He stood there for a long time. Tami Joan and John desperately retreated until they reached the other side of the door, holding two sweaty bodies tightly together. The drivers hand 300-320 Dumps bent into Testprepwell the shape of a cup, blocking the lights shone on the street light, looked at them 300-320 Dumps more carefully. Suddenly, 1Z0-062 test a loud noise echoed in the air. Tameron could not help but constricted a while, and John made 1Z0-062 test a short, screaming scream. Behind Testprepwell the driver, the air in the distance 300-320 Dumps was filled with bright red and blue flame 1Z0-062 test stripes instantly. Then again is a Testprepwell few roar and scream. The driver turns and looks up, Learnguidepdf just to see a huge, orange-red cobweb over EX200 Exam Questions the city. It was a fireworks, and Tamie remembered the news read in the newspaper. It is a gift from the host and the Secretary-General of the United Nations to the delegates attending the conference and welcomes them to this great city on Earth. The driver turned toward the taxi 1Z0-062 test again. Pat Learnguidepdf soon, he opened the door lock, slowly opened the EX200 Exam Questions door. 2 As usual, the EX200 Exam Questions informant did not leave a name. Therefore, there is no other way to pour back into the past EX200 Exam Questions to understand 300-320 Dumps what the reporter said is a piece of open space. The headquarters radio said He said it was on the 37th Street near Eleventh Street. Those at the 300-320 Dumps Notification Center never figured out where the exact location 1Z0-062 test of the murder was. Although it is nine oclock in the Prepexamwell morning, it has made people sweat more than hot. Emilia Shakes lay aside a tall grass 300-320 Dumps thatch. She is conducting 300-320 Dumps a search 1Z0-062 test of light – a jargon of crime scene investigators – searching for suspicious objects with an S-shaped route. Nothing at all She 300-320 Dumps looked down at the intercom on the dark blue uniform shirt. EX200 Exam Questions Patrolman 5885 calls headquarters EX200 Exam Questions 300-320 Dumps without any notice. Do you have any further news EX200 Exam Questions Testprepwell The dispatcher replied in a bumpy noise 5885, there is no more information about the scene of the crime at the moment, but one thing The informant said he hoped Prepexamwell the victim was dead. Please say it again, headquarters. The complainant said he Prepexamwell hoped the victim was already dead. He said it would be Learnguidepdf best if Learnguidepdf so. Finished. Hopefully the victim Dead Shakes struggled across a broken barbed wire and began searching for another piece of open space. Still not found. She wants to leave. Just call 10-90, report that without any discovery, you can 1Z0-062 test return to the Si Si area, it is her daily patrol Learnguidepdf area. Her knees hurt 300-320 Dumps and she felt as if she had been roasted on a terrible August 1Z0-062 test day. She just wanted to slip to 300-320 Dumps the Port Authority and get stuck with the Little Furrier there and come back to a large can of Arizona iced tea. Then, at eleven thirty – just two hours now – Testprepwell she was able to clear the 1Z0-062 test drawers in the south 1Z0-062 test section of Midtown and go to the lower town for Learnguidepdf training. But she finally did not do this. She can not leave this briefing without answering the phone call. As she continued to move on, she walked along the hot sidewalk through the EX200 Exam Questions path between EX200 Exam Questions the two abandoned apartments and into another covered, planted area. She slid her slender forefinger down Testprepwell into her Testprepwell flat-top Testprepwell hat and scratched it with irresistible restraints through layers of long, red hair on her Learnguidepdf head. In order Testprepwell to scratch more scalp, she simply faded her cap side, while crazy scratch. Sweat streaming down Prepexamwell her forehead, itchy, so she fiercely blew a few brows.

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“The Temple Mount is in our hands! The Temple Mount is in our hands!” “Har habayit b’yadeynu” “Har habayit b’yadeynu”. With these words, uttered precisely 50 years ago, the Jewish world experienced a transformative upheaval the equal of any in our long history.

Many of us were not even born yet, and those of us who can remember those days probably only remember our sense of elation and relief. Our memories are almost entirely personal, rather than historical. I remember, for example, that June of 1967 was when non-Jewish bullies stopped shaking down Jewish kids in my school for lunch money. One tried it, and the Jewish kid, emboldened by the lightning Israeli victory, kicked the snot out of him. Suddenly, Jews could fight back. And that changed everything.

To fully grasp the extent of the upheaval, though, we must remember what came before, the reality of Jewish life in exile, epitomized by the loss in ancient days of our most sacred space. When you lose your sacred space, you enter a world of exile. In every way. Cut off from G-d; intensely, heart wrenchingly, terrifyingly, vulnerable; unable to prevent murder, rape, theft, slavery, violation of all you love. And adding insult to injury, subject to endless humiliation, denigration, and even dehumanization. The loss of the Temple was seen by our enemies, and to some extent by ourselves, as synonymous with our rejection by G-d. We were doomed to wander, a living embodiment of degradation, a walking curse.

As Americans, living in a free country, and as Jews who have grown up with a State of Israel in existence, we can be forgiven for not understanding this. But consider just one statistic: Between 1900 and 1950, something like 3/4 of the world’s Jews were victims of persecution or refugees from it.

