The thoughts you think create your feelings and emotions. The thoughts you think are the key factor in what you say and do. The entire quality of your life is totally dependent on the thoughts you choose to think. Choose thoughts of gratitude. You will be tremendously grateful that you did.
Speaking of gratitude I want to thank those that wished me happy birthday yesterday and since my Hebrew birthday is not until Shabbat, those that missed wishing me a happy birthday have the whole week to do so.
Love Yehuda Lave
The normally leftist Jerusalem Post supports Jewish Prayer on the Temple Mount in an editorial Sunday May 1, 2016
How can such a sacred place be such an unholy mess? Instead of a unique place of worship, it is the scene of endless confrontations – between Jews and Arabs no less than among Jews. Instead of being an inspiration for piety, it is the focus of a turf war over who can worship where, from Muslims denying Jews access to the Temple Mount above, to ultra-Orthodox Jews denying the non-Orthodox access to the Western Wall below.
Meanwhile, the Palestinian Authority and its puppet media propagate the dangerously false accusation that Jews plan to seize and destroy al-Aksa Mosque, which has led to what many refer to as a third intifada.
Hamas children's television shows – part of the PA's barrage of anti-Semitic brainwashing – have driven Palestinian children as young as 10 to attempt to murder Jews throughout the country. Would-be "martyrs" regularly cite "defending al-Aksa" as their motivation.
An arrangement made immediately after the Six Day War grants Muslims unlimited access and prayer rights on the Mount, while stingily restricting the number of Jewish visitors and forbidding them even from silently moving their lips, lest Muslim guards think they are praying.
The idea was that such a concession was necessary to save lives. Nevertheless, the reality created by then-defense minister Moshe Dayan was an affront to many religious Jews, who prayed every day "that the Temple be rebuilt speedily in our days."
Dayan's first acts on the Temple Mount were to remove the Israeli flag that the paratroopers of Motta Gur had raised on highest shrine and to transfer the paratroop company that was supposed to be stationed on the Mount.
Today order is maintained by Muslim guards who seem to spend most of their time harassing Jewish visitors and stand aside when the police are forced to intervene in order to stop Palestinian terrorists from throwing rocks down on Jewish worshipers at the Western Wall.
At the time, it seemed like a good idea. As Dayan stated: "We have returned to the holiest of our places, never to be parted from them again.... We did not come to conquer the sacred sites of others or to restrict their religious rights, but rather to ensure the integrity of the city and to live in it with others in fraternity."
As a secularist, Dayan believed that the Temple Mount's chief importance to Judaism was as an historical rather than holy site. What didn't turn out so well was Levi Eshkol's appointment of the Chief Rabbinate as the authority for prayer arrangements at the Western Wall.
Without regard to today's campaign for egalitarian prayer, the logic of which should lead inexorably to change, today's ban on Jewish prayer on the Temple Mount begs the question why Dayan forbade it there, but not at the Tomb of the Patriarchs in Hebron, where both Muslims and Jews pray and there is also a mosque.
Dayan mistakenly believed that by giving religious sovereignty over the Mount to the Muslims he was defusing the site as a center of Palestinian nationalism.
The High Court of Justice has upheld the theoretical right of Jews to pray on the Mount. In rejecting a petition by the Temple Mount Faithful in 2012, the court ruled that every Jew has the right to pray on the Mount as part of the freedom of religious worship and freedom of expression.
But the court also ruled that these basic rights are not absolute and may be limited where human life is at risk.
One day last week 13 Jews were removed from the Mount for illegally praying, and the Jordanian government immediately warned Israel of "serious consequences" if the status quo is violated. The same morning a group of Muslims was also removed from the site for harassing Jewish and Christian visitors. This is the same Hashemite Kingdom that gave in to a demand by the Palestinian Authority and abandoned plans to install closed-circuit security cameras throughout the Mount, which it had agreed to with Israel as a countermeasure to terrorism.
According to Israeli law, the Temple Mount is under Israeli sovereignty, and Israel has the sole right to decide who has access to pray there. It is time for the government to correct Dayan's shortsighted mistake by achieving an equitable agreement that would allow Jews to pray on the Mount, just as Jews and Muslims share access to the Tomb of the Patriarchs in Hebron.
Moshe Dayan mistakenly believed that by giving religious sovereignty over the Mount to the Muslims he was defusing the site as a center of Palestinian nationalism.
Israel Flag and the temple mount
On Passover 2016 we check out the free Islamic Museum near the Jerusalem Theator
from the top and then go below. In between we have Sea which in the language of the sea is יָם (Yam). Above all this we have a Sun, which in the language of the sea, is called שֶׁמֶש (Shemesh). This can be read backwards or forwards
The rays of the Sun come down and the Sea evaporates, rising up into a cloud of water, which in the language of the sea is מַיִם (Mayim). This also means 'from the sea' מִיָם (Miyam) and can be read from right to left and left to right. The wind blows the water towards the mountain where it breaks and materialises into single drops that merge and run down towards the sea, which means יַמָה (Yamah) in the language of the sea.
The water flows with a force that can move boulders until it reaches the Sea, and the fertile erosion it carries settles until the water is again gathered by the Sun, and this we call Nature, or, in the language of the sea, טֶבַע (Teva).
We may ask ourselves "What is this?" or, posed in the language of the sea, מַה אֵלֶה (Mah Eleh). מַה אֵלֶה equals the number 81 in the language of the sea which, as it happens, is also the number Nature represents, as טֶבַע (Teva) totals 81. The number 81 when read from back to front is 18. In the language of the sea this adds up to Life חַי (Chai), which is where we are.
With a simple calculation that only life can produce life (since something lifeless cannot produce it), we may now pose ourselves the question "Who is this?" or, in the language of the sea, differentiating itself only with one letter, from מַה אֵלֶה (Mah Eleh) to מִי אֵלֶה (Mi Eleh). This now adds up to 86 which, when this is paralleled to Nature, it is only equal to it when we consider Nature to be All Nature הַטֶבַע (Hateva), as this adds up to 86 as well.
Scrambling the letters from the second question מִי אֵלֶה (Mi Eleh) we get the name of the God of All Nature in the language of the sea אֱלֹהִים (Elohim), which also means God of The Sea אֵלהַיָם (El Hayam).
Therefore we now understand its name to be The Sea הַיָם (Hayam), being part of All Nature which includes the life we are in.
Using this logic of deduction, it follows that we come from a spiritual source, materialising into a single drop or cell that multiplies into other cells and, with the energetic power of youth, can also shift boulders until we settle the soul with good ingredients to the source or sea of life, coming together to form the individual, and this is