Going Up To Har Habayit - Rabbi Anthony Manning

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1 

ISSUES IN JEWISH 

CONTEMPORARY SOCIETY 

GOING UP TO HAR HABAYIT 

vhju kjr ,arsn rbnx 

A) General Issues Arising 

(i) The Temple - its location and the status of that area today 

(ii) Tumah - the permissibility of entering Har Habayit and the Temple area whilst in a state of impurity 

(iii) Moreh Mikdash - permitted behavior on Har Habayit 

(iv) Hashkafa - the appropriateness of pushing the rebuilding of the Temple in these times 

(v) Politics - Temple Mount as part of the Israeli-Arab conflict 

B) Mount Moriah 

---------------- First Temple Period Wall 

__________ Current Old City Wall 

Mount Moriah is located between two hills - Mount Zion to the south-west and the Mount of Olives to the East. It is the 

site of the First and Second Temples 

In the Midrashim, Har Moriah is identified as :- 

• The place from which Adam Harishon was created 

• The site of the korbanot of Adam, Cain and Noach 

• The place where Yitzchak and Rivka prayed for children 

• The site of Yaacov’s dream 

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2 

r �n«t r �J�t ohr� �v �v s �j �t k�g v�k«g�k o �J Uv�k�g �v �u v�H r«N � �v . r� �t k �t W�k Q�k �u e �j �m�h , �t �T �c �v �t r �J�t Wsh � �j�h , �t W�b �C , �t t�b j �e r �nt«H�u 1. 

:Wh�k �t 

c:cf ,hatrc 

In the tanach itself, Eretz Hamoriah is first seen as the place that Avraham Avinu carried out the Akeida 

:�v o¬�J �C r�C S � r¬�J�t sº�D�r �c s� �C Æsh �u �S k�g³�H�u yh :h ��x�c�h �v i¬� br� �t ir«d � �C �v��k Æ�j¸�C�z �n oh e³� �v�k shÀ�u �s v´�k�g��h h´�F sh·�u �s�k r«ńt�k s�D�k �t r¬�n �t �v Q¯�t�k �nU jh 2. 

Æt�m�H�u shº�u �s�, �t t�r´�H�u Æi�b r� �t y³�C�H�u i·� br� �t�s �g sh�u �s t«¬c�H�u tf :oh ��Y �j J¬�S i� br� �t �u oh·�t �C �j �, �n I N �g uh²�b�C ,�g¯�C r� �t �u Q º�t�k �N �v�, �t Ætr�H�u � iÀ�b r� �t c�J´�H�u f 

r¬�m�g��, �u h �k º Uv´�b �T Æt�k �n ; �x³�f �C �v��k �j�C�z �n I¬C�v�b �c �t �u ir«ºD � �v oIé �n Æh�K�v�b �T iÀ�b r� �t�k �t sh¹�u �S r �nt«¸H�u cf :v�m r��t � o�h�P �t sh²�u �s�k Uj¯�T �J�H�u ir«ºD � �v�i �n 

oh¬�Y �j��v �u oh²�m�g��k oh¯�D rI � �N �v �u ,I Àk«g��k r ¹�e�C �v h �T¸�,�b Áv �t r � uh·�bh�g �C cI ´Y �v Q�k�N �v h¬�b«s�t G�g²�h �u Q �k�j º ��e Æsh �u �S�k �t i³� br� �t r �nt«¸H�u df :o��g �v k¬� g �n v�p�D �N �v 

sh��u �S i��T�H�u vf :o��B �j v�kIg ,I¬k�g��v �u �v�k ÆW�k�r �J�t t³�¬ �t�t� «k hF �Â t·�k �n ; �x´�f �C v�b �e �t v«¬b �e�h��F t¾ «k iº�b r� �t�k Æsh �u �S Q�k³�N �v r �nt«¸H�u sf :h �T��,�b k«¬F �v v�j�b �N�k 

k� g o�h º�n �� v�i �n ÆJ �t�c Uv³�b�g��H�u �v�k �t Ætr� �e�H�u oh·�n�k �JU ,Ik«g k�g¬�H�u �v��k Æ�j¸�C�z �n sh³�u �S o¸�J Ái�c�H�u uf : ,I �t �n J��J ke�� J �n c º�v�z h��k �e �J oI ·e �N�C i�� b �r �t�k 

