Jerusalem Pearl Hotel - Built by the Draiman family in 1995
Jerusalem Pearl Hotel This hotel is CLOSED. Click below to compare rates in all Jerusalem hotels CLICK HERE FOR RATES IN ALL JERUSALEM HOTELS
The Jerusalem Pearl places you right at the heart of Jerusalem, where history and tomorrow meet. Facing you, the golden stones of the Old City and remarkable views of the Citadel of David and Mount Zion. And whether it's the Jaffa Gate, Western Wall or the city's prestigious new commercial hub with its elegant stores, nothing is further than a stroll away. Elegance and Luxury
Accommodations: 110 rooms including 22 Luxury Suites tastefully designed with a full complement of support services. Guestrooms accommodate a maximum of 3 persons. Suites are designed for up to 5 persons and comprise a living room with a separate, fully equipped dining area and working corner for business travelers. Suites All rooms and suites are air-conditioned and include international direct dial telephone, safety deposit boxes and TV.
88 standard rooms facing the New City (floors 1,2,3). Suites All suites consist of a living room, bedroom, 2 baths and kitchenette 2 suites facing New City (floors 1,3). 10 suites with a view of the Old City (floors 1,2,3). 5 large deluxe suites facing the New City (floors 1,2,3). 5 Presidential suites facing both the Old and New City (floors 1,2,3). Spacious Rooms Heated Indoor Pool
Size of this preview Jerusalem Pearl Hotel in the background
This map, prepared by the UN "Subcommittee on the Palestine Question" purports to show that Arabs owned most of the land in Mandatory Palestine. Arab landownership is deliberately exaggerated by dividing the land into "Jewish" and "non-Jewish" ownership. However, the land included under "non-Jewish ownership includes government lands. For example, the map shows that "Jews" owned less than 1% of the land in the Beersheba district. In fact, nearly all the land in the Beersheba district was government owned land that belonged to the British mandate, and should have been made available for Jewish ownership under article 6 of the League of Nations mandate. In any case, "Arabs" did not own this land. From the map, we can also learn that the eventual outlines of "Green Line" Israel (borders of 1949 armistice) closely followed the pattern of Jewish land ownership. In the West Bank, Jews owned less than 1% of the land, and in Gaza about 4%. Small areas of land abandoned in 1948 were recaptured in the 1967 Six day war. See also The Land Question in Palestine
Life embodies friendship, compassion, happiness, sorrow, love and pleasure
Each man has inside him a basic decency and goodness. If he listens to it and acts on it, he is giving a great deal of what it is the world needs most. It is not complicated, but it takes courage for a man to listen to his own inner goodness and act on it. Do we dare to be ourselves? This is the question that counts.
"I am convinced that human nature is basically gentle, not aggressive. And every one of us has a responsibility to act as if all our thoughts, words, and deeds matter. For, really, they do. Our lives have both purpose and meaning."
"Compassion is what makes our lives meaningful. It is the source of all lasting happiness and joy. And it is the foundation of a good heart, the heart of one who acts out of a desire to help others. Through kindness, through affection, through honesty, through truth and justice toward all others we ensure our own benefit. This is not a matter for complicated theorizing. It is a matter of common sense.
There is no denying that consideration of others is worthwhile. There is no denying that our happiness is inextricably bound up with the happiness of others. There is no denying that if society suffers we ourselves suffer. Nor is there any denying that the more our hearts and minds are afflicted with ill-will, the more miserable we become. Thus we can reject everything else: religion, ideology, all received wisdom. But we cannot escape the necessity of love and compassion."
What is compassion?
It is not simply a sense of sympathy or caring for the person suffering, not simply a warmth of heart toward the person before you, or a sharp clarity of recognition of their needs and pain, it is also a sustained and practical determination to do whatever is possible and necessary to help alleviate their suffering.
The Greatest Enemy
You can have no greater ally in the war against your greatest enemy, your own self-grasping and self-cherishing, than the practice of compassion. It is compassion, dedicating ourselves to others, taking on their suffering instead of cherishing ourselves, that, hand in hand with the wisdom of ego-less-ness, destroys most effectively and most completely that ancient attachment to a false self that has been the cause of our endless wandering. That is why in our tradition we see compassion as the source and essence of enlightenment and the heart of enlightened activity.
