SHEKEL UPDATE:
Rosh Chodesh Nisan, 5761, New Years for Kings
and Festivals!
We enter our fourth year with funds available for
the maintenance of the Holy Temple.
And what a year it has been!
From within the year it seemed that things were moving so slowly
that it was almost imperceptable, like the moving of the
hour-hand on a clock dial. Looking back at the net results of
last year's endeavors, a quantum leap has in fact taken place.
The Trumat HaLishka ceremony of Erev Rosh Chodesh Nisan 5760 was
performed at the House of Harrari's courtyard as in times past;
Brinks made the pick-up and delivered the Hekdesh to the Office
of the Chief Rabbinate, depositing the lock-box into the vault.
As we neared Rosh Chodesh Sivan three intersecting needs (or in
Jerusalem language - angel intervention) took us from the "early
period" to the next stop along the way. First, the Harrari's
moved their gallery from Nachalat Shiva, the picturesque, 120
year old neighborhood where it had been, to the beautiful moshav
Ramat Raziel, tucked into the flowing hills surrounding
Jerusalem. We lost our housing for the Chest for New Shekels.
Secondly, The vault at the Chief Rabbinate's Office was stuffed
with lock-boxes full of Hekdesh, and I feared that adding one
more would cause them to wake up and throw the whole lot back at
us, a scenario to be avoided at all costs, as there must always
be a seperation between those producing the Half-Shekels and
those safeguarding their collection. Third, more mundane, I
lacked the funds to hire Brinks that particular week. Necessity,
or G-d's timing, sprang us to action.
As you recall from a previous UPDATE, we had proposed to
Otzar HaMikdash that they take responsibility for the collection
of the Hekdesh and its guarding, as a precursor to overseeing
its allocation according to the Temple's needs. This would
include transferring the Chest for New Shekels (and the soon to
be completed Chest for Old Shekels) to Otzar HaMikdash, having
Oztar HaMikdash house Moked Hekdesh, the public access center
for people to approach the Chests for New and Old Shekels to
depsoit their coins, and to suitably store and safeguard the
proceeds of Trumat HaLishka, Shearith HaLishka and other forms
of Hekdesh.
The group as it was, ceased to meet at that point, those afraid
to look beyond the self-perpetuating confines of Halachah for
Galuth unwilling to associate themselves with anything that
dared to call itself REAL, mumbling that we do 'Zecher'
(Rememberance) to comfort themselves. But that was not the end
of the story. In fact, it gave birth to two different stories,
both running concurrently. It's the first story we'll confine
ourselves to here. As soon as I realised that we needed to
scramble to have everything in place and ready for the Trumath
HaLishka ceremony for Rosh Chodesh Sivan, I called Gideon
Charlap, the chairman of Otzar HaMikdash, and explained the
urgency we were facing. He informed me that "Otzar HaMikdash had
just received its certification from the State of Israel", the
culmination of a process that took several months to complete.
Otzar HaMikdash was now registered and recognized legally by the
State of Israel and "you bet, come see me immediately."
Fifteen minutes later, Gideon showed me a beautiful room, in his
restored 100 year old architect's office, which he made
immediately available to Otzar HaMikdash as the first Moked
Hekdesh. He installed a vault into the wall to store the
proceeds of the Trumath HaLishka ceremony, and just like that,
Moked Hekdesh was born.
The last of the "Early Period" Trumath HaLishka ceremonies was
performed on Rosh Chodesh Sivan, at the Harrari's, and the
proceeds and the Chest for New Shekels were transferred to Oztar
HaMikdash, Moked Hekdesh.
Once again, our dear friend Woody Murray of Alabama, sponsored
the flight for Levite Michelle Kemp to carry over the Hekdesh
donated in the US, and the hundreds of Half-Shekels were
festivally deposited into the Chest for New Shekels prior to the
third and final Trumath HaLishka ceremony for last year, on Erev
Rosh Chodesh Tishrei.
