DOCSLIB.ORG

The Redemptive Scenario of Rabbi Zvi Tau

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Redemptive Scenario of Rabbi Zvi Tau Philistines and the Future of Zionism The redemptive scenario of Rabbi Zvi Tau That the Bible has played a central role in the history of Zionism is an indisputable fact. But how does it influence Israel’s current political reality? Is it a source of inspiration? Is it an historical testimony? Or could it be that Scripture is also scripting our very present? { By YOSEF ACHITUV 70 | Vol. 1 Spring 2008 Philistines and the Future of Zionism /// The Redemptive Scenario of Rabbi Zvi Tau HAVRUTA | 71 he Orthodox nationalism of the eternal warmongers in God’s historical Rabbi Zvi Tau, an important plan, and must be dealt with accordingly. World War II veteran and his grandson in figure in contemporary Tau’s argument is all the more fascinating their sukkah religious Zionist circles, blends because of the Jewish sources that underlie /// Margelan, Fergana allT three of these ideas. Born in 1936, Tau it. He relies on a very specific reading of Valley, Uzbekistan, USSR, 1987 was a disciple of Rabbi Zvi Yehuda Kook, biblical commentaries by Elijah, the Gaon of the predominant religious ideologue of Vilna (known as “the GRA”), the towering the Greater Land of Israel movement after 18th-century sage famed for his fierce the Six-Day War. In 1997, Rabbi Tau led a opposition to Hasidism. Tau interprets the walkout of rabbis and students from the Vilna Gaon within the spiritual framework famous Merkaz Harav Yeshiva to found a of Rav Kook, who taught that the renewal competing institute, Yeshivat Har Hamor. of Jewish sovereignty in the Holy Land The rift followed bitter disagreements constitutes one of the final stages in the regarding adherence to the teachings of attainment of Redemption. the yeshiva’s founder, Rabbi Abraham Isaac Kook (“Rav Kook,” father of Zvi Tau’s unusual and creative Yehuda). Tau also accused Merkaz Harav of straying from the “proper” educational analysis of the Israeli- ethos, which in his eyes should consist Palestinian conflict has purely of religious studies, and not include any secular studies or professional training. generated great interest As rosh yeshiva of Har Hamor, Tau wields among some Israelis - and considerable influence in the right-wing religious nationalist camp. He teaches concern among others. that the State of Israel is itself sacred to a degree, and must be loyally served and Rabbi Tau’s reliance on the Vilna Gaon is protected. And his unusual and creative part of a growing trend in certain quarters analysis of the Israeli-Palestinian conflict of religious Zionism. Intensive efforts has generated great interest among some are invested in careful study of the Vilna Israelis - and concern among others. Gaon’s writings - and the studies themselves Over the years, various public figures are viewed as being divinely ordained, in Israel, religious and secular alike, have providing the means to speed the coming of voiced the notion that there is no such the Messiah in an age of atchalta dege’ula (the thing as a Palestinian people. According to beginning of redemption). Unearthing clues this seductive line of thinking, Palestinian and prophecies on contemporary historical nationalism is a modern invention with events, the Vilna Gaon’s interpreters seek no real historical basis, expediently to confirm his status as the true harbinger constructed in opposition to Zionism. of Zionism. But Rabbi Tau, perhaps surprisingly, Because of his status, Rabbi Tau’s views disagrees. Just as the People of Israel have are more than mere biblical interpretation: preserved and enhanced their unique they are received by disciples and identity for millennia, he contends, so congregants as concrete political instruction have the Palestinians - for they are none that is justified by a comprehensive, other than the biblical Philistines. Such theological worldview. This view maintains acknowledgement of Palestinian antiquity, that reality is permeated by a divine however, is not intended as a compliment. presence that determines the history of The Palestinians are resident in the Land as the People of Israel. What’s more, the fate 72 | Vol. 1 Spring 2008 Philistines and the Future of Zionism /// The Redemptive Scenario of Rabbi Zvi Tau and purpose of the People of Israel bear on conclusion: the Song of the Sea is proof of the future of humanity at large. All current the Philistines’ permanently disruptive events must therefore be interpreted role in history. “The role played by the against the backdrop of the redemptive Philistines,” writes Tau, “during Israel’s processes of the People of Israel. Daily settlement in its land and the establishment headlines have a metaphysical and cosmic of its kingdom, is the same role played by significance of which people need to be the Palestinians today, the neo-Philistines, made aware, and advancing this awareness the Philistines of today.” is an integral factor in the