Download The Last Chronicles of Planet Earth May 27 2022 Edition by Frank DiMora
PROPHECY : Current events are showing the Third Jewish Temple will be built soon.
Revelation 11:1-2
Then I was given a measuring rod like a staff, and I was told, “Rise and measure the temple of God and the altar and those who worship there, but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample the holy city for forty-two months.
2 Thessalonians 2:1-17
2:1 Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, 2 not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. 3 Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, 4 who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. 5 Do you not remember that when I was still with you I told you these things?
Daniel 9:27 And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolate
Matthew 24:15 “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand),
Daniel 11:3131 Forces from him shall appear and profane the temple and fortress, and shall take away the regular burnt offering. And they shall set up the abomination that makes desolate.
Fighting rabbinic ban, Jewish activists push Temple Mount prayer toward mainstream
Among the most successful political movements in Israel in recent decades has been one relating to the Temple Mount, turning what was once an exceedingly fringe view held solely by members of the national-religious camp into something that even a significant number of secular Jewish Israelis can agree with: that Jews should be allowed to not only visit but pray on the Temple Mount.
That shift — truly a dramatic one, historically speaking — was on display on Sunday as a record number of Jews visited the site to celebrate Jerusalem Day, which marks Israel’s capture of East Jerusalem in the 1967 Six Day War, the first time that the Temple Mount was in Jewish hands, at least nominally, in some 2,000 years.
Over 2,600 Jews visited the Temple Mount, setting a record for the highest number of Jewish visitors to the site in a single day, likely since the Second Temple was destroyed in 70 CE. This represents an astronomical rise in just a few years. There were only 5,000 visits to the Temple Mount by Jews in all of 2012 (some of those being repeat visits by the same people, meaning the number of total visitors was likely significantly lower than that). In the enter year 2000, 1,000 Jews visited the Temple Mount — fewer than half as many as did on Sunday.
For decades, religious authorities issued strict prohibitions against visiting the Temple Mount, widely considered to be the holiest site for Jews, on the grounds that people could accidentally defile the site. And until relatively recently, these bans were accepted by the overwhelming majority of Israel’s Jewish public.
In recent years, however, a relatively small but intensely dedicated faction from Israel’s so-called “national-religious” camp — Orthodox Jews generally associated with right-wing, hawkish politics and crocheted yarmulkes — has chipped away at that consensus view of halacha, or Jewish law, issuing rulings that allow or even require visits to the Temple Mount — to some parts of it, anyway, and under certain conditions.
With those dueling rulings in place, more and more religious Jews have felt comfortable ascending the Temple Mount — often immersing themselves in a purifying mikveh beforehand — which has enabled the activists to slowly alter what is considered acceptable behavior for Jews on the esplanade.
In addition to this one-two punch of reinterpreting halacha and establishing facts on the ground, Jewish Temple Mount activists have also fought a stunningly successful public relations battle, shifting the discourse around Jewish visits to the site from an outlying religious issue to a cause that even secular and liberal Israelis can agree with: freedom of worship and national sovereignty.
Even as Foreign Minister Yair Lapid sought to calm tensions around the Temple Mount last month by pledging Israel’s commitment to the status quo — saying, “Muslims pray on the Temple Mount, non-Muslims only visit. There is no change, there will be no change” — he voiced some unease about that framework, which he deemed discriminatory.
“By the way,” he told international reporters, “I don’t feel comfortable with the idea that Jews do not have freedom of religion in the State of Israel and that Jews are banned from [praying at] the site.”
The result of these efforts by national-religious activists in recent years has been a meteoric rise in visits by Jews to the Temple Mount; a profound change in the status quo on the site, and some violations of it; and far greater support for both of these developments among mainstream Israelis.
Indeed, a recent survey of Jewish Israelis by the Israel Democracy Institute found that exactly half support allowing Jews to pray on the Temple Mount, with three-quarters of these saying that they support it because it would send a message about Israel’s control over the site, while only a quarter said that it should be allowed because of religious reasons. Forty percent of those polled opposed Jewish prayer on the Temple Mount, with 57.5 percent of them saying that they were against it because it “might invoke a severe negative reaction from the Muslim world,” while the rest said they opposed it because they believed it was forbidden under Jewish law.