We would like to honor Mr. Murray by acknowledging that this
year, for the fourth year in a row, he has made Half-Shekels
available to everyone in his congregation, and that in the merit
of this one man, and with the continued support of the
congregation's rabbi, everyone in his congregation has sent in
their Half-Shekels, this their fourth year in a row. May Am
Yisrael be blessed to see one son or daughter of Israel do
likewise in every congregation throughout the world.
Born of necessity, a fundamental change took place last year.
Though we still have to oversee everything, and constantly
maintain a relationship of counsel, the actual physical
collection process has been sucessfully removed from our court
to the court of a group of 'others', not related by friendship
or marriage. This is a significant breakthrough. Whereas we had
involved the Chief Rabbinate during the last three years, it was
done without their active participation. It was sort of like
this wart just appeared on their nose, got bigger and bigger,
and then just disappeared.
Prior to Rosh Chodesh Adar, on the counsel of Oztar HaMikdash
and others, we called Brinks, called the Chief Rabbinate's
Office, and informed them that we were coming to retrieve all
nine lock-boxes and transferring them to the vault of Oztar
HaMikdash. No one objected, and as easily as we placed the nine
lock-boxes in their vault, we went in, and took them all out of
their vault. The Cohanim of Brinks carried the lock-boxes to the
Brinks Armoured Truck, with a Fox-TV film crew catching every
delicious minute of the entire transfer on film. A short time
later the lock-boxes joined the two others already in Oztar
HaMikdash's vault, and, mission completed, once again.
This Erev Rosh Chodesh Nisan, coming on Shabbat, forced us to
move the Trumath HaLishka ceremony ahead by two days, and it was
performed on Thursday, Erev Erev Rosh Chodesh Nisan. The
proceeds of previous years that are in a state of 'Motar' will
be combined into single large lock-boxes for easier storage.
What does all this mean? Heaven gave me a glimpse that I would
like to share with you.In my apartment in Jerusalem there is a
central heating system. It runs on gas. At the end of the winter
you push a cut-off button; and at the beginning of the winter,
in order to use it again, you have to first re-light the pilot.
This is accomplished by pushing a pilot button and holding it
in, while applying a lit match to the pilot. As long as you hold
the button in, and it takes considerable pressure to hold it in,
the pilot holds the flame. To check if the pilot has caught, you
lessen the pressure on the pilot button. If the flame shrinks,
its not yet caught and you have to push the pilot button down
harder for a little longer. Half a minute later you take your
finger away from the pilot button, and the pilot flame
remainlit. Now you can turn on the heater, and when you do, you
here the elements catch from the pilot flame with a big woosh.
This is the nature of our work. We hold the button down,
awaiting the time that the pilot will remain lit, without our
'holding down the button'. Once this happens, that the pilot
flame is holding its own, and we remove 'our finger', then and
only then, will we hear the woosh and see the flame of universal
participation.
Transferring the collection of Hekdesh into the hands of
'others' is a first step towards taking our finger off the
button, and seeing the pilot retain its flame.
At the first Trumath HaLishka ceremony held at the office of
Otzar HaMikdash several modest signs of progress were noted.
First and foremost being the establishment, now made solid by
taking on responsibility for the Chest for New Shekels and the
collected Hekdesh, of Otzar HaMikdash. Next was the
participation of HaRav Yosef Elbaum of HaTnua L'chinoon
HaMikdash, who expounded on the Mishnah, and most significantly,
the participation of Gershon Solomon - and the Temple Mount and
Land of Israel Faithful Movement - who not only gave his first
Half-Shekel but introduced a new custom to the existing ceremony
and corrected an existential oversight on our part.
It has been our custom, since the first Trumath HaLishka
ceremony four years ago, to begin by reading from the Mishnah,
tractate Shekalim, chapter 3, wherein is described the Trumath
HaLishka ceremony of the Second Temple Era.
As we were about to begin, Gershon interjected that we should
begin with the reading of the Torah, from Parshat Ki Tissa
(Ex:30:11-16) where we are given the commandment. How obvious!
How typical. And herein lies the challenge before us.