progress toward redemption. Tau speaks of a “chosen few” Rabbi Tau’s metaphysical - of whom he is one - who serve as agents of heavenly providence via their rare ability to interpretations of scripture decipher for the rest of us the unfolding of coupled with his reading of the divine plan. the political map have led him - and others of a similar The Bad Boys of History persuasion - to conclude Tau developed his unique conception of that Israel’s wars are not the Palestinian nation in a 2001 pamphlet entitled “Nihalta BeOzcha,” a phrase from mere historical events, but the Song of the Sea in Exodus 15, which cosmic necessities. means “You guided [the Israelites] with Your strength.” The Torah makes explicit The special nature of the Philistines reference to the Philistines as early as is made evident for Tau by the genealogy Genesis 10. They are listed among the listed in Genesis 10. In verses 13 and 14, the families of Noah’s sons that later formed Hebrew text sets the Philistines apart: “And the Seventy Nations of the world. Rabbi Mizraim begat Ludim, and Anamim, and Tau takes this reference as the point of Lehabim, and Naphtuhim, and Pathrusim, departure for the Philistines’ divine role in and Casluhim, out of whom came Pelishtim, the course of human history. and Caphtorim.” “Out of whom came” is a Tau’s argument is based on the Vilna unique parenthetical wording within the Gaon’s elaborate exegesis of two verses long litany of nations, and clearly indicates, of the Song of the Sea: “The people hear, according to Tau, that the Pelishtim - the they tremble; agony grips the dwellers Philistines - were not intended to be “a in Philistia. Now are the clans of Edom legal member” in the family of nations. dismayed; the tribes of Moab, trembling Indeed, he declares, they “were not meant grips them” (Exodus 15:14-15). These three to be, there is no place for them from the nations represent three different threats to outset.” He buttresses his view with an Israel: “Moab is the father of the sinfulness ancient midrash, cited by Rashi, claiming with which Israel had been marred, and that the Philistine nation was born out of Edom is the father of the most destructive illegitimate wife-swapping between the woes inflicted on Israel, and the Philistines Pathrusim and Casluhim. besieged Israel heavily, preventing them The Philistine deviation from the “normal from having any regime and government.” order” of nations is a necessary component In Rabbi Tau’s hands, the Vilna Gaon’s of Tau’s dialectical scenario. “This also has a interpretation leads to a far-reaching program,” he argues. “We have here a reality HAVRUTA | 73 Just as the People of gives the Philistines a paradoxical role. Their rebellion against Jewish sovereignty Israel have preserved and over the Land of Israel intensifies the enhanced their unique metaphysical power inherent within the Jewish People, thus enabling Israel to identity for millennia, Rabbi preserve the very sovereignty against which Tau contends, so have the the Philistines are rebelling. Explains Tau: “One must understand this Palestinians - for they are divine technique for the creation of history none other than the - how the Lord of the Universe arranges the powers and establishes the precise point of biblical Philistines. opposition and pressure, which in the end will give rise to the Kingdom of Israel in the of a people that is preoccupied only with most successful and effective manner.” abandoning order, so that when they are Rabbi Tau emphasizes that “Philistine vanquished, this same order is reaffirmed nationhood has no self-contained moral, all the more forcefully.” The divine plan historical or ideal content in and by itself.” that pulls the strings of world history thus Apart from their supporting role in the 74 | Vol. 1 Spring 2008 Philistines and the Future of Zionism /// The Redemptive Scenario of Rabbi Zvi Tau founding of a new Kingdom of Israel, the Philistines are at the height of their “they do not have ideals, nor a purpose, military success and the height of their nor a foundation.” That this is true of the strength,” and indeed today, when “the People The Hebrew Academy, the Luxor Hotel Palestinians in our own time is crystal-clear of Israel return to their land, [and] the State /// Las Vegas, Nevada, to Tau, who finds convenient analogies of Israel has been founded at the end of Days, USA, 1994 between their behavior and that of their there are Philistines too.” “Baruch hashem Philistine forebearers. In the Bible, the sheyeshnam,” he writes; God be praised that Philistines gloated over the plight of the they exist, for if they are here “it is a sign that blinded Samson, betrayed by Delilah: “As the divine mechanism of history is working their spirits rose, they said, ‘Call Samson perfectly, and that God has not abandoned here and let him dance for us.’ Samson was us.” To which he adds, with no apparent irony: fetched from the prison, and he danced “Personally, I have nothing against them.” for them” (Judges 16:25).
