The Temple Mount, located in Jerusalem, is the most sacred site in Judaism and the third-most sacred site in Islam, after Mecca and Medina in Saudi Arabia. The sacred nature of the site for both religions has made it one of the focal points of the Arab-Israeli conflict. Jewish Fundamentalism and the Temple Mount is an original and provocative study of the theological roots and historical circumstances that have given rise to the movement of the Temple Builders. Motti Inbari points to the Six Day War in 1967 as the watershed event: the Israeli victory in the war resurrected and intensified Temple-oriented messianic beliefs. Initially confined to relatively limited circles, more recent "land for peace" negotiations between Israel and its Arab neighbors have created theological shock waves, enabling some of the ideas of Temple Mount activists to gain wider public acceptance. Inbari also examines cooperation between Third Temple groups in Israel and fundamentalist Christian circles in the United States, and explains how such cooperation is possible and in what ways it is manifested.
Temple Mount is believed by some Jews to be the locus of their ancient Temple. Known to Muslims as Haram al-Sharif (the Noble Sanctuary), this site is home to two mosques, one of which is the third most holy shrine in all of Islam. Jewish fundamentalists want to destroy the mosques on Temple Mount and rebuild the Temple. Christian apocalypticists are financing and supporting their efforts. If the mosques are destroyed, Islamic fundamentalists have vowed to destroy Israel, resulting in the possibility of nuclear war. This book addresses the idea that the recent rise of militant Christian, Jewish, and Muslim fundamentalisms and their interaction are endangering peace in the Middle East. It fully examines the thesis that apocalypticist fundamentalists--Christians in America, Jews in Israel and America--are working together to hasten the coming of the Messiah by instigating a Holy War in the Middle East. Several chapters focus on three U.S. political figures--Jerry Falwell, Ronald Reagan, and Pat Robertson--who helped bring Christian fundamentalism into the mainstream of American politics. One chapter tells of Jewish preparations for rebuilding the Temple on Temple Mount. Other chapters document the rise of religious fundamentalism in Israel since 1967, Haram al-Sharif-Temple Mount crises involving Christian-Jewish cooperation, and the rise of Islamic fundamentalism. Separate chapters are devoted to Israel's nuclear program and political psychology, and the fact that nuclear weapons are leaving Russia and finding their way to Islamic nations and Islamic terrorists.
This is a new edition of a classic and highly controversial book that examines the history and consequences of Jewish Fundamentalism in Israel. Fully updated, with new chapters and a new introduction by Norton Mezvinsky, it is essential reading for anyone who wants a full understanding of the way religious extremism has affected the political development of the modern Israeli state. Acclaimed writer and human rights campaigner Israel Shahak was, up util his death in 2001, one of the most respected of Israel’s peace activists – he was, in the words of Gore Vidal, ‘the latest – if not the last – of the great prophets.’ Written by Shahak together with American scholar Norton Mezvinsky, this books shows how Jewish fundamentalism in Israel, as shown in the activities of religious settlers, is of great political importance. The authors trace the history and development of Jewish fundamentalism. They place the assassination of Prime Minister Rabin in the context of what they see as a tradition of punishments and killings of those Jews perceived to be heretics. They conclude that Jewish fundamentalism is essentially hostile to democracy.
The Six Day War in 1967 profoundly influenced how an increasing number of religious Zionists saw Israeli victory as the manifestation of God's desire to redeem God's people. Thousands of religious Israelis joined the Gush Emunim movement in 1974 to create settlements in territories occupied in the war. However, over time, the Israeli government decided to return territory to Palestinian or Arab control. This was perceived among religious Zionist circles as a violation of God's order. The peak of this process came with the Disengagement Plan in 2005, in which Israel demolished all the settlements in the Gaza Strip and four settlements in the West Bank. This process raised difficult theological questions among religious Zionists. This book explores the internal mechanism applied by a group of religious Zionist rabbis in response to their profound disillusionment with the state, reflected in an increase in religious radicalization due to the need to cope with the feelings of religious and messianic failure.
The Temple of Jerusalem: From Moses to the Messiah brings together an interdisciplinary and broad-ranging international community of scholars to discuss aspects of the history and continued life of the Jerusalem Temple in Western culture, from biblical times to the present. This volume is the fruit of the inaugural conference of the Yeshiva University Center for Israel Studies, which convened in New York City on May 11-12, 2008 and honors Professor Louis H. Feldman, Abraham Wouk Family Professor of Classics and Literature at Yeshiva University.
The Third Temple Movement is a biblical revival movement, dedicated to building the Third Jewish Temple on the Temple Mount/Haram ash-Sharif compound in Jerusalem, the renewal of a Jewish priesthood and animal sacrifices, and the reestablishment of a Jewish kingdom in Israel; actions which supporters believe are predicted by Jewish prophecy and will help to usher in messianic times. Based on two years of ethnographic research with Third Temple Movement activists in Jerusalem, this dissertation challenges the predominant “religious fundamentalism” paradigm in Israeli Studies literature and popular media, which categorizes Temple Mount activists as Jewish “extremists,” so that they appear as categorically distinct from the secular population and Israeli state apparatus. Rather than viewing these messianic activists in opposition to a secular state, Chapter 1 argues that they function in a para-state modality, subjectively performing and extending Israeli sovereignty on the Temple Mount through piety practices. Chapter 2 presents an intersectional feminist analysis of messianic Zionist activism, examining the race, class, and gender dynamics of “Women for the Temple,” an activist group of Orthodox Jewish women. Women for the Temple perform a messianic femininity that emphasizes maternal duties and women’s redemptive power in Judaism. The image of these pious mothers, forbidden from prayer on the Temple Mount, has helped the Temple Movement to gain sympathy from a wider spectrum of the Israeli public. Chapter 3 examines the Third Temple Movement’s vision of biblical statehood as it emerges during the 2016 Passover sacrifice reenactment, where temple activists practice animal sacrifices in preparation for the future Third Temple. During the Passover Sacrifice event, activists cultivate a “native” Israelite identity, mobilizing a politics of indigeneity towards the end goal of the Third Temple Movement: the creation of an ethno-theocratic state, in the form of a renewed Jewish kingdom. This dissertation as a whole documents the growing popularity of the Third Temple Movement on the ground in Israel/Palestine from 2011-2016, as well as Palestinian responses to temple activists and the increased presence of religious Jews on the Haram ash-Sharif compound/Temple Mount. Thus, this dissertation responds to a significant gap in the existing literature on the Third Temple Movement and messianic Zionism more broadly: the physical and emotional impact of this activism on local Palestinian communities. In addition to bringing Palestine back into focus throughout the ethnography, this dissertation considers the growth of the Third Temple Movement beyond its local manifestations in Israel/Palestine. Chapter 4 examines the globalization of the Third Temple Movement. The Third Temple Movement exists as a mobile, trans-national messianic fantasy. The movement’s vision of biblical revival has crossed national borders through internet technologies and inspired new forms of religious and political life abroad, such as the creation of international “Bnei Noah” (Children of Noah) communities, a new Judaic faith forming under the leadership of rabbis from the Third Temple Movement.