It is a known fact that the Torah world puts an inordinate
emphasis on Talmud study and neglects, almost to the point of
shunning, study of Tanach. Once again this year I anticipated,
as we approached the Torah reading of Ki Tissa, that I would be
invited to speak on the Half-Shekel by every community that is
aware of our work on the Half-Shekel. With the sole exception of
HaRav Baruch Horowitz, Rosh HaYeshiva of Dvar Yerushalayim in
Har Nof, not one of the hundreds of rabbis that know of my work
invited me to speak during that week. Unbelievable!Some
responded to my being flabergasted by such disbelief with "when
we get to Shekalim we'll invite you." Here, reference is made to
the Daf Yomi learning of the entire Talmud in multi-year cycles.
When tractate Shekalim comes around then I'll be invited. And
why not during the annual week of the Torah portion, when the
energy of the topic of the Parsha is at its peak? What is this
purposeful distancing from Torah in favor of Talmud?Gershon
Solomon's simple question; "Aren't you going to read from the
Torah first?" caught us with our "Geulah" down - we had carried
a subconscious Galut mentality into the ceremony. That was
immediately and for henceforth corrected and the ceremony began
with Gershon's reading of Exodus 30:11-16.
We have continued our research into the silent world of the
Zionist Shekel. In the last year we have aquired 52 different
"Shekels" from 22 different countries, as well as all seventeen
promotional posters thus far known to us. We have made some very
interesting discoveries, some very disturbing revelations, and
one absolutely amazing fact. Please enjoy with us this all but
forgotten world of the Zionist Shekel.
We have added some new questions to the list we are circulating
to rabbis around the world. Please print this out and ask your
rabbi to answer the questions, and foward the answers to us
(good luck! - we have been amazed that in three years we haven't
found one Rav, anywhere in the world, who will arouse himself
and attempt to answer these questions. What's at stake is this;
when the Talmud was closed all discussions ceased. Since then we
have been merely rehashing what's already been said before. By
answering these questions one would be re-opening the
discussion, and that's a bit scary, so better to hide one's head
in the sand and pretend not to hear the question.) In
the interest of creating responsa, to enable the collection of
Halachot to instruct Israel in the proper performance of the
Mitzvah of Netinat Machatzit Hashekel, I humbly submit the
following questions:
1) a) What is the last day to give the
Half-Shekel each year?
b) If it is after the third Trumat
HaLishka ceremony prior to Rosh HaShanah, what is done with the
coins?
2) When are the funds withdrawn from Shearith HaLishka?
3) Is there a similar ceremony for withdrawing Shearith HaLishka?
4)
What Bracha is said at Trumat HaLishka by the Torem?
5) If a package containing Hekdesh is sent through the mail, may the
canceled stamps on the packaging be enjoyed?
6) Would it be proper to make silver trumpets for the Beit HaMikdash with the
Motar Trumat HaLishka in the Chief Rabbinate's safe, come Rosh
Chodesh Nissan 5759 (if the Temple is not built before then)?
7)
Is there a limit to how many make-up shekalim one can put into
SHEKALIM YESHANIM?, i.e. this year I gave my Half-Shekel for the
first time, and I was 39, which means from age 20 till 38 I
didn't give. Can I now give 18 coins to make up for the years I
missed?
8) Is there a Chovah to make up those years?
9) Motar
Trumat HaLishka L'Klei Sharet; If silver trumpets are to be made
from funds of Motar Trumat HaLishka, must the trumpets be made
from mundane money - and then the Kedusha transferred to the
trumpets thereby releasing the silver Half-Shekels to Chulin?
10) By what process is the Kedusha transferred from the silver
Half-Shekels to the silver trumpets?
11) May those Half-Shekels,
after the Kedusha has been transferred from them, then be
resold?
