NOTE FROM THE EDITOR -- AN APOLOGY

My mistaken translation of the Tenu'ah's pamphlet stated that Islam is considered like idolatry to us. As Evan Millner pointed out to me, "no Poskim regard Islam as Idolatrous." I therefore apologies to the Islamic community for the slander.

Nevertheless, their worship is unfit for the sanctity of this Holy Place. Allowing every gentile into the Holy of Holies, where only the Kohen Gadol would be allowed briefly one day a year, is a tremendous desecration of the Beit HaMikdash and a Chillul Hashem. Our Tenu'ah, however, advocates a peaceful approach of having Jewish people who do recognize the Holy Mountain's sanctity to go up with the framework of Halacha (Jewish Law) and demonstrate to ourselves and to the world in a nonconfrontational manner the "kedusha" and significance of Har HaBayit and the Makom HaMikdash.

MIKDASH AND SHABBAT: A SPIRITUAL SPACE-TIME CONNECTION

It would seem from Shmot 20:8-11, which deals with the mitzvah of Shabbat and from Shmot 25:2-9, which deals with the Mikdash, that these are each independent concepts. Such a view corresponds exactly to the Newtonian view of the physical world, i.e. that space and time are each independent entities, with no possibility of one being expressed in terms of the other. Such a view of the world was completely shattered by Herman Minkowski on 21 September 1908 (25 Elul 5668) in an address he delivered to a convention of German scientists. He introduced the concept of a union of space and time, which he called simply Space-Time.

At this point we will present verses from the Tanach (Bible) which seem to make it clear to treat Mikdash and Shabbat as two independent entities is just as absurd as to treat space and time in this manner. One of the prime verses linking Mikdash with Shabbat is Vayikra 19:30

The fact that this verse is repeated in identical from in Vayikra 26:2 makes it quite clear that the connection between Mikdash and Shabbat is neither incidental nor coincidental.

The Ramban (Nachmanides), in his commentary on Vayikra 19:30, refers to an entity called Shabbat HaGadol, which he calls "the Mikdash of Hashem". In his commentary on Vayikra 26:2, he makes an equally impressive statement: "All the mitzvot in the Torah are [represented by] Shabbat and Mikdash." Since the Torah is considered a single unit, as it says, "one Torah" (Shmot 12:49), the Shabbat and Mikdash, which represent the Torah, are likewise to be treated as a single unit (or entity).

Another strong link between Mikdash and Shabbat is the detailed description of the various parts of the Mishkan (temporary Sanctuary built in the Wilderness), in Shmot 31:2-11, followed immediately by the command to observe Shabbat (Shmot 31:13-17). This is found again, but in reverse order, in Shmot 35:1-19.

There are also several verses in Nach (Prophets and Scriptures) which lend themselves very strongly to this link between Shabbat and Mikdash. Yirmiyahu 17:24-27 makes it clear that the continued eternal existence of the city of Yerushalayim, and especially the Mikdash, depends on strict observance of Shabbat, especially within Yerushalayim. Nehemiah 13:14-19 points out the very same connection between the unexpected paragraph spacing between verses 13 and 14. Basing our appraisal on content, verse 14 should have logically been attached to verse 13, since both deal with the Mikdash, and the paragraph spacing should have divided verse 14 from verse 15, since verse 15 begins a new topic: Shabbat. With the existing paragraph spacing, however, verse 14 -- dealing with the Mikdash -- directly precedes verse 15, which deals with Shabbat, thus drawing the strongest possible link between these two concepts.

Another mention of this connection is found in Tehillim 92 -- Mizmor Shir leyom HaShabbat -- and 30 -- Mizmor Shir Hannukat HaBayit LeDavid. Not only do the to psalms, dedicated respectively to Shabbat and Mikdash, begin with identical phrases (mizmor shir -- sing a song), but verse 2 of Tehillim 92 --

closely resembles verse 5 of Tehillim 30 --

-- the singing (lezammer, zameru) and the thanksgiving (lehodot, vehodu) merely being listed in reverse order. Moreover, verse 13 of Tehillim 92 --

actually places the courtyards of the Mikdash (the psalm itself being, as already noted, dedicated to the Shabbat).

