On June 10, 1967, just three days after Col. Mordechai Motta Gur had famously declared, The Temple Mount is in our hands, Ashkenazi Chief Rabbi Isser Yehuda Unterman said that halakha (traditional religious law) forbade Jews to visit the site. Two weeks later, a leading Sephardi authority, Rabbi Ovadia Yosef, stated that even flying over the site was forbidden. On a similar note, the religious affairs minister, Zerah Warhaftig, said that, according to halakha, the Third Temple has to be built by God. This makes me happy, he said, because we can avoid a conflict with the Muslim religion.
My previous article (Why rebuilding the Temple would be the end of Judaism as we know it, Nov. 13) examined the transformation in the thinking of significant segments of the religious-Zionist movement about the Temple Mount. The change, which overturns the tradition with regard to visiting the site, stems from the strengthening of the national over the halakhic element, and by the infusion of a messianic eros, which did not realize itself under the old Gush Emunim (Bloc of the Faithful) paradigm. In short, the struggle for the land shifted to the Mount.
Still, we should consider all aspects of the national aspect of the modern yearning for the Temple Mount, as this longing is interwoven with the Zionist movement and modern nationalism on a number of levels.
First, in the simplest sense, the yearning for the Temple Mount and the Great Temple is a result of the concrete possibility of reaching it. Technically, that is, it is contingent on Israels establishment in the Land of Israel and on the conquest of Jerusalem. Thus, the practical possibility exists to change the physical reality to enable a new temple to be built.
Second, and more important, the desire to build the Temple is related to the desire which also became a realistic possibility upon the modern ingathering of the exiles and Israels creation to unite the whole Jewish people under one national-religious leadership. While during the ancient temples time the Jewish people were never united, it is the imagined community of the modern nation-state that ironically makes this presumably possible.
Ultimately, however, yearning for the Temple Mount and the Temple is intertwined with Jewish nationalism because it is the end point of Zionism the point at which Zionism self-destructs. For Zionism, which proposed the secularization of Judaism and its conversion from religion to nationality, built itself on the ancient messianic scaffolding of the hope for the ingathering of the exiles. The ultimate goal of the Jewish messianic tradition was always to establish a kingdom, and the independent Jewish state definitely meets the initial conditions to that end
This article is solid in that it can assist in that claim that I have been trying to share for a long time: Judaism is about 'personal responsibility' and Zionism is about that quest for the stupid hill.
The wisdom of Judaism is sustain the rules (personal responsibility/commandments), learn, write and to await the last word: Ha Shem. (the name) . It comes from a concept of 'knowledge evolves' and one day, that truth (Pravda) will exist for mankind to comprehend itself. And like in all creations of words and the evolution of the combining comprehension, a single goof comes across it and unfolds. That is the mess of a man. No gawd in any sense of the 'word'.
Zionism is about a temple, an alter, a sacrifice of critters for atonement (guilt). See 'red heifer' sacrifice, ashes, cleansing and the concept that a 'god' will show up to save the day.
That old story is divergent from what was prophesized. The sion is a house of knowledge, where the combining of the knowledge of disciplines and the four corners of the earth are enabled by 'the name' (Ha Shem). That is the math defining how nature operates to the letter, unfolding all that is real, to the letter.
By the comprehension of how nature itself works, is to name god. Then each born thereof can have a foundation to truth, absolute in what I would like to call 'The Book of Life'. Like an owners manual for each born conscious, ever again.
"WE" as people are the children of the garden.