In the glow of the 1967 victory, it is easy to forget the fear that gripped the Israeli population before the war. Complete vulnerability, total abandonment by the world. Egypt demanded the UN pull its peace keeping troops out of the Sinai (thereby breaking the armistice of 1956, and returning Egypt and Israel to a full state of war). The UN complied, without so much as a consultation with Israel. Europe imposed an arms embargo. Even the United States was guilty of betrayal. Abba Eban came to President Lyndon Johnson and begged him to break the Egyptian naval blockade strangling the Jewish state (as the U.S. had promised to do). Johnson, fully stuck in the morass of Vietnam, refused.  In Tel Aviv, mass graves were prepared. The recent memory of the Holocaust became increasingly prevalent, and haunting. Once again: without allies, betrayed, in danger of eradication.

And then the miracle. Not just survival, but sweeping victory. Not just victory, but ultimate triumph, the reunification of Jerusalem, the jubilant proclamation “Har Habayit b’yadeynu.”

So deep the despair, so high the elation. Or perhaps even higher. With our sacred place restored to us, history reversed itself. Instead of denigration, Israelis were now praised, as much for their humanity in victory as their military prowess. Instead of vulnerability, Israel was suddenly a major military force. And as far as our relationship with the divine is concerned, many saw this moment as positively messianic. Surely it was no coincidence that Yehudah v’Shomron, Judea and Samaria, the center of ancient Jewish civilization, had come back to Jewish hands with the Temple Mount.

If Jews before 1967 were Jews of vulnerability, Jews after 1967 were Jews of power.  Suddenly, millions of Palestinian Arabs were under Israeli, that is to say, Jewish, control. The bitter dregs of exile that we had been forced to drink were, in a matter of days, forced upon them. They were the ones who now felt humiliated and betrayed, by G-d and man. They were the ones who feared violation at the hands of rapacious Israelis. And they were the ones who were now forced to come up with some theological justification for, as they called it, the nakba, the catastrophe.

Ever since 1967, we have been divided into two groups: pre-67 and post-67. Pre-67 Jews continue to live in a world of vulnerability. They trust no one, and are quick to ascribe anti-Semitism to almost anything that is not full-throated support for every Israeli policy. Most troubling, they are willing to turn a blind eye when Israel abuses its power, because, it is argued, since Israel is surrounded by life-threatening enemies, any critique of Israeli power, however justified, gives aid and comfort to the enemy. And if you think that all Israelis understand the limits of power, and never abuse it, look at videos of radical Jewish settlers abusing Palestinians, destroying property, desecrating churches and mosques. Surely, you will feel the same wave of revulsion as I do. Our disgust may be mitigated by the fact that extremist settlers are a radical minority. But that is small comfort in light of the degree to which Israeli authorities refrain from restraining the settlers. The same can be said for the intolerance and discrimination against the liberal streams of Judaism, and, again, the refusal of Israeli authorities to protect our freedom of religious expression.  These abusers of power, using the excuse of vulnerability, endanger our morality. They dim the glow of Israel’s accomplishments, which would otherwise bathe Jerusalem in golden light. They desecrate the Temple Mount, about which it is written that “none will hurt or destroy on my holy mountain.”

Post-1967 Jews, who are acutely aware of Jewish power, are no less problematic. For all their awareness of Jewish power, they have forgotten the need for it.

If the pre-67 endanger our morality, the post-67 endanger our lives. Repulsed by the potential for excess, they suggest weakening Israel, making endless concessions, sometimes to the point where it will no longer have the ability to exert power at all—a truly bizarre, indeed, contemptible notion. Calling, for example, for a military boycott of Israel precisely when the barbarians of ISIS are literally at the gates is only possible if you are an anti-Semite, or suffering from moral confusion verging on the terminal.

What shall it be then, pre-67 or post-67? Keeping it simple: If you think we are not vulnerable, you’re crazy. If you think we are not powerful, you’re dangerous.

What will it be? Our prayers this evening suggest an answer. There is no melody more recognizable, or impactful, than Kol Nidrei. Four simple notes, and we are transported into a world of memory, tradition, sanctity, introspection, and yearning.

One would hardly expect a prayer of such power to be in any way ambiguous, but oddly enough, Kol Nidrei is.

Kol Nidrei is a prayer asking G-d to forgive us for vows that are not upheld. But which vows? Those we made in the year past; or those we will make, and break, in the year to come?

In the text, the difference between past and future is just one word, but this is not simply about a grammatical detail, or even a philosophical difference. It is a message. In its wisdom, our tradition instructs us to consider the past while embracing the future. After all, that is where we always find ourselves, between past and future. When it comes to understanding our place in the world, in light of the extraordinary and miraculous events of 50 years ago, we have to keep this balance firmly in mind. To think only of our vulnerability is an open invitation to abuse. To think only of our power is an open invitation to disaster. As Conservative Jews. we need to understand that we, passionate centrists, are uniquely poised to maintain the balance—and it is a balance on which the whole Jewish world depends. Never again may we allow ourselves to be without power. But never, looking to the future, may we ignore the awesome demand to control the exercise of that power. We must uphold a vow as regards the past, and a vow as regards the future. Being human, we cannot expect perfection. Being Jewish, we believe that G-d will forgive us our failures. But G-d has once again entrusted us with the Temple Mount, and G-d will not forgive us, if we do not embody the wisdom of our faith, that Zion shall be redeemed through justice, her penitent ones through righteousness. (Isaiah 1:27). Tonight, 50 years after the great miracle, we must vow to protect the sanctity our Temple Mount with clear-sighted, courageous resolve to defend ourselves, while at the same time exercising audacious moral control to prevent the spiritual pollution of oppression from tainting all that we hold sacred.

May G-d, in this 50th year of liberation, give us the wisdom and the strength. Amen.