ד בַּיּ֣וֹם הַה֑וּא וַיֹּ֣אמֶר ל֗וֹ עֲלֵה֙ הָקֵ֤ם לַֽיהֹוָה֙ מִזְבֵּ֔חַ בְּגֹ֖רֶן (ארניה) [אֲרַ֥וְנָה] הַיְבֻסִֽי׃ 

Gad came to David the same day and said to him, “Go and set up an altar to the LORD on the threshing floor of Araunah the Jebusite.” 

David's altar was not described using the absolute noun because it was built where no altar had previously existed yet, after the national pandemonium, all the other tribes agreed with David and contributed to acquisition of the land. David's son Solomon built the First Temple on the summit of Mount Moriah, Jerusalem. In the late second temple period Herod ordered that the summit be walled in by the Temple Mount.

Searching for the place of the original Akeida altar was forgotten, lost for more than 3500 years. Now that we have found it, we are compelled to build the altar, for the Third Temple, at the location of this bedrock plinth on the boundary between Judah and Benjamin that intersects its South East corner.

 

The Israel vs Palestine Debate

If you ever found yourself in the hotly contested debate about occupation in Israel, you probably had to make a fight or flight decision to jump in, raise your blood pressure and argue your point or get out with your emotions in check. The subject seems to attract people who are motivated for many different reasons, none of which make this thorny subject any easier to navigate. For the purpose of this article lets just assume you are going to stay and argue. Therefore, given the diverse supercharged field, I highly suggest you do your homework and always take the offensive, you're going to need it.

In September 1970 Jordan's King declared a state of military rule to thwart an attempt to overthrow him. Following the brutal deaths and expulsion of thousands of Jordanian Fatah revolutionary fighters, the Black September organization was formed. In 1972 Black September raised their international awareness when they killed two and kidnapped nine members of the Israeli Olympic team in Munich. Under the banner of Fatah the, 10 year old, Palestinian Liberation Organization cooperated with Black September operatives and turned their attention toward domestic Israel.

By the early eighties there were few walls, barriers or fences between Jews, Arabs and Christians living in Israel. Until the Oslo Accords in 1993, life was a 'box of chocolates'. Kids would cross roads, streams and wide, open fields riding their bikes through each others neighborhoods. Adult's would shop in each others villages or markets and communities would happily coexist. Then, in the positioning and lead up to Oslo, the official business got underway and in everyone's way!

Oslo Accords

I'd like to reflect on this history, but there seems little point because the positions and vested interests of debaters, on either side, are mostly intransigent. Instead I'm going to focus and equip you with the tool that can direct the argument at the 'box of chocolates' in an attempt to restore elements of that once prosperous condition.

In 2021, Israel's per capita GDP  was $52,000 vs $3700 for those living under Palestinian Authority (PA) control. The vast gap will never be narrowed by the PA because Israel's natural gas supply, to its domestic market, has significantly improved its economic efficiency. Gas, defense and dominant technology exports ensure its future economic performance will expand the gap at a faster rate. The charts below illustrate the acceleration of Israel's vs. PA per capita GDP over the past decade. 

Israeli Government per capita GDP $52,000

Palestinian Authority per capita GDP $3700

What does this all mean? People living under the PA are severely disadvantaged. The gap is inexcusable! By comparison landlocked Swaziland's 2021 per capita GDP was $3900. But belligerent, authoritarian political policies of PA leaders dissuade Israel from helping to restore the peoples advantage. Fearing electoral reprisal from Fatah's rival Hamas (Gaza), the PA have not held elections for 16 years. Corruption and organized crime have become rife as the leadership struggle continues in the streets. With the impending death of PA leader Mahmoud Abbas, change may usher in new hope that prosperity can be restored, but the chances are slim. 

Israel is the primary enabler of these authoritarian leaders who rule over people trapped by PA corruption, fear and the raw struggle for gang power. Israel must fill the void by formulating and offering the more prosperous alternative, one that will free people under the PA and weaken the grip of Fatah. Israel's direction and objective must support autonomous, elected city councils, provide umbrella economic oversight, policy coordination, administrative agreement, security coordination, infrastructure support, alien privilege, residency and ultimately full Israeli citizenship, for those who qualify and want it. In process and during progress toward these objectives, the walls and separation fences must come down. 