One technique for arousing compassion for a person who is suffering is to imagine one of your dearest friends, or someone you really love, in that person's place. Imagine your brother or daughter or parent or best friend in the same kind of painful situation.
Quite naturally your heart will open, and compassion will awaken in you: What more would you want than to free your loved one from his or her torment? Now take this compassion released in your heart and transfer it to the person who needs your help: You will find that your help is inspired more naturally and that you can direct it more easily.
When someone is suffering and you find yourself at a loss to know how to help, put yourself unflinchingly in his or her place. Imagine as vividly as possible what you would be going through if you were suffering the same pain. Ask yourself: "How would I feel? How would I want my friends to treat me? What would I most want from them?"
When you exchange yourself for others in this way, you are directly transferring your cherishing from its usual object, yourself, to other beings. So exchanging yourself for others is a very powerful way of loosening the hold on you of the self-cherishing and the self-grasping of ego, and so of releasing the heart of your compassion.
One powerful way to evoke compassion is to think of others as exactly the same as you. "After all," the following statement is true, "all human beings are the same--made of human flesh, bones, and blood. We all want happiness and want to avoid suffering. Further, we have an equal right to be happy. In other words, it is important to realize our sameness as human beings."
Considering others to be just the same as yourself helps you to open up your relationships and give them a new and richer meaning. Imagine if societies and nations began to view one another in the same way; at last we would have the beginnings of a solid basis for peace on earth, and the happy coexistence of all peoples.
Imagine that you are having difficulties with a loved one, such as your mother or father, husband or wife, lover or friend. How helpful and revealing it can be to consider the other person not in his or her "role" of mother or father or husband, but simply as another "you," another human being, with the same feelings as you, the same desire for happiness, the same fear of suffering. Thinking of the other one as a real person, exactly the same as you will open your heart to him or her and give you more insight into how to help.
Visualize someone to whom you feel very close, particularly someone who is suffering and in pain. As you breathe in, imagine you take in all their suffering and pain with compassion, and as you breathe out, send your warmth, healing, love, joy, and happiness streaming out to them.
Now, gradually widen the circle of your compassion to embrace first other people to whom you also feel very close, then to those about whom you feel indifferent, and then to those whom you dislike or have difficulty with, then even to those whom you feel are actively monstrous and cruel. Allow your compassion to become universal, and to enfold in its embrace all sentient beings, and all beings, in fact, without any exception.
Compassion is not true compassion unless it is active.
We may say, and even half-believe, that compassion is marvelous, but in practice our actions are deeply uncompassionate and bring us and others mostly frustration and distress, and not the happiness we are all seeking.
Isn't it absurd that we all long for happiness, yet nearly all our actions and feelings lead us directly away from that happiness?
What do we imagine will make us happy? A canny, self-seeking, resourceful selfishness, the selfish protection of ego, which can as we all know, make us at moments extremely brutal. But in fact the complete reverse is true: Self-grasping and self-cherishing are seen, when you really look at them, to be the root of all harm to others, and also of all harm to ourselves.
Wisdom of Compassion
To realize what I call the wisdom of compassion is to see with complete clarity its benefits, as well as the damage that its opposite has done to us. We need to make a very clear distinction between what is in our ego's self-interest and what is in our ultimate interest; it is from mistaking one for the other that all our suffering comes.
Self-grasping creates self-cherishing, which in turn creates an ingrained aversion to harm and suffering. However, harm and suffering have no objective existence; what gives them their existence and their power is only our aversion to them. When you understand this, you understand then that it is our aversion that attracts to us every negativity and obstacle that can possibly happen to us, and fills our lives with nervous anxiety, expectation, and fear.
Wear down that aversion by wearing down the self-grasping mind and its attachment to a nonexistent self, and you will wear down any hold on you that any obstacle and negativity can have. For how can you attack someone or something that is just not there?
