Author Topic: The Future Ramadan Present : The Temple Rises  (Read 847 times)

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Offline muman613

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The Future Ramadan Present : The Temple Rises
« on: July 16, 2013, 05:17:33 PM »
I am so upset that Jews were not permitted to visit the Temple mount today because a pack of dirty rotten muslim arabs were rioting on our sacred mountain. This day is so central to the Jewish people because it reminds us of our pain and suffering for almost 2000 years at the hands of our enemies.

Our enemies gloat at our inability to worship our G-d in the way he desires, as expressed in his Torah which he gave to our fathers and mothers so long ago. They ask 'Where is their G-d' and they chuckle at our weakness, they mock our beloved father in heaven saying he is incapable of delivering us from the oppressor.

Jews have all too often buckled and given up on the promise of G-d. But the righteous among us are keeping the flame burning. Jewish weakness is a Chillul Hashem (Desecration of G-ds name) and by the majority of the Jewish people keeping quiet about this travesty they are contributing to this desecration. As the sages said, 'Those who are not working toward the rebuilding, are guilty of destroying it'.

I feel that the only way to fight against an unholy enemy is to engage in behavior which mimicks the unholy behavior of our enemies. 'Fight Fire With Fire' is an expression which reflects this idea. You do not play fair with enemies who are obviously immoral. This is one lesson we are to learn from Laban, the father-in-law of Jacob who cheated him every chance he had. Laban was evil because he desired to disconnect Jacob from the Holy One, Blessed is he.

So too the evil muslim arabs are trying to keep Jews away from Hashem by preventing us from praying at the Temple Mount, and their abominable dome which occupies our holy site prevents us from rebuilding our Sanctuary.

Imagine for a moment if the world woke up to news that that Kaaba in Mecca was destroyed. What if a zealot were to infiltrate Saudi Arabia and plant a bomb on the disgusting black edifice in Mecca and detonate it? Wouldn't this be the greatest thing you ever heard? I imagine this news would be read by these evil beings during their so-called holy days of ramadam.

And exercise your imagination even more... Imagine that on the very day the muslim's most sacred site is completely destroyed that bull-dozers started dismantling that dome which sits on our holy mountain. The Third Temple will rise on the very day the muslims sorry edifice is brought crumbling to the ground.

What is needed are more Jews who are prepared to spend their life actively working to bring about the downfall of our enemies. We cannot sit idle as our holy sites are desecrated over and over again. Mere words are not going to make the changes which need to be made. Words are important, our treatment of each other is important, and our love of Hashem is important. But actions are also important.

One day soon we will be faced with a situation like I am imagining. I only hope that I will be a part of this process, whether it sparks 'Armageddon' or not I think it will be best for the world.
You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: The Future Ramadan Present : The Temple Rises
« Reply #1 on: July 16, 2013, 05:19:53 PM »
The Prophet Joel wrote this:

http://www.mechon-mamre.org/e/et/et1402.htm

15 Blow the horn in Zion, sanctify a fast, call a solemn assembly; 16 Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts; let the bridegroom go forth from his chamber, and the bride out of her pavilion. 17 Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say: 'Spare thy people, O LORD, and give not Thy heritage to reproach, that the nations should make them a byword: wherefore should they say among the peoples: Where is their God?' 18 Then was the LORD jealous for His land, and had pity on His people. 19 And the LORD answered and said unto His people: 'Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith; and I will no more make you a reproach among the nations; 20 But I will remove far off from you the northern one, and will drive him into a land barren and desolate, with his face toward the eastern sea, and his hinder part toward the western sea; that his foulness may come up, and his ill savour may come up, because he hath done great things.' 21 Fear not, O land, be glad and rejoice; for the LORD hath done great things. 22 Be not afraid, ye beasts of the field; for the pastures of the wilderness do spring, for the tree beareth its fruit, the fig-tree and the vine do yield their strength. 23 Be glad then, ye children of Zion, and rejoice in the LORD your God; for He giveth you the former rain in just measure, and He causeth to come down for you the rain, the former rain and the latter rain, at the first. 24 And the floors shall be full of corn, and the vats shall overflow with wine and oil. 25 And I will restore to you the years that the locust hath eaten, the canker-worm, and the caterpiller, and the palmer-worm, My great army which I sent among you. 26 And ye shall eat in plenty and be satisfied, and shall praise the name of the LORD your God, that hath dealt wondrously with you; and My people shall never be ashamed. 27 And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and there is none else; and My people shall never be ashamed. {P}
You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: The Future Ramadan Present : The Temple Rises
« Reply #2 on: July 16, 2013, 05:33:07 PM »
How about a Jewish "Global March to Jerusalem"?  The Muslim Nazis already do this.  They hold mass demonstrations in favor of the Islamification of Jerusalem.  But what if thousands of Jews got together and just went to the Temple Mount?  (Saw the idea on the JDL UK facebook page)

This would be impressive....

