tell a lie big enough and
keep repeating it, people will
eventually come to believe
it. The lie can be maintained only for such time as the State can shield the
people from the political, economic and/or military consequences of the lie. It
thus becomes vitally important for the State to use all of its powers to repress
dissent, for the truth is the mortal enemy of the lie, and thus by extension,
the truth is the greatest enemy of the State.”
Chapter 5, Orwell's 1984, excerpts
A new poster had suddenly appeared all over London. It had no caption, and
represented simply the monstrous figure of a Eurasian soldier, three or four
metres high, striding forward with expressionless Mongolian face and enormous
boots, a submachine gun pointed from his hip. From whatever angle you looked at
the poster, the muzzle of the gun, magnified by the foreshortening, seemed to be
pointed straight at you. The thing had been plastered on every blank space on
every wall, even outnumbering the portraits of Big Brother. The
proles, normally apathetic about the war,
were being lashed into one of their
periodical frenzies of patriotism. As though to harmonize with the
general mood, the rocket bombs had been killing larger numbers of people than
usual. One fell on a crowded film theatre in Stepney, burying several hundred
victims among the ruins. The whole population of the neighbourhood turned out
for a long, trailing funeral which went on for hours and was in effect an
indignation meeting. Another bomb fell on a piece of waste ground which was used
as a playground and several dozen children were
blown to pieces. There were
further angry demonstrations, Goldstein (Usama.....Saddam......Amadinejad........)
was burned in effigy, hundreds of copies of the poster of the Eurasian soldier were
torn down and added to the flames, and a number of shops were
looted in the turmoil ; then a rumour flew round that spies
were directing the rocket bombs by
means of wireless waves, and an old couple who were
suspected of being of foreign extraction had their house set on fire and
perished of suffocation.
In some ways she was far more acute than Winston, and far less susceptible to
Party propaganda. Once when he happened in some connexion to mention the war
against Eurasia, she
startled him by saying casually that in her opinion the war
was not happening. The rocket bombs which fell daily on
London were probably fired by the
Government of Oceania itself, " just to keep
people frightened ". This was an idea that had literally never
occurred to him. She also stirred a sort of envy in him by telling him that
during the Two Minutes Hate her great difficulty
was to avoid bursting out laughing. But she only questioned the teachings of the
Party when they in some way touched upon her own life. Often she was ready to
accept the official mythology, simply because the
difference between truth and falsehood did not seem important to her. She
believed, for instance, having learnt it at school, that the Party had invented
aeroplanes. (In his own schooldays, Winston remembered, in the late fifties, it
was only the helicopter that the Party claimed to have invented; a dozen years
later, when Julia was at school, it was already claiming the aeroplane; one
generation more, and it would be claiming the steam engine.) And when he told
her that aeroplanes had been in existence before he was born and long before the
Revolution, the fact struck her as totally uninteresting. After all, what did it
matter who had invented aeroplanes ? It was rather more of a shock to him when
he discovered from some chance remark that she did not
remember that Oceania, four years ago, had been at war
with Eastasia and at peace with Eurasia.
It was true that she regarded the whole war
as a sham : but apparently she had not even noticed that
the name of the enemy had changed. " I thought
we'd always been at war
with Eurasia ", she
said vaguely. It frightened him a little. The invention of aeroplanes dated from
long before her birth, but the switchover in the war
had happened only four years ago, well after she was grown up. He
argued with her about it for perhaps a quarter of an hour. In the end he
succeeded in forcing her memory back until she did dimly recall that at one time
Eastasia and not Eurasia had been the
enemy. But the issue still struck her as unimportant. " Who cares ?
" she said impatiently. "
It's always one bloody war after
another, and one knows the news is all lies anyway. "
Sometimes he talked to her of the Records Department and the impudent
forgeries that he committed there. Such things did not appear to horrify her.
She did not feel the abyss opening beneath her feet at the thought
of lies becoming truths. He told her the story of Jones, Aaronson, and
Rutherford and the momentous slip of paper which he had once held between his
fingers. It did not make much impression on her. At first, indeed, she failed to
grasp the point of the story.