Load more

Recommended publications
  • Israel's National Religious and the Israeli- Palestinian Conflict
    Leap of Faith: Israel’s National Religious and the Israeli- Palestinian Conflict Middle East Report N°147 | 21 November 2013 International Crisis Group Headquarters Avenue Louise 149 1050 Brussels, Belgium Tel: +32 2 502 90 38 Fax: +32 2 502 50 38 [email protected] Table of Contents Executive Summary ................................................................................................................... i Recommendations..................................................................................................................... iv I. Introduction ..................................................................................................................... 1 II. Religious Zionism: From Ascendance to Fragmentation ................................................ 5 A. 1973: A Turning Point ................................................................................................ 5 B. 1980s and 1990s: Polarisation ................................................................................... 7 C. The Gaza Disengagement and its Aftermath ............................................................. 11 III. Settling the Land .............................................................................................................. 14 A. Bargaining with the State: The Kookists ................................................................... 15 B. Defying the State: The Hilltop Youth ........................................................................ 17 IV. From the Hills to the State ..............................................................................................
    [Show full text]
  • Return of Private Foundation
    l efile GRAPHIC p rint - DO NOT PROCESS As Filed Data - DLN: 93491015004014 Return of Private Foundation OMB No 1545-0052 Form 990 -PF or Section 4947( a)(1) Nonexempt Charitable Trust Treated as a Private Foundation Department of the Treasury 2012 Note . The foundation may be able to use a copy of this return to satisfy state reporting requirements Internal Revenue Service • . For calendar year 2012 , or tax year beginning 06 - 01-2012 , and ending 05-31-2013 Name of foundation A Employer identification number CENTURY 21 ASSOCIATES FOUNDATION INC 22-2412138 O/o RAYMOND GINDI ieiepnone number (see instructions) Number and street (or P 0 box number if mail is not delivered to street address) Room/suite U 22 CORTLANDT STREET Suite City or town, state, and ZIP code C If exemption application is pending, check here F NEW YORK, NY 10007 G Check all that apply r'Initial return r'Initial return of a former public charity D 1. Foreign organizations, check here (- r-Final return r'Amended return 2. Foreign organizations meeting the 85% test, r Address change r'Name change check here and attach computation H Check type of organization FSection 501(c)(3) exempt private foundation r'Section 4947(a)(1) nonexempt charitable trust r'Other taxable private foundation J Accounting method F Cash F Accrual E If private foundation status was terminated I Fair market value of all assets at end und er section 507 ( b )( 1 )( A ), c hec k here F of y e a r (from Part 77, col. (c), Other (specify) _ F If the foundation is in a 60-month termination line 16)x$ 4,783,143
    [Show full text]
  • 990-PF Return of Private Foundation
    Return of Private Foundation OMB No 1545-0052 Form 990-PF or Section 4947(aX1) Trust Treated as Private Foundation Do not enter D. partment of the Treasury ► Social Security numbers on this form as it may be made public. Internal Revenue Service ► Information about Form 990-PF and its separate instructions is at wwwirc nnv/form For calendar year 2013 or tax year beginning , and ending Name of foundation A Employer identification number CHEHEBAR FAMILY FOUNDATION INC. 13-3178015 Number and street (or P 0 box number if mad Is not delivered to street address) Room/suite B Telephone number 1000 PENNSYLVANIA AVENUE (718) 485-3000 City or town, state or province, country, and ZIP or foreign postal code C If exemption application is pending , check here ► BROOKLYN, NY 11207-8417 G Check all that apply: L_J Initial return L_J Initial return of former public a charity D 1. Foreign organizations, check here ► Final return 0 Amended return 85% test, Q Address change Name change 2 chec, her end attach computati on H Check type of organization: Section 501(c)(3) exempt private foundation E If private foundation status was terminated 0 Section 4947(a)(1) nonexempt charitable trust L Other taxable private foundation under section 507(b)(1)(A), check here I Fair market value of all assets at end of year. J Accounting method: LXJ Cash L_J Accrual F If the foundation is in a 60-month termination (from Part ll, col. (c), line 16) 0 Other (specify) under section 507(b)(1)(B), check here 9 ,692,3 10 (Part 1, column (d) must be on cash basis.) Analysis of Revenue and Expenses Part I (a) Revenue and (b) Net investment (c) Adjusted net ( d) Disbursements (The total of amounts in columns (b), (c), and ( d) may not for charitable purposes necessarily equal the amounts in column (a)) expenses per books income income (cash basis only) I Contributions, gifts, grants, etc., received 3,605,889 .
