A synagogue on the Temple Mount? Activists say let the Jews move in

Jews believe the site – venerated as holy in Judaism, Christianity, and Islam alike – is where the Beit Hamikdash used to sit.

Jpost – Israel News
By Maayan Jaffe-Hoffman
March 6, 2019 04:09

A general view of Jerusalem's old city shows the Dome of the Rock in the compound known to Muslims a

A general view of Jerusalem’s old city shows the Dome of the Rock in the compound known to Muslims as Noble Sanctuary and to Jews as Temple Mount, October 25, 2015. (photo credit: AMIR COHEN/REUTERS)

A group of Israeli activists are calling on the government to establish a synagogue on the Temple Mount and open it for Jewish prayer.

According to Asaf Fried, a spokesman for an association of organizations dedicated to Jewish rights on the Temple Mount, more than 50 leaders from across the religious spectrum gathered on Sunday to discuss the situation on the Temple Mount. Participants included Rabbi Yehudah Glick (Likud), Baruch Marzel (Otzma Yehudit) and members of the rabbinate.

Jews believe the site – venerated as holy in Judaism, Christianity, and Islam alike – is where the First and Second Temples used to sit.

Riots have continuously erupted on the Temple Mount since last month, when thousands of Palestinians stormed the Golden Gate, which had been closed by a court order since 2003. Jerusalem Police arrested two senior Wakf officials – east Jerusalem Wakf chairman Sheikh Abdel Azim Salhab and deputy director of the Wakf Sheikh Najeh Bkeirat – banning them from entering the Aqsa Mosque compound for 40 days.

In response, the Muslims took over and converted a 1,500-year-old structure located near the Golden Gate (known as Shaar Harachamim in Hebrew) into a mosque. Currently, the Muslims have four other mosques on the mount, said Fried. Jews, on the other hand, “if you try to pray, you will be arrested.”

The activists argue that by opening the Golden Gate and establishing a new mosque, the Muslims have broken the status quo agreement. Israel has made attempts to shutter the gate, but the Muslims have refused, threatening increased violence.

“If the status quo is broken anyway, then Israel needs to break it, too,” said Fried, arguing that Jews should be allowed to pray on the Temple Mount. “We need a place to pray and we want that structure near the Golden Gate.”

Establishing a synagogue is not unprecedented, explained Yaacov Hayman, head of the Yishai Organization for the Establishment of Synagogues on the Temple Mount. He said in Temple times there was always a synagogue near the Temple.

“The Talmud tractate that talks about Yom Kippur clearly states there was a synagogue,” he said.

His organization has mapped the Temple Mount and created renderings for where up to four synagogues could be located on the holy site.

Marzel told The Jerusalem Post that the Temple Mount is “the holiest place for the Jewish people. Our enemies are taking it over, they are breaking the law, destroying archaeology sites and disgracing Judaism and God. We have to fight.”

Fried said the group is not asking to take over authority on the mount. Currently, the Jerusalem Wakf Islamic religious trust controls and manages the Islamic edifices on and around the Temple Mount. The east Jerusalem Wakf is controlled by Jordan.

However, they would like to see the Temple Mount divided like the way that the Cave of the Patriarchs was divided into a synagogue and a mosque in 1967.

This latest call for a synagogue on the Temple Mount is not the first.

In 2017, MK Bezalel Smotrich (Bayit Yehudi) called for the construction of a synagogue on the Temple Mount in the aftermath of the brutal Halamish (also known as Neveh Tzuf) attack, in which a Hamas terrorist infiltrated the West Bank settlement and murdered three people at their Shabbat table.

“I would set up a synagogue on the Temple Mount today, this morning,” Smotrich said then. “If someone thinks that through terrorism, violence, and the massacre of a family that he will push our sovereignty back, then – if I am the prime minister – this morning, I would close the Temple Mount to Arab prayer and establish a synagogue for Jews. And if the terrorism continues, I would close the mount to Arabs and there will be only Jews there.”

A similar demand was made in 2014, when a large group of religious-Zionist rabbis – including Rabbi Dov Lior, Rabbi Eliyahu Zinni and Rabbi Haim Cohen – penned a letter to Prime Minister Benjamin Netanyahu advocating the construction of a synagogue on the Temple Mount. No action was taken.

Furthermore, there have been bills raised in the Knesset calling for equal prayer rights for Jews on the Temple Mount, but they have generally been shut down, as Muslims threaten violence if the status quo is altered.

Fried said he believes that this time the goal can be accomplished because Israel is in an election period and politicians who can effect change will want to appear responsive.

On March 14, the group is arranging a massive Jewish trip to the Temple Mount. He said he expects hundreds of Jews to attend and to pray in their hearts.

Then, in late March, they will run a protest rally from City Hall to outside the Golden Gate.

“We are all angry about what is going on the Temple Mount,” said Fried. “If we will it, we think this time it will be.”

Bennett’s platform revealed

Arutz Sheva Staff, 28/02/19 08:39

New Right party platform opposes giving away land, supports increased construction in Judea, Samaria, J-lem, applying sovereignty in Area C.

 

 

Bennett

Bennett

Hadas Parush 90

The New Right party is committed to applying Israeli sovereignty in Area C and opposing the release of terrorists. In the political part of its platform, which was obtained by Israel Hayom, it is written, “As long as we are in the government, we will not allow a return to this pattern of returning terrorists, which is morally flawed and destructive.”

In the document, drafted by ministers Ayelet Shaked and Naftali Bennett, the party commits to refraining from handing over territories, and instead to significantly expand construction in Judea, Samaria and Jerusalem.

“We oppose the handing over of our land and the establishment of a Palestinian state in the heart of the Land of Israel. We stand by the value settlement in all parts of Israel, including Judea and Samaria. Jerusalem, the united, is the capital of Israel – we will work to renew the building within united Jerusalem and to realize the potential of Givat Hamatos, Har Homa, Pisgat Ze’ev, the City of David and other neighborhoods … In Samaria and Judea there is enormous potential for building, and we will work for free construction, which will enable the doubling of the Jewish population in the area. ”

The New Right intends to apply Israeli sovereignty in Area C and grant Israeli citizenship to tens of thousands of Arab residents in the area. “The residents of Judea and Samaria are not treated equally in terms of construction and property rights … We support the application of Israeli law to the territories under Israeli control.”

MK Glick to be compensated for removal from Temple Mount

Court rules police violated MK Yehuda Glick’s rights in removing him from the Temple Mount.

 

Arutz Sheva Staff, 21/01/19 16:47

 

Yehuda Glick on the Temple Mount

Yehuda Glick on the Temple Mount

Yossi Zamir/Flash 90

The Jerusalem Magistrate’s Court ruled that the police violated MK Yehudah Glick’s rights when they removed him from the Temple Mount.

In Judge Karen Miller’s ruling, the court criticized the Israel Police and stated that it did not fulfill its obligation to provide an explanation for the conduct against Glick. “The lack of sufficient explanation raises concerns about the arbitrariness of the police toward the Plaintiff,” the judge said.

The decision also criticized the conduct of the then commander of the David region, Brig.-Gen. Avi Biton, who was responsible for the violation of Glick’s rights. Biton was recently appointed police commander of the Sharon region.

The lawsuit dealt with seven cases in which Glick was not allowed to ascend the Temple Mount, after the Israel Police promised the High Court of Justice that it would allow him to ascend to the holy site and that it would remove him only after providing him the right to be heard during a hearing.

The court ruled that in five cases Glick proved that the Israel Police was negligent in preventing him from ascending the Mount and causing him harm.

Brig. Gen. Biton had claimed that Glick caused provocations on the Temple Mount, but the court rejected this argument, noting that “it is surprising how at least some of the events claimed by the defendant were not documented.”

The judge noted that the police documented the entry of Yehuda Glick into the site on two daily lists “in a specific and exceptional manner to the prosecutor.” Therefore, the court concluded that in the cases in which Glick ascended the Temple Mount, he was photographed by a police photographer.

“The police and Brigadier General Biton could not point to a single photographed incident that supports their general claim on provocations,” the judge ruled.

She added that because of the fact that since the events there has been a significant change in the conduct of the police on the Temple Mount, and because of Glick’s current role as a member of the Knesset where he “can influence the policy and conduct of the Temple Mount in the framework of public and political conduct,” the court ordered the police to pay Glick NIS 7,500 in compensation as well as NIS 6,000 to cover his attorney’s fees.