12) From the time of the Midbar through the entire First
Temple Era, the commandment was fulfilled by giving a fixed
weight's worth of silver bullion, in nugget form, weighed on a
scale against stone weights. With the introduction of coinage to
the world in the sixth century BCE, and its appearance in the
Middle East in the fourth century BCE, the custom was adopted in
the Second Temple Era to be fulfilled with a particular coin,
comprising the necesary weight and silver purity. Because of the
demand for the necesary coin to fulfil the commandment, the coin
commanded a premium beyond its bullion value. The following
question relates to how Hekdesh may obtain maximum value when
exchanging the silver Half-Shekels for goods and services;We
have established that the Half-Shekel today is 7.8 grams of .999
silver, with an approximate intrinsic value of $1.50 U.S., a
production cost of aproximately $3.40 U.S., and a retail sales
value of $10. U.S., with wholesale values at $8. or $7.
depending on quantity. The question is, at what rate does
Hekdesh exchange the coins for goods and services?
13) May Hekdesh counter-stamp the coins and sell them directly to
collectors at a premium?
14) If Hekdesh exchanges the
Half-Shekels for goods and services, may the person receiving
them sell them for more than the value they were calculated at;
i.e., if Hekdesh were to sell a large quantity of coins and they
were exchanged based on intsrinsic value, production cost, or
wholesale value of new coins - may the recipient sell them for
more and keep the profit?
15) What is the first day of the year to give the Half-Shekel?
16) On what day is the chest for NEW SHEKELS emptied of coins
that were deposited between Rosh HaShanah and Rosh Chodesh Adar?
17) If someone were to place their Half-Shekel for the new year
into the chest for NEW SHEKELS before the coins were removed
from last year, does that person fulfil their obligation for the
current year?
18) Does the existance of a Half-Shekel given as a NEW SHEKEL
among coins of Motar Shearith HaLishka have any effect on their
disposition, or must that coin be removed from Motar Shearith
HaLishka and transferred to NEW SHEKELS?
19) Must that particular coin be removed or may any identical
coin be removed in its stead?
20) May the proceeds from Trumat HaLishka Aleph, Bet, & Gimel be
combined when they are in a state of Motar Trumat HaLishka,
(i.e., may the proceeds from the three lock-boxes of
Half-Shekels from last year be combined into one box marked
Motar Trumat HaLishka)?
21) Must the three Gizbarim, seven Amarcolin, and two Katlikin
who are over Hekdesh all be Kohanim?
22) If a non-parental relative gives a Half-Shekel on behalf of
a nephew or niece who is a minor, must they continue to do so
until the child reaches the age of 20, as would a parent?
23) a) If coins were delivered to a Shaliach as Shekalim
Chadashim, and the Shaliach only arrived to Jerusalem after the
following Purim, would they place the coins in Motar Shearith
HaLishka from the previous year or Old Shekels of the current
year?
b) If someone delivers a Half-Shekel to an agent in Cheshvan,
after the 3rd and final Trumat HaLishka for that year, and the
agent delivers the Half-Shekel only after Pesach the following
year, does the Half-Shekel go to Motar Shearith HaLishka from
the previous year, or to Old Shekels in the current year?
24) If Rosh Chodesh Nisan falls on Yom Rishon, would Trumat HaLishka be performed on the preceeding Yom Chamishi?
25) If someone gives a larger or smaller amount of silver than what everyone else gives - does that person fulfil their obligation (seeing as we're all to give the same amount)?
26) It happened that someone attempted to give silver coins
larger (9 gm vs. 7.8 gm) than what everyone else had been giving
for the last three years. The Chest for New Shekels itself
refused the coins, as the aperature of the chest was designed to
accept the new standard 7.8 gm coin. The three larger coins were
stuck in the aperature, with no part of the coins entering the
'airspace' of the chest. Seeing that they can not be considered
Half-Shekels for fulfilling the Commandment because they differ
from what everyone else is giving:
a) What is the status of these three coins as Hekdesh?
b) To which fund do they go?
27) If a parent gave Half-Shekels for a child until that child
reached the age of 20, may he stop giving on behalf of that
child - if he knows that that child will not continue to give on
their own responsibility?
28) a) Can someone give on another's behalf, and have it
accounted as if the person in whose name it was given, fulfilled
the Commandment?
b) Would that obligate the person in whose name it was given -
to continue to give it, since once you begin to give, you may
not stop?