�v i´�F �J �nU yf :o��J j�C�z�H�u h·�xUc�h �v i´� br� �t ir«d � �C �v Uv´�b�g�h��F Æsh �u �S ,I ³t r� �C th º�v �v ,´� g�C jf :V��b �s�b�k �t I C r� �j c �J¬�H�u Q º�t�k �N�k �v r �nt«³H�u zf :v��k«g��v j¬�C�z �n 

Q¬�t�k �n c�r�j h¾�b �P �n , º�g �c�b h´�F oh·�v«k�t J «r´ s�k � uh�b�p�k ,�f¬�k�k sh²�u �S k«¬f�h�t� «k �u k :iI �g �c�d �C v�n�C �C th·�v �v ,´� g�C v�kIg��v j¬�C�z �nU r²�C s� �N �c v¯�J«n v¸�G�g�r �J�t 

:k��t r� �G�h�k v�k«g�k �j¬�C�z �N�v�z �u oh·�v«k�t��v �v ,h�C tU ºv v´�z shº�u �S r �nt«´H�u t cf erp :�v 

t:cf-jh:tf �t ohnhv hrcs 

David Hamelech was directed by nevuah to establish an altar on the threshing floor of Ornan in Jerusalem. He does 

and buys the property from Ornan for a full price. This is a clear parallel to the purchase of Ma’arat Hamachpelah by 

Avraham 

h �xUc�h �v i�b r� �t ir«d � �C sh �u �S oIe �n �C ih �f �v r �J�t Uvh �c �t sh �u �s�k v �t r�b � r �J�t v�H rIN � �v r �v �C o��k �JUrh �C �v ,h�C , �t ,Ib �c�k v«n«k �J k �j�H�u 3. 

t:d �c ohnhv hrcs 

Shlomo Hamelech then builds the Temple on this site which is Har Hamoriah 

,unut ihta ,unuen vakan sjt vz iunhx rc isuh r"t 'vyhae vtnc wudu ukvt oa vyb rat vsav ,ekj ,t iehu 4. 

,rgn ';xuh ka u,ruceu 'asenv ,hcu 'vkpfnv ,rgn 'iv uktu ofshc iv ohkuzd rnuk ktrah ,t ,ubuvk ihkufh okugv 

sus i,hu (tf t ohnhv hrcs) ch,fs asenv ,hc /iurpgk ovrct kueahu iurpg kt ovrct gnahu (df ,hatrc) ch,fs 'vkpfnv 

ofa vbe cegh 'vsav 

,ekj ,t iehu (dk ,hatrc) ;xuh ka u,ruceu 'wudu ouenc ibrtk 

z:yg varp vcr ,hatrc 

The Medrash connects three places in Eretz Yisrael which our forefathers bought for a very high price - Avraham bought 

the Cave of Machpela in Chevron, Ya’acov bought the burial plot of Yosef in Shechem and David bought the site of the 

Beit Hamikdash. In these three places at least, say Chazal, the other nations of the world have no legitimate grounds to 

dispute our ownership. (Ironically, they are today among the most hotly disputed areas) 

C) Historical Context 

70 CE Temple destroyed by the Romans 

100s Some sacrifices still brought in the Temple ruins? 