“Uti possidetis juris” & Eretz Yisrael

 The rights that the Jewish Community acquired under the Mandate for Palestine did not terminate upon expiration of the Mandate as per Article 80 of the UN Charter. There is a principal in international law that “emerging states acquire the territory of their former administrative district(s)” – As well, Uti possidetis (lit. “as you possess”) is a principle in international law that territory and other property remains with its possessor at the end of a conflict.
Since the Hashemite Kingdom of [trans-]Jordan was established as “a [temporary] administrative power” under Article 25 of the Mandate for Palestine and trans-Jordan illegally annexed and ethnically cleansed Judea and Samaria; at the end of hostilities (in this case at the conclusion of a treaty of peace in 1984) territorial sovereignty reverts back to the beneficiary of the “sacred trust” under which it was held (per Article 80 of the UN Charter and Article 5 of the Mandate for Palestine) – the Jewish People – terra nullius does not apply as these [“disputed”] Lands are “Liberated Lands” under the principal of Uti possidetis; now that Israel possesses peace treaties with Egypt and Jordan these Liberated Lands are “Treaty Lands” (It might be argued that since Israel is still in a state of war with Lebanon, Syria and Iraq in a defensive posture, terra nullius could never apply due to the Treaties of Sevres and the Anglo-American Treaty of 1924).
One might invoke the principal of Uti possidetis per the 1969 Convention on the Laws of Treaties, as relevant to the Faisal-Weizmann Agreement, the Franco-British Boundary Convention and the rights acquired under the Mandate, now reserved in Article 80 of the UN Charter and as acquired under the Anglo-American Treaty of 1924 (e.g. Jewish territorial integrity, self-determinism) and demand recognition of past acts of Arab (“Palestinian”) self-determinism (the December 1948 Jericho Conference) (estoppel and laches) as no Trusteeship Agreement has been made under emerging or developing international law with respect to these Treaty Lands.
More recently, the principle has been used in the modified form “Uti possidetis juris” to establish the frontiers of newly independent states by ensuring that the frontiers followed the original boundaries of the old territorial entities from which they emerged.

‘Send Waqf back to Jordan’

MK Yehuda Glick says Israel should respond to Jordan cancelling part of peace treaty by kicking Wafq out of Temple Mount.

 

Arutz Sheva – Israel National News
Hezki Baruch, 23/10/18 18:55

 

Yehuda Glick

Yehuda Glick

Yoni Kempinski

MK Yehuda Glick (Likud) called Tuesday afternoon for a response to the Jordanian announcement of the cancellation of the annex to the peace treaty between the two countries which leases regions of the Arava and Naharayim to Israel.

“Jordanian Foreign Minister Ayman al-Safadi announced yesterday that the Jordanian government had decided not to renew the annexes to the 1994 peace agreement in accordance with their wording and the law,” Glick said at the start of his speech.

Glick quoted the Jordanian minister as saying that “the move serves the Jordanian interests, and if there is pressure on Jordan, the king will be able to deal with them. We acted according to the law and have the tools to defend our interests.”

“Indeed, Jordan has laws and interests,” Glick noted. “The State of Israel is an independent state and has laws and interests.”

“I called upon the Prime Minister today to act in accordance with our interests and to inform the King of Jordan that if they act independently in accordance with their interests, we will act in accordance with those of our own. We will send the Waqf people that Israel generously allows to move around the Temple Mount back to Jordan, and we will apply full Israeli sovereignty to the Temple Mount,” Glick concluded.

ha’aretz and ha’adamah

B”H

What is the difference between ha’aretz and ha’adamah?

As I understand the two words, the difference between the two words is that ha’aretz refers to the earth generally, B’rashith (Genesis) 1.1, 2; whereas ha’adamah specifies:

  1. “the place” Adam was formed,
  2. the place which was cursed; and,

3. the place of Noach’s sacrifice –

B’rashith (Genesis) 2.7, 3.17-19, 8.21, or

4. Bikkurim (First Fruit) Offering of Devarim (Deuteronomy) 26.2 “that thou shalt take of the first of all the fruit of the ground (ha’adamah), which thou shalt bring in from thy land (me’artzcha) that the L-RD thy G-D giveth thee; and thou shalt put it in a basket and shalt go unto the place which the L-RD thy G-D shall choose to cause His name to dwell there.” (The structure of this passuk [verse] implies a possessive quality the ground has taken [of the Bikkurim] since HaShem chose this place for His altar (see Shmoth [Exodus] 20.20 below….)  HERE: “[…] the fruit of the ground (ha’adamah), […] which thou shalt bring in from thy land (me’artzcha) […].” plainly makes a difference between the two words; while the words asheer tavi אֲשֶׁר תָּבִיא   focus our attention on the act of “bringing in” from thy land (me’artzcha); the words “kal pri ha’adamah” already have described the Bikkurim as “belonging” to “the ground!” See Rule 5 (Prat Uk’lal) of Rabbi Yishmael’s Rules of Interpretation: “through a specification broadened by a general statement.”)

A clue to understanding “ha’adamah” is why HaShem rejected Qayin’s (Cain’s) offering of the fruit of the ground B’rashith (Genesis) (4.3-5): he offered “the fruit of” that which was cursed – In addition, we can see from 8.13, and 8.21 there is a distinct difference between ha’aretz and ha’adamah, that which was [past tense] cursed – “and behold, the surface of the ground had dried up.” (8.13); “And the L-RD smelled the pleasant aroma, and the L-RD said to Himself, “I will no longer curse the ground because of man….”
In fact, Devarim 26.2 (as stated above) specifies the difference between “me’artzcha and ha’adamah” – “that thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that the L-RD thy G-D giveth thee; and thou shalt put it in a basket and shalt go unto the place which the L-RD thy G-D shall choose to cause His name to dwell there.”

Additionally, Devarim 26.15 distinguishes between HaAdamah and [Ha]Aeretz: “Look down from Your holy dwelling, from the heavens, and bless Your people Israel, and the ground הָֽאֲדָמָ֔ה which You have given to us, as You swore to our forefathers a land אֶ֛רֶץ flowing with milk and honey.”

Note: B’rashith (Genesis) 4.10-11, (Hark! Your brother’s blood cries out to Me from the ground.) and 9.20 (And Noah began to be a master of the ground, and he planted a vineyard.) וַיָּ֥חֶל נֹ֖חַ אִ֣ישׁ הָֽאֲדָמָ֑ה וַיִּטַּ֖ע כָּֽרֶם

also note Devarim (Deuteronomy) 11.17 “[…] and the ground shall not yield her fruit; […] , 21 upon ha’adamah which the L-RD swore unto your fathers […].” the blessing of rain is specified in 11.17

The J.H. Hertz (Soncino) Commentary (B’rashith 2.7, page 7) says “the dust of the ground” was taken from the future place of the Holy Temple where the Altar of Atonement was located. NOTE: “An altar of adamah thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee.” (Shmoth – Exodus 20.20)

Charter – Tzionist Liberation Organization

B”H

The Tzionist Liberation Organization

Article 1:

Eretz Yisrael (Tzion – The Land of Israel/Palestine) is the ancient homeland of the Jewish people; our forefathers Avraham, Yitzchaq, Ya’acov (Abraham, Isaac, Jacob) and Y’hoshua (Joshua) settled Tzion and Melech (King) David conquered it’s enemies making them tributaries and established the boundaries of Eretz Yisrael which is an indivisible part of the Tzionist Jewish homeland, and the Jewish people are an integral part of the Tzionist (Jewish) Kingdom.

Article 2:

Eretz Yisrael, with the boundaries it had under Melech David and Melech Shlomo (King David and King Solomon) as described in our Jewish Bible [Tanach] (the Torah, Neviim and Ketuvim) is an indivisible territorial unit. By virtue of and through the 1969 Convention on the Laws of Treaties, Article V of the Mandate For Palestine, amongst other international legal instruments requires Jewish territorial integrity within the boundaries of the Kingdom of Eretz Yisrael. Jewish presence in Israel/Tzion (Eretz Yisrael) has existed from Time Immemorial and Jewish presence is of historical right and not of sufferance. Modern Jewish settlement on the Land of Eretz Yisrael is the fulfillment of Jewish prophesy (Devarim (Deuteronomy) 30.1-10, and, Va’Yikra (Leviticus) 26.42). The Tzionist Nation (Kingdom) is an integral and essential component of Eretz Yisrael with Y’rushalayim (Jerusalem) as it’s Inalienable and Unalienable, Undivided and Eternal Capital. Without the Tzionist people’s presence in Eretz-Israel there is no sanctification of the Kingdom of HaShem, the House of David, the land, it’s Sabbaths, the Holy Festivals and Jubilees.