29) If a father of 10 gave Half-Shekels on behalf of some of his
children, and come the next year he doesn't remember on how many
children's behalf he gave, must he now give for all his
children, since having begun to give on behalf of a number of
them, he may not desist?
A funny thing happened on the way to the Temple . . .
For the last few years we have been in touch with a Holy Jew in
Italy who has asked us to find and send him everything and
anything new related to the Temple. A week before last winter's
lecture tour, he called me and asked me to purchase and send him
a new book that had just appeared in the U.S. entitled The End
of Days - Fundamentalism and the Struggle for the Temple Mount,
by Gershom Gorenberg, 2000, The Free Press. No problem. I'm in
Cody's on Telegraph Avenue in Berkley, and sure enough there it
is. Standing in the checkout line I decide to open up to the
index and take a peek. No Beged Ivri! Disappointment. I look up
my co-workers and sure enough Gershon's there, Rav Ariel's
there, how could it be no Beged Ivri?! On the way to closing the
cover I pass through the P's and sure enough there it is;
Prager, Reuven, 150-155. Yes! I was even given a "you're in the
book" discount by the amused cashier.
With the publisher's permission, here is what we found;
Construction Workers of the Lord
A lonesome wail sounds over the streetcorner, like a saxaphone
in mourning. A Brinks truck is pulled up on the downtown
Jerusalem sidewalk. Next to it stand two blue-uniformed guards,
a balding man with a ponytail who holds a long corkscrew horn
that once belonged to a beast, a woman with a nightblack mane
over the shoulder of an azure dress that says everything
necessary about her figure, and Reuven Prager, master of
ceremonies, wearing his recreated Temple-era tunic and
shoulder-length sidecurls and big white smile. The man with the
curling addax horn lifts it again, and lets loose with that
wail, and a passerby says, "All right, Satchmo." As per Prager's
request, the Brinks men are both kohanim. Despite the stench of
a weeklong garbage strike, the guards and Prager and the
dark-lipped woman named Lior and the musician all look happy.
The Brinks men have just made their thrice-yearly pickup of a
lockbox full of sacred half-shekel coins, guaranteed .999 pure
silver and dedicated to the unbuilt Temple, and are about to
deliver it to a safe in the Chief Rabbinate building. Everyone
here has one foot into a different, imagined era where,
presumably, city workers never need to strike for better pay.
The horn player lives a few blocks from me, a reasonable fellow,
or so I thought thirteen years ago when he blew a lovely sax at
my wedding. At the last shekel ceremony he gave me a book
explaining how the Council for Foreign Relations was behind the
Oslo Accords and the Rabin assassination - a strange Israeli
adaptation of the usually anti-Semitic conspiracy theories of
America's rabid right. At the moment it seemed that the
appropriate soundtrack was not a shofar blast but the music I
remember from childhood right before Rod Serling appeared on
screen to tell us we were in the Twilight Zone. But conspiracy
theories have a natural draw for those awaiting history's last
act: They live in a great drama, and want to find the elusive
villain.
The Brinks men mark the end of Prager's production, which began
earlier, up one of the narrow nineteenth-century streets
gentrified into crafts galleries and cafes, under the
vine-covered arbor in the courtyard of the House of Harrari harp
shop. The Harraris, Micah and Shoshana, met as "seekers after
the truth," as she puts it, in a Southern California beachtown
in the early seventies, and later started reading the Bible in
Colorado when a blizzard imprisoned them in a log cabin where
they lived ten thousand feet up in the mountains. They
discovered, she says, that they were "descended from kings and
holy men and beautiful women" and that the prophets had foretold
the ingathering of the exiles, so they ended up in Israel. The
Aquarian dream of wandering footloose and naive into the Garden
flowed seamlessly into the fantasy of a rebuilt Temple. In the
shop are the biblical harps that Micah makes from maple and
cypress, twenty two-string triangular ones and ten-string ones
whose sides look like two uplifted arms. A print spread covers a
bamboo couch; incense vainly fights the smell of burning
garbage; a painting shows a Temple courtyard where rows of
Levites play harps and horns. In a framed photo, Shoshana
Harrari is kneeling in a field of anemones, playing a harp and
wearing a flowing white dress that looks lifted from one of
E.M.Lilien's drawings and was actually made for her by Reuven
Prager. Like Lior's getup with the dark blue harp design on the
chest and his own tunic, it's part of his concept that to make
"the production" of rebuilding the Temple seem plausible, proper
costuming is essential.