Compassion & Pity
Compassion is a far greater and nobler thing than pity. Pity has its roots in fear and carries a sense of arrogance and condescension, sometimes even a smug feeling of "I'm glad it's not me." As we know: "When your fear touches someone's pain it becomes pity; when your love touches someone's pain, it becomes compassion." To train in compassion is to know that all beings are the same and suffer in similar ways, to honor all those who suffer, and to know that you are neither separate from nor superior to anyone.
Your compassion can have perhaps three essential benefits for a dying person: First, because it is opening your heart, you will find it easier to show the dying person the unconditional love he or she needs so much. On a deeper, spiritual level, I have seen again and again how, if you can embody compassion and act out of the heart of compassion, you will create an atmosphere in which the other person can be inspired to imagine the spiritual dimension or even take up spiritual practice. On the deepest level of all, if you constantly practice compassion for the dying person, and in turn inspire him or her to do the same, you might heal the person not only spiritually but perhaps even physically. And you will discover for yourself, with wonder, what all the spiritual masters know: that the power of compassion has no bounds.
Compassion is the best protection; it is also, as the great masters of the past have always known the source of all healing. By taking on the sickness of those suffering like you, in addition to your own pain, with a mind full of compassion, you will--beyond any doubt--purify the past negative karma that is the cause, now and in the future, of the continuation of your suffering.
As you continue to meditate on compassion, when you see someone suffer, your first response becomes not mere pity but deep compassion. You feel for that person respect and even gratitude, because you now know that whoever prompts you to develop compassion by his or her suffering is in fact giving you one of the greatest gifts of all, as you are being helped to develop that very quality you need most in your progress toward enlightenment.
A far-sighted Arab-Jewish agreement was arrived at 98 years ago which is still valid but was never fully implemented. This still-legal agreement provides the basis for a solution today and should become widely publicized and supported.
In 1919, following the end of World War I, an international Paris Peace Conference was convened by the victorious Allies to settle international questions. Delegations attended from around the world including an official Arab and Zionist delegation. The Arab delegation was led by Emir Feisal I, who agreed that the entire Palestine territory of the Balfour Declaration of 1917 (it was a similar agreement Napoleon wrote to The Jewish people in Palestine in 1799) would become the Jewish national home and expressed that position in separate letters to Zionist leaders Dr. Chaim Weizmann and Felix Frankfurter. In return for Arab support the Zionists promised economic and technical assistance to the local Arabs and the Allied powers agreed to grant eventual sovereignty to many of the Arab peoples in the region that were previously under control of the former Turkish Ottoman Empire.
This conference, and a subsequent one at San Remo Italy in 1920, amicably settled the issues among the parties with voluntary, legally binding, international agreements.
In 1922 the League of Nations carrying out the partial implementation of the 1920 San Remo International Agreement, assigned Britain as the Mandatory to faithfully carry out these agreements and help establish the National Home for the Jewish people in all of Palestine/Israel. It was British Colonial Secretary Winston Churchill who unilaterally and illegally divided Mandatory Palestine into an exclusively Arab sector (Trans Jordan) and a Jewish sector. The Arabs received 77% of the original territory, comprising 35,000 square miles, located east of the Jordan River. That left the Jewish sector with only about 10,000 square miles out of their original 46,000 square miles, which was still less than 1% of the combined Arab areas of 5 million square miles or 12 million sq. km.. That remaining Jewish sector is today contested with the 'Palestinians' claiming the 'West Bank' and Gaza to create, in effect, a second Arab/Palestinian state. (Jordan is mostly Arab/Palestinian.) It was the British, in 1919, who began to undermine and violate the terms of their own Mandate and to instigate the Arabs against Jews.
