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The Evolution of Jewish Sacred Architecture
The Second Jewish Temple, model in the Israel Museum. Photo: Wikimedia Commons
In a letter to James Madison dated Sept. 20, 1785, written from Paris, Thomas Jefferson expressed his fascination with the urban aesthetics of the French capital — and his eagerness to return to the Monticello estate, in Charlottesville, Virginia, so he could incorporate the architectural ideas he had encountered in Europe into his own home. “Architecture is my delight, and putting up, and pulling down, one of my favorite amusements,” he wrote.
Truthfully, a visit to Monticello has been on my bucket list for years, and yet — somehow — I’ve never made it there. It’s just over two hours’ drive from Washington, DC, and I find myself in DC often enough.
But my visits are usually short, packed with meetings and events, and I’ve never yet managed to carve out the time to detour into Virginia’s rolling countryside to see Jefferson’s famous mountaintop retreat. One of these days, I’ll make it happen. Or at least, that’s what I keep telling myself.
What makes Monticello so compelling — beyond the fact that it was home to the man who wrote the Declaration of Independence and helped shape modern democracy — is that it’s not just a historical site. It reflects Jefferson’s unique mind — his creativity, his obsessions, and, perhaps most of all, his deep love of architecture.
Monticello wasn’t simply a house or a home — it was Jefferson’s lifelong project. He tinkered with it constantly, designing and redesigning, experimenting and innovating. It was, in his own words, his “delight.”
Jefferson wasn’t a trained architect, but he taught himself by studying the works of classical masters like Palladio and Vitruvius, poring over pattern books, and sketching countless designs and plans. Monticello’s neoclassical style — its symmetry, domed roof, and columned portico — reflects Jefferson’s belief that architecture wasn’t merely functional, but philosophical. To him, the form of a building could embody ideals: balance, order, rationality — the very foundations of an enlightened society.
And he never left it alone. The Monticello we see today is actually Version 2.0 — Jefferson tore down large sections of the original structure and rebuilt them to align with his ever-evolving vision. Inside, Monticello is filled with quirky innovations and clever inventions, revealing Jefferson’s obsession with efficiency, design, and technology.
There’s a dumbwaiter cleverly concealed in the dining room fireplace, designed to bring wine directly up from the cellar without the need for servants to interrupt. There are self-closing double doors connected by a hidden pulley mechanism, so opening or closing one would automatically move the other. And in his study, Jefferson used a rotating bookstand that could hold five open books at once — perfect for a man who often researched multiple sources simultaneously.
Jefferson’s bed was tucked into an alcove wall, a space-saving design allowing him to step directly into his study or bedroom, depending on which side he exited. But perhaps the most remarkable feature of all is the Great Clock in the entrance hall, which Jefferson personally designed.
Powered by an intricate system of weights and pulleys, the clock not only told the time but also tracked the days of the week — with the weights dropping through holes in the floor – although Saturday is visible only in the basement, because the ceiling simply wasn’t high enough to accommodate it upstairs. Every room at Monticello tells the story of a man who couldn’t stop inventing — a restless mind, always looking to bring function and beauty into perfect balance.
To Jefferson, building something wasn’t just about creating shelter, it was about expressing values, turning abstract principles into tangible form. And that idea — the notion that a building can be much more than the materials it is made of — echoes through Parshat Vayakhel, where the Israelites begin constructing something that would express divine ideals in the most concrete way possible.
But unlike Monticello, the Mishkan — the portable sanctuary described in Parshat Vayakhel — was designed from the outset for “putting up, and pulling down.” This wasn’t just a practical feature – it was its defining characteristic. As the Israelites wandered through the wilderness, they needed a movable sacred space that could travel with them, be assembled at each stop, and then carefully dismantled and transported to the next location, always ready to accompany them on their journey.
The Mishkan remained unchanged during the 40 years in the wilderness. It clung to its original design — with no tinkering, no updates, and no expansions. But the story took a new turn once Joshua led the Israelites into the Land of Israel. The Mishkan, still at the heart of the nation’s religious life, began to move from place to place, no longer simply following the needs of a nomadic people, but gradually adapting to settled realities.
Eventually, it found a semi-permanent home in Shiloh, located in the hills of central Israel, just north of modern-day Jerusalem. There, the Mishkan took on a modified form — still fundamentally the same structure, but now set upon stone foundations, replacing the original transportable supports. It became more stable, less temporary, yet it was still not a full-fledged Temple — a kind of in-between space, bridging the mobility of the wilderness with the permanence that was yet to come.