Prager began minting coins in 1997. When the Temple stood, every
Jew was required to give a silver half-shekel annually to pay
for sacrifices and upkeep. Prager, a coin collector in his Miami
childhood, decided to revive the custom, with the idea that the
Temple would come into existence the moment it owned something,
before one stone was in place. A gilt-painted wooden chest sits
in the Harraris' shop; coin customers are supposed to drop them
in - or send them back, if they buy via the internet, as most
do. "The Exile Has Ended," Prager announced in a Jerusalem Post
ad after the first coins were donated. In 1998 he sold five
thousand coins, but admits that only 10 percent came back. One
reason: "A lot of Christians have bought them," he says.
"There's a tremendous gentile interest in the Third Temple."
For the ceremony the gilt chest comes out into the courtyard.
Prager begins reading an ancient description of how half-shekels
were donated when the sanctuary stood. To remove the coins from
the chest, you have to be descended from the tribe of Levi; Lior
qualifies and Prager asks her foward - the first time in
history, he proclaims, that a woman has performed the sacred
task. A feminist revolution. She crouches at the chest's low
opening, asks the group's permission according to a traditional
formula, and shovels a pile of silver coins into a wicker basket
and then into the lockbox, while Prager and the ponytail play a
duet on corkscrew horns. At the Korean restaurant that shares
the courtyard, a woman covers her ears. The well-armed gentlemen
from brinks arrive for the pickup.
Prager's face is picking up wrinkles; gray has touched his trim
beard. He talks quickly, giggles too much, is sure he's at the
center of world-changing events. He lives alone, months behind
in his rent. It would be easy to laugh at him, but it would be
like laughing at Job, a Job sans grandeur, who never had his
children restored.
In 1977, a college kid from a nonreligious home, he came to
Israel to study at a yeshivah of the Chabad hasidic movement,
whose campus rabbis sought spiritually adrift Jewish students.
Prager leapt into the new life; at twenty he was married. Within
three years, he and his wife had three children - all sickly. "I
buried the first and the third," he says. "By the time I was
twenty-three, I was like an eighty-year-old man."
His marriage broke up. He kept Jewish dietary laws, but
maintained little else of Jewish tradition. When the summer
month of Av began, he had to decide whether to follow the
Orthodox ban on shaving, in mourning for the Temple, or publicly
show he'd left religion. That night, he says, "I raised my hands
to Heaven and said 'OK, You want to fight, You're on.'" He had
decided that the Lord Himself was complacent, too willing to
accept the ultra-Orthodox style of serving Him. For Prager, that
kind of religion had become terribly insufficient. He would
convince both God and the Jews that it was time for final
redemption. The Jews had already returned to their land and
regained sovereignty, so now it was time for the Temple. Prager
decided to take the memories of Temple practices and make them
real. He started with the fact he was descended from the tribe
of Levi, a semi-priestly status with virtually no content since
the Temple's destruction. He declared himself a "Levite on
duty," responsible for revived rituals.
It was a one-man enactment of how messianism and millennialism
often develop. Struck by upheaval, he could no longer accept
religion as usual. It was inconceivable to go on worshiping God
as if nothing had happened, and unimaginable that God would
continue to allow such unfairness in His world. But he didn't
want to give up faith. One part of the answer was to declare
that God would simply have to establish His kingdom on earth.
The second part was that religion would have to be returned to a
pristine state appropriate for the messianic time. He could
thereby insist that he was more loyal than anyone else to true
faith - and rebel against conventional religion. The same logic
has led Christian millennial movements to leave established
churches and claim to restore Christianity to its original form.
Prager says politics don't concern him. It's a common "seeker"
perspective: on the way to spiritual satisfaction, wordly
problems will evaporate. "The Muslims believe in serving God.