Article 3:

The Jewish people possess the legal right to settle their homeland, Tzion and have the right to determine their own Tzionist destiny while achieving the liberation of their country and it’s Holy Places from pagan supercessionist ideologies in accordance with their wishes and entirely of their own accord and will as defined by our own laws (halachah). The Jewish people have an inherent right to re-establish the Kingdom of David within Tzion, as defined by our own laws and in accordance with the Tanach (Jewish Bible). The re-establishment of the House of David for the Kingdom of David in Eretz Yisrael constitutes the establishment of the Tzionist Kingdom of Hashem; for it is written “Thou art enthroned upon the praises [Tehillim] of Yisrael.”

Article 4:

The Jewish identity is a genuine, essential, and inherent characteristic of the Tzionist nation (kingdom); the Jewish Identity is transmitted from parents to children and from Rabbi to student. The Babylonian, Roman, Byzantine, Ottoman, British and the Islamic [e.g. Hashemite] occupations and the dispersal of the Jewish people; the persecutions, disasters, expulsions, pogroms and the holocaust which befell them, do not make them lose their Tzionist identity and their membership in the community of the Kingdom of Eretz Yisrael, nor do they negate them. Rather, these tragedies strengthen their Tzionist identity!

Article 5:

The Tzionist are those Jews who prior to 14 May 1948 normally resided in the Middle East regardless of whether they have been evicted from it, become displaced from the Middle East or have stayed there. Anyone born [or converted], after that date, of a Jewish parent [or of a Tzionist Bet Din]- whether inside Eretz Yisrael or outside it (galuth exile) – is also a Jew and an integral member of the Tzionist Kingdom. All Jews everywhere have an inherent inalienable and unalienable right of return to Tzion as prophesied in Devarim (Deuteronomy) 30.1-10; for it is written, “VaYikra 19.23 “And when ye shall come into the land, and shall have planted all manner of trees ….” “For is the tree of the field the life of a man?” Devarim 20.19 (Here, man is compared to a tree of a field, which when planted takes root, produces fruit (Praise) and is pleasing to [HaShem] the recipient of that fruit.)

Article 6:

The Jews who had normally resided outside of Eretz Yisrael until the beginning of the Tzionist revolution will be considered Tzionists. The Tzionist revolution is the present day unarmed and armed struggle which began with the First Aliyah for the liberation of Eretz Yisrael and it’s Holy Places; particularly Har Habayith (Mountain of the House) – the Temple Mount. Jews who resided within the Middle East prior to the establishment of the State of Israel who were expelled or forced from their homes as a result of the IKWAN’s movement opposing the establishment of the State of Israel have a right of restitution and reparations and they and their descendants have an inherent right to return to their National Homeland, Eretz Yisrael to re-establish the Kingdom of HaShem in Eretz Yisrael irregardless of passage of time. Educating the masses concerning the Kingdom of HaShem and Tzionism is an integral part of the unarmed struggle for the liberation of Eretz Yisrael and it’s Holy Places (from avodah zara [idolatry]).

Article 7:

That there is a Jewish community and that it has material, spiritual, and historical connection with Eretz Yisrael are indisputable facts. It is a national duty to bring up individual Jews in a Messianic Tzionist manner in all public and private discourse. All legitimate means of information and education must be adopted in order to acquaint the Tzionist with his Kingdom in the most profound manner, both spiritual and material, that is possible. He must be prepared for the unarmed and eventually the armed struggle and ready to sacrifice his honor, wealth and his life in order to win back his homeland and bring about the liberation of it’s Holy Places from avodah zara [idolatry].

Article 8:

The phase in their history, through which the Jewish people are now living, is that of an International struggle for the liberation of Eretz Yisrael and it’s Holy Places and the re-establishment of the Kingdom of HaShem on Earth. This struggle is essentially one rooted in a Tzionist education concerning the Kingdom of HaShem and the House of David. Thus, the conflicts amongst the Jewish (Tzionist) sects are secondary, and should be ended for the sake of the basic conflict that exists between the forces of Tzionism, and of it’s inherent material and spiritual liberty on the one hand; and of fascism and the [Palestinian] Arab people’s aggression on the other. On this basis the Jewish masses, regardless of whether they are residing in our national homeland or in diaspora constitute – both in their branches, organizations and of the individuals – one national front working for the retrieval of Eretz Yisrael and its liberation through armed and unarmed struggle according to the visions of our Neviim (“Tzion shall be redeemed through righteousness”).

Article 9:

Unarmed struggle is not the only religious way to liberate Eretz Yisrael and the Temple Mount. This is not the overall strategy, but merely a tactical phase. The UNARMED struggle is one of education which leads to greater prayer and prayer leads to greater praise. The establishment of the Kingdom depends on Praise, which is the Foundation of all that is Good: Tehillim (Psalms) 22.4 “Yet Thou art holy, O Thou that art enthroned upon the praises [Tehillim] of Israel.” The Jewish people assert their absolute determination and firm resolution to continue their armed and unarmed struggle and to work for an armed popular Messianic revolution for the liberation of their country, their return to it and to it’s Holy Places. The Jewish people also assert their right to normal life in Eretz Yisrael and to exercise their right to self-determination and sovereignty over it and it’s Holy Places. The armed struggle does not utilize the stratagems of the anti-Tzionist enemy. The Tzionist struggle is an open struggle without resort to terrorism. The Tzionist Liberation Organization emphatically rejects all forms of terrorism!

Article 10:

Legitimate Israeli Defense Forces (IDF) action constitutes a nucleus of the Tzionist popular liberation war. This is a war to eradicate terrorism and idolatry from the Middle East. For it is written, “Rebellion is as the sin of witchcraft and stubborness as idolatry!” This requires a comprehensive mobilization of all the Jewish popular and international educational efforts and their organizations and involvement in the Messianic Tzionist revolution. It also requires the achieving of International Solidarity for the national struggle among the different groupings of the Jewish people, and between the Jewish people and the Jewish masses, so as to secure the continuation of the Messianic revolution, its escalation, and victory. Victory is the eradication of idolatry and those idolatrous places of worship from Eretz Yisrael. For it is written, “Beat your plowshares into swords and your pruninghooks into spears: let the weak say, I am strong.” — Joel 3:10 Furthermore, it is written, “By Myself have I sworn, the word is gone forth from My mouth in righteousness, and shall not come back, that unto Me every knee shall bow, every tongue shall swear.”

— Zechariah 14.9 “And the L-RD shall be King over all the earth; In that day shall the L-RD be One, and His name one.”

Eradication of avodah zarah requires that one not pronounce the names of false or foreign deities; as it is written, Shmoth 23.13 “And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth.”

Article 11:

The Tzionist Jews of the Tzionist Liberation Organization have one motto: One G-D, One Torah, One People, and One Land. The Centrist Tzionist Peace platform rests on the premise that there is but one Tzionism embracing the two covenants: The Tzionist Liberation Organization asserts that there are two covenants, the one of Mount Ararat and the other of Mount Sinai – The Universal Covenant of Noach (Noah) and the Covenant of Moshe (Moses), respectively. Jewish Unity is achieved through a comprehensive Jewish education of the masses about these covenants. Achieving Jewish Unity through the embracing of these covenants is an integral part of the popular Messianic Tzionist revolution.

Article 12:

The Jewish people believe in Jewish unity and universal harmony under the Covenant of Noach. In order to contribute their share toward the attainment of that objective, however, they must, at the present stage of their struggle, safeguard their Tzionist identity and develop their consciousness of that identity, and oppose any plan that may dissolve or impair it. In order to develop that unified Tzionist consciousness, Jews must bear in mind what is written in our Tanach.

“ ‘A Redeemer shall come to Tzion, and to those of Ya’acov who repent from willful sin,’ the words of Hashem.” – Isaiah 59.20

“And many people shall go and say, Come ye, and let us go up to the mountain of

the L-RD, to the house of the G-D of Jacob; and He will teach us of His ways,

and we will walk in His paths: for out of Tzion shall go forth the law, and the word

of the L-RD from Jerusalem. And He shall judge among the nations, and shall

rebuke many people: and they shall beat their swords into plowshares, and their

spears into pruning hooks: nation shall not lift up sword against nation, neither

shall they learn war any more.” — Isaiah 2:3–4

Unifying a Tzionist consciousness, as espoused by the Tzionist Liberation Organization envisions a Universal Brotherhood of Unity, Peace and Harmony enforced by the Covenant of Noach and the Seven Universal Laws of Noach!

Article 13:

Jewish unity and the liberation of Eretz Yisrael are two complementary objectives, the attainment of either of which facilitates the attainment of the other. Thus, Jewish unity leads to the liberation of Eretz Yisrael, the liberation of Eretz Yisrael leads to Jewish unity; and work toward the realization of one objective proceeds side by side with work toward the realization of the other. Without Jewish Unity and Liberation of Eretz Yisrael/Tzion, there is no Sanctification of Eretz Yisrael!