"Under this settlement, the whole of Palestine on both sides of the Jordan was reserved exclusively for the Jewish People as the Jewish National Home, in recognition of their historical connection with that country, dating from the Patriarchal Period. ... The Palestine aspect of the global settlement was recorded in three basic documents that led to the founding of the modern State of Israel: ... The British Government repudiated the solemn obligation it undertook to develop Palestine gradually into an independent Jewish state. ... The US aided and abetted the British betrayal of the Jewish People by its abject failure to act decisively against the 1939 British White Paper despite its own legal obligation to do so under the 1924 treaty. The UN Partition Resolution of November 29, 1947 illegally and without legal standing recommended a non-binding the restriction of Jewish legal rights to a truncated part of Palestine/Israel (over 77% of Jewish territory was illegally allocated to Jordan as the new Arab State). ... Despite all the subversive actions to smother and destroy Jewish legal rights and title of sovereignty to the entire Land of Israel which included Jordan, they still remain in full force by virtue of the Principle of Acquired Rights and the doctrine of Estoppel that apply in all legal systems of the democratic world."
It has been argued, by scholars of international law, that the agreements of the international Paris Peace Conference of 1919, and their formal assignment to Britain as the Mandatory by the League of Nations, continue to be legally binding on all parties under international law. In addition to Jewish legal claims based on the 1922 law a case can be made that it is also morally binding and that England is guilty of bad faith and for having engaged in deliberate sabotage of that agreement. A most promising beginning for Arab-Jewish relations in the Middle East was deliberately undermined by England and this part of history must be brought to bear upon the present conflict. Israel has a right to make full land claims under that 1922 Mandate by the League of Nations. The Arabs should also be made aware that it was England that instigated them against the Jews in pursuit of British imperial interests and to the disadvantage of both Arabs and Jews.
Significantly, Arab support for a Jewish state was clearly manifested at the Paris Peace conference of 1919. This should also be part of the legally binding Arab obligations to acceptance of a Jewish state with full rights. Emir Feisal I, son of Hussein, Sheriff of Mecca led the Arab delegation to the Paris Peace Conference of 1919. Excerpts of two letters from Emir Feisal to Zionist leaders Dr. Chaim Weizmann and to Felix Frankfurter indicate their friendly relations and high hopes for Jewish - Arab cooperation. Also note in the following text the term 'Palestine' clearly refers to the Jewish national home and not to any Arab entity or people.
From Emir Feisal to Dr. Weizmann:
"His Royal Highness the Emir Feisal, representing and acting on behalf of the Arab Kingdom of hedjaz, and Dr. Chaim Weizmann, representing and acting on behalf of the Zionist Organization, mindful of the racial kinship and ancient bonds existing between the Arabs and the Jewish People, and realizing that the surest means of working out the consummation of their national aspirations is through the closest possible collaboration in the development of the Arab State and Palestine, and being desirous further of confirming the good understanding which exists between them, have agreed upon the following Articles:" ... Article IV: "All necessary measures shall be taken to encourage and stimulate immigration of Jews into Palestine/Israel on a large scale, and as quickly as possible to settle Jewish immigrants upon the land through closer settlements and intensive cultivation of the soil. In taking such measures the Arab peasant and tenant farmers shall be protected in their rights, and shall be assisted in forwarding their economic development."
From Emir Feisal to Felix Frankfurter:
"... We feel that the Arabs and Jews are cousins in race, having suffered similar oppression's at the hands of the powers stronger than themselves, and by a happy coincidence have been able to take the first step towards the attainment of their national ideals together." "We Arabs, especially the educated among us, look with the deepest sympathy on the Zionist movement. Our deputation here in Paris is fully acquainted with the proposals submitted yesterday by the Zionist Organization to the Peace Conference, and we regard them as moderate and proper. We will do our best, in so far as we are concerned, to help them through: we wish the Jews a most hearty welcome home." .... "People less informed and less responsible than our leaders and yours, ignoring the need for cooperation of the Arabs and the Zionists have been trying to exploit the local difficulties that must necessarily arise in Palestine in the early stages of our movements. Some of them have, I am afraid, misrepresented your aims to the Arab peasantry, and our aims to the Jewish peasantry, with the result that interested parties have been able to make capital our of what they call our differences. ..." (To read full text gohttp://www.eretzyisroel.org/~samuel/feisal1.html and http://www.eretzyisroel.org/~samuel/feisal2.html)
What remains now is for all parties to courageously and boldly cast off the mindless schemes of Oslo and the Road Map and return to the sanity and statesmanship of the 1919 agreement. Those Arabs who have an acquired identity as 'Arab/Palestinian' should be given a far better alternative option than to be buried alive inside a non-viable illegal micro-state carved out of the Israeli heartland.