When God makes clear that it's time to build His house...the
Muslims are going to dance [the Dome] off," he tells me. He says
he takes part in all the meetings of Temple activists, though he
adds: "God has not put together a very good marketing team for
the Temple" - it includes too many "unthinking
blow-up-the-mosque folks." He describes that as putting the cart
before the horse. First one should create everything necessary
for the Temple. Like the incense; he says he's identified all
the ancient ingredients. Or like the right clothes: He started
producing his Beged Ivri - "Hebrew Clothing" - fashions in the
eighties, men's garments based on ancient sources, women's on
his imagination. A marketing photo on the wall of his apartment
shows a woman in a handwoven dress, trimmed in gold brocade,
with a deep decolletage: sacred cheesecake. He admits that
ultra-Orthodox Jews have occasionally complained that his work
is immodest, but he makes each piece to the customer's request.
But the real point, it seems, is that his chesty model is posing
pastorally beneath a spreading tree. Prager presents the
illusion of an idyllic, sensuous past - and future.
Shoshana Harrari, who says politics is "a very low form of
spirituality," is a natural partner. Of late, she contributes a
natural-healing column to the English-language Your Jerusalem, a
former tourist monthly turned fringe-right tabloid, complete
with front-page conspiracy theories. Harrari describes the time
of the rebuilt Temple as a "restored Garden of Eden"; she
doesn't know how it will be achieved, but the harps her husband
makes will be used there. Four of them are in the Temple
Institute's collection.
Harrari is unusual among Temple enthusiasts: most are male. Even
Prager's desire to involve women in a ritual is exceptional.
Ariel's Temple Haggadah stresses the point: a two-page painting
shows a group eating a paschal offering at a Temple-time
Passover meal - and all are men. Modern Judaism, including
Orthodoxy, is an arena for women's demands for equality. To
idealize the Temple era is to long for Judaism at its most
patriarchal.
But there may be a subtler reason for the milieu's maleness:
People who think the Temple will bring redemption offer an
engineering solution to existential problems. Human evil? The
potential for cruelty? The need for meaning? Let's locate where
the altar stood, breed a red heifer, weave the priest's clothes.
The idea that the Temple will bring world peace bears a family
resemblance to, for instance, a claim that the Internet will end
human loneliness. The techno-fallacy isn't burnt into the Y
chromosome, but in modern society, it is more common among men.
The desire to recreate the Temple fits another pattern, known
from another part of the globe. Beginning in the late nineteenth
century, millennial movements known as "cargo cults" appeared
among South Pacific islanders. Assaulted by European rule, by
the ideas of Christian missionaries, by the sight of material
wealth brought from afar, islanders turned to a vision: A new
age would dawn with the arrival of great vessels, carrying their
dead ancestors and Cargo - the wealth they deserved. Islanders
built "docks" or "landing strips," assuming they would thereby
bring the Cargo-bearing ships or planes. In his study of the
phenomenon, The Trumpet Shall Sound, sociologist Pete Worsley
stressed that the islanders weren't irrational: They reached
reasonable conclusions from fragmented information. The
Europeans they saw never worked; manufactured goods simply
arrived at their docks and landing strips. And the powerful
knowledge of the whites, conveyed by Christain missionaries,
told of the millenium.
For some fundamentalists, Jewish and Christian - often educated
people - the Temple has become the great Cargo ship. Looking for
the lost Ark with radar, or minting silver half-shekels, is akin
to building the dock. So are the scholarly prophecy conferences
of Christain fundamentalists, the "intelligence briefings" and
newsletters that line up verses of scripture with geopolitical
developements. The outward form of practical action - even of
think-tank-style analysis - is applied to salvation. Here, too,
there's rational reasoning from misread facts: A mix of
step-by-step activism and political forces has already brought
developements that look like fulfilled prophecy. Therefore, more
of the same will fulfil the rest, and bring (please check one)
the Redemption of Israel or the Second Coming. The problem
arises when you want to build your landing strip on the
political mine field known as the Temple Mount, when you insist
that the mines will vanish of their own accord.
