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.





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


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 (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.”


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


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.”