Prosperity for residents under the PA is their superior and primarily, desired objective. This sentiment will not be shared by terrorists and criminals who instill fear through which they silence opposition to command unchallenged media attention. However, Israel's surprise, genuine offer to integrate residents under the PA will no doubt throw the underworld into disarray. This is the right offer, and argument, because prosperity of all people is the only universal argument, after all everyone wants a 'box of chocolates'. 

And, if you're wondering how Israel will deal with such a proposition, I suggest you read this... 

 

 

 

   

Jerusalem and Jacob - Calling Archaeology Detectives

Fifty years and tens of millions of dollars have failed to explain 700 years of missing evidence from ancient Jerusalem's eastern slope, at the City of David. The gap perpetuates confusion among archaeologists, who otherwise would prefer to date the significant rock-cut-temple to the Iron Age. You see, between the Middle Bronze (3500 years ago) and Iron Age (2800 years ago) no direct evidence, in the rock-cut-temple, has been discovered and that presents a problem. 

Rock-cut-temple on eastern slope after ground cover was finally cleared in 2023.
The adjacent house, which was built 20 years ago, on compressed ground cover, is now suspended on steel plates with pilons to bedrock

Around the rock-cut-temple, there is undisputed, carbon dated evidence of occupation and Middle Bronze Age use up until 3500 years ago, then +700 years of nothing, and plenty Iron Age evidence after that. The dearth of Iron Age evidence, starting around 2800 years ago, dominates academic papers and influences narratives about the significant rock-cut-temple, yet this evidence gap, that screams the loudest, is ignored by archaeologists. In this case the absence of evidence proves the evidence!

If not for two samples (#9964/5) of organic matter, trapped below and above plaster layers of a man made channel that once fed water into at least the southern-most rock-cut-room, archaeologists would have a more simplified proof of Iron Age origins.

Sample #9964 lay undisturbed, protected by natural ground cover, above the plaster channel for 3500 years. Sample #9965 was protected by the plaster layers of the channel above it. 

At blue line B (map below) the U (Sample #9964) and X (Sample #9965)

"B" marks the excavation site of organic samples, from above and below the plastered water channel.
Other samples #9181/9962 (top) and building 1948 (right) dated between 1820-1510 BCE. 

Water channel flowed from a reservoir to the bedrock floor.
No evidence of an Iron Age water channel and reservoir has been located 

The barrage of published Iron Age evidence and the inferred dating of the rock-cut-temple is refuted by carbon dated samples at several locations. However, most powerful are #9964 and #9965 two 3500 year old, Middle Bronze Age, organic samples that date the water channel construction and last use. Similar plaster layers, on the bedrock, in the western, rear end of a storage room, present insufficient proof of Iron Age shaping of bed rock. Such plaster remnants, dated to the Iron Age, may have been laid by Iron Age occupiers of the homes constructed above the bedrock.

A solution is not easily forthcoming because absence of evidence is an insufficient academic standard of proof. The water channel remains the strongest proof of use and there is no other evidence of water service to the temple. Unfortunately, +700 years after the water channel was last used, in preparation for construction of the City's eastern defensive wall, the rock-cut-temple was cleared to the bedrock to accommodate the 4 meter wide wall. Immediately west, the water channel was recently traced, running, from the remains of a reservoir (at blue B), underneath Iron Age homes to the southernmost rock-cut-room. However, archaeologists won't confirm that the channels Middle Bronze Age construction is directly linked to construction of the rock-cut-temple. Instead, they promote an alternative, unproven, theory that the water channel was cut (at blue B) by constructors and at the southern rock-cut-room during its Iron Age construction. This hypothesis only exacerbates the absence of an Iron Age water system.

Clearance of the area by Iron Age wall constructors, remains the best explanation for the absence of direct evidence, but what, if any direct evidence, was cleared from the bedrock at that time remains a mystery and whether the rock-cut-temple had been buried under ground cover, for +700 years, before the wall constructors cleared it, remains inconclusive. 