Article 14:

The destiny of the Jewish nation, and indeed Jewish existence itself, depend upon the destiny of the Noachide and Jewish cause. From this inter-dependence springs the Jewish nation’s pursuit of, and striving for, the sanctification and liberation of Eretz Yisrael and it’s Holy Places. The people of Israel play the role of the vanguard in the realization of this sacred goal. Secondary to this destiny is the Noahide consciousness which is achieved through recognition of the the Universal Covenant of the Children of Noach and the enforcement of the Seven Universal Laws of Noach.

Article 15:

The liberation of Eretz Yisrael, from an Jewish viewpoint, is a national and sacred duty and it attempts to repel the Islamic and Christian imperialist aggression against the Jewish homeland, and aims at the elimination of Islam and Christendom in Eretz Yisrael. The Zionist Liberation Organization asserts that the Islamic IKHWAN Movement and the Hizb ut-Tahrir (Party of Liberation) must be replaced with the Covenant of Noach and the Seven Universal Noachide Laws. Absolute responsibility for this falls upon the Noachides and the Jewish nation – peoples and governments – with the Jewish people of Eretz Yisrael in the vanguard. Accordingly, the Noahides and the Jewish nation must mobilize all its military, human, moral, and spiritual capabilities to participate actively with the Jewish people in the liberation of Eretz Yisrael. The Tzionist Liberation Organization must, particularly during the initial phase of the unarmed Jewish revolt, offer and furnish the Jewish people with all possible help, and material and human support, and make available to them the means and opportunities that will enable them to continue to carry out their leading role in the unarmed and armed revolution, until they liberate their homeland and it’s Holy Places and the Jewish People are restored to their Holy Land as envisioned by our prophets; viz a Limited Monarchy.

Article 16:

The liberation of Eretz Yisrael, from a spiritual point of view, is a daily struggle in study, prayer and praise and provides the Holy Land with an atmosphere of holiness, safety, and tranquility, which in turn safeguards the country’s religious sanctuaries and guarantees freedom of worship and of visit to all, without discrimination of race, color, language, or ethnicity. Accordingly, the people of Eretz Yisrael look to all legitimate spiritual forces in the world for support in liberating the Holy Places from Islamic military Occupation or replacement theological entities (supercessionists, e.g. Christians or Islamists) who would undermine the righteous endevour to liberate Eretz Yisrael from avoda zara!

Article 17:

The liberation of Eretz Yisrael, from a human point of view, will restore to the Noachide and the Jewish individual his dignity, strength, and freedom. Accordingly the Jewish people look forward to the support of all those who believe in the dignity of man and his freedom in the world according to the Universal Covenant of Noach.

Article 18:

The liberation of Eretz Yisrael, from an international point of view, is a defensive action necessitated by the demands of self-defense. Accordingly the Jewish people, desirous as they are of the friendship of all people, look to freedom-loving, and peace-loving states for support in order to restore their legitimate rights in Eretz Yisrael, to re-establish peace and security in the country, and to enable its people to exercise national sovereignty and religious freedom, particularly on Har HaBayith (the Temple Mount).

Article 19:

The partition of Palestine, as envisioned by Article 25 of the Mandate for Palestine, the UN Resolution 181 or in the Oslo Accords and the Quartet’s proposed establishment of a state of Palestine are entirely illegal, regardless of the passage of time, because they are contrary to the will of the Jewish people and to their natural right in their homeland, and because they are inconsistent with the principles embodied in Article 80 of the Charter of the United Nations; particularly the right to self-determination of Am Yisrael within historical Eretz Yisrael. The Oslo Accords require the establishment of a Jew Free portion of Palestine (Eretz Yisrael) reminiscent of the Nazi era of WWII and reminiscent of the unlawful Jordanian Islamic Occupation which is incompatible with the principles embodied in the Charter of the United Nations and the Fourth Geneva Convention which prohibits ethnic cleansing.

Article 20:

The establishment of the Tzionist State of Israel as embodied in the the Balfour Declaration, the Faisal-Weizmann Agreement, the San Remo Resolution, the Mandate for Palestine and enshrined in the Anglo-American Treaty of 1924 espouses close Jewish Settlement on the Land of Eretz Yisrael. The Tzionist Liberation Organization asserts that historically “settlement activity” is perfectly legal under International Law and strengthens the Tzionist cause.

The establishment of the apartheid Hashemite Kingdom of Jordan, the Oslo Accords and everything Judenrein or Judenfrei that has been based upon them, are deemed null and void. Claims of historical or religious ties of Arabs to a “National Palestinian Identity” or the Hizb ut-Tahrir (Party of Liberation) within Palestine (Eretz Yisrael) are incompatible with the facts of history and the true conception of what constitutes statehood. Islam, being a pseudo-religious political ideology, is not an independent nationality and has never been an independent sovereign entity over historical Eretz Yisrael (Palestine). Nor do Palestinian Muslims constitute a single nation with an identity of its own; they are Arab citizens of the Islamic states in which they have emigrated to Eretz Yisrael from, or in which they reside or to which they indigenously belong.

Article 21:

The Jewish people, expressing themselves by the unarmed Tzionist Messianic revolution, and embracing the Universal Covenant of Noach, reject all solutions which are substitutes for the total liberation of Eretz Yisrael and reject all UN proposals aimed at the elimination of the question of Tzionism.

Article 22:

Palestinian Nationalism being rooted in Islamic fascism is a political movement organically associated with international terrorism and the imperialist struggle of the Communist Bloc and is antagonistic to all action for liberation from barbarism and the progressive movements in the world. It has it’s roots in Replacement Theology (super-secessionism) which asserts that Islamic jurisprudence (Shaaria) will dominate Dar Al Harb. It is racist and fanatical in its nature, aggressive, expansionist, and colonialist in its aims, and fascist in its methods. Palestinian Nationalism is the instrument of the international IKHWAN movement, and has by super-secessionism created a geographical base for world imperialism placed strategically in the midst of the Jewish homeland to combat the hopes of the Jewish nation for liberation, unity, human progress and universal brotherhood under the Kingdom of HaShem. The Palestinian Nationalism espoused by Hamas, the Palestine Liberation Organization (PLO) or the Hizb ut-Tahrir (Party of Liberation) and other terrorist organizations is a constant source of threat vis-a-vis peace in the Middle East and the whole world. Since the formulation of the Oslo Accords, fundamentalist Islam [terrorism] has spread expotentially into a world-wide IKHWAN movement which espouses a global Caliphate. Because the liberation of Eretz Yisrael will destroy the Islamist colonial and imperialist presence in Eretz Yisrael and will contribute to the establishment of peace in the Middle East, the Jewish people look for the support of all legitimate progressive and peaceful organizations and urge them all, irrespective of their affiliations and beliefs, to offer the Jewish people all aid and support in their just struggle for the liberation of their homeland and the establishment of a Union of Middle Eastern States and a Regional Human Rights / Terrorism Court in Jerusalem that the Tzionist Kingdom may safeguard liberty, progress and human dignity throughout the Middle East.

Article 23:

The demands of security and peace, as well as the demand of human rights and justice, requires all legitimate states to consider Palestinian Nationalism as reflected in the IKHWAN movement or the Hizb ut-Tahrir (Party of Liberation), the Abu Nidal Organization, the PLFP, the Hamas and PLO Charters (which espouses a Judenrein or Judenfrei Eretz Yisrael) et. al.; as an illegitimate movement, to outlaw its existence, and to ban its writings, activities and operations, in order that co-existence, religious tolerance and friendly relations among peoples and nations may be preserved, and the loyalty of citizens to their respective governments safeguarded.

Article 24:

The Jewish people believe in the principles of justice, freedom, sovereignty, self-determination, human dignity, and in the right of all peoples to exercise them. In accordance therewith, the Zionist Liberation Organization asserts Islam, as espoused by the IKHWAN movement or the Hizb ut-Tahrir (Party of Liberation), is a pseudo-religious ideology which transcends national boundaries, espouses a Universal Islamic despotism (Caliph) and is incompatible with the principles of justice, freedom, sovereignty, self-determination, human dignity, and in the right of all peoples to exercise them within the framework and spirit of the Universal Declaration of Human Rights and the United Nations Charter.

Article 25:

For the realization of the goals of this Charter and its principles, the Tzionist Liberation Organization will perform its role in the liberation of Eretz Yisrael in accordance with the Constitution (Basic Laws) of the State of Israel and in the spirit of the Universal Declaration of Human Rights.