135 Hadrian renames Jerusalem Aelia Capitolina; Temple Mount used for pagan worship 

325 Council of Nicea. Constanine builds churches in J-m. Temple Mount abandoned as an icon 

333 The ‘Bordeaux Pilgrim’ account of Temple Mount 

360 Emperor Julian orders the rebuilding of the Temple, soon abandoned 

589 Earthquake in Jerusalem. Byzantine Emperor Valentine calls Jews to rebuild on Temple Mount 

614 Persian invade Jerusalem; some clearance of Temple Mount begins 

631 Byzantines reinvade Jerusalem 

638 Arabs invade Jerusalem 

687-691 Dome of Rock constructed 

1050 Accounts of a synagaogue on Temple Mount 

1099 Jerusalem invaded by the Crusaders. Dome of the Rock became a Church - Templum Domini 

1165 Rambam visits Jerusalem (and Temple Mount?) 

1187 Jerusalem recaptured by the Moslems. Dome of the Rock restored to Islamic worship 

1250 Mamluks take over Jerusalem 

1200s Non-Moslems barred from Temple Mount 

1517 Ottomans take over Jerusalem 

1862 Edward Prince of Wales first non-Moslem allowed onto Temple Mount for centuries 

1917 British capture Jerusalem 

1948 Jordanians capture Jerusalem 

1967 Israelis capture Jerusalem. Jewish access to Temple Mount restored 

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D) The Structure of the Temple 

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E) The Halachot of Purity and Impurity in the Temple 

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thv ohgkev lu, 'i,hhbj ,gac oa uhv ,ubjn aka - h"ar) 

:J �p�b�k t �n �y k«f �u c�z k�f �u �gUr�m k�F v�b�j �N �v i �n Uj�K �Jh �u k �t r� �G�h h�b �C , �t u�m 5. 

r,un czv 'ikufk .uj jk,ab gurmv /ktrah vbjn thv ,ujurv gcrt kfk ohkdsv vbjn ;ux sgu oanu ////// chcx ohukv ,hhbj 'vbhfa vbjn 

(vbhfa kan tkt jkuan ubhtu vhuk kac ;t r,un apbk tnyu 'oh,av in jkuanu ktrah vbjnc 

c:v rcsnc 

ihta vn ojkv h,au ohrufcvu rnugv vbnn ohthcna v,ause thv vnu ,umrtv kfn ,asuen ktrah .rt [1] //// (u) 6. 

ifu,k ihccxnu ohgrumnv ,t ifu,n ohjkana vbnn ,uasuen vnuj ,upeunv ,urhhg [2] (z) :,umrtv kfn if ohthcn 

rv [4] /hba ragnu ohke ohase oa ohkfuta ovn asuen vnujv in ohbpk [3] (j) :u,ut ihrhzjn iht tmh umrha sg ,n 

,n tnyu ohcfuf hscug ihta ubnn asuen khjv [5] /oak ohxbfb ,uskuhu ,usb ,uczu ohcz ihta ubnn asuen ,hcv 

,asuen ktrah ,rzg [7] /,tyj vhkg ihchhj ihtu oak xbfb ouh kucy ihta ubnn ,asuen ohab ,rzg [6] /oak ohxbfb 

oak ohxbfb ktrah ihta vbnn ,asuen ohbvfv ,rzg [8] /,tyj vhkg ihchhju oak xbfb ohrupf rxujn ihta vbnn 

atr hgurpu ihnun hkgc ihta vbnn asuen jcznku okutv ihc [9] (y) :vpub,k vyhjak vfhnxk ovhfrm ,gac tkt 

ihta ovn asuen ohasev ase [11] /ohkdru ohsh .ujr tka oak xbfb ihta ubnn asuen kfhvv [10] /oak ohxbfb 

vsucgv ,gac ohrupfv ouhc kusd ivf tkt oak xbfb 

y-u:t ohkf vban 

The Mishna lists 11 levels of increasing kedusha (i) Eretz Yisrael; (ii) walled cities in EY ; (iii) Jerusalem within the city 

walls; (iv) Har Habayit from which Zavim, Zavot, Niddot and Yoldot are excluded; (v) inside the ‘Chail’ from which 

non-Jews and Tamei Met are excluded; (vi) the Ezrat Nashim from which a ‘Tvul Yom’ is excluded; (vii) the Ezrat Yisrael 

from which a ‘Mechusar Kapparah’ is excluded; (viii) the Ezrat Kohanim from which all but the Kohanim are usually 

excluded; (ix) between the Altar and the Ulam into which only certain Kohanim may enter; (x) the Heichal into which all 