But at this time I am not happy. Listening to Rabbi Chaim Richman today he said that only '100s of Jews' showed up to go up to the Mount. Only a few hundred.... He was happy with that, but I think we need 100,000s of Jews to go up to make a show...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: The Future Ramadan Present : The Temple Rises
« Reply #3 on: July 16, 2013, 05:36:17 PM »
Actually the beginning of Chapter 2 of Joel seems appropriate:

http://www.mechon-mamre.org/e/et/et1402.htm

1 Blow ye the horn in Zion, and sound an alarm in My holy mountain; let all the inhabitants of the land tremble; for the day of the LORD cometh, for it is at hand; 2 A day of darkness and gloominess, a day of clouds and thick darkness, as blackness spread upon the mountains; a great people and a mighty, there hath not been ever the like, neither shall be any more after them, even to the years of many generations. 3 A fire devoureth before them, and behind them a flame blazeth; the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing escapeth them. 4 The appearance of them is as the appearance of horses; and as horsemen, so do they run. 5 Like the noise of chariots, on the tops of the mountains do they leap, like the noise of a flame of fire that devoureth the stubble, as a mighty people set in battle array. 6 At their presence the peoples are in anguish; all faces have gathered blackness. 7 They run like mighty men, they climb the wall like men of war; and they move on every one in his ways, and they entangle not their paths. 8 Neither doth one thrust another, they march every one in his highway; and they break through the weapons, and suffer no harm. 9 They leap upon the city, they run upon the wall, they climb up into the houses; they enter in at the windows like a thief. 10 Before them the earth quaketh, the heavens tremble; the sun and the moon are become black, and the stars withdraw their shining. 11 And the LORD uttereth His voice before His army; for His camp is very great, for he is mighty that executeth His word; for great is the day of the LORD and very terrible; and who can abide it? 12 Yet even now, saith the LORD, turn ye unto Me with all your heart, and with fasting, and with weeping, and with lamentation; 13 And rend your heart, and not your garments, and turn unto the LORD your God; for He is gracious and compassionate, long-suffering, and abundant in mercy, and repenteth Him of the evil. 14 Who knoweth whether He will not turn and repent, and leave a blessing behind Him, even a meal-offering and a drink-offering unto the LORD your God? {P}
You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: The Future Ramadan Present : The Temple Rises
« Reply #4 on: July 16, 2013, 05:45:39 PM »
And to render the police irrelevant.  Adding Zionist non-Jews would help the numbers.  Sukkot is a pilgrimage festival which non-Jews will be commanded to take part in during Messianic times.  This may be a good time to do it if non-Jews are involved.

You are correct that Sukkot is a time when non-Jews are invited to bring offerings to the Temple. Maybe this is something the Temple Institute may be interested in organizing?

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: The Future Ramadan Present : The Temple Rises
« Reply #5 on: July 16, 2013, 05:47:27 PM »
Psalm 79

1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.

2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.

3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].

4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.

5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?

6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,

7. for they devoured Jacob and desolated His abode.

8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.

9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.

10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.

11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.

12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.

13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: The Future Ramadan Present : The Temple Rises
« Reply #6 on: July 16, 2013, 06:07:19 PM »
Here I would like to discuss what a Chillul Hashem it is when the Jewish people act contrary to what Hashem's will is...


http://www.nishma.org/articles/update/update5756-1.htm

Defining a Chilul Hashem
WITH RABBI BENJAMIN HECHT

The classical case of chilul Hashem, as found in Rambam, Mishneh Torah, Hilchot YesodeiHaTorah, chapter 5, concerns the obligation, in certain circumstances, to sacrifice one's life rather than violate a Torah law. While, in general, we are called upon to transgress a command in order to save our lives, in these particular instances, an offense would also result in the profaning of G-d's Name; thus we are called upon to give up our lives rather than sin. Why, though, do these circumstances render this transgression, performed under duress, an action that profanes G-d's Name? What is the exact nature and mechanics of a chilul Hashem?