Other, less significant indications of this connection may be found in the third blessing of Birkat HaMazon (blessing after a meal), which includes the section added on Shabbat -- Retzei. In this third blessing, we find the phrase ve'al habayit hagadol vehakadosh (regarding the Great and Holy House), while in the Shabbat addition we have yom hashev'i haShabbat hagadol vehakadosh (the Seventh Day, the Great and Holy Shabbat). The fact that the mention of the Shabbat is an insert to Rahem, which deals with Jerusalem and the Mikdash, together with the fact that both the Mikdash and the Shabbat are described as being "great and holy" is certainly no coincidence.

Another example from our liturgy is the poem Lecha Dodi, in which the first three verses deal with Shabbat, verses 4-9 deal with Mikdash (and Jerusalem), and the final verse switches back to Shabbat.

All these are examples just how deep the connection between Mikdash and Shabbat actually is. However, it is not enough to state that such a deep connection exists between these two major concepts. One must now describe in precise detail the nature and the dynamics of this connection.

Before beginning a detailed discussion of Space-Time and how Mikdash and Shabbat fit into this concept, it is Absolutely necessary to present a discussion of one of the most important concepts in the Zohar, which will be referred to as the Correspondence-Equivalence Principle. This is necessary in order to show clearly what should be (but not always is) obvious to everyone, i.e. that Hashem is completely consistent in His style; He made use of the same type of design and style in His creation of worlds at all levels. This principle is what would be referred to in any mathematical problem as an absolutely necessary boundary value condition.

The principle is found in the Zohar in it commentary to Shmot 3:1. The following is a translation of the essence of what is written there:

Says Rabbi Shim'on: Alas for mankind, for they neither heed not know. When G-d prepared to create the worlds, His thought encompassed them all at once. He created them all together, as is stated (Yeshayahu 48:13):

"My hand also has laid the foundation of the earth, and My right hand has spanned the heavens: when I call to them, they stand up together."

He made the lower world corresponding ("kenneged") to the upper world, and for everything in the upper world, there is a likeness ("yesh kedugmato") in the lower world, and (yet) all is one, as it says (Shmot 36:18):

"... to join the tent together to be one."

Note that the verse stipulates to be one (liheyot echad) -- rather than to be united (liheyot meuchedet).

The correspondence is that what is found below is also found above, and vice versa, and the equivalence is that Hashem created everything together and all is one. If one then begins to translate this Principle into detailed examples, one might ask oneself: If there exists physical space, then does there also exist spiritual space? The answer is undoubtedly: ABSOLUTELY SO! DEFINITELY YES! And if there exists physical time, does there also exist spiritual time? Again the answer must be in the affirmative.

One could then take every basic physical concept in existence and ask the same question: is there an equivalent spiritual concept? An the answer would have to be: Yes! An obvious example of this is light. Anyone familiar with Torah Judaism knows that there exists both physical and spiritual light.

At this point it becomes mandatory to present a formal proof for the Correspondence-Equivalence Principle, base upon various verses from the Tanach. The first is take from Devarim 4:39.

"For Hashem -- He is G-d, in the heavens from above and upon the earth from underneath."

"Hashem" is the name given to the Master of all words as He manifests Himself in a way called "above nature". "Elokim" is the name (attribute) given to Him as He manifests Himself in a way "within nature". The extra words "from above" and "from underneath" show that in this verse we are dealing with all levels of worlds, i.e., spiritual, metaphysical, physical, etc. The phrase "Hashem -- He is G-d" is to be interpreted as a mathematical-type of equation. Hashem = Elokim. The verse is telling us that this equation is constant (perceived exactly the same way) at all levels of worlds. For this to be true, the same type of style and structural design must exist in all worlds, for if the type of style, etc. were different in different worlds, it would be impossible to perceive the equation Hashem = Elokim in the same way in all worlds.

Note: we did not say above "the same type of style and design structurally", but "the same type of style and structural design". An example will illustrate the difference. According to the Correspondence-Equivalence Principle, just as there exists physical energy, so there must exist spiritual energy; just as there exists physical mass, so there must exist an entity what may be called "spiritual mass". Even though physical energy is not the same as spiritual energy, and physical mass is not the same as spiritual mass, the same relationship that exists between physical energy and physical mass must exist between spiritual energy and spiritual mass. In mathematical terms, this would be stated as: spiritual energy : spiritual mass = physical energy : physical mass
To put it in more general terms, the type of mathematical equations (not the same mathematical equations) used in the physical world to describe its style and structural design would be the same type used to describe the style and structural design of all the worlds, from the lowest to the highest. The concept of "Hashem -- He is G-d" is one of the most important principles expressed in the entire Torah.