Remarkably, the Mishkan remained in Shiloh for 369 years — almost as long as King Solomon’s Temple in Jerusalem, which stood for 410 years. And Solomon’s Temple was, in many ways, a scaled-up version of the Mishkan. While its proportions echoed the original, everything about it was grander, more permanent, and far more elaborate — built with stone, gold, and cedar.
This first permanent temple of the Jews marked a shift from the simple, portable structure of the wilderness to a majestic, enduring edifice, a shift from divine blueprint to royal embellishment.
Centuries later, Herod the Great embarked on his own monumental architectural project: a complete renovation of the Second Temple, transforming it into one of the architectural marvels of the ancient world.
The Talmud (Bava Batra 4a) famously declares, “He who has not seen Herod’s Temple has never seen a beautiful structure in his life.” Its splendor, scale, and symmetry were a far cry from the humble, portable Mishkan of the desert, although it traced its origins to that first sacred space, meticulously crafted according to divine command.
From the Mishkan in the wilderness to Herod’s Temple in Jerusalem, Jewish sacred architecture evolved — from mobile to monumental, from simple to sublime — yet it always remained anchored in core values and ideals, with every detail reflecting a spiritual purpose transcending the material.
The Mishkan was designed to be far more than just a structure — its purpose was to serve as a space filled with prompts and triggers, physical cues that would elevate hearts and minds and lift all who entered to a higher spiritual place. Just as Jefferson infused Monticello with deliberate design elements meant to inspire thought and reflection, the Mishkan was crafted to engage the senses and the soul, transforming the physical into a gateway to the divine.
My fervent hope is that there will soon be a Third Temple in Jerusalem, one that will reflect the Mishkans and Temples of Jewish history, while also incorporating the wonders of modern design and technology — enhancing the original format, recalling its ancient beauty, and becoming an even greater tribute to God and to our enduring faith.
A journey that began in Parshat Vayakhel and has wound its way through history to the present, still awaits its final, magnificent chapter.
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New York Times Reader Comments Shows a Global Readership Shifting Against Israel
The New York Times building in New York City. Photo: Wikimedia Commons
In March 2022, the New York Times unveiled a global strategy that spoke of targeting “every curious, English-speaking person” and playing “an even bigger role in the lives of tens of millions of people around the world.” It didn’t speak of being a New York or American newspaper.
The paper was following through on an effort it announced in 2016 as “an ambitious plan to expand its international digital audience and increase revenue outside the United States.”
The Times reported then, “Just as The Times pushed beyond its local boundaries to become a national newspaper in the 1990s, the executives said in the memo that they now saw the “opportunity to become an indispensable leader in global news and opinion’ by expanding its presence outside the country’s borders.”
How far has the Times gotten toward achieving its objective of shifting its prototypical customer from a housewife in the Westchester County, New York, suburb of Scarsdale to some college professor in Berlin or bureaucrat in Brussels?
An indication is available in the reader comments on a Times news article headlined “Autopsies of Gaza Medics Killed by Israeli Troops Show Some Were Shot in the Head.”
Many of the Israel-bashing comments on the article come from readers based outside of the United States.
“There appears to be no law at all when it comes to Israel’s prosecution of war. No constraints. No real international pressure to try and contain these all too frequent violations,” writes a Times commenter identified as Richard Smith from Edinburgh, U.K. He called Israel’s behavior “sickening.”
Another Times commenter, Hélène Volat of Paris, writes, “each time I thought of having seen the worst, Israel surprises me.”
Another commenter, “Melan” from Berlin, writes to call for sanctions on Israel similar to those on Russia: “Freeze assets, ban travel, and block arms deals for officials behind the killings.”
A Times commenter Michelle from Montreal writes, “I will never buy anything made in Israel ever again.”
Times commenter “Steve” from Toronto writes, “I really wish the USA would stop supporting this country. Have you no morals?”
Another Times commenter, Denis Coakley from Ireland, contends, “Israel has descended to the level of Hamas… Sadly this is a result of the blank-cheque given to Netanyahu by his fellow tyrant in the White House.”
The Times staff is becoming increasingly international just as its readership is. The bylines on this story include those of Christoph Koettl, a graduate of the University of Vienna, according to his LinkedIn profile, who spent eight years as an employee of or consultant to the anti-Israel advocacy group Amnesty International and its affiliates; and of Bilal Shbair, who previously worked in Gaza as an English teacher for UNRWA, the United Nations Relief and Works Agency for Palestine Refugees in the Near East. Reporting was also contributed by “Abubakr Abdelbagi and Naziha Baassiri,” who don’t have biographies available on the New York Times website.