Any suggestion that #9964, and other samples #9181 and #9962 survived, in situ, above ground, for +700 years, while Iron Age Area U and rock-cut-temple was apparently constructed, exposed or in active use is preposterous. More likely the last use of the rock-cut-rooms is also tied to the date of sample #9964 and construction of the rock-cut-rooms dated to sample #9965 sometime between 1615 BCE and 1880 BCE or prior.

Accumulated ground cover concealing the rock-cut-temple site as it was in 2012.
Adjacent house built on compressed ground cover.

Promotion of an academic theory for Iron Age construction of the rock-cut-temple is further refuted by surviving evidence immediately north (#9181 and #9962), of sample #9964 (from the water channel) and east, from below building 1948, dated to 1820 BCE and in mortar 1.2m above bedrock dated to 1605 BCE. These additional samples strongly increase the probability of a Middle Bronze Age origin and suggest that a significant Iron Age construction of the rock-cut-temple would have disrupted at least #9181 and #9962 laying bare on the surface of these excavated areas. 

Academia faces significant challenges in admitting a Middle Bronze Age origin because of Iron Age bias in tangential data and the Biblical alignment to the archaeological last use, defined by at least sample #9964. The period of carbon dating overlaps patriarch Jacob who, Jewish commentators attest stayed briefly on Mount Moriah. According to Biblical chronology Jacob's first encounter on Mount Moriah took place in 1573 BCE. Then, he and his family arrived on Mount Moriah in 1553 BCE and left the region in 1523 BCE. Jacob immigrated to Egypt, where his descendants remained for 250 years before they returned to their ancestral land. The overlapping 100 year use of the water channel (1535 BCE) with time of Jacob makes this discovery remarkable particularly because of its potentially exciting context to the  rock-cut-temple and matzevah found within the temple location. According to the Bible Jacob erected a matzevah at this location (Genesis 35:14).

The matzevah, "standing stone" or anointing pillar at the rock-cut-temple.

The video above tells the comprehensive story.

Jerusalem's Temple Zero Opposes The Sun!

A brief about key Biblical events and their consistent interpretations, in Judaism, will help you to better consider the remarkable archaeological discoveries on the eastern slope of Mount Moriah, Ancient Jerusalem in the City of David. If the developing story continues it will be impossible to contain the importance of the location to the realm of special interests and tourism. 

Jerusalem's perennial water source, the Gihon Spring played a central role in ancient Jewish teachings about that unique location. After the events that diminished Adam and Eve's heightened spiritual state, it is taught Adam purified himself in the waters of the Gihon Spring for 130 years before they reunited and populated the pre-flood world. The olive branch of Noah's dove is said to come from the same mountainous area where Noah planted a vineyard. The Bible informs us that Abraham arrived to the "ancient hill" where he pitched his tent east of Beit El, west of Ai and built an altar, to which he returned. He tithed his wealth to MalchiTzedek, the high priest of Salem. It's taught that Abraham contributed "yira", meaning awe of that place, to constitute the name Yira-Salem, Jerusalem.

Unanimously teachers identify ancient Jerusalem's Mount Moriah as the place Abraham offered his son Isaac, as a sacrifice. That's where where Abraham turned to the West, that is, the site of the Sanctuary, and turned his back toward the sun contrary to common practice. The Bible writes that Isaac's son Jacob "stumbled upon that place", he had realized it's inherent sanctity. There he erected a 'standing stone' on which he made a covenant to build 'Beit El" The House of God, the name he gave to that place. According to Biblical scholars, Jacob made his covenant in 1576 BCE.

Around 3250 years ago, 1250 BCE, Joshua restored the fledgling Jewish nation to its inherited land. 

300 years later, the Bible relates that King David reigned in Hebron for 7 years. Then, his army took control over the strategic water passage, underground in Mount Moriah. Water carriers used it daily as their route from the Gihon Spring into the upper city where the main population lived. With control over water David became King of this mountain. He established his palace and united his tribal Kingdom before his son King Solomon realized King David's dream to build Israel's first permanent temple.