" Were they
friends of yours ? " she said.
" No, I never knew them. They were
Inner Party members. Besides, they were
far older men than I was. They belonged to the old days, before the Revolution.
I barely knew them by sight. "
" Then what was there to worry about ? People are
being killed off all the time, aren't they ? "
He tried to make her understand. " This was an exceptional case. It
wasn't just a question of somebody being killed. Do
you realize that the past, starting from yesterday, has been actually abolished
? If it survives anywhere, it's in a few solid objects with no words
attached to them, like that lump of glass there. Already we
know almost literally nothing about the Revolution and the years before the
Revolution. Every record has been destroyed or falsified,
every book has been rewritten, every picture has been repainted, every statue
and street and building has been renamed, every date has been altered. And
that process is continuing day by day and minute by minute. History has stopped.
Nothing exists except an endless present in which the
Party is always right. I know, of course,
that the past is falsified, but it would never be possible for me to prove it,
even when I did the falsification myself. After the thing is done, no evidence
ever remains. The only evidence is inside my own mind, and
I don't know with any certainty that any other human being shares my memories.
Just in that one instance, in my whole life, I did possess actual concrete
evidence after the event - years after it.
" And what good was that ? "
" It was no good, because I threw it away a few minutes later. But if
the same thing happened today, I should keep it. "
" Well, I wouldn't ! " said Julia. " I'm quite ready to take
risks, but only for something worth while, not for bits of old newspaper. What
could you have done with it even if you had kept it ? "
" Not much, perhaps. But it was evidence. It might have planted a few
doubts here and there, supposing that I'd dared to show it to anybody. I don't
imagine that we can alter
anything in our own lifetime. But one can imagine little knots of resistance
springing up here and there - small groups of people banding themselves
together, and gradually growing, and even leaving a few records behind, so that
the next generations can carry on where we
leave off. "
FOGGED MEMORY OF MARAKA
Fifth Fleet commander warns of 'unprecedented
tension' in Gulf
"Although our presence in the Arabian Gulf is for defensive and not
offensive purposes, the U.S. will take military action if ships are attacked or
if countries in the region are targeted or U.S. troops come under direct
attack," Walsh added.
At a news conference on Feb. 19 in Manama, Walsh said Iran could pose a
greater threat to Gulf security than Al Qaida, Middle East Newsline reported.
The naval commander said Iran's frequent military exercises were meant to
provoke tension in the region and threaten the closure of the Straits of Hormuz,
which contains about 40 percent of global oil shipping.
"When you look at the recent Iranian exercises, in the last nine months,
you see the open display and the implication of the use of mines," Walsh
said. "You also see and hear concerns and threats about the closure of the
Strait of Hormuz."
"What is different today to a year ago has been the number of exercises
and the proximity of those exercises to the Strait of Hormuz," Walsh said.
Walsh's assertion represented the clearest signal of U.S. alarm concerning
Iran's threat to the region. Only two weeks earlier, leading U.S. naval
commanders said the Iran Navy was acting with caution and seeking to avoid a
conflict with the United States.
Officials said the United States has begun to highlight the Iranian threat as
Teheran continues to test and deploy a range of medium- and intermediate-range
missiles. They said the U.S. military was countering this by sending two carrier
strike groups to the Gulf, ready to assure shipping through the Straits of
"There is a historic tension between Iran and the region and we
recognize that," Walsh said. "Iran is the
concern that we all have at the moment."
"There is a build-up of troops and that is in response to a renewed
commitment on the part of both national and international leadership to try and
bring security and stability to Iraq," Walsh said.
Walsh has been scheduled to leave his post at the end of February. He has
been appointed vice chief of naval operations and would be replaced by Vice Adm.
"It is not as if we are out looking for a fight, we are not patrolling
Iranian waters," Walsh said. "We have assumed a defensive posture here
to reassure our friends and provide stability in the region. We have not
experienced the targeting of U.S. troops.
Walsh acknowledged GCC fear of a U.S. military build-up in the region. He
said Gulf Arab allies were concerned that the United States would attack Iran
and then withdraw its military presence from the Gulf.