The Times article says the autopsies “were performed by Dr. Ahmad Dhair, the head of the Gazan health ministry’s forensic medicine unit,” without telling readers that the health ministry is controlled by the Hamas terrorist organization, or that Hamas restricts what reporters inside Gaza can report.
Having maxed out of anti-Israel readers on university campuses that provide enterprise-wide Times access to students, faculty, and staff, the Times is now trying to increase its revenues by chasing anti-Israel readers all the way to Europe and Canada. As a business growth strategy it may make some sense. The tradeoff, though, is turning the newspaper’s comments section into an anti-Israel sewer, and also allowing the news section of the paper to be used as a platform for stories that seem calculated to fuel anti-Israel animus. That comes at some cost to whatever is left of the Times’s fading credibility with whatever readers remain from the days when the Times was a New York newspaper, or a proudly American one.
Ira Stoll was managing editor of The Forward and North American editor of The Jerusalem Post. His media critique, a regular Algemeiner feature, can be found here.
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Not Just Hamas: PA Religious Leaders Agree That Islam Prohibits Israel’s Existence
Palestinians walk at the compound that houses Al-Aqsa Mosque, known to Muslims as Noble Sanctuary and to Jews as Temple Mount, in Jerusalem’s Old City May 21, 2021. Photo: REUTERS/Ammar Awad
One mistake made by world leaders and even many Israeli leaders, is to see the Palestinian Authority (PA) as a secular Muslim leadership that rejects religious war for Allah — as opposed to Hamas. But this is a fundamental misreading of Palestinians and the conflict.
Fundamentally, the Palestinian Authority’s political leaders, like Hamas’ leaders, and like most of the Palestinian population, are religious Muslims first and Palestinians second.
The message of all PA religious leaders — some appointed by Mahmoud Abbas himself — is to deny Israel’s right to exist on religious Islamic grounds.
According to PA belief, Islamic law states that land that was once under Muslim rule must be liberated from the infidels as a mandatory religious obligation. Since the land of Israel was under Muslim Ottoman rule for four centuries, the PA is prohibited from making a permanent treaty with Israel that it intends to keep.
PA Shari’ah Judge Nasser Al-Qirem explained this “fact” to worshippers at a mosque in Ramallah during a Friday sermon that was broadcast by official PA TV:
PA Shari’ah Judge Nasser Al-Qirem: “The Shari’ah legal law of this land, for anyone who doesn’t know, is that it is a waqf land … from its [Mediterranean] Sea to its [Jordan] River, this is its Shari’ah law, from its sea to its river.
The laws of this waqf determine that its status cannot be changed, not by sale and not by purchase, not by collateral and not by exchange… not by addition and not by subtraction… As for the [end] date of this waqf: It is forever and ever, and for all eternity, until Allah inherits the earth and those on it.” [emphasis added]
[Official PA TV, Feb. 14, 2025]
Following other PA religious leaders, Al-Qirem taught listeners that “Palestine” — including all of the State of Israel — is a waqf. A waqf is an inalienable religious endowment in Islamic law.
Palestinians define all of Israel as waqf, and thereby Israel exists on Islamic holy land. Palestinian leaders have explained that under Islamic law Muslims are commanded to free the waqf from non-Muslims.