Paleolithic through the Early Iron Age 

Development of Mount Moriah and greater Jerusalem

Paleolithic and chalcolithic discoveries at Mount Moriah are few and concentrated around the Gihon Spring at the areas it emptied into the eastern valley. Toward the end of the Middle Bronze Age the scant populations in the eastern valley moved up the hill and the city began periods of expanded development. Abraham, Isaac and Jacob coincided with abundant Middle Bronze archaeology and Joshua with Late Bronze Age archaeology. King David coincided with the onset of the Iron Age (image of city top right).   

Iron Age terraces on
the steep easter slope

Cut through the mountain at the Gihon Spring
 and Iron Age, Israelite City Walls

In 2010 a major discovery was found under 20,000 cubic meters of rubble, half-way up the eastern slope. Buried under the Israelite City Wall lead archaeologist Eli Shukron discovered the remnants of a rock-cut temple, it surprised everyone. After several years of excavation insufficient evidence failed to establish the last used date of the temple. But, in 2018 a study by Weizmann Institute and Cambridge University conclusively resolved the 'last use' issue, by dating organic matter found under and on top of the man-made plaster layer lining a water channel that fed into one or more of the rooms.

 

North end

South end

The Temple Zero excavation (map below) illustrates the significant undertaking that produced the necessary elements for dating. The thick red wall on the northern end, W20005 is the remnant of the Israelite City Wall first built around the time of King Uzziah and Hezekiah, 2600-2700 years ago, 600-700 BCE. Originally the wall continued south, over the bedrock of the Temple Zero complex and joined remnant W20001 on the southern end.

The seeds and organic material from the water channel were located immediately adjacent to wall W17081, and Structure 17044. They were carbon dated to 1500-1600 BCE, 3500-3600 years ago indicating that the channel was last used at that time because the sample above the plaster was undisturbed until sometime in the Iron Age boulders (the red structures) secured it until its recent discovery. The carbon dated material clearly established 1500-1600 BCE as the water channels last date of use, which coincides with Biblical Jacob, the finding was contextual to other dated material, a  stunning result! 

Of thousands of artifacts discovered in the City of David only the standing stone or matzevah of Temple Zero remained complete and in situ, despite the massive Iron Age defensive wall that was built right over it the constructors preserved it in soft soil. It is the significant artifact in the temple that includes an oil press, grain press, altar for sacrifices, holding pen, animal processing, storage, water channel and all the features required of the Jewish temples that were built by and after King Solomon. 

Matzevah on Western Wall

Whether this is the standing stone Jacob, used to enter his covenant, is difficult to assess but, similar to the first and second temples, Temple Zero is oriented to oppose sun worship, which was the common practice of Bronze Age nations.

Altar platform on Western Wall

Priests performing morning services on the altar would have to have turned their backs to the sun, which would be an insult to sun-worshipers. Therefore, its unlikely the installation of this unique matzevah would have been inconsistent with the orientation of the altar and other features. 

Low tethers for young animals, below knee height.

Rituals adopted into Jewish culture emanated 1000 years before the formal establishment of the Torah Nation at Mount Sinai around 3300 years ago. The following 300+ years, before King David, the nation became more familiar with their Biblically prescribed laws, one of which prohibits the erection of a standing stone or matzevah, because of its post-Biblical association with idolatry. For Temple Zero to be Biblically compliant with Jewish law, its erection would have to precede Biblical law, when use of a matzevah was still permitted.

Another law requires that animals, offered as a sacrifice, must be older than 8 days old and unblemished. Typically this meant animals in their first year because they still retained perfect physical features. Tethers secured small animals, tied low on the bedrock walls (images above) and aided their inspection by priests prior to them being sacrificed and offered on the altar. 

The principal features of Temple Zero parallels Biblical law and Jewish ritual emphasized by dating the last use of the water channel to Jacob. The case for Temple Zero's existence and use prior to Jacob and the final form of its features, as recently discovered, invite complex questions related to Biblical events at this ancient location and whether the Jewish people and the modern nation of Israel are obligated by its emergence.