    [Show full text]
  • Vertientes Del Judaismo #3
    CLASES DE JUDAISMO VERTIENTES DEL JUDAISMO #3 Por: Eliyahu BaYonah Director Shalom Haverim Org New York Vertientes del Judaismo • LA ORTODOXIA MODERNA • La Ortodoxia moderna comprende un espectro bastante amplio de movimientos, cada extracción toma varias filosofías aunque relacionados distintamente, que en alguna combinación han proporcionado la base para todas las variaciones del movimiento de hoy en día. • En general, la ortodoxia moderna sostiene que la ley judía es normativa y vinculante, y concede al mismo tiempo un valor positivo para la interacción con la sociedad contemporánea. Vertientes del Judaismo • LA ORTODOXIA MODERNA • En este punto de vista, el judaísmo ortodoxo puede "ser enriquecido" por su intersección con la modernidad. • Además, "la sociedad moderna crea oportunidades para ser ciudadanos productivos que participan en la obra divina de la transformación del mundo en beneficio de la humanidad". • Al mismo tiempo, con el fin de preservar la integridad de la Halajá, cualquier área de “fuerte inconsistencia y conflicto" entre la Torá y la cultura moderna debe ser evitada. La ortodoxia moderna, además, asigna un papel central al "Pueblo de Israel " Vertientes del Judaismo • LA ORTODOXIA MODERNA • La ortodoxia moderna, como una corriente del judaísmo ortodoxo representado por instituciones como el Consejo Nacional para la Juventud Israel, en Estados Unidos, es pro-sionista y por lo tanto da un estatus nacional, así como religioso, de mucha importancia en el Estado de Israel, y sus afiliados que son, por lo general, sionistas en la orientación. • También practica la implicación con Judíos no ortodoxos que se extiende más allá de "extensión (kiruv)" a las relaciones institucionales y la cooperación continua, visto como Torá Umaddá.
    [Show full text]
  • The Country the Capital & the Crown Yom Haazmaut 5777/2017 Danny
    The Country the Capital & the Crown Yom Haazmaut 5777/2017 Danny Myers 1 2 1. Introduction On September 1, 1947, UNSCOP, the U.N. Committee on Palestine, recommended to partition Palestine into two states. Remarkably, it was 50 years to the day (1/9/1897) that Herzl wrote in his diary that within 50 years, a Jewish State would be created! On May 14, 1948, the British left Palestine, and on that very day David Ben Gurion proclaimed the State of Israel. Seven Arab armies attacked the new State, and, in arguably the greatest miracle in 2 millennia, the Jews emerged victorious! However, less than 2 decades later, the Arab world again was poised to destroy the Jewish Nation, with Nasser declaring an end to the Jewish State. 6 days later, the results were mystifying, with the State tripling its size! In addition to the jubilation, two major issues took center stage, and are still points of major contention until this very day: 1) how to deal with the re-conquered land, and 2) how to relate to the Har Habayit/Mikdash site, Judaism‘s holiest area. With the upcoming celebration of the 50th year since Jerusalem's reunification, it is most appropriate to analyze the topic of the Har Habayit. (Technically, the Har Habayit is a specific Halachik area measuring 500 by 500 Amot, which has a certain level of Kedusha, while The Temple Mount, as it is referred to today, is a much larger area which contains the Har Habayit, and is considered Halachically equal to Jerusalem, according to most Poskim.