"Having lived in the region since 2005, I can understand the concerns
and the skepticism of those who live here," Walsh said. "I think what
they want is long-term assurances. What they don't want is offensive action
meant to inflict some sort of damage to Iran and then a retreat because they
will live with the consequences of any actions that we take."
But of course..........
Kirchner promotes Chavez meeting
Argentina’s president said he wants to mend relations between Venezuela’s
president and its Jewish community.
During a visit to Venezuela, Nestor Kirchner met Tuesday with Confederation
of Israeli Venezuelan Associations and World Jewish Congress leaders at the
Puerto Ordaz presidential residency.
Kirchner’s desire “to facilitate a future meeting with Hugo Chavez and
the Venezuelan Jews was very much appreciated by the community,” WJC
representative Claudio Epelman told JTA.
Kirchner recently told the DAIA Argentine Jewish umbrella group that he had
appointed personnel to encourage Chavez to foster a more positive relationship
with the 15,000-strong local Jewish community.
The community sees Chavez as promoting anti-Semitic attitudes, a view
enforced by the president’s close relationship with Iranian President Mahmoud
Ahmadinejad, who openly denies the Holocaust and has called for Israel’s
Iranian officials are also wanted in the 1994 terrorist attack on the AMIA
Jewish Center in Buenos Aires, which killed 85 people.
and if he does not appease
The Big RED now
joined in matrimony unto their RED DEAD anti-Christ Dragon of Talmud Bavli
U.S. (Treasonous) Congressman
Visits Jewish Community Center in Moscow
Moscow, Russia – Senior American congressman Tom
Lantos, chairman of the House Committee on Foreign Affairs,
Moscow's Jewish community center while paying a visit to Russia. In a meeting
with Russia's chief rabbi Berel Lazar
Chabad of Sanhedrin)
the two discussed issues affecting the growth of
the Russian Jewry while praising continued governmental support and growth
efforts of the community. They also discussed the removal of Russia from the
1974 Jackson-Vanik amendment which denied normal trade relations between the
US and Russia, and was put into place because of restrictions on Jewish
community members right to emigrate during the soviet regime.
Lantos, a former German
concentration camp prisoner
, voiced an optimistic view of the Russian
authorities for their contributions to the growth of religious communities in
recent years. Lantos stressed that intranational support was especially
important after the decades of Anti-Semitism in the USSR. Yet, the congressman
was most impressed by the dozens of young couples and children all looking to
learn about Judaism from the MJCC. “It's a true miracle,” Lantos said
about his visit. “I would have never believed that this is possible, unless
I saw it with my own eyes. I spent many years fighting for the rights of
Soviet Jews, and saw tears in the eyes of the people – now I see
The Sofiet Union Created by jews
Trotsky and Lenin and sent direct from the Bronx, the hotbed of the Hassidim
The Congressmen was joined by Mr. Jack Rosen the Chairman of the American
Jewish Congress and the Council for World Jewry and Avraham Berkowitz the
Executive Director of the Federation of Jewish Communities of the CIS.
Surely he did not visit Christian Churches? On tax payer
Hawwwwwwww and the Holeeeee Donkey's
Parshat Bo: The So Holy Donkey
by Rabbi Chanan Morrison
Immediately before leaving Egypt, the Israelites were commanded to commemorate
the final plague of the Death of the Firstborn through the mitzvah of
consecrating the firstborn.
Since G-d spared the firstborn Jews in the plague which hit the rest of the
population, He asserted a type of special ownership over them, and commanded
Israel to sanctify all their future firstborn to G-d.
But, this mitzvah applies not only to people, but also to kosher animals, and
- surprisingly - first-born
"Every firstling donkey must be
redeemed with a sheep"
Why does this holiness of the firstborn apply to donkeys?
The firstborn holiness of donkeys is even more surprising when we consider
that these animals are 100% impure. Some non-kosher animals, such as camels
and pigs, have only one sign of impurity. Donkeys, however, carry both signs
of impurity. The Zohar teaches that the donkey is "avi avot hatuma",
the ultimate source of impurity.