Article 26: The Tzionist Liberation Organization, representative of the Jewish revolutionary forces, is responsible for the Jewish people’s movement in its struggle – to retrieve its homeland, liberate and return to it and exercise the right to self-determination in it – in all religious, scientific, military, political, and financial fields and also for whatever may be required by the Jewish case on the inter-Jewish and international levels.

Article 27:

The Tzionist Liberation Organization shall cooperate with all legitimate states, each according to its potentialities; and will adopt a neutral policy among them in the light of the requirements of the war of liberation; and on this basis it shall not interfere in the internal affairs of any legitimate state.

Article 28:

The Jewish people assert the genuineness and independence of their Messianic Tzionist revolution and reject all forms of intervention, trusteeship, and subordination of the Jewish people to Christianity, the IKHWAN, the Hizb ut-Tahrir (Party of Liberation) or the Waqf.

Article 29:

The Jewish people possess the fundamental and genuine legal right to liberate and retrieve their homeland and to secure freedom of worship for the Jewish people and the Noachides. The Jewish people determine their attitude toward all states and forces on the basis of the stance they adopt vis-a-vis to the Tzionist National Messianic revolution to fulfill the aims of the Jewish people as written by our prophet: “They [the Nations] will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they learn war anymore.” and, “But they shall sit every man under his vine and under his fig-tree; And none shall make them afraid; For the mouth of the L-RD of Hosts hath spoken.”

Article 30:

Unarmed Fighters and open carriers of arms in the war of liberation of Eretz Yisrael are a nucleus of the popular Messianic army which forms the protective force for the advancement of the Jewish people. The unarmed fighters of the Tzionist Liberation Organization carry the Tzionist message – “And They [the Nations] Shall Learn War No More!”

Article 31:

The Organization has the Tzionist flag, shall have an oath of allegiance, and has the HaEmunah National anthem. The Oath of Allegiance shall be decided upon in accordance with a special regulation! Membership in the Tzionist Liberation Organization shall be limited to those who affirm an Oath of Allegiance to the Kingdom of HaShem and the Davidic Dynasty (Kingdom of David); to those having espoused Maimonides 13 Principals of Faith.

Article 32: The Regulations of the Tzionist Liberation Organization, shall be published consecutive to the publication of this Charter. The Regulations of the Tzionist Liberation Organiztion will lay down the manner in which the Organization, and its organs or institutions, shall be constituted; the respective competence of each; and the requirements of its obligations under this Charter.

Article 33: This Charter shall not be amended save by [vote of] a majority of two-thirds of the total membership of the Tzionist Liberation Organization [taken] at a special session of the Tzionist Congress convened for that purpose.

Annex A

HaEmunah National Anthem

Eternally lives in our hearts,

the loyal faith [Haemunah]

to return to our holy land,

the city where David settled.

There we shall stand [to receive] our destiny,

[which the] father of many [nations] acquired,

there we shall live our life

the life of the innumerable community.

There we shall serve our G-D

with joy, happiness and song

there we shall pilgrimage

three times a year.

Torah of life is our desire,

given from heavenly mouth

forever it is our heritage

from the desert it was given.

HaEmunah – Rav Kook in Response to HaTikvah

[Example] Oath of Allegiance

I, ______________________________________, hereby affirm and declare that I will bear true allegiance to Hashem’s Indivisible Kingdom, that I will support the establishment of the Kingdom of David within Eretz-Israel (historical Palestine) and that I will follow the lawful directions of the Tzionist Liberation Organization should I be called upon to act as a shliach (emissary) for the Organization.

Furthermore, I attest to the verity of Maimonides Thirteen Principals of Faith; that I will endevour to promote the eradication of avodah zara [idolatry] from within the Kingdom of HaShem and that I will promote the immutable 613 Laws of Torah where ever I may be at any given time.

Annex B

Biblical Boundaries of Tzion

In that day the L-RD made a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates; the Kenite, and the Kenizzite, and the Kadmonite, and the Hittite, and the Perizzite, and the Rephaim, and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite.’

And I will set thy border from the Red Sea even unto the sea of the Philistines, and from the wilderness unto the River; for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.

Boundaries of Tzion

Under David’s Leadership

Under King David’s leadership Israel grew from Kingdom to Empire, and its sphere of influence – militarily and politically – in the Middle East expanded greatly, controlling a number of weaker client states like Philistia, Moab, Edom and Ammon, with a number of Aramaean city-states (Aram-Zobah and Aram-Damascus) becoming vassal states; the imperial border stretched from the Mediterranean Sea to the Arabian Desert, from the Red Sea to the Euphrates River.

Annex C

Limited Monarchy

Hilchos Melachim uMilchamot The obligation to appoint a king in Israel

Devarim (Deuteronomy) 17.14 “When thou art come unto the land which the L-RD thy G-D giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;”

Deuteronomy 17.15 “thou shalt in any wise set him king [David and Shlomo, the Davidic Dynasty] over thee, whom the L-RD thy G-D shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.”

Deuteronomy 17.20 “so that his heart will not be haughty over his brothers, and so that he will not turn away from the commandment, either to the right or to the left, in order that he may prolong [his] days in his kingdom, he and his sons, among Israel.”

1 Samuel 8.11

And he said, “This will be the manner of the king who will reign over you; he will take your sons, and appoint them to him for his chariots and for his horsemen, and they will run before his chariots.”  

1 Samuel 8.18 “And you will cry out on that day because of your king [Shaul], whom you will have chosen for yourselves, and the L-RD will not answer you on that day.”

Hoshea 3.5 “afterward shall the children of Israel return, and seek the L-RD their G-D, and David their king; and shall come trembling unto the L-RD and to His goodness in the end of days.”

Jeremiah 30.9 “But they shall serve the L-RD their G-D, And David their king, Whom I will raise up unto them.”

Theocracy Restored

Ezekiel 37.24 “And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordinances, and observe My statutes, and do them. 25″They will live on the land that I gave to Jacob My servant, in which your fathers lived; and they will live on it, they, and their sons and their sons’ sons, forever; and David My servant will be their prince forever.”

Appointing a Melekh (King)

YESHIVAT HAR ETZION

ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)

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THE WEEKLY MITZVA

The htm version of this shiur for easy printing is available at: http://vbm-torah.org/archive/mitzva/48mitzva.htm

Parashat Shoftim

Appointing a Melekh (King)

By Rav Binyamin Tabory

When Bnei Yisrael enter Eretz Yisrael, they are commanded to fulfill three mitzvot: They must appoint a king, destroy all of Amalek, and build the Beit Hamikdash (Sanhedrin 20b, as codified by the Rambam, Hilkhot Melakhim 1:1). The Rambam goes on to say that the mitzva of appointing a king precedes and seems to be a prerequisite to the other two mitzvot.

The question was raised why God was so angered by the request of Bnei Yisrael to appoint a king in the time of Shmuel? After all, it is a mitzva to have a king, and they were merely performing God’s will. (See I Shmuel 8:4-8; Sifrei Devarim 17:28; Rambam ibid. 1:2; Meiri Horayot 11b.) The Rambam answered that their request was not motivated by a desire to fulfill the mitzva. It was really a rebellion against Shmuel Hanavi, as it says, “They despised me” (I Shmuel 8:7). Therefore, their request was considered improper.

The Meiri (ibid.) suggested that monarchy is reserved for the tribe of Yehuda. Apparently, at that particular time, there was no appropriate candidate from Shevet Yehuda to serve as king. Therefore, the request to appoint a king at that time was improper. God’s response was they may appoint a “temporary” king who could rule until a suitable person would emerge from Shevet Yehuda. It was wrong to demand a king when there was no suitable candidate from Shevet Yehuda.

In the Gemara (Sanhedrin 20b), there are three opinions regarding Jewish monarchy in general. R’ Nechemia said that the entire issue of appointing a king was written in order to alarm the community to the dangers inherent in monarchy. The mitzva is phrased as a conditional statement which is not obligatory: “When you enter the land which is given to you by God, and possess it and settle, and then say, ‘I wish to appoint a king'” (Devarim 17:14). There is no mitzva to appoint a king, but, if you wish, you may do so. The Navi then warns us of the absolute power of a king who may conscript soldiers, confiscate property, etc. (I Shmuel 8:11-18)

R’ Nehorai agreed with R’ Nechemia that there is no obligation to appoint a king. He said that it is always better not to have a king. However, if the people choose to have a king “like all the other nations in out area,” the Torah allowed it. Since the Torah added this phrase, it implied that any request to appoint a king is motivated by a desire to emulate other nations. It is obviously more appropriate for Am Yisrael to retain its unique identity and proclaim that God alone is our king. Human beings should be political and military leaders, but the kingdom should be reserved for God.