Other proofs are taken from Tehillim. Psalm 146:6-7 has a very intriguing structure. After describing Hashem's creating the heavens, the earth and the sea, it states: "Who guards truth forever." What is truth? -- "Your Torah is truth!" (Psalm 119:142) Psalm 146:6 draws a comparison between Hashem's making of the universe and the Torah (which is called "the blueprint of creation"). Verse 7 of the same Psalm is interesting in that it begins with the same word as does verse 6, i.e. "'Oseh" (He/Who makes). The type of style and structural design Hashem uses to make the universe is the same type of style and structural design Hashem uses to make tzedek umishpat, righteousness and justice. If one were to say that the purpose verses 6 and 7 begin with the same word ('Oseh) is to show that it is the same G-d Who does all these things, the answer would be: since Hashem echad (G-d is One), there can only be one Supreme Power capable of doing all these things, since who else is capable all the time of being able to do all these things. (The word 'Oseh is a participle, denoting continues action.)

Other verses in Tehillim also illustrate this concept. Psalm 33:4-6 opens with spiritual concepts related to the word davar, i.e. yashar, emunah, continues with the concepts of tzedakah umishpat, and then immediately afterwards uses the term davar in relationship to making of the heavens (a part of physical creation). Psalm 19 divides up into two basic parts: the first par begins with verse 2 and ends with verse 7 and is a fairly detailed account of the various basic concepts that make up all of the Torah. This second part follows immediately after the first, without interruption. It is interesting to note that the last syllable of the last word in the first part -- tho in the word mehamatho -- is substantially the same as the first syllable of the first word of the second part -- to in the word torath. This is a strong hint that what may seem to be opposing concepts are in fact very strongly connected and intertwined with one another. In the poem "E-l Adon" recited in the first blessing preceding the Shma' in the Shabbat morning prayer, the two verses beginning zechut and chessed, which deal with spiritual concepts, are followed immediately by the verses beginning tovim and yetzaram, which deal with the great physical luminaries (sun, moon, stars) and the wisdom of Hashem used to create them, thus again showing the strong interconnection between the physical and the spiritual.

IN THE NEWS

Arutz-7 News: Wednesday, June 4, 1997

JERUSALEM CELEBRATES, KNESSET TALKS

Jerusalem is celebrating the 30th anniversary of its reunification during the Six-Day War ...

More persons than usual arrived for halakhic tours (in accordance with Jewish law) at the Temple Mount today, and were permitted to do so by the police. However, later in the day, additional Jewish groups were not allowed to enter the Mount; the ban was accompanied by some pushing and shoving.

Arutz-7 News Brief: Tuesday, June 10, 1997

SHAVUOT TONIGHT

In thousands of synagogues and yeshivot throughout the country, the traditional all-night Torah study will be conducted. Thousands of people are expected to arrive at the Western Wall before sunrise for morning prayers. This afternoon, members of the Temple Mount Faithful will re-enact the Bibilical ceremony of the bringing of the First Fruits to the Holy Temple, at the Moghrabim Gate of the Western Wall.

DAILY NEWS FROM ISRAEL - ISSUE 404 - 12th June 1997

POLICE BAN SHAVUOT JEWS FROM TEMPLE MOUNT

Police allowed Muslims only up to the Temple Mount yesterday out of concern for possible confrontations.

Thousands of Jewish worshippers gathered at the Western Wall yesterday on the traditional Shavuot pilgrimage. Three Haredi youth were detained for allegedly vandalized Arab owned cars near the Old City's Dung Gate.

{KOL ISRAEL 6/12 C}

Arutz-7 News Brief: Friday, June 13, 1997

TENS OF THOUSANDS AT KOTEL

An incident at the Western Wall on Shavuot continues to occupy the media in Israel. It was widely reported that a small group of hareidim attacked a group of Conservative and Reform Jews who came to pray at the Wall on Shavuot morning. According to eye-witnesses, the non-Orthodox Jews came prepared with a police guard, apparently aware that their presence and ceremonies might provoke an outburst from the some of those present.

Worshipers who were present at the Wall told Arutz-7 that, in a tremendous show of Jewish unity, over 50,000 other Jews were there, including Jews of all degrees of belief and practice, amongst whom no provocations or altercations broke out.

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