In addition, 16th century Rabbi the Maharal of Prague noted that the Hebrew
word for donkey (chamur
) is the same root as the word for material (chomer
The donkey, he explained, is a symbol of crassness and physicality [Gevurot
Hashem ch. 29]. So why did the Torah designate this ignoble creature to have
the special holiness of bechor that must be redeemed?
One explanation proposed by the Talmud [Bechorot 5b] is that the donkeys
helped facilitate the Exodus as they carried the treasures of Egyptian gold
and silver. Yet the Israelites could have used some other pack animal. It
would appear that there is something special about the donkey, that it
represents an inner truth about the redemption of the Jewish people, both in
Egypt and in the future national rebirth of the Messianic Era.
The Israelites in Egypt had sunk to the lowest levels of immorality and
impurity. Outwardly, they were indistinguishable from their Egyptian masters.
Even the angels were unable to distinguish between the two nations. They
questioned G-d's decision to save the Israelites at the Red Sea, protesting
that the Egyptian army is no better than the Hebrews, "These are idol
worshippers and these are idol worshippers!"
But like the donkey, the impurity of the Jewish people was only on the
surface, hiding a great inner holiness. It was a superficial blemish, as it
says, "Do not look upon me that I am black; for (it is only) the sun that
has tanned me" [Song of Songs 1:6].
We find a similar concept with regard to the future redemption. The Sages
noted that the Messianic Era is described in conflicting terms. In Daniel's
nighttime vision, the Messianic king arrives "with the clouds of the
heaven" [7:13] . The prophet Zechariah, on the other hand, speaks of a
righteous king who makes his appearance as "a pauper riding on a
donkey" [9:9] . So how will the Messiah come - on heavenly clouds, or
humbly on a common donkey?
First on the donkey then you will certainly see him
Rabbi Yehoshua ben Levi explained that the form in which the Messiah will
appear depends on us. "If they [the Jewish People] merit, he will come
'on heavenly clouds.' If they do not merit, then he will be 'a pauper riding
on a donkey'" [Sanhedrin 98a]. In other words, if the Jewish people
attain a spiritual level high enough, they merit a supernatural redemption
with wonders and miracles. If, however, the redemption arrives because it is
the final hour for its arrival - but the Jewish people are not deserving -
then the redemption will come through natural means [see Ohr HaChaim on Num.
"A pauper riding on a donkey" is a metaphor for undeserved
redemption without our merits, like the poverty of a poor man. It is a
redemption based on natural processes, as exemplified by the donkey, a symbol
of the material world. Yet this donkey, while externally crass and impure, has
a special holiness hidden within - the holiness of the firstborn.
According to Rabbi Avraham Yitzhak HaKohen Kook, the Messiah's donkey
represents the period of "Ikveta deMashicha," the generation
leading up to redemption when its 'footsteps' (ikvot) are first heard.
The Talmud [Sotah 49b] describes this era as one of terrible spiritual
decline, replete with brazenness and immorality, falsehood and corrupt
government. But the Zohar teaches that, despites its external faults, the
generation will be "good on the inside." This inner goodness is
reflected in the special souls of the pre-messianic era; despite the heavy
darkness clouding their behavior and beliefs, they are blessed with an innate segulah
or holiness, as expressed by their great love for the Jewish People and the
Land of Israel.
The Function of "Chevlei Mashiach"
The Sages recognized the deeply disturbing nature of "Ikveta
deMashicha," using the term "chevlei mashiach," the birth
pangs preceding the Messianic Era. In his seminal work, Orot, Rabbi Kook
discusses various reasons for the intense materialism and lack of spirituality
that pervades the era of national revival. His central argument is that the
Messianic 'birth pangs' come to correct an imbalance stemming from centuries
Rabbi Kook explained the process by way of analogy. The dregs in the bottom of
the wine bottle are needed to preserve the wine. If a bottle lacks dregs, and
we wish to correct the situation by adding dregs, the initial effect will be
to muddy the entire bottle, temporarily ruining it. But as the dregs settle at
the bottom of the bottle, the wine regains its clarity and benefits from the
preservative powers of the dregs.
