Why hasnt israel rebuild the temple

More October 30th violence. Much of the violence has been spontaneous. Arab residents of East Jerusalem — who are residents of Israel, but overwhelmingly not citizens — have taken to the streets, throwing rocks and firebombs at Israeli police who responded with force that, in some cases, may have been excessive and attacking the city's light rail system. But to understand this story, you have to go back to before this summer's Gaza war.

Even before the war, street-level conflict had been a fact of life in Jerusalem. In early July just before the official onset of the Gaza war , year-old Palestinian Muhammed Abu Khdeir was killed by extremist Israelis.

Since then, the clashes have escalated severely. Terrestrial Jerusalem , a group that focuses on issues surrounding the city, noted in September that there had been "violence and rioting almost daily" since July. Since then, the severity of the clashes has ebbed and flowed, depending on events on the ground. Take the massive bout of protests on the weekend of October Those escalated after a year-old American-Palestinian boy was killed by Israeli police at a protest that's held every week.

Israeli police claimed he was about to throw a firebomb at them; the protestors dispute that. Ultimately, the root cause of the conflict is Arab anger at the political status quo, which they see as a suffocating Israeli occupation without end. Ominously, Terrestrial Jerusalem warns it's one of the worst bouts of violence in the city since The attempted assassination has heightened the existing, generalized tensions in the city for its simple political violence but also because it touches on one of the Israel-Palestine conflict's most sensitive issues: the Temple Mount.

Glick leads the Temple Mount Faithful organization, which is dedicated to re-building the long destroyed Jewish Temple on the Temple Mount.

That's a highly political, even dangerous, idea: access to the Temple Mount is controlled by Israel, but only Muslims are allowed to pray there.

Both the al-Aqsa mosque and the Dome of the Rock, Muslim holy sites, are located there; allowing Jews access to the Western Wall and Muslims access to the Temple Mount is meant as a sort of compromise. Calling to rebuild the ancient Temple on the Mount is a way of upsetting that balance, and claiming the entirety of the holy site for Jews. That's considered a dangerous idea. Construction on one of Islam's holiest sites would infuriate Muslims in Israel, the Palestinian territories, and around the world.

It's also an extreme position among Jews: most rabbis believe the temple cannot or should not be rebuilt until the Jewish Messiah comes. In addition to rebuilding the Temple, Glick also wanted to expand Jewish prayer rights on the Temple Mount, a less radical challenge to the Temple Mount status quo. So shooting Glick, a polarizing figure, was almost immediately seen as a political act. The would-be assassin, reportedly named Mu'taz Hijazi, was killed in a shootout with Israeli police.

The growing number of visits to the mount by the religious-Zionist public signifies not only a turning away from the state-oriented approach of Rabbi Kook, but also active rebellion against the tradition of the halakha. We are witnessing a tremendous transformation among sections of this public: Before our eyes they are becoming post-Kook-ist and post-Orthodox. Ethnic nationalism is supplanting not only mamlakhtiyut state consciousness but faithfulness to the halakha.

Their identity is now based more on mythic ethnocentrism than on Torah study, and the Temple Mount serves them, just as it served Yair Stern and Uri Zvi Grinberg before them, as an exalted totem embodying the essence of sovereignty over the Land of Israel. How did the religious-Zionist public undergo such a radical transformation in its character? A hint is discernible at the point when the first significant halakhic ruling was issued allowing visits to the Temple Mount.

According to a widely accepted research model, disappointment stemming from difficulties on the road toward the realization of the messianic vision leads not to disillusionment but to radicalization of belief, within the framework of which an attempt is made to foist the redemptive thrust on recalcitrant reality.

However, the final, crushing blow to the Kook-based messianic approach was probably delivered by the Israeli withdrawal from the Gaza Strip, in , and the destruction of the Gush Katif settlements there. The Temple Mount replaces settlement on the soil of the Land of Israel as the key to redemption.

Many religious Zionists are thus turning toward the mount in place of the belief in step-by-step progress and in place of the conception of the sanctity of the state.

The Temple Mount advocates are already now positing the final goal, and by visiting the site and praying there they are deviating from both the halakhic tradition and from Israeli law. State consciousness is abandoned, along with the patience needed for graduated progress toward redemption. In their place come partisan messianism and irreverent efforts to hasten the messianic era — for apocalypse now.

And they are not alone. Just as was the case in the pre-state period, secular Jews are again joining, and in some cases leading, the movement toward the Temple Mount.

The question is an attempt to realize the myth in reality. Not until the capture of East Jerusalem in did it become feasible to implement the call of Avraham Stern, and the ancient myth began to sprout within the collective unconscious. After almost 50 years of gestation, Israel is today closer than it has ever been to attempting to renew in practice its mythic past, to bring about by force what many see as redemption.

Even if we ignore the fact that the top of the Temple Mount is, simply, currently not available — it must be clear that moving toward a new Temple means the end of both Judaism and Zionism as we know them. This is the first of two parts on the subject of the Temple Mount. Part II will appear next week.

Tomer Persico Nov. Updated: Apr. Get email notification for articles from Tomer Persico Follow. Open gallery view. Uri Zvi Grinberg. Then they will set up the abomination that causes desolation. It is wise, then, to prepare ourselves and loved ones for such a time, especially in deepening our relationship with the Lord. Opposition and Challenges to Rebuilding the Temple.

The most obvious obstacle to the rebuilding of the Temple is that the acre Temple Mount upon which it needs to be rebuilt is under Muslim control. You may be asking yourself: If Israel liberated and regained control over all of Jerusalem during the Six Day War in , then why was the holiest site for the Jews, the Temple Mount, given to the Muslims?

At this meeting, General Dayan ordered the removal of the Israeli flag, which IDF soldiers had risked their lives to hang from the golden dome. Dayan also handed over administrative control to the Arabs a Jordanian-controlled Muslim trust called the Waqf.

Although Jews are permitted limited access to the site of the Temple Mount, the reading of Jewish Scriptures or praying by either Jews or Christians is prohibited, despite the fact that access to holy sites is guaranteed under Israeli law. Because Muslim authorities do not permit Jewish prayer on the Temple Mount, the custom of praying near the Western Wall developed. On Top of this, the chief rabbis have warned Jews not to pray on the Temple Mount because they might desecrate the Holy of Holies, by unknowingly standing on this place where only the High Priest was allowed to enter.

When the Temple stood, access to the site was limited by a complex set of purity laws, and entrance was only permitted for the fulfillment of a religious precept. Today, with Israel surrounded by a sea of hostile Arab neighbors bent on her destruction, and with the Dome of the Rock sitting defiantly on the Temple Mount, rebuilding the Holy Temple may seem like an impossibility.

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