R’ Yehuda said that there is a positive mitzva to appoint a king.

It seems that the Rambam codified the opinion of R’ Yehudah, even though the majority opinion is that monarchy is not the desirable form of government.

R’ Yitzchak Abarbanel was strongly opposed to monarchy. He claimed that there is, in fact, no opinion in the Gemara that there is a mitzva to appoint a king. He pointed out that the Torah actually said that IF the people ask for a king, then we are allowed to appoint a Jewish king. The Torah emphasized that we may not appoint a non-Jewish king. The Torah discussed a situation which may arise in the future (Bnei Yisrael may ask for a king), but did not mandate that there is a mitzva to appoint a king.

In fact, the Abarbanel claimed that even the Rambam did not think that appointing a king was mitzva. The Rambam did not state simply that there is a mitzva to appoint a king. He said that there is a mitzva to appoint a Jewish king. Abarbanel thought that this merely meant that if Bnei Yisrael ask for a king, the appointee must be Jewish. (See the lengthy comments of Abarbanel on Devarim 17.) Many people have disputed this opinion of Abarbanel, and especially reject his understanding of the Rambam. (See Sefer Ha-mitzvot of Rabbeinu Saadyah Gaon v. 3 pg. 230.) There are variant texts in the Frankel edition which read that there is a mitzva to appoint a king for the Jewish people. This text would certainly contradict the Abarbanel’s understanding.

There definitely does seem to be a prohibition not to appoint a non-Jewish king. “You can not appoint a foreigner who is not your brother” (Devarim 17:15). The Rambam explains that this excludes converts as well as non-Jews. In fact, the Rambam codified that a convert may not be appointed to any position of authority (Hilkhot Melakhim 1:4).

The Jewish monarchy is reserved for the Davidic family. The Gemara (Yoma 72b) and Midrash Kohelet (7:1) say that David attained the crown of kingdom, and the Rambam ruled “once David was anointed, he attained the crown of kingdom, and kingdom belongs to him and to his male lineage (if they are fitting) forever” (Hilkhot Melakhim 1:7). In fact, the Rambam polemicized that “anyone who believes in Torat Moshe, the master of all prophets, has no king other than from the lineage of David and Shlomo” (Sefer Ha-mitzvot, La Ta’aseh 362). It seems from his wording that if we should appoint a non-Davidic king, we would transgress the prohibition of appointing a stranger.

Of course, the Rambam recognized the fact that other “kings,” such as Yerovam, were appointed by prophets, such as Achiyah Hashiloni. The Rambam ruled that such appointments are valid and all laws of monarchy do apply to them. He apparently understood that David’s kingdom is eternal, while other families could rule as kings for limited time periods (Rambam ibid. 1:8-12). We are enjoined from giving the permanent crown of David to someone from another family. However, there may be temporary kings from any family.

Another example of a non-Davidic kingdom is found at the time of the second temple. “The Chashmonai high priests overcame [their enemies], rescued the people of Israel, appointed a king from the Kohanim, and the monarchy of Israel was restored for more than two hundred years until the second destruction” (Rambam, Hilkhot Chanuka 3:1).

The Ramban (Bereishit 49:10) totally disagreed with the opinion of the Rambam. The Rambam explained that a Navi appointed the king in the name of God. The Ramban asked why it was necessary to forbid appointing a non-Jewish (or non-Davidic) king. The Navi certainly would not appoint such a person. Perhaps the Rambam only felt that it was preferable for the Navi to appoint the king. However, if there were no Navi, the king could be appointed by the people. They were therefore instructed not to appoint a “foreigner”.

This approach could lead to a discussion if there were no Navi and the general populace elected a leader, what is his status? Could he be considered a king (temporarily at least, since he is not of the Davidic line) at all? Would the laws (or at least some of them) apply to him at all? While this issue is beyond the scope of this article, the interested reader may see Radvaz (Hilkhot Melakhim), Rav Kook’s Mishpat Kohen, R’ Federbush’s Mishpat Hamelukha B’yisrael, as well as more modern articles in various Israeli journals.

Another answer to the question of the Ramban could be suggested if we follow the reasoning of R’ Nechemia, R’ Nehorai, or the Abarbanel’s interpretation of the Rambam. There really is no mitzva at all to appoint a king. However, if there is a popular request for a king, the Torah told us that we could (or should) appoint one. However, the Torah forbade us from appointing a non-Jewish king. This may mean that if the community asks for a foreign monarch, we need (should) not acquiesce to their wish. While it is unthinkable that a Navi would appoint a foreigner, it certainly is possible that the community could request such a personage, and the Navi would not then have to appoint anyone.

It is interesting to note that a king is appointed. The Vilna Gaon pointed out that a melekh is appointed, but a moshel (dictator) is self-appointed. When Yosef related his dreams to his brothers, they asked him, “Do you plan to be a melech; do you think you will be a moshel?” Ibn Ezra commented that the question is not redundant. They firstly rejected any suggestion that they would appoint him. They then added that he should not think that he would rule by force.

God is a melekh to the Jews, who accept His kingdom. However, He is only a moshel to non-Jews. We anticipate and pray for the day that God’s kingdom will be accepted by all mankind. Then God will truly be one and His name will be one. (Daily prayer after Az Yashir.)

Teen removed from Temple Mount for silent prayer

Discrimination against Jews:

Jewish teen who prays for welfare of sick people on Temple Mount forced to leave after Waqf employee sees her lips and head moving.

Arutz Sheva – Israel National News

Shimon Cohen, 08/08/18 17:16

Sarah Rivka Cohen, a 19-year-old resident of Ramat Beit Shemesh, was removed from the Temple Mount Wednesday after she was identified by a Waqf employee as having uttered a silent prayer. Cohen spoke to Arutz Sheva about the event and how it affected her.

“They saw me muttering and rocking a little to myself and they found me a page with a list of names [to pray] for healing and marriage, and a policewoman snatched the page and announced that she had found a page with names for medicine. That was my ‘crime,'” Cohen said.

“We went with the group and there was a place where they stopped before the Holy of Holies and prayed. I stood by myself on the side and it’s hard not to rock when I pray, even though I know that according to the law it is permitted to pray on the Temple Mount. They approached me and told me to stop because it was a provocation and that was it.” When asked if she did not hear a briefing forbidding a prayer or a Jewish murmur on the mountain, she replies that on other days there were indeed briefings on the matter, but on that day they did not hear such a briefing.

“Yesterday I went up with the same page and I said all the names and nothing happened, it did not bother anyone,” she said. “Today there was a Waqf person who pointed at me.

Cohen described the police action as a humiliation, especially when such events occur in front of Muslims on the Temple Mount. “The policewoman pushed me. She wanted me to run quickly, even though they said to walk slowly and respectfully on the Temple Mount,” she said. “She threatened to put shackles on me and that it was chutzpah and provocation.”

“On the way out of the Mount I turned around so as not to turn my back to the site of the Temple and to leave the place, and she pushed me and almost knocked me down. The desecration of G-d’s name is terrible. I was humiliated in front of all the Arabs. Blessed be the L-RD, there is improvement, but the desecration of G-d’s name is still continuing, and it is still forbidden for a Jew to pray on the Temple Mount.

“It’s absurd that while she leads me out, I see dozens of Arabs bowing and praying on their carpets, and that does not bother anyone

An investigation was not carried out, and Cohen said that she had waited about an hour, despite being told that within 10 minutes a report would be completed. “They wanted me to sign forms of delay and I did not sign them.”

Cohen was informed that she could not ascend the Temple Mount until she had a conversation with the station officer. According to her, , a few years ago, when she had a similar experience, she was forced to try and coordinate such a conversation for six months. In her estimation, this makes it difficult and complex.

When asked if she knows what she intends to say in that conversation, she says that things are still unclear to her, and she is not at all sure she will go to such a meeting: “I do not know how much I will say.”

“I want to come and say that I will continue to pray on the Temple Mount. It’s not against the law. If more Jews dare – and unfortunately it is daring – to pray, even if not shouting, something will change. Although the policemen are nicer than before, we must not become accustomed to this reality in which we are humiliated.

As a result of these statements, Cohen was asked how she relates to the young people who claim that in order to prevent humiliation and desecration of the Temple Mount by the Muslims, they do not even come to the site. “I could not pray, but if we do not go then the the desecration of G-d’s name will continue and that is what they want, to deter us so that we will stop coming. I think that the desecration of G-d’s name is not in the prayer of the Jews, but in the response of the policemen, and I will not stop praying because the police decide to desecrate G-d’s name.”