    [Show full text]
  • Illuminating Inscriptions
    Illuminating Inscriptions Yaakov Medan In a series of lectures given at Yeshivat Har Hamor, the founder of the yeshiva Rabbi Tsvi Israel Tau harshly criticized religious teachers colleges for integrat- ing academic material into their religious studies courses.1 His remarks were summarized in a pamphlet published by a student at the yeshiva, Netanel Binyamin Elyashiv.2 The opinions expressed in the pamphlet raised import- ant questions about the direction of the religious colleges and their associated yeshivot (and, perhaps, primarily my yeshiva, Har Etzion).3 In this article I will address one of the issues raised in the pamphlet, the use of non-Jewish histor- ical sources from the biblical period to deepen and expand our understanding of the Bible. In principle, I would like to state that I agree with Rabbi Tau that the integration of secular ideas and sources into the study of religious texts has the potential to decrease students’ reverence for the sanctity of the reli- gious sources. This clear and present danger requires us all to engage in deep soul-searching, and to place clear boundaries between the permissible and the forbidden when we begin to mix the holy with the profane. It obligates us all to ask ourselves honestly: Are we doing enough to instill a love for Torah within ourselves and our students? Are we fighting the apathy toward it found at times within the religious public in general, and among young students in particular? However, it sometimes appears that in his justifiable anger at those who are violating what is sacred, Rabbi Tau leans toward outright negation of all assistance from the secular academic world.
    [Show full text]
  • GOING up to HAR HABAYIT Thabv ,Xbf ,Hc
    5775 dbhbn ovrct [email protected] 1 sxc GOING UP TO HAR HABAYIT thabv ,xbf ,hc A) General Issues Arising (i) The Temple - its location and the status of that area today (ii) Tumah - the permissibility of entering Har Habayit and the Temple area whilst in a state of impurity (iii) Moreh Mikdash - permitted behavior on Har Habayit (iv) Hashkafa - the appropriateness of pushing the rebuilding of the Temple in these times (v) Politics - Temple Mount as part of the Israeli-Arab conflict B) Mount Moriah ---------------- First Temple Period Wall __________ Current Old City Wall Mount Moriah is located between two hills - Mount Zion to the south-west and the Mount of Olives to the East. It is the site of the First and Second Temples In the Midrashim, Har Moriah is identified as :- • The place from which Adam Harishon was created • The site of the korbanot of Adam, Cain and Noach • The place where Yitzchak and Rivka prayed for children • The site of Ya’acov’s dream to download more shiurim and source sheets visit www.rabbimanning.com 5775 dbhbn ovrct [email protected] 2 sxc r n«t r J t oh r vv s jt kg v k«gk o J Uvk gv u v H r«N v . rt k t Wk Qku e jm h , t Tcv t r J t W sh jh , t Wb C , t t b j e r nt«Hu 1. :Whkt c:cf ,hatrc In the tanach itself, Eretz Hamoriah is first seen as the place that Avraham Avinu carried out the Akeida :v o¬J C r­ CS r¬ Jt sºDrc sC Æsh uS kg³Hu yh :h "x$c hv i¬b rt i r«­d C v"k Æj¸C z n oh ³ev k shÀus v´ kg"h h´F sh·us k r«´ntk s­Dk t r¬nt v Q¯t knU jh 2.
    [Show full text]
  • Rabbi Tzvi Yisrael Tau & Rabbi Yitzchak Ginsburgh
    Unity and opposites in Israel’s settler movement: Rabbi Tzvi Yisrael Tau & Rabbi Yitzchak Ginsburgh Tessa Dawn Satherley Submitted in total fulfilment of the requirements of the degree of Doctor of Philosophy August 2015 School of Historical and Philosophical Studies The University of Melbourne Produced on archival quality paper. 1 Abstract The thesis is motivated by the central question: can deep engagement with the nuances of contemporary settler religious discourse guide a more effective approach to negotiations with and about this group, especially regarding the future of “Judea and Samaria,” or “the occupied territories”? To address this, I investigate two key religious thinkers. The first is Rabbi Tzvi Yisrael Tau, a major religious Zionist intellectual and head of the leading mamlakhti1 yeshiva Har Ha-Mor, known for his calls for restraint in the face of anti-settlement policies. The second is Rabbi Yitzchak Ginsburgh of Od Yosef Chai, often accused of inciting racism and encouraging aggressive protest tactics, and whose students have been at the vanguard of anti-Arab vigilante violence and the “price tag” campaign of recent years. This investigation reveals Tau’s predominantly monistic worldview, anchored in the “unity of opposites” paradigm at the heart of Avraham Kook’s teachings, and Ginsburgh’s relatively dualistic worldview, anchored in a dualistic interpretation of lurianic Kabbalah. These distinct symbolic worlds help explain the divergent political– historical interpretations, ethics, and political tactics among the rabbis’ adherents. Moreover, the analysis indicated which pro-negotiation arguments may be most persuasive among these different sectors—and which may be useless or disastrous. I show how Tau argues that settlements are a mere detail in Gush Emunim’s project, identifies Jewish unity as a supreme value, and calls for educational outreach in lieu of protests.