Rambam, here and in his famous Ma'amar Kiddush Hashem, describes the various factors that demand observance of the law even at the cost of one's life. The first, and perhaps the most well known, is the nature of the law itself. There are certain laws -- concerning idolatry, murder and arayot, the major sexual offenses -- that we are always called upon to observe even at the expense of our lives. On the surface, this would seem to imply that there must be something inherent to these transgressions that would profane the Name of Hashem. Many commentators, though, find such a theory difficult to accept. They declare that the command to not violate these laws in any circumstance, even at the expense of one's life, is not derived from the concept of chilul or kiddush Hashem, but rather reflect the inherent stringency of these laws. See Encyclopedia Talmudit, 15:342. In fact, Meiri, Magen Avot, subject 19 declares that this must also be the reasoning of Rambam himself. Chilul Hashem, according to these opinions, is never dependent upon the internal nature of the transgression but rather the external circumstances that surround the action. In fact, these external factors that transform a violation into a chilul Hashem are the focus of this discussion.

The other determinants, noted by Rambam, that must be considered in evaluating whether a violation of Torah under duress is a chilul Hashem are, indeed, of the external nature. There are three such factors. The first one is whether the one forcing the violation is doing so for personal pleasure or in order to simply force the Jew to violate Torah. The second one is whether the violation is to be performed publicly or privately. The third one is whether there is a general state of religious persecution of Jews or not. According to the Ma'amar Kiddush Hashem, if the non-Jew is forcing the transgression simply for his personal benefit, it is never a case of chilul Hashem. If the non-Jew, though, is demanding the transgression in order to force the Jew to sin, if this action is to be done publicly, the Jew must sacrifice his or her life rather that transgress. If it is, however, a period of general religious persecution of Jews, even if the action is to be performed privately, the violation would be a chilul Hashem. (There is somewhat of a controversy whether Rambam maintains the same formulation of these rules in the Mishneh Torah as the language in this text is somewhat unclear.)

It would seem that the underlying principle is the impression we present concerning our commitment to G-d. A chilul Hashem would seem to occur when we present ourselves as lacking a certain level of commitment. Thus, if the non-Jew's purpose is simply personal pleasure and the Jew's commitment to G-d is not in question, the infraction cannot be deemed a chilul Hashem. When, though, the non-Jew's objective is to publicly demonstrate a Jew's lack of commitment to G-d, even under duress, the act is a chilul Hashem. In times of religious persecution, even a private act demonstrating such a lack of commitment is also deemed to profane G-d's Name. Is this concept, though, what we mean when we colloquially declare that a certain person's behaviour was a chilul Hashem? When we state that someone performed a chilul Hashem, do we mean that this person's actions demonstrated a lack of commitment to G-d?

Rambam, Sefer HaMitzvot, Lo Ta'aseh 63 extends the definition of chilul Hashem to include cases that don't involve duress. Someone who violates a Torah law although he or she has no inherent desire to do so and gains no pleasure from doing so, but simply transgresses in order to rebel against Hashem, is deemed to also be profaning the Name of G-d. The conceptual underpinning of this category of chilul Hashem would seem to be similar to that of the original category. What greater indication of a lack of commitment to G-d is there then an act of rebellion? While we may colloquially consider a chilul Hashem to occur when someone has a negative perception of an observant individual, the sources seem to be pointing to a different concept. The essence of a chilul Hashem seems not to revolve around whether a person is projecting a negative impression of observance but rather whether a person is presenting a lack of commitment to G-d.

Another challenge to the colloquial understanding of chilul Hashem seems to arise also from T.B. Sanhedrin 74b. In the case of duress, the definition of a public violation of the law is in front of ten, specifically, ten Jews. The concern for chilul Hashem seems to be an internal matter; we are concerned with how members of the committed group, Jews, will perceive the behaviour. This idea is further supported by the source verse for chilul Hashem, Vayikra 22:32, which focuses on the effect on the Jewish people. The colloquial concern, though, seems to be more with those outside of the group. Indeed, when the term chilul Hashem is invoked, usually the question is: what will the non-Jews think? what will the non-observant think? If, though, a chilul Hashem does refer to a lack of commitment to G-d, it makes sense that our concern would not be with what outsiders would think, but that we are presenting the wrong message to those within the group. Demonstrating a lack of commitment to Hashem would be most hurtful to those who share the commitment; the concern of chilul Hashem would be directed to Jews, specifically observant Jews. If, though, a chilul Hashem refers to a negative representation of Torah observance, it follows that our concern should be with the perception of those outside the group.

Herein lies a most interesting revelation. Colloquially, we understand a chilul Hashem as referring to an act that will (a) denigrate Torah observance in the eyes of (b) the general population. The basic sources on the subject, though, seem to understand a chilul Hashem as referring to an act that will (a) demonstrate a lack of commitment to Hashem in the eyes of (b) the committed population. Is this perception correct? What is the basis for the colloquial understanding of this concept?