The police said in response: “During the regular visits to the Temple Mount area, one of the visitors who violated the terms of the visit was asked by the police to identify themselves and leave the Mount area for further investigation. The visits continued as usual. The Israel Police is working to enable every person to visit the Temple Mount, regardless of religion, race or gender, and does so with a system of balances and considerations in order to maintain public order there.”

David’s Dynasty Claim Temple Mount As Their Inheritance

“I will give one tribe to his son so that David my servant may always have a lamp before me in Jerusalem, the city where I chose to put my Name.” (1 Kings 11:36)

A modern-day Malkhut Beit David (מלכות בית דוד), Kingdom of the House of David, which is comprised of the male descendants of King David is hoping to file a lawsuit claiming ownership of this ancient Biblical site.

The idea for the lawsuit began in 2004 when a recent olim (immigrant) to Israel from America, Dr. Boruch Fishman, visited the tomb of Samuel, the prophet who anointed David king of Israel about 3,000 years ago.

There, he met a local farmer, Israel Auerbach.  The two discussed how the purchase of the legal title of the Temple Mount by King David is recorded in 2 Samuel 24:24–25:

“So David bought the threshing floor and the oxen and paid fifty shekels of silver for them. David built an altar to the Lord there and sacrificed burnt offerings and fellowship offerings.”

The two men reasoned that according to Jewish inheritance rights, David’s all-male descendants are still the legal owner of the Temple Mount.

To advance their claim of ownership, Dr. Fishman established an amutah or nonprofit organization named Canfei Nesharim L’maan Hakahal (Wings of Eagles for the Assembly).

The amutah contains within it a legal entity for those who can prove a male lineage from son to son (ben achar ben) beginning at David’s house.  (Breaking Israel News)

Anyone who qualifies would be included in the legal claim to inherit the Temple Mount.

This legal entity also aims to “facilitate the administration of property acknowledged to be rightfully owned by the house of David and to serve as a vehicle for positive intervention of the all-male descendants of King David into Israel life.”

David’s Dynasty: Where Are They Now?

“The LORD was not willing to destroy the house of David, because of the covenant that he had made with David, and since he had promised to give a lamp to him and to his sons forever.” (2 Chronicles 21:7)

David had at least one daughter and 22 sons—one of whom, Solomon, succeeded him as king and built the First Temple in Jerusalem.

After Solomon’s reign ended, ten tribes of Israel rejected the Davidic line of kings and formed their own northern Kingdom of Judea.

However, the male descendants of King David continued to rule the tribes of Judah and Benjamin in Israel, which became the southern kingdom; that is, until the Babylonians conquered it in 597 BC.

At that time, some Jews stayed in Judah, others fled to Egypt, and most of the nesi’im—the princes of the Davidic line, were taken to Babylon along with many of the Jewish people.

There, David’s kingdom continued, its members being appointed by religious leaders to govern the Jewish community. Such leaders were called rosh ha’gola, which means head of the exile or exilarch.

This line of rulers survived the Islamic invasions of the region, but came to an end with the Arab conquest of Baghdad in AD 1040.

The descendants of the exilarchs spread out across Mesopotamia, the Levant, Egypt, and the Mediterranean basin looking for new lands where they could live as Jews.

While some remained in Spain, Portugal, France, and Italy, others later moved into other parts of Europe. During these times, they separated into Ashkenazi, Sephardi, and other groups.

Some of the Davidic lines, especially those of rabbinic descent, kept careful track of their lineage from one generation to the next as they migrated from one land to another.

Therefore, among the Ashkenazim, those who claim Davidic descent usually do so by tracing their lineage back to a famous Jewish rabbi or scholar, such as the 18th century Rabbi Yisroel (Israel) ben Eliezer, known as the Ba’al Shem Tov; or Shneur Zalman, the first Lubavitcher rebbe; or Saadya, the Gaon of Vilna—all of whom claim Davidic descent.

Some trace their lineage back to an even more famous line, such as the great 11th century French commentator on the Tanakh and Talmud, Rashi (Rabbi Shlomo Itzhaki), or the family line of the Maharshal in Lithuania (Shlomo Luria), or the Maharal of Prague (Judah Loew ben Bezalel).

The first century Jewish law scholar and member of the Sanhedrin, Rabban Gamliel, who taught the Apostle Paul in the ways of Phariseeism (Acts 22:3), is said to be of Davidic Descent as well.

Others trace their roots through the Sephardic line back to Hezekiah of Baghdad, who died the year Rashi was born, and was the last exilarch. He fled to Grenada, Spain where he had two sons, Yitzhak and David.

Shealtiel is one of the more famous Sephardic family surnames descending through Hezekiah.

Though suffering through continual migration and persecution, King David’s descendants are estimated to be in the millions and the majority have no idea that they are part of his dynasty.

On the surface, this effort to locate David’s descendants appears to be an attempt to reestablish the Davidic dynasty as a monarchy in Israel (whether symbolic or actual), and some have that goal.

Susan Roth, a notable Israeli actress traces her Davidic ancestry through Rashi and the Baal Shem Tov, among others. The foundation she started in 1998, Eshet Chayil (Women of Valor), sponsors many Israeli causes, such as the Davidic Dynasty website.

Regarding reestablishing the Kingdom of David today, she says that “a king would be taken seriously and signify that Jews have been in Israel for over 3,000 years. The Knesset could run the country but there would be a royal house that would bring legitimacy.

“The royal House of David could be a light unto the nation. It would bring about peace, harmony, and everything the world is waiting for because the world is in a terrible shape right now.”  (momentmag)

Others are less enthusiastic about the prospects of a king. Orthodox speaker and author Rebbetzin Esther Jungreis believes her Davidic ancestry is not so special: “We are all am Yisrael [people of Israel],” she says.

Determining Davidic Descent

Since 1997, DNA testing has been identifying descendants of Aaron, the first High Priest. But no DNA marker has yet been discovered to locate a descendant of David.

Nevertheless, charts, family trees, and common surnames on the Davidic Dynasty website are helping people trace their family lineage.

Mitchell Dayan, whose family is from Aleppo, Syria, is now a core leader of the website, as well. He first discovered his Davidic heritage in 1983 when he read a commentary on King Solomon’s Shir HaShirim (Song of Songs) titled Yashir Moshe, written in 1864 by Rabbi Moshe Dayan.

In it, the author traces the Dayan family straight back to King David. This motivated Mitchell to research his own family line, and in 2003 he completed the “Dayan of Aleppo Family Tree,” which is available on the DavidicDyansty website.

Mitchell, a member of the Dayan rabbinic family now proudly claims to be the 87th generation in a line of descendants from King David, from son to son (ben achar ben).

As such, he is ready to claim ownership of the Temple Mount.

Gathering Evidence

“Then Solomon began to build the Temple of the Lord in Jerusalem on Mount Moriah.  It was on the threshing-floor of Araunah the Jebusite, the place provided by David, his father.”  (2 Chronicles 3:1)

The Temple Mount is not only Judaism’s holiest site, it is uniquely the property of King David.

Around 4,000 years ago, Mount Moriah was the Biblical location where God asked Abraham to offer the promised son Isaac as a sacrifice.

About 900 years later, David captured the city of Jerusalem from the Jebusites, and he could have confiscated the Mount as wartime plunder.  Instead, he allowed the Jebusite king to keep ownership of some of his land, including Mount Moriah.

Acquiring the threshing floor of Mount Moriah for the Lord was not David’s idea; when a plague over Jerusalem ended, the Lord spoke to him through the Prophet Gad:

“Gad came that day to David and said to him, ‘Go up, raise an altar to the LORD on the threshing floor of Araunah the Jebusite.’” (2 Samuel 24:18)

So, David went to Araunah, who tried to give the land to David for free, along with oxen for the sacrifices.

But David insisted on buying it instead:

“I will buy it from you for a price. I will not offer burnt offerings to the LORD my God that cost me nothing.” So David bought the threshing floor and the oxen for fifty shekels of silver. And David built there an altar to the LORD and offered burnt offerings and peace offerings.” (2 Samuel 24 24–25)

Gathering Evidence

“Then Solomon began to build the Temple of the Lord in Jerusalem on Mount Moriah.  It was on the threshing-floor of Araunah the Jebusite, the place provided by David, his father.”  (2 Chronicles 3:1)

The Temple Mount is not only Judaism’s holiest site, it is uniquely the property of King David.

Around 4,000 years ago, Mount Moriah was the Biblical location where God asked Abraham to offer the promised son Isaac as a sacrifice.