So too, the wicked and the base are needed to ensure the flow of normal life.
The Exile, with its concentration on purely spiritual pursuits, weakened the
life force of the Jewish people to such an extent that its national survival
was endangered. The Jewish people needed to return to their land in order to
survive as a nation. The return to the land and to a more balanced national
life meant an increased involvement in the material side of existence.
Initially, the crassness and brazenness of the pre-messianic era will cause
great consternation. But as the negative forces are subdued, like the settling
of the wine dregs, their alarming and detrimental aspects will be neutralized.
Transforming Darkness to Light
The "Ikveta deMashicha" is a trying time, and not all of the
Sages were eager to experience it. Yet Rav Yosef showed great spiritual
fortitude, saying, "Let the Messiah come, and may I merit to sit in the
shadow of his donkey's dung" [Sanhedrin 98b]. Once again, the donkey
Rav Yosef was accustomed to looking at the inner essence of things. He
recognized the tremendous inner holiness hidden in this problematic
generation, as symbolized by the Messiah's donkey. Rav Yosef understood that
the Messianic light would demonstrate how to utilize all forces, even the most
coarse, for the sake of good. He knew that the darkness of national rebirth
would lead to an even greater light of Torah and knowledge of God.
[adapted from Igrot HaRe'iyah vol. II, p. 188, letter 555 (1913) ("Igeret
Takana"); Orot p. 85 (Orot HaTechiyah sec. 45)]
5 Shevat 5767 / 24 January 07
The Noahide Vendyl
Jones and the Third Temple of DOOM
by Moshe Lerman
It is Hanukkah 5767. Once more, we commemorate the heroism of the Maccabees,
and celebrate the re-dedication of the Second Temple by their hands, more than
2,000 years ago. It appears that heroism and the Temple are inextricably
Dig into the Wall and see the abominations that the
Seventy Sanhedrin do therein...Ezekiel 8
It is Hanukkah 5767. Once more, we commemorate the heroism of the Maccabees,
and celebrate the re-dedication of the Second Temple by their hands, more than
2,000 years ago. It appears that heroism and the Temple are inextricably
When David's desire to build the House of G-d was awakening, King Saul started
persecuting him. The Talmud explains that the persecution brought about an
important blessing. As a refugee in the village of Samuel the prophet, David
learned from Samuel the secret of the exact location that HaShem
chosen for his House. The location turned out to be on Mount Moriah, a place
held by the Jebusites from before the days that Israel entered its land. As
king, David took it from the Jebusites, overcoming their awesome defensive
powers in a heroic confrontation.
Later, after the return from Babylonia,
time of Zerubavel, the Temple was rebuilt despite very stubborn resistance
from the side of the Gentile inhabitants of the land and their constant
attacks against the builders.
After the rule of the Maccabees had ended, Herod, illicitly appointed king of
Israel by the Romans, broke down the Temple of Zerubavel and immediately
rebuilt it as the center of his Temple Mount complex, which covers Mount
Moriah until this day. His fabulous building projects aside, Herod's heroism
was directed against the faithful. He was the murderer of many holy
Jews, among them most members of the Sanhedrin.
The circle has closed. The desire to build the House of
G-d is again awakening.
Again, those who lead the awakening are subject
to persecution by the ruling authorities. Once more, the location where the
Temple must stand is not exactly clear, but it is definitely occupied by
Our sages inform us about the secret revealed to David by Samuel the prophet.
The following is my attempt to unravel it. I dedicate it to all those who were
banned from their houses. May these dark days bring blessings and bear
knowledge and comfort. "Give Truth to Ya'akov and Mercy to Avraham, as
You have sworn to our fathers from the days of old." (Micha 7:20)
From the Talmud in Zevachim
54b, and from Rashi's commentary there, we
learn that Samuel and David deduced the proper place of the Temple from hints
in two conjugate verses of Torah, and from a hint from the book of Joshua, all
in combination with another verse of Torah.
The reasoning starts with the two conjugate verses of Torah. The first hint is
in a phrase said about Benyamin: "He dwells between his shoulders."