There are, indeed, sources that seem to present chilul Hashem as representing, what we have termed, its colloquial understanding. The concern for chilul Hashem in these cases seems to be a negative perception of observant individuals. In fact, this seems to be the essence of the third category of chilul Hashem that is presented in the Sefer Hamitzvot. Basing himself upon T.B. Yoma 86a, Rambam states that if a pious individual acts in a way that the general population would consider inappropriate for this individual (and there is some inherent legitimacy to this higher standard of behaviour and its imposition upon this person), this person is performing a chilul Hashem. The concern within this category does not seem to be the portrayal of a lack of commitment to G-d. The concern seems to be the negative portrayal of observance, that people will denigrate Torah in that this pious person acts in such a negative way. Perhaps, chilul Hashem represents both concepts -- a portrayal of lack of commitment to G-d and/or actions that would evoke negative reactions to Torah -- and it is this third category of Rambam that is the source of the latter, more well known, definition.

Yet, upon a closer look at the language of Rambam in Sefer HaMitzvot, the concern of the third category may also not be the colloquial understanding of chilul Hashem but rather the same concern as the first two categories - the portrayal of lack of commitment to G-d. Rambam states that the pious person must refrain from this behaviour, although inherently permitted, because the general population perceives it to be an aveira, a transgression. It may, in fact, not be a chilul Hashem because the general population will have a negative attitude towards Torah in that a pious individual could so act. It may be a chilul Hashem because the general population will perceive this pious individual as violating the Torah law and thereby demonstrating a lack of commitment to Hashem - even though it is actually inherently permitted. For the pious individual we are concerned that the general population not even have an incorrect perception of lack of commitment.

In Ma'amar Kiddush Hashem, Rambam, though, does seem to express the idea that a chilul Hashem also occurs when one creates a negative attitude towards Torah. In general terms, he states, when any person acts in a way that creates public ridicule and slander, this is a chilul Hashem. In specific terms, when a pious or learned person acts in a discourteous manner unbefitting his position, it is also a chilul Hashem. It would seem that there is support in the sources for the colloquial definition of chilul Hashem. This view would also seem to be supported by Rambam's source text for his third category, T.B. Yoma 86a.

Clearly, the source in Yoma does support the other factor in the colloquial understanding of chilul Hashem in stating that our concern is the briyot, the general population. It is not how we appear to other members of our group that is most significant but rather how we appear to those outside our group, specifically, non-Jews. Interestingly, according to Chinuch, mitzvah 296, even if we define the theme of chilul Hashem to be as the original sources indicate, an indication of lack of commitment to Hashem, it still may be the demonstration of this to non-Jews that is our concern. The Chinuch writes that we should die rather then give the oppressor the opportunity to think that we deny G-d. The fact that one should only sacrifice one's life if the transgression is to be performed before ten Jews is set, not because our worry is that a group of Jews may think that the person lacks commitment, but rather because we specifically do not wish the non-Jew to see a display of lack of commitment publicly -- i.e. in front of other Jews.

A further investigation of the sources indeed reveals that the category of chilul Hashem is, in fact, broad. It includes the portrayal of lack of commitment to G-d and the act that will denigrate observance. Its concern is our standing before fellow Jews and before non-Jews. Is there, though, some essence, some bridge, that unites the many possibilities within this category?

Rashi, Yoma 86a actually introduces a third possible understanding of a chilul Hashem. He states that when Jews are punished for their sins, non-Jews see only that Jews, the nation of Hashem, are suffering. When they thus declare that this misfortune must mean that G-d is unable to save the Jews, this is a chilul Hashem and the honour of Heaven is diminished. A chilul Hashem occurs when the full Glory of G-d is not perceived, in fact when the presence of G-d is diminished; behaviour that will lead to punishment and this denigrating response within the nations of the world is, thus, a chilul Hashem. In fact, this explanation fits into the words chilul Hashem most appropriately. In demonstrating a lack of commitment to G-d or in giving people the opportunity to distort Hashem as lacking ability, we do indeed profane Him, weaken the perception that the world should have of Him. The focus is clearly on the misrepresentation of Hashem. The colloquial explanation of chilul Hashem, though, presents somewhat of a problem. Why is it a chilul Hashem if others perceive us as acting immorally? The challenge is not against G-d but against us. Do we profane G-d's Name because the non-Jew assumes that the Jew is acting pursuant to the Will of Hashem and thus Hashem must support such behaviour?Is it that through our unacceptable behaviour, people will assume that Torah and the G-d of Torah are also immoral? This would be a most interesting concept: a chilul Hashem occurs when someone evaluates G-d and Torah to be immoral. This explanation of chilul Hashem, though, has an inherent problem - are we to indeed evaluate Torah through the eyes of non-Jews? Especially if the behaviour is halachically correct, are we to be concerned about a possible chilul Hashem because those with ethical systems outside of Torah will find this behaviour, correct by Torah standards, immoral?