Similarly, PA Supreme Shari’ah Judge Mahmoud Al-Habbash, who is also PA leader Abbas’ Advisor on Religious Affairs and Islamic Relations, has taught that the Western Wall is exclusively Islamic — according to Allah -– and that Muslims are obligated to fight anyone who challenges this right:
Al-Habbash: “Islam is truth that is indivisible… The rights are indivisible – Give me 60% or 70% of my rights, and tell me: ‘That’s it, that’s yours, take it.’ Perhaps temporarily, yes. [But] strategically, no! … Our rights are non-negotiable. They want to negotiate over Jerusalem and the Al-Aqsa Mosque – then by Allah, it is better [to be dead] in the belly of the earth than to be on its surface…
There is no negotiation on one millimeter of the blessed Al-Aqsa Mosque, including the Al-Buraq Wall [i.e., the Western Wall of the Temple Mount[, which is an exclusive permanent Islamic waqf according to Allah’s decree… This is our right, and whoever fights us over our right is an oppressor, and it is a duty to resist the oppressors.” [emphasis added]
[Official PA TV, Jan. 20, 2023]
Repeating that Jews have no rights on Temple Mount, Al-Habbash encouraged the “Islamic nation” to “liberate Al-Aqsa with all means,” saying it was their “duty” because it is a waqf:
Al-Habbash: “The Al-Aqsa Mosque is a pure Islamic right. It is an exclusive Islamic waqf for Muslims (i.e., an inalienable religious endowment), and it is an exclusive right of the Muslims… At the UN podium, [PA] President Mahmoud Abbas spoke explicitly about the Muslims’ legal claim to the Al-Aqsa Mosque and [said] that non-Muslims have no right to it… [Israel] knows that it has no right to the Al-Aqsa Mosque and that the Jews have no right to the blessed Al-Aqsa Mosque. But they are only fanning the fire of hostility and the fire of religious war…
The duty lies on the Islamic nation and the Arabs in general, with the governments, regimes, states, bodies, religious and popular sources of authority and [all] the peoples, to participate in defending the noble Al-Aqsa Mosque, starting with coming to it… and ending with liberating the Al-Aqsa Mosque by all possible means (i.e., including terror).” [emphasis added]
[Mahmoud Al-Habbash, Facebook page, Oct. 1, 2024]
Already a decade ago, Palestinian Media Watch exposed that Al-Habbash considers all of Israel a waqf:
Al-Habbash: “The entire land of Palestine is [Islamic] waqf and is blessed land … It is prohibited to sell, bestow ownership or facilitate the occupation of even a millimeter of it.”
[Official PA daily Al-Hayat Al-Jadida, Oct. 22, 2014]
The author is the founder and director of Palestinian Media Watch.
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This Jewish Rapper Should Be Praised for His Passover Pride
Rapper Kosha Dillz, dressed as Moses, leading a Passover seder at Coachella in 2022. Photo: @chrism_arts.
Antisemites in America — and especially in New York — are trying to make Jews feel fearful of going about their regular activities. One infamous video that went viral had anti-Israel protestors screaming that Zionists should get off the subway.
Jewish rapper Rami Matan Even-Esh — known as Kosha Dillz — decided to have a Subway Seder despite some negative comments he got last year when he did it. Dillz has visited Israel and performed for released hostages and families of hostages, as well as wounded soldiers.
“I love doing the Subway Seder because it was a breath of fresh air and some people joined in who weren’t having their own Seders,” Dillz told me in an interview.
He said his group did it on the Q train at Union Square in Manhattan at about 6 o’clock on Friday.
“People are glued to the Internet waiting for bad news, so it was nice to do something like this,” he said, adding that he dressed as Moses. “There were Black and Hispanic community members who asked what we were doing and they were receptive that we were taking pride.”
Dillz showed the Jewish pride that we all should, and he was unbowed by the threats he faced. He said showing Jewish pride and fearlessness is important in the wake of rising antisemitism.
“Last year, someone gave me the middle finger,” he said. “This year, we had no problems. Though, of course, online people will do their thing, and someone commented that we were colonizing the train. You have to laugh at them.”
Despite the Passover seder being mentioned prominently in the Christian Bible, Dillz said that many people asked him what Passover was and were unfamiliar with the holiday. He also rapped as part of the event.
“We gave the people dinner and a show,” he said, adding that there was both matzah and gefilte fish. “I think there were some worried about safety but we didn’t have one negative comment at all.”
Dillz, who will soon be releasing a documentary called Bring The Family Home about his trips to Israel since October 7 said the Israeli hostages often get forgotten in discussions, and he hopes they will somehow be returned.
Dillz, who has been a cast member of Wild ‘N Out and performs both music and comedy, said whenever possible, people should look at the bright side of things.
“I think as Jews, when we embrace our culture, we show that we are united and we’re not gonna run away in fear as our enemies might like,” he said.
Dillz, who made a music video against Kanye West when he went on an antisemitic rant, said that there should have been more outrage over the arson attack against Jewish Pennsylvania Governor Josh Shapiro’s residence on Passover.
The rapper has taken to the streets recently not only to rap, but also to ask questions of people at anti-Israel rallies, where he calmly asks their opinions, often revealing that they have little knowledge of the Israeli-Palestinian conflict.
Dillz said that he is genuinely curious to know what they think, but at times people responded by showing ignorance and at other times, they would simply respond with chants designed to intimidate.
As for his Subway Seder, covered by Fox 5 New York, he said it was a success.
“It was really great we could do this,” he said. “When we show our positivity and joy, it’s something that I think is really powerful.”
The author is a writer based in New York.
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