    [Show full text]
  • Going Onto Har Habayit - Part 2 Ou Israel Center - Spring 2017
    5777 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 54 - GOING ONTO HAR HABAYIT - PART 2 OU ISRAEL CENTER - SPRING 2017 A] IS THE TEMPLE AREA STILL HOLY ? ohbez sjtu ohgca ka ihrsvbx hp kgu ohnu,u ohrutcu thcb p"gu lknv hp kg tkt ,urzgv kg ut rhgv kg ihphxun iht 1. /vhv lkn ubhcr vanu ',urusk uag, ifu l,ut vtrn hbt rat kff rntba th vfkv u erp vrhjcv ,hc ,ufkv o"cnr The kedusha of the Temple can only be created in the presence of a King, a prophet, a Sanhedrin of 71 Rabbis and the Urim veTumim, which were part of the Cohen Gadol’s clothing. If so, how did Ezra inaugurate the Second Temple when he was missing the King and the Urim veTumim? ohke ohase 'ohgke ihta hp kg ;t ohase hase ohkfutu ,hc ihta hp kg ;t ihchrena h,gna gauvh hcr rnt /// 2. tck sh,gk vaseu v,gak vase vbuatr vausea 'vnuj ihta hp kg ;t hba ragnu u vban j erp ,uhusg ,fxn vban uhagnc tk vaga tuv iurfz ,usu, h,a trzg vaga vzu rund ause iht vzv rsxfu ukt kfc vagb tka ouen kf 3. ashe tuva vnka vasea vbuatr vausec vase,b vncu 'ohnu,u ohrut tku lkn tk oa vhv tka ouenv ase,b tku uz thv unmg ,rcx t"t /vnka vasea vbuatr vausec :s"ctrv ,dav /tck sh,gk iasheu i,gak ohkaurhu vrzgv hbta tkt sug tku h"t rtak ohkaurhk asen ihc ekj tk tck sh,gk vase tk vbuatr vause s"nk tnkt //// uk ihtn h,gsh vhva hpk rnt tk asenku ohkaurhk kct h"t rtak tkt rnt tk tck sh,gk vase vhhba vause rnts hxuh hcrk ukhpta rnut lfhpk uhtrhk wv suxn hk vkdb lf okugk h"h sucfc hnkug rjt aushe ase,vku ,ub,avk ohsh,g ohkaurhu asenva trzg gsuh ,rf uc iht oa v,g xbfbv sh vfkv u erp vrhjcv ,hc ,ufkv o"cnr The position of the Rambam 1 (12C) is that Shlomo Hamelech invested the Temple with a kedusha which was never nullified, even after the Temple was destroyed.
