“Destruction of the Temple”: Why Jewish Extremists Storm the Al-Aqsa Mosque

Hundreds of settlers, accompanied by two Israeli ministers, stormed the courtyards of the Al-Aqsa Mosque, raising Israeli flags and chanting occupation songs.

This occurred on the anniversary of the so-called “Destruction of the Temple,” in response to calls from settlement organizations. During this event, Jewish settlers performed Talmudic rituals and raised the Israeli flag in the courtyards of the Al-Aqsa Mosque under the protection of the occupation police, while the Gaza Strip has been enduring war for several months.

Jews believe that the “Destruction of the Temple” commemorates the destruction of the First and Second Jewish Temples, known as Tisha B’Av. Israelis consider this day a time to renew their commitment to removing the Al-Aqsa Mosque and establishing the so-called Third Temple. Every year, extremist Temple groups storm the Al-Aqsa Mosque on this anniversary.

So, what is the significance of the “Destruction of the Temple” in Jewish belief? And how do some extremist Jews use this anniversary to provoke Muslims and those who are stationed at the Al-Aqsa Mosque?

What is the So-Called Temple?

In Jewish doctrine, the Temple is considered the house of God and a sacred place of worship. From the time of Prophet Moses (peace be upon him) to the time of Prophet Solomon (peace be upon him), the Jews had no fixed place of sacred worship. The tablets of the Ten Commandments were kept inside a chest known as the “Ark of the Covenant,” which was housed in a tent called the “Tabernacle of Meeting.” This tent accompanied the Jews wherever they went, serving as a mobile center of worship and symbolizing their relationship with God, according to a report by Al Jazeera.

According to Jewish claims, the First Temple was built during the reign of Solomon and was completed in 957 BC. It consisted of three chambers: a porch, the main hall for religious services, and the Holy of Holies. The First Temple was destroyed during the Babylonian invasion in 586 BC.

After the Jews returned from exile in 538 BC, they built the Second Temple, which was completed in 515 BC. The temple was desecrated by Antiochus IV in 167 BC, leading to the Maccabean Revolt, which resulted in its purification and rededication. In 54 BC, Marcus Licinius Crassus looted the temple.

Later, Herod the Great rebuilt and expanded the temple, with construction lasting 46 years. However, during the Jewish revolt in 66 AD, the Roman armies destroyed the temple in 70 AD. Jewish narratives claim that its location is currently on the Haram al-Sharif (Temple Mount), where the Islamic mosques, Al-Aqsa and the Dome of the Rock, stand today.

Zionist Claims and the Revival of the Temple Narrative

The issue of rebuilding Solomon’s Temple was not raised by the Jews until the 19th century, as part of their search for historical claims to the right to Palestine, paving the way for the infamous Balfour Declaration issued by the British war government on October 31, 1917. The declaration was officially issued on November 2 of the same year, initiating the establishment of a national Jewish state on Palestinian lands. Jewish writings began to appear in major Western newspapers, calling for the reconstruction of the Temple in Palestine. The first practical steps in this direction took place on March 20, 1918, when a Jewish delegation led by Chaim Weizmann arrived in Jerusalem and submitted a request to the then British military governor, General Storrs, to establish a Hebrew university in Jerusalem and to take control of the Western Wall (Al-Buraq Wall) in the Haram al-Sharif, in addition to a project to acquire land in the holy city.

Many Jewish and Western researchers have agreed on this conclusion, leading some to argue that the Temple is nothing more than a mythical story with no real existence. Among these scholars, Israel Finkelstein from Tel Aviv University is one of the most prominent proponents of this view, as mentioned in the book “Solomon, the Prophet-King” by Mansour Abdel Hakim (p. 142).

Israeli Violations Against Al-Aqsa Using the Pretext of the So-Called Temple

The Al-Buraq Revolution (1929)

In 1929, Palestine witnessed a widespread popular revolution after the Palestinian national movement became aware of the Zionist demands. According to the Palestinian News Agency, violent demonstrations broke out that year when a group of Zionists attempted to storm the Al-Aqsa Mosque and hold religious ceremonies at the Al-Buraq Wall. These demonstrations led to the formation of the “Al-Aqsa Mosque Guard” association, which established branches in most Palestinian cities.

Christians collaborated with leaders of the Palestinian national movement to defend Palestinian lands. During this period, the Executive Committee of the Islamic-Christian Conference was elected and conducted several visits to Arab countries and European capitals to warn of the threat facing the Al-Aqsa Mosque and the Jewish attempts to build a Temple on its ruins.

League of Nations Report on the Ownership of the Wall

In the wake of the unrest and political movements in Palestine, the League of Nations formed an international committee to investigate the ownership of the wall. The committee’s report, published in 1930, clarified that the wall and the right to use it, along with the surrounding areas, belonged to the Muslims. The report stated that the wall is part of the Haram al-Sharif and that the pavement adjacent to the wall, where Jews perform their prayers, also belongs to the Muslims.

The Burning of Al-Aqsa Mosque

On August 21, 1969, a fire broke out in the Al-Aqsa Mosque as part of Jewish attempts to demolish it and build Solomon’s Temple in its place. The Israeli occupation authorities cut off water supplies to the Haram area and prevented Arab citizens from approaching its courtyards. Meanwhile, an extremist Jew attempted to set fire to the Al-Aqsa Mosque.

The fire caused significant damage to the mosque, nearly consuming its dome, if not for the efforts of Muslims who continued to extinguish the fire despite the restrictions imposed by the Israeli authorities. The fire destroyed the Salahuddin Minbar, and the southern roof of the mosque and the ceiling of three arcades were also burned.

Provocative Religious Rituals on the Anniversary of the Destruction of the Temple

Extremists insist on storming the Al-Aqsa Mosque on this occasion, refusing to observe it only in their synagogues. Many settlers, during any incursion into the Al-Aqsa Mosque, enter barefoot, believing in its sanctity and that it is the site of the so-called Temple. Jewish law prohibits wearing leather shoes on what they call the “Temple Mount,” according to Al Jazeera.

Scrolls of Lamentation

One of the notable violations recorded at the Al-Aqsa Mosque is the introduction and reading of Jewish “Scrolls of Lamentation,” which are hymns and poems expressing sorrow and regret over the destruction of the city of Jerusalem and the alleged First Temple in 586 BC. This act is extremely provocative, as some extremist Jews bring these scrolls into the mosque and read them as part of their religious rituals.

Silent Prayers

Some extremist Jews enter the courtyards of the Al-Aqsa Mosque and perform silent prayers, pretending to be on regular visits, but in reality, they are secretly conducting religious rituals without making any noise, leading to great resentment among Muslims.

Epic Prostration

Extremist Jews seek to perform Talmudic rituals in the Al-Aqsa Mosque, including the ritual of prostration known as “Epic Prostration.” This ritual is allowed only in this place according to Jewish religious beliefs.

On the anniversary of the “Destruction of the Temple,” some Jews and extremist settlers performed what is called “Epic Prostration,” accompanied by provocative dances and singing within the courtyards of the mosque. This occurred while Ben-Gvir passed by them, which is considered a significant escalation compared to previous years and is described as “more blatant and extreme,” as reported by Palestinian news sites.