The Win-Win solution
Contrary to popular belief, the Arab-Israeli conflict has a reasonable solution. An orderly resettlement elsewhere of the so-called Arab/Palestinian would solve this long-standing 'intractable' problem. To propose this solution today elicits automatic rejection by almost everyone and perhaps even anger and hostility at its very mention (although attitudes may finally be changing). This is because the minds of many have been so thoroughly conditioned, with layer upon layer of repeated falsehoods, such that open-minded reconsideration is almost impossible. But resettlement could become the basis of a win-win solution for both sides.
For example Saudi Arabia comprises some 750,000 square miles. It has a very low population density of only 33 per square mile vs. 1,000 for Israel including the territories. A modest 4% of Saudi Arabia, some 30,000 square miles, should be set aside for a new Arab/Palestinian state. That state would be 13 times the size of the present Arab/Palestinian area proposed under the Road Map and would now have ample space for natural growth. All of the intractable problems facing both Jews and Arabs, arising under the present schemes, would be eliminated. The Arab/Palestinians could now construct their own state with full political independence, self-rule and full dignity. The sources of friction between them and Israel would now be removed along with all the immense human and material costs associated with the current conflict.
Palestinians could begin using their legitimate 'right of return' to exit the territories, and the refugee camps, and migrate back to their ancestral home in Arabia and thereby also be closer to Mecca and Medina. A fraction of the countless billions spent on weapons by the Arab governments could fund the cost of establishing new settlements for the Palestinians. Israel would be free of Arabs, and the Arab/Palestinians would be free of Israel. The deep wounds of both peoples would now have a chance to heal.
In early 2004 a poll by the Arab/Palestinian Center for Public Opinion shows 37% willing to emigrate in return for a home, a job and $250,000. And this is before a far better deal has been offered, including true self-rule, peace and security, plus their own ample territory. What if 'Palestinians' were offered a homeland territory, drawn from lands donated by one of the more spacious Arab countries, one expressing continuous concern, love for, and outrage at the treatment of these very same folk?
Israeli Arabs could play a constructive role in this because of their higher level of education and their experience living as full citizens in democratic Israel. They would become the managerial and entrepreneurial class and provide valuable assistance and leadership for fellow Arab/Palestinians who were stagnating in refugee camps inside other Arab countries. This crime was committed by their own brother Arabs, who refused to allow them to settle.
Once the migration starts toward a far better future the movement could well accelerate voluntarily because the first ones to relocate would receive the best 'ground floor' opportunities and the last ones to move would get what remains. Today there are tens of millions of people on the move around the world in search of better living conditions, so relocation is a long established and viable option for everyone.
Another important advantage is that Israeli-Arab/Palestinian interaction would be limited to the selling of Arab homes in the territories and an orderly exit. No more frustratingly complex agreements as with Oslo where Israel honors all commitments and Arabs violate all commitments and thus those agreements are null and void, and even U.S. assurances often prove worthless. The less need for Israel to depend on agreements with Arabs, Europeans and even Americans the better.
Part of the problem are those Arab governments who deliberately keep the Israel-Arab/Palestinian conflict alive to divert attention from their own corrupt regimes. Also, western governments still pander to their corrupt Arab clients for purely expedient reasons. But new progressive voices are emerging among Arab intellectuals and even among some Muslim clerics that call for Arab societal reform, and who also recognize Jewish rights in the land of Israel. These voices need to be encouraged and enlisted in this quest for sanity.
Another option is to set the Palestinians in Sinai, Jordan and or in the homes and 120,000 sq. km. the Arab countries confiscated when they expelled over a million Jewish families. This proposal was made after the 1973 Yom Kippur War. It should be reconsidered.