Kohanim entering must have washed their hands and feet; (xi) the Kodesh Kedoshim into which only the Kohen Gadol 

was allowed on Yom Kippur (see later for a definition of what the excluded categories comprise) 

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tny asenk tcvu ///////// vru,c ,u,hrf aau ohaka 7. 

t vban t erp ,u,hrf ,fxn vban 

Entering the Mikdash tameh is one of the 36 prohibition for which one is chiav karet 

,rf chhj oak xbfba tnyu 'oak xbfb ohrupf rxujn ihta ohab ,rzgn ,asuen ktrah ,rzg 8. 

jh vfkv z erp vrhjcv ,hc ,ufkv o"cnr 

The punishment of Karet is applicable for anyone tameh who enters the area of the Ezrat Yisrael or further in 

vhukv vbjnc ung ung ;xuh ,unmg ,t van jehu rntba ,hcv rvk xbfvk r,un unmg ,nv ukhpt ,n tny 9. 

s vfkv d erp asenv ,thc ,ufkv o"cnr 

Someone who is tamei met is permitted to enter to the eternal parts of Har Habayit (which parallel the Machaneh Leviah) 

F) Where was the Temple 

crgnv in uyughn iupmv in uk hahka jrznv in uk hba oursv in ucur vnt ,utn anj kg vnt ,utn anj vhv ,hcv rv 10. 

t vban c erp ,ushn vban 

The Mishna is explicit that Har Habayit was 500 x 500 amot. There are various opinions on the size on an ama. These 

will gives us an area for Har Habayit of between approximately 220 x 220 m (48,400m 2 ) and 300 x 300 m (90,000 m 2 ). 

11. This hill it was which Solomon, who was the first of our kings,by Divine revelation, encompassed with a wall; it 

was of excellent workmanship upwards, and round the top of it… This hill was walled all round, and in compass 

four stadia (about 185 meters or 607 feet), [the distance of] each angle containing in length a stadia… 

Josephus Antiquities 15:11

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Today the Temple Mount is a rectangular trapezoid NOT a square, and its area is approx 300 x 500 m (150,000 m 2 ). 

This means that the Temple Mount is at least 66% bigger than the halachic Har Habayit an possibly more than 3 times 

the size. The actual dimensions of the Temple Mount are 281 metres at the south, 310 metres at the north, 461 metres at 

the east and 491 metres at the west. 

This is not a surprise as it is well known that Herod increased the Temple area. This means that a large part of what is 

now the Temple Mount may be entered without halachic concern. The problem is to identify which part. 

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Temple Mount as it looks today 

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There are 4 main theories based on archeological, documentary and surveying evidence as to where the Temple was 

located on the modern Temple Mount 

(A) The Central System - that the Rock in the Dome of the Rock 1 is in the position of the Mizbeach (Rav Goren) 

This would place the approximate position of Har 

Habayit as follows:- 

(B) The Middle System - that the Rock in the Dome of the Rock is in the position of the Holy of Holies (Radvaz) 

1. The Al-Sakara Rock, roughly 13 meters by 17 meters (43 feet by 56 feet). 

+ 

This would place the approximate position of 

Har Habayit as follows:- 

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(C) The Northern System - that the Temple lays to the North of the Dome of the Rock 

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(D) The Southern System - that the Temple lays to the South of the Dome of the Rock 



The theory most accepted is the Middle Theory which places the Holy of Holies in the exact place of the Dome of the 

Rock. Thus a route around Har Habayit has been devised to avoid all of the potentially problematic areas where the 

Temple complex could have stood (according to current theories) 

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10 

This view follows the ‘Route of the Radvaz’ and understands that the Azarah is entirely located on the central, raised 

platform on which the Dome of the Rock is sitting . The Cheil around the Azarah is also on the platform. The Ezrat 

Nashim is to the east of the platform. They therefore recommend that Jews who go on the east stay close to the eastern 

wall of the Temple Mount. 

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Another more 

conservative route 

around the edge of the 

walls of Temple Mount

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G) Is the Temple area still holy? 

11 

ohbez sjtu ohgca ka ihrsvbx hp kgu ohnu,u ohrutcu thcb p"gu lknv hp kg tkt ,urzgv kg ut rhgv kg ihphxun iht 12. 