(Devarim 33:12) The second hint is in a phrase said about Yehuda:
"He rules from between his legs." (Bereshit 49:10)
fables of the jews, Who KNows not the Lord of the
LORD of King David
The subject of the first phrase is Benyamin, while the word "dwells"
(shachen) hints at the Shechina, the in-dwelling of the Divine.
The deeper meaning is that the Shechina dwells in Benyamin, between the
shoulders of Yehuda. The subject of the second phrase is Yehuda, while the
word "rules" (mechokek) hints at the
Sanhedrin. The deeper meaning is that the Sanhedrin
rules in Yehuda, from between the legs of Benyamin.
We learn from this that the Temple and its courtyards must be in a place where
the portions of Benyamin and Yehuda are intimately intertwined. We know from a
Beraita that this was actually the case:
What was in the portion of Yehuda? The Temple Mount, the chambers and the
courtyards. And what was in the portion of Benyamin? The Ulam
(antechamber), the Holy and the Holy of Holies. And a strip comes out of the
portion of Yehuda and enters the portion of Benyamin, and the altar was
built on that. (Megilla 26a, Yoma 12a)
It follows that the border between Yehuda and Benyamin crossed the Temple area
in north-south direction, at the eastern border of the Ulam
. To the
west of this north-south line was Benyamin's territory, and there stood the
Temple itself. The Beraita
informs us that the altar, right to the east
of this line, was already on the territory of Yehuda, and this territory was a
strip coming out of Yehuda's main territory. There are sources that interpret
the issue of the altar a little differently, and posit that the border was
right to the east of the altar, with a small strip of Yehuda entering Benyamin
in the area of the altar.
We see now why Samuel and David went to look for hints in the book of Joshua.
It is in this book that we find a detailed description of the border between
Benyamin and Yehuda. The Gemara
54b explains that in
the light of what is written in the verse "you shall rise up and ascend
to the place" (Devarim
17:8), David and Samuel understood that it
is significant that the border of Benyamin in the area of Jerusalem is
described in terms of "going up":
The border passed toward the waters of Ein Shemesh and its termination was
in Ein Rogel. And the border went up at the valley of Ben Hinnom on the
shoulder of the Yevusi, on its southern side ? and here is Jerusalem ? and
the border went up to the top of the mountain, which faces in western
direction the valley of Hinnom, the uttermost northern end of the valley of
Rephaim. And the border turned around from the top of the mountain to the
water of Neftoah, and went out to the cities of mount Ephron. (Joshua
Ein Rogel was a deep source of water to the southeast of Mount Moriah, located
in the area where the valley of Kidron and the valley of Ben Hinnom meet. The
border arrived at Ein Rogel from a northern direction, probably passing in
between Mount Moriah and the Mount of Olives. From Ein Rogel, it rose to the
top of Mount Moriah, along its southern shoulder. There, it turned, as Rashi
explains, to the water of Neftoah.
There are various explanations for what could be the water of Neftoah, but the
most obvious choice is the spring of Gihon, the only natural open water source
in the area. This spring is exactly south of the top of Mount Moriah, so that
the border proceeds in a north-south direction. From the water of Neftoah, the
border turned again and left the area in a northern direction, as again Rashi
explains. I assume it follows the Tyropean valley, called valley of Hinnom in
the book of Joshua, which separated Mount Moriah from what is now the Old City
And so, the territory of Benyamin in the area of the Temple has two legs, one
ending in Ein Rogel, and the other in the Gihon spring. In between the two
legs is a triangular strip belonging to Yehuda, which ends at the top of Mount
Moriah. In accordance with the Beraita
, the western border of this
strip goes exactly from north to south.
implies that the whole area from the Ulam
altar) to the outer eastern wall belonged to Yehuda. So, this whole area must
fit in the triangular strip, which gets smaller as it approaches the top of
the mountain. As a consequence, the Temple cannot have stood to the north of
the very southern part of today's Temple Mount complex. The exact restriction
depends on the exact location of Ein Rogel, but in any case it follows that
the Dome of the Rock does not stand where the Temple should stand. Rather,
the abode of the Temple should be searched for underneath the Al-Aqsa mosque.