Strangely, we, in fact, do find the term chilul Hashem applied in just such a case. Rambam, Mishneh Torah, Hilchot Gezeila v'Aveida 11:3 states that it is forbidden to return a lost article to an idolater. In the case where there will be a chilul Hashem, though, one is obligated to return the lost item to the idolater. This law would seem to imply that in cases where others perceive a Torah observance as immoral, there is a possibility of chilul Hashem. But why?

Why would an act perceived to be immoral reflect negatively on G-d? Would not such an act reflect poorly solely on the perpetrator of the act? Are we really concerned about someone, through our actions, declaring Hashem to be immoral? Why are we, in any event, concerned with the moral perceptions of the other, the one whose morality is not based on Torah anyways?

Perhaps the concern is that the non-Jew, believing that the Jew must share the same moral conviction -- (afterall 'ethics are ethics') -- will see in the behaviour of the Jew, even if correct according to Torah, a rejection of G-d. In other words, the essential concern of the chilul Hashem is still really the perception of lack of commitment to G-d. The reason we are concerned about the moral evaluations of the non-Jew is that, albeit incorrectly, the non-Jew will perceive the Jew, in not maintaining the non-Jew's standard of morality, to be ignoring G-d. Alternatively, the non-Jew's evaluation may lead him to limit G-d and Torah's ability. The non-Jew may assume that if this individual who follows Torah acts in such an unacceptable manner, the Torah -- and Hashem -- cannot be a powerful teachers of morality. Must we, though, give such consideration to a non-Jew's moral perceptions? Are we to be concerned how the non-Jew evaluates Torah and G-d according to his system of morality? Interestingly, the language of the sources imply that we are, in fact, concerned about the non-Jew's essential view of the morality of the matter. It would seem to be that it is not simply because we are concerned about the non-Jew's perception that we are not following Hashem or that Hashem is a weak teacher, but that the inherent moral aversion of the non-Jew is the essence of the chilul Hashem. We profane G-d's name when someone perceives our observance as immoral - but still why are we concerned about the moral evaluations of the non-Jew?

We indeed do find Torah sources that point to the recognition of a natural morality within Mankind. See, for example, Mishna Avot 2:1 and Sifri, Devarim 79. Does this mean that we are to be concerned with all the moral attitudes of the general society? I would think not, but then I would have to arrive at some criteria for distinction between those I should be concerned for and those I should not.

Rabbi Moshe Feinstein, Dibrot Moshe, Ketubot, Teshuva 1 introduces an idea that may shed light on this matter. It is not any morality within the non-Jewish world that is of concern, but their moral perceptions that are connected to the Noachide Code (in its broad sense). A chilul Hashem may be when the non-Jew perceives the Jew, who may in fact be following Halacha, as not maintaining the standards of morality the non-Jew perceives to be part of Torah. It is not, though, that we are perceived to have a lack of commitment to G-d. The moral passion of the non-Jew is part of this definition of chilul Hashem. We profane G-d's Name when a non-Jew perceives us as not maintaining the Torah standard of morality and, therefore, looks upon us negatively. It may a chilul Hashem when we are not perceived to be in the forefront of Torah-based morality. Yet, if the concern is a Torah morality, what is the general morality that the above sources indicate we are also to consider?

And why, still, is this inadequacy on our part, deemed to be an attack upon G-d? Here lies another interesting aspect of the colloquial definition of chilul Hashem. Honestly, we do not invoke this term because we are concerned about how others will view G-d, but our concern is how others will view Jews or observant Jews. It seems from the sources that when the honour of Israel is challenged, the honour of G-d is also challenged. It may be a chilul Hashem when we do not meet the appropriate standard and are subject to attack because we represent Hashem in this world.

I leave it to you to continue the investigation of the term chilul Hashem, used so frequently, yet, in reality, most technical and demanding clarification.
You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline kyel

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Re: The Future Ramadan Present : The Temple Rises
« Reply #7 on: July 16, 2013, 11:12:24 PM »
I honestly think that a big change will occur if/when the government tries to take the 500,000 jews out of Judea and samaria. It will cause massive riots and control of the army back into the people's hands.