    [Show full text]
  • Extreme Makeover? (I): Israel's Politics of Land and Faith in East Jerusalem
    EXTREME MAKEOVER? (I): ISRAEL’S POLITICS OF LAND AND FAITH IN EAST JERUSALEM Middle East Report N°134 – 20 December 2012 TABLE OF CONTENTS EXECUTIVE SUMMARY AND RECOMMENDATIONS ................................................. i I. INTRODUCTION ............................................................................................................. 1 A. JERUSALEM TODAY ..................................................................................................................... 1 B. ISRAELI OBJECTIVES: TERRITORY AND DEMOGRAPHY ................................................................. 4 C. JERUSALEM TOMORROW .............................................................................................................. 5 II. JERUSALEM’S THREE BELTS .................................................................................... 7 A. THE OUTER BELT: CONSOLIDATING GREATER JERUSALEM........................................................ 10 B. THE MIDDLE BELT: JERUSALEM’S RESIDENTIAL SETTLEMENTS ................................................ 13 C. THE INNER BELT: ISRAEL’S HOLY BASIN ................................................................................... 15 III. TEMPLE MOUNT ACTIVISM .................................................................................... 21 IV. TERRITORIAL CHANGES AND THE CONCEPT OF VIABILITY .................... 25 V. CONCLUSION: CAN THE EGG BE UNSCRAMBLED? ........................................ 27 APPENDICES A. MAP OF ISRAEL AND THE OCCUPIED TERRITORIES ..........................................................................
    [Show full text]
  • Fi N E Ju D a I
    F i n e Ju d a i C a . he b r e w pr i n t e d bo o K s , ma n u s C r i p t s , Gr a p h i C & Ce r e m o n i a l ar t K e s t e n b a u m & Co m p a n y th u r s d a y , ap r i l 2n d , 2009 K ESTENBAUM & COMPANY . Auctioneers of Rare Books, Manuscripts and Fine Art A Lot 38 Catalogue of F INE JUDAICA . PRINTED BOOKS, MANUSCRIPTS, AUTOGRAPH LETTERS, CEREMONIAL & GRAPHIC ART Including: The Prague Hagadah, 1526 An Extraordinarily Fine Copy of Abraham ibn Ezra’s Commentary to the Torah, Naples, 1488 An Autograph Manuscript Signed by R. Yonassan Eybescheutz Governor Worthington’s Speech on the Maryland Test Act, Baltimore, 1824 Photographic Archive by Issacher Ber Ryback Selections from the Rare Book-Room of a College Library (Final Part) (Short-Title Index in Hebrew available upon request) ——— To be Offered for Sale by Auction, Thursday, 2nd April, 2009 at 3:00 pm precisely ——— Viewing Beforehand on: Sunday, 29th March - 10:00 am - 6:00 pm Monday, 30th March - 10:00 am - 6:00 pm Tuesday, 31st March - 10:00 am - 6:00 pm Wednesday, 1st April - 10:00 am - 6:00 pm Thursday, 2nd April - 10:00 am - 2:30 pm Gallery-Talk with the Auction Expert: Tuesday, 31st March at 6:00 pm This Sale may be referred to as: “Merari” Sale Number Forty-Three Illustrated Catalogues: $35 (US) * $42 (Overseas) KESTENBAUM & COMPANY Auctioneers of Rare Books, Manuscripts and Fine Art .
    [Show full text]
  • Reflections on a Profound Experience Visiting Har Habayit
    September 2014 ~ Elul 5774 - Tishrei 5775 Page 1 of 5 Kol Bogrei Rambam is the Alumni Committee’s monthly e-newsletter for and about Maimonides School graduates. Each month we share infor- mation on individual graduates’ ventures and accomplishments, as well as general news notes, all reflecting the school’s mission of preparing educated, observant Jews to be contributing members of society. Your ideas and accomplishments will help sustain and strengthen this key com- munications tool; please forward to [email protected]. Reflections on a Profound Experience VisitingHar Habayit 8 (Following are excerpts from an account Devarim refers to as “makom asher As we waited at the security gate to by Noam Shapiro ’97. Among those yivchar Hashem.” All of the services, walk up the bridge that leads into Har also in the contingent was his neighbor in sacrifices, all of the myriad halakhot, all Habayit, I was struck by a poignant Efrat, Dvir Weinberg ’96.) of the history, all of the divine sanctity, contrast. While we had spent days and I would be there. preparing, woken up early in the Approximately three years ago, at a panel discussion about Har Habayit in Yeshivat Har Etzion, I heard Rav Meidan (Rabbi Ya’akov Meidan of Yeshivat Har Etzion) speak passionately about the halakhic argument to be made in favor of visiting Har Habayit, as well as the religious and political reasons for doing so. I walked out of the room (somewhat surprising myself) with a profound desire to go to Har Habayit. My halakhic nervousness and general lack of adven- turism took over, however, and I never acted upon those feelings.
    [Show full text]