About 900 years later, David captured the city of Jerusalem from the Jebusites, and he could have confiscated the Mount as wartime plunder.  Instead, he allowed the Jebusite king to keep ownership of some of his land, including Mount Moriah.

Acquiring the threshing floor of Mount Moriah for the Lord was not David’s idea; when a plague over Jerusalem ended, the Lord spoke to him through the Prophet Gad:

“Gad came that day to David and said to him, ‘Go up, raise an altar to the LORD on the threshing floor of Araunah the Jebusite.’” (2 Samuel 24:18)

So, David went to Araunah, who tried to give the land to David for free, along with oxen for the sacrifices.

But David insisted on buying it instead:

“I will buy it from you for a price. I will not offer burnt offerings to the LORD my God that cost me nothing.” So David bought the threshing floor and the oxen for fifty shekels of silver. And David built there an altar to the LORD and offered burnt offerings and peace offerings.”  (2 Samuel 24 24–25)

Muslims Build on the Mount

Though the site is not specifically mentioned in the Koran, the Temple Mount is the third holiest site in Islam, falsely known as the place from where Mohammed is said to have ascended to heaven to receive instructions from God.

Following the Muslim conquest of Jerusalem in AD 637, construction began on the Dome of the Rock, which is thought to sit where the First and Second Temples once stood.

The Al-Aqsa Mosque followed in the 8th century, which is still today situated at the southern end of the Mount. It was built to represent the “furthest mosque” (al-aqsa in Arabic), which is mentioned in the Koran as the site from where Mohammed ascended.

Though the Muslim structures have existed on the Temple Mount since the 7th–8th centuries, the site largely sat in disrepair and the city sparsely inhabited—that is, until the founding of the modern State of Israel in 1948.

When Israel’s War of Independence ended in 1949, Jordan took control of the eastern part of Jerusalem, including the Western (Wailing) Wall and the Temple Mount, preventing any Jew from entering the site.

Fighting in self-defense against an Egyptian-Jordanian-Syrian invasion in June 1967, Israel recaptured the area after only six days of war.

After almost 1,900 years, the Temple Mount finally came under complete control of the Jewish People, but only for a few hours.

In a tragic irony, Moshe Dayan, Israel’s Defense Minister—perhaps also a member of David’s dynasty—handed the keys of the Temple Mount over to the Jordanian Waqf, the Islamic authority that had been administering the Temple Mount since the 1950s.

In doing so, Dayan set in motion a “status quo” that exists today: Jews can visit the Temple Mount only during specific hours, but they are not allowed to pray there.

Why would a Jewish leader give up such a valuable treasure after nearly 1,900 years of exile, especially considering that Jews pray every day “that the Temple be rebuilt speedily in our days…. And there we will serve You in reverence, as in the days of old and as in former years”?

The Jerusalem Center for Public Affairs (JCPA) explains that in an effort to encourage peace with the Arabs, Dayan only intended to turn over religious use of the site to the Waqf, not ownership of the site itself.  “In giving religious sovereignty over the mount to the Muslims, he believed he was defusing the site as a center of Palestinian nationalism,” the Center states.

Of course, his intentions didn’t work out as expected.

Arabs Claim Sovereignty Over the Temple Mount

Today the Temple Mount has been made a focal point of Palestinian nationalism, with the Arabs and Palestinian Authority claiming sovereignty of the land as well as religious use of the Temple Mount, while actively denying Jewish history connected to the site.

But this has not always been the case.

A 1924 publication of a tourist guidebook for the Temple Mount by the Supreme Muslim Council (Waqf) states:

“The site is one of the oldest in the world. Its sanctity dates from the earliest times.  Its identity with the site of Solomon’s Temple is beyond dispute.  This, too, is the spot, according to universal belief, on which David built there an altar unto the Lord, and offered burnt offerings and peace offerings.”  (A Brief Guide to Al-Haram Al-Sharif, 1925, p. 4)

A later edition to the guidebook published by the Waqf in 1950, two years after Israel’s independence, reproduces this fact.

After the 1967 War, no longer was the Temple Mount only referred to as Al-Haram al-Sharif (the Noble Sanctuary), but also as Al-Masjid al-Aksa (the Farthest Mosque), fostering within the Muslim people a deep spiritual entitlement to the site. (JCPA)

David’s Dynasty Prepare Their Claim

“May your eyes be open toward this temple night and day, this place of which you said, ‘My Name shall be there,’ so that you will hear the prayer your servant prays toward this place.”  (1 Kings 8:29)

Shortly after the 1967 war, the State of Israel annexed east Jerusalem and the Temple Mount, bringing it under the municipality of Jerusalem. Then on July 30 of the same year, the Israel Knesset (Parliament) passed a bill declaring Jerusalem to be the Capital of Israel, though no boundaries were specified.

In 2007, the Israel Land Fund, a nonprofit organization was formed to acquire land for the Jewish People and “to enable all Jews (Israeli and non-Israeli citizens) to own a part of Israel.” But it has not acquired the Temple Mount.

Dr. Fishman’s attorney Baruch Ben Yosef gave his opinion to Breaking Israel News about the current legal status of the Mount:

“The fact that it is under the authority of the Waqf or Jordan is not a legal claim to ownership. It is a temporary condition based on power and not a valid legal claim,” Ben Yosef said.

“Since [the Temple Mount] can be privately owned, the people who claim lineage to King David have a legal claim,” Ben Yosef added. “If we make a claim in court, the court would have to disprove the claim. The burden of proof would be on them. But in the meantime, the Land Authority won’t do anything without a court order from the High Court.”

Ben Yosef is not convinced, however, that the High Court of Israel will even hear the case, but Dr. Fishman has been actively raising funds to pursue all legal avenues.

In the meantime, on Yom Kippur, 2015, a third intifada (uprising) of murder and terror began and continues today as a result of Arab leaders proclaiming that “Al-Aqsa is in danger” and that Israel plans to replace the Muslim structures with the Third Temple.

While Israeli Prime Minister Benjamin Netanyahu continues to deny such a libel, Israel intends to keep the Temple Mount physically under Israel sovereignty and historically within the Jewish heritage, even as Arabs continue to reclassify it as their own.

In this struggle, no person, group, or entity has been able to produce a clean legal title to the Mount today.

Who, then, actually owns this plot of land that King David bought, and to whom can the Davidic Dynasty group make its claim?

Who Will Judge?

Arab perseverance is winning international sympathy for their claims.

In October, the United Nations Educational, Scientific, and Cultural Organization (UNESCO) will assume some judicial authority over the Temple Mount as it votes on a resolution to make the Temple Mount a strictly Islamic holy site.

Whatever UNESCO decides, the reality is that God’s Word declares the Jewish heritage and divine sovereignty of the site from the time King David bought it until the present.  Moreover, it also declares that God has set the Mount apart for Himself and for David’s ultimate male descendant, the Messiah Himself.

David’s Messianic Descendant Will Decide

The supreme descendant of the line of David is the Messiah Himself, who will sit on the throne of David during His Messianic reign:

“Behold, days are coming, says the Lord, when I will set up of David a righteous shoot, and He shall reign as king and prosper, and He shall perform judgment and righteousness in the land. In His days, Judah shall be saved and Israel shall dwell safely, and this is His name that He shall be called, The Lord is our righteousness.” (Jeremiah 23:5–6)

Although David had 22 sons, the eternal monarchy led by the Messiah is established through the line of Solomon. We see this when King David promises Bathsheba that Solomon will reign after him. She then announces, “Let my lord King David live forever.” (1 Kings 1:31)

In fact, of the thirteen fundamental principles in Judaism compiled by Maimonides, the twelfth confirms Messiah’s lineage:

“There is no king of Israel except from the house of David and from the seed of Solomon alone. And anyone who disputes this regarding this family is a denier of the name of God and in all the words of the prophets.” (Talmud Sanhedrin, Maimonides’ commentary on the Mishna, as translated by Marc Mermelstein at mesora)

Some Orthodox Jews say the Temple will come down from heaven, prepared by the Messiah Himself.  Others are actively preparing to build a Third Temple that they believe will usher in the reign of the Messiah.

Whether the Temple comes down from heaven or is built up from the earth, legal title to the threshing floor at the Temple Mount will continue to be challenged in international forums like UNESCO and other venues by Arabs, Israelis, and David’s Dynasty.

Yet only one ruling on the matter will be eternally valid—when the Messiah comes down from heaven and reclaims Mount Moriah as His own in the Messianic reign to come.

The Lord says at that time,

“I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep. And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken.”  (Ezekiel 34:22–24)