/vhv lkn ubhcr vanu ',urusk 

uag, ifu l,ut vtrn hbt rat kff rntba 

th vfkv u erp vrhjcv ,hc ,ufkv o"cnr 

The kedusha of the Temple can only be created in the presence of a King, a prophet, a Sanhedrin of 71 Rabbis and the 

Urim veTumim which were part of the Cohen Gadol’s clothing. If so, how did Ezra inaugurate the Second Temple when 

he was missing the King and the Urim veTumim? 

vrzgcu .ujcn ohbuc kfhvca tkt ,urzgk ohgkeu kfhvk ohgke ohaug kfhvc ohbuc uhvaf h,gna rzghkt hcr rnt 

ohase ohgke ihta hp kg ;t ohase hase ohkfutu ,hc ihta hp kg ;t ihchrena h,gna gauvh hcr rnt ohbpcn ohbuc 

tck sh,gk vaseu v,gak vase vbuatr vausea vnuj ihta hp kg ;t hba ragnu ohke 

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13. 

u vban j erp ,uhusg ,fxn vban 

uhagnc tk vaga tuv iurfz ,usu, h,a trzg vaga vzu rund ause iht vzv rsxfu ukt kfc vagb tka ouen kf 

ashe tuva vnka vasea vbuatr vausec vase,b vncu 'ohnu,u ohrut tku lkn tk oa vhv tka ouenv ase,b 

tku uz thv unmg ,rcx t"t /vnka vasea vbuatr vausec :s"ctrv ,dav /tck sh,gk iasheu i,gak ohkaurhu vrzgv 

hbta tkt sug tku h"t rtak ohkaurhk asen ihc ekj tk tck sh,gk vase tk vbuatr vause s"nk tnkt //// uk ihtn h,gsh 

vhva hpk rnt tk asenku ohkaurhk kct h"t rtak tkt rnt tk tck sh,gk vase vhhba vause rnts hxuh hcrk ukhpta rnut 

lfhpk uhtrhk wv suxn hk vkdb lf okugk h"h sucfc hnkug rjt aushe ase,vku ,ub,avk ohsh,g ohkaurhu asenva trzg gsuh 

,rf uc iht oa v,g xbfbv 

sh vfkv u erp vrhjcv ,hc ,ufkv o"cnr 

The position of the Rambam (12C) is that Shlomo Hamelech invested the Temple with a kedusha which was never 

nullified, even after the Temple was destroyed. Thus, when Ezra came to build the Second Temple it did not matter that 

he had no King or Urim veTumim to create new kedusha - the kedusha was already there and remains to this day. The 

Ravad (12C) disagrees and clearly states that there is NO punishment of karet to go onto Har HaBayit today. Does this 

means that he holds that it is permitted, or just not punishable with karet? 2 

xbfvk r,una ouenk tkt xbfh tk 'ubhhbcc uc dvub vhva unf utrunc ost chhj ubh,ubugc crj ouhv asenva p"gt 15. 

,ca ,rhna vn 'utrh, 

hasenu uruna, h,u,ca ,t rntba jrznv rga sdbf uatr keh tku vrzgc cah tku oak 

snug u,ausec crja p"gta okugk asen trun ;t okugk 

z vfkv z erp vrhjcv ,hc ,ufkv o"cnr 

hn ubhtr tku ubgna tku ukf ,hcv ,t oan ,utrk ,uhkg o,utc ,ukgk okugv kf udvba dvbnk ogy ,,k hk ah n"nu 16. 