I'm sitting in reuven Prager's living room. He's told me we'll
be interrupted; someone's coming to film him. He's showing me
the Temple-period bridal sedan chair he spent nine years making,
with the velvet interior and the draping of silk and gold
brocade bought for him in Damascus by a non-Jew at $400. a meter
from stock made for the Saudi royal family. To market the
Temple, he believes in being theatrical. There's a knock. when
Prager opens the door, Yehudah Etzion enters with a cameraman.
He's making a film on Levites and kohanim. It's one more way to
make the Temple seem real to people. Prager speaks to the
camera.
So the Movement Grows.
The number of Jews in Israel caught by the dream of a rebuilt
Temple can only be estimated. As one Orthodox rabbi who
outspokenly opposes the phenomenon puts it, "there are people
who quarter-believe and who half-believe," concentric circles of
support. Over time, more Orthodox Jews have become willing to
enter the Mount in order to stake a religious claim. The number
ready to come to a convention or demonstration, once in the
dozens, rose during the 1990s to hundreds and beyond. Yosef
Elboim's list of ten thousand presumably does not include all
the sympathizers. On the hardline side of the West Bank
settlement movement, among the most bitter opponents of peace
with the Palestinians, the Temple Mount had become a rallying
call.
This is a small, radical minority. Its members see themselves as
standing at the gate of redemption, and are stunned that most
Jews don't want to join them in crossing the threshold. Its
growth matters not because it is about to become a mass
movement, but because numbers and enthusiasm increase its
potential to aggravate conflict at the spot that symbolizes the
dispute between Jews and Arabs.
But the Temple movement has another audience. For
premillenialsit Christians, what Reuven Prager calls the
"production" of rebuilding the Temple seems more than plausible.
For them, indeed, the Temple activists are stars of a drama they
do not understand themselves. (pp.150-156)
Now the last book report I did was somewhere back in the fog of
high school, but I have to tell you - its a shame this book was
not written by someone of faith, someone who really understands
what the facts laid out before him mean. The Holy Temple a CARGO
CULT?! Does the author dare to compare the fulfilment of
G-d's prophecy, the return of Am Yisrael from the far corners of
the earth to once again rule as a sovereign nation in its
ancient homeland, against all historical odds after a
two-thousand year hiatus of wanderings and persecution, with
the imaginings of a 19th century stone-age tribe whose heads
were filled with nonsense by missionaries who knew less about
the Will of G-d then the mosquitoes that bit them? Does he
really think for a moment that anyone would believe such
dribble? I can only imagine what this author would have said
about Herzl's plans for redeeming our people from the killing
fields of Exile, had he lived 100 years ago.
And then the bizarre . . .
As soon as Rosh Hashanah let out I received a phone call from a
young rabbi in the neighborhood who very excitedly told me that
he had been studying a book over the holiday and I would not
believe what he found! He was right. I didn't believe it - until
he brought the book to me and I saw it with my own eyes.
The book is entitled Orchot Haim, the commentaries of the Tosfot
Yom Tov on the "Rosh". Written 351 years ago, it clarifies the
inner text which was written one thousand years ago. On page 44
we find the following:
"You may not give less than a Half-Shekel, every year, at one
time" [One may not give the Half-Shekel in parts; a quarter
shekel now and a quarter later in the year. Ed.]
The Tosfot Yom Tov comments as follows; "A Half-Shekel every
year" [What is it? Ed.] "It is the equivalent of Prager's silver
Half-Shekel."
[The Levite responsible for the restoration of this generation's
Half-Shekel is named Reuven Prager. Ed.]
We are pleased to announce the new address for delivery of
Half-Shekel Hekdesh to Jerusalem.
For delivery directly to Jerusalem
Send Hekdesh only, to:
via Postal system:
Otzar HaMikdash
P.O. Box 28175
Jerusalem 91281
Israel
via Couriers (UPS, FEDEX, or to hand deliver):
Otzar HaMikdash
Moked Hekdesh
c/o Temple Mount Faithful
Yochanon Hyrcanus 4
Jerusalem
Israel
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