We can now see how the hints of the above two conjugate verses are realized.
Yehuda's area is in between the two legs of Benyamin.
The natural southern mountain shoulder under the top of Mount Moriah is wholly
in Yehuda, as initially it curves slightly to the east. The place of the Shechina
is to the west of this shoulder. Yehuda's shoulder on the other side is that
of today's Mount Zion.
The thesis that the Temple did not stand on top of Mount Moriah solves a
stubborn problem regarding the supply of living water for the Temple service.
Such water was apparently supplied by an aqueduct, largely still extant today.
It transported water to big cisterns still under the surface of today's Temple
Mount. The water brought down by the aqueduct originated from the Ein Etam
spring in the area of Bethlehem. If the Temple stood near the southern wall of
Herod's complex, then the cisterns were able to provide living water for the
Temple service downstream. If the Temple stood on top of Mount Moriah, the
cisterns could not have served this function.
In the days of Herod, there was another aqueduct that ran much higher than the
one that entered the Temple Mount. In the environs of Bethlehem, some segments
of the high aqueduct are still visible. The high aqueduct supplied water to
the Old City and was high enough to provide water to the level of Herod's
Temple Mount complex. It seems very unlikely that such a high aqueduct existed
during all of the Temple era. There are no scriptural or archaeological
indications that it existed before the Roman period, and there is no evidence
that the necessary technology existed in ancient times. Moreover, a high
aqueduct would have been very vulnerable, so that in times of war, the enemy
would easily have been able to disrupt the Temple service.
If the above thesis is true, then how did we come to think that the Temple
stood at the top of the mountain? As mentioned above, Herod was an evil man.
Perhaps, then, the answer to the question is that the Herodian Temple indeed
stood where the Dome of the Rock is now. In other words, perhaps Herod did not
build his Temple at the original place.
I think that our sages hint at this in Bava Batra
3b, 4a. It is
explained there that after Herod had killed most of the sages, he spoke with
the sage Bava ben
Buta, who he had blinded, and asked him how he could
make up for his deeds. Bava ben
Buta answered Herod that he should
break down the Temple and rebuild it. How could Bava ben
Buta say such
a thing? I propose that he acted out of fear. Bava ben
further loss of life and he feared that Herod planned to destroy the Temple
anyway. By giving an advice that Herod could follow, he saved his own life and
the lives of other sages, who Herod would need for the functioning of the
Temple. Perhaps, Bava ben
Buta calculated that he could hasten the
redemption in this way, as the tradition is that the third Temple will stand
and IT does, for Christ Jesus is the Temple of New
Herod the tyrant deceived the blinded Bava ben Buta. Herod was not
looking to do teshuva. He rebuilt the Temple for his own grandiose
purposes and in a different place. It was not a third Temple in its abode, and
so it was up for destruction.
How can it be that the sages accepted the Temple of Herod? Herod created a
sudden and truly cosmic dilemma. Non-acceptance of the new location would have
meant the end of Judaism. The sages looked for signs and noted that during the
building of the new Temple it rained only during the night, not during the
day. It seemed like Herod received assistance from Heaven.
In addition, they knew that David and Samuel had initially considered that the
Temple be built at the highest place of the mountain, on top of the waters
that came from Ein Etam (Zevachim 54b). Moreover, Herod arranged living
water from the high aqueduct, solving a problem that likely was the reason for
David and Samuel to choose a lower place. And so, the sages accepted the
Temple at the new location as a continuation of the second Temple, and they
sealed the matter out of fear of Herod, and to avoid doubt regarding the
May the tyrants of this world soon and forever loose their power over the
faithful of Israel, and may we soon merit seeing the third Temple in its
26 Kislev 5767 / 17 December 06
The Jewish Bush Family,
offspring of Nathan of Dan Solomon, who RAPED his sister
commentary on the Torah
News Part 674
1: Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.
2: For I bear them record that they have a zeal of God, but not according to knowledge.
3: For they being ignorant of God's righteousness, and going about to establish their own