,hc ,ufkvn haa erp vdavc tmn, ifu asenk xbfba hnk ,rf iht tbshtv hf rcux k"z s"ctrv hf gs /oshc vjhna 

//// tk ut asec ,uhubc ov ukt ,uhkg tna epx rcsvu ,eukjn tuv ihsv rehga hrv vrhjcv 

tmr, inhx c ekj z"csr ,"ua 

The Radvaz (R. David ben Zimra - 16C) writes in a responsum that many people in his time used to go up to view the 

Temple area from balconies overhanging Temple Mount. He justifies this practice by applying a double safek - sfeik 

sfeika - (i) it was questionable if these balconies were overhanging the actual Har Habayit area and (ii) the view of the 

Ravad was that there is no karet today. However the Radvaz also adds a number of other doubts into the equations to 

come up with a heter and it is still not clear that he understands the Ravad’s view to be that that it is permitted to go onto 

Har Habayit today. More recent authorities have understood the Ravad’s opinion to be stricter in practice and not to 

allow access to Har Habayit (see Shu’t Binyan Tzion 1:2) 

2. See Mishpat Cohen 96:6 of Rav Kook, who argues that the prohibition (even min haTorah) remains althought the issue karet is 

lifted 

14.

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12 

ubgnaa unf oa xbfhvk yuap dvbnvu 17. 

:uy ,ugucak hrhtnv �p 

The Meiri (Provence 14C) writes that it was clearly the minhag in his time to allow entry onto the Temple Mount. Some 

recent poskim have questioned whether this wording is accurate and whether it can be relied upon 

There is a question as to whether the Rambam himself went onto Har Habayit. His words are recorded as follows:- 

kusdv ,hck h,xbfbu vbfx ,j, ohkaurhk ufgn ubtmh vrhmhk u"f ,ba iuajrn jrhk ohnh vgcrt ',cac hahkav ouhu� 18. 

"iuajrn jrhk ohnh vanj ouhc uc h,kkp,vu ausevu 

dp vcua, ,umn ohsrj rpx 

It is not clear where Rambam went that he describes as ‘The Great and Holy House’. It seems likely that this was a part 

of Har Habayit which is permissible to ascend - see source 9 

Non-Moslems were banned by the Mamluk and Ottoman authorities from ascending Temple Mount from around the 14C 

until 1862 when the first exception was made for the British Edward Prince of Wales (later Edward VII). As such, entry 

onto the Temple are was not again discussed practically until the end of the the 19C. 

sh,gk vaseu v,gak vase vbuatrv vauseu oh,n htny ubkufa ,rf chhj asen ouenk v,g xbfbvu asenv ,hc 19. 

(ovrct idn) tuck 

v e"x txe, inhx vrurc vban 

The Mishna Berura rules in accordance with the Magen Avraham who follows the Rambam’s view that there is still karet 

for a tameh person to go to the Temple area and entering any part of Har Bayit is prohibited 

H) Ritual Impurity and Har Habayit Today 

rnuk lhrm ihtu ,hcv rvk unmg ,nv xhbfvk r,unu 'oak ihxbfb ,uskuhu ,usb ,uczu ihcz ihta vbnn asuen ,hcv rv 20. 

oak xbfb tuva ,n tny 

uy vfkv z erp vrhjcv ,hc ,ufkv o"cnr 

Following the opinion of the Rambam that the kedusha of Har Habayit applies today, those excluded min haTorah from 

anywhere on Har Habayit are a Zav, Zava, Niddah and Yoledet. Someone who is Tameh Met is allowed onto Har 

Habayit, just not into the Temple area itself 

vtrb lt /// czv unf ,ubjn �ck .uj jk,aa tuva hre kgc if od urhfzv tk vnk h,gsh tk lt /ohkfs vne erpc vz ihs 21. 

hrhhn hre kgcc h,hhnd treu /// vag, tkc rcug xbfb ot ,hcv rvn jkuanv tnyv oa c,f hrva ,nt ihs ihsva 

oa lknk vban 

Additionally, a Ba’al Keri is prohibited min haTorah from entering Har Habayit. Furthermore, some understand Rashi’s 

opinion to be that a Tevul Yom is assur miderabbanan from anywhere on Har Habayit 

Who is excluded from Har Habayit 

Zav a man who has experienced a running genital discharge, sometimes associated with venereal disease 

Zava a woman who has experienced menstrual bleeding during the middle 11 days of the monthly cycle (when 

bleeding is not expected) 

Nidda a women who has experienced menstrual bleeding during the beginning of the monthly cycle (