What is also needed is Saudi cooperation and active support. The Saudis have long been responsible for promoting anti-Jewish, anti-Christian, and anti-American hatred along with funding terror and the teaching of a hateful form of Islam. With their 'royal' family of thousands of princes living lavishly, off of oil income and the labor of foreign workers, they are a cesspool of corruption that even Osama bin Laden finds offensive.
It is time to demand that the Saudis make a major contribution to solve the Arab-Israeli conflict. They caused much of the problem and they must now assist with the solution. It is time for the Bush administration to make the Saudis 'an offer they can't refuse' and have them realize they have a direct interest in providing 'land for peace'.
For too long many people have labored under a collective mindset resembling a bad dream where big lies become entrenched wisdom and truth is constantly strangled. Unless we change direction there will be dire consequences extending well beyond the peoples of the region. Those who still have minds and morals intact now have an obligation to think clearly and with sanity and support this approach to finally resolving the Arab-Israeli conflict.
The mandates for Mesopotamia, Syria and Palestine were assigned by the Supreme Court of the League of Nations at its San Remo meeting in April 1920. Negotiations between Great Britain and the United States with regard to the Palestine mandate were successfully concluded in May 1922, and approved by the Council of the League of Nations in July 1922. The mandates for Palestine and Syria came into force simultaneously on September 29, 1922. In this document, the League of Nations recognized the "historical connection of the Jewish people with Palestine" and the "grounds for reconstituting their national home in that country."
The Jerusalem Covenant
As of this day, Jerusalem Day, the twenty-eight day of the month of Iyar in the year five thousand seven hundred fifty-two; one thousand nine hundred and twenty-two years after the destruction of the Second Temple; forty-four years since the founding of the State of Israel; twenty-five years since the Six Day War during which the Israel Defense Forces, in defense of our very existence, broke through the walls of the city and restored the Temple Mount and the unity of Jerusalem; twelve years since the Knesset of Israel reestablished the 'Jerusalem, unified and whole, is the Capital of Israel'; the State of Israel is the State of the 'Jewish People' and the Capital of Israel is the Capital of the People of Israel. We have gathered together in Zion, national leaders and heads, of our communities everywhere, to enter into a covenant with Jerusalem, as was done by the leaders of our nation and all the people of Israel upon Israel's return to its Land from the "Babylonian exile; and the people and their leaders will dwell in Jerusalem, the Holy City.
Once again, 'our feet stand within your gates, O Jerusalem - Jerusalem built as a city joined together' which 'unites the people of Israel to one another', and 'links heavenly Jerusalem with earthly Jerusalem.'
We have returned to the place that the Lord vowed to bestow upon the descendants of Abraham, Father of our Nation; to the City of David, King of Israel; where Solomon, son of David, built a Holy Temple; a Capital City which became the Mother of all Israel; a metropolis for justice and righteousness and for the wisdom and insights of the ancient world; where a Second Temple was erected in the days of Ezra and Nehemiah. In this city the prophets of the Lord prophesied; in the City the Sages taught Torah; in this City the Sanhedrin convened in session in its stone chamber. 'For there were the seats of Justice, the Throne of the House of David', 'for out of Zion shall go forth Torah, and the Word of the Lord from Jerusalem.'
Today, as of old, we hold fast to the truth of the words of the Prophets of Israel, that all the inhabitants of the world shall enter within the gates of Jerusalem: 'And it shall come to pass at the end of days, the mountain of the House of the Lord will be well established at the peak of the mountains and will tower above the hills, and all the nation shall stream towards it.' Each and every nation will live in it by its own faith: 'For all the nation will go forward, each with its own Divine Name; we shall go in the name of the Lord our God forever and ever.' And in this spirit the Knesset of the State of Israel has enacted a law: The places holy to the peoples of all religions shall be protected from any desecration and from any restriction of free access to them.
Jerusalem - peace and tranquility shall reign in the city: 'Pray for the peace of Jerusalem; may those who love you be tranquil. May there by peace within your walls, and tranquility within your palaces.' Out of Jerusalem, a message of peace went forth and shall yet go forth again to all the inhabitants of the earth: 'And they shall beat their swords into plowshares, and their spears into pruning-hooks; nation will not lift up sword against nation, nor shall they learn war any more.' Our sages, peace be upon them, said. In the future, The Holy One, the Blessed, will comfort Jerusalem only with peace.
From this place, we once again take this vow: "If I forget thee, O Jerusalem, may my right hand lose its strength; may my tongue cleave to my palate if I do not remember you, if I do not raise up Jerusalem at the very height of my rejoicing.'
And with all these understandings, we enter into this Covenant and write: We shall bind you to us forever; we shall bind you to us with faithfulness, with righteousness and justice, with steadfast love and compassion. We love you, O Jerusalem, with eternal love, with unbounded love, under siege and when liberated from the yoke of oppressors. We have been martyred for you; we have yearned for you, we have clung to you. Our faithfulness to you we shall bequeath to our children after us. Forevermore our home shall be within you.
The widely-disseminated Arab Muslim position that the Temple Mount is not Jewish has been debunked - by the Supreme Muslim Council (Waqf) of Jerusalem, in a Temple Mount guide published in 1925.
Wakf guidebook, 1925, cover The Temple Institute
Guidebook Puts the Lie to Current Arab Campaign In 1997, the chief Muslim cleric of the Palestinian Authority, Mufti Ikrama Sabri, stated, "The claim of the Jews to the right over [Jerusalem] is false, and we recognize nothing but an entirely Islamic Jerusalem under Islamic supervision..."
Thus began a campaign to convince the world that the millennia-old natural association between Jerusalem and Jews was untrue. As Islamic Movement chief Raed Salah stated in 2006, "We remind, for the 1,000th time, that the entire Al-Aqsa mosque [on the Temple Mount], including all of its area and alleys above the ground and under it, is exclusive and absolute Muslim property, and no one else has any rights to even one grain of earth in it."
However, it is now known that this "absolute" Muslim claim is actually not as absolute as claimed. In fact, back in 1925, the Supreme Muslim Council - also known as the Waqf, which has overseen Temple Mount activities on behalf of the Muslim religion for hundreds of years - boasted proudly that the site was none other than that of Solomon's Temple.
The Jerusalem-based Temple Institute (http://www.templeinstitute.org) reports that it has acquired a copy of the official 1925 Supreme Muslim Council Guide Book to Al-Haram Al-Sharif (the Muslim name for the Temple Mount). On page 4, the Waqf states, "Its identity with the site of Solomon's Temple is beyond dispute. This, too, is the spot, according to universal belief, on which 'David built there an altar unto the L-rd...', citing the source in 2 Samuel XXIV,25.
Wakf guidebook, 1925, excerpt close-up The Temple Institute
In addition, on page 16, the pamphlet makes reference to the underground area in the south-east corner of the Mount, which is refers to as Solomon's Stables. "Little is known for certain of the history of the chamber itself," the guide reads. "It dates probably as far back as the construction of Solomon's Temple. According to Josephus, it was in existence and was used as a place of refuge by the Jews at the time of the conquest of Jerusalem by Titus in the year 70 A.D."
The Temple Mount in Jerusalem was in fact the site of the two Jewish Holy Temples which stood for nearly 1,000 years (see below).
Wakf guidebook, 1925, excerpt The Temple Institute
Proof of Muslim Anti-Jewish RevisionismThe Temple Institute's Rabbi Chaim Richman writes that the pamphlet provides proof that the Waqf's current position is a departure from traditional Muslim belief. "In recent years," he writes, "the Muslim Waqf has come to deny the historic existence of the Holy Temple, claiming that the Temple Mount belongs solely to the Muslim nation, and that there exists no connection between the Jewish nation and the Temple Mount. It is clear from this pamphlet that the revised Waqf position strays from traditional Muslim acknowledgment of the Mount's Jewish antecedents."
"The current denial of historical reality is merely one tool in the war being waged by Muslims against the G-d of Israel and the entire 'infidel' world," Richman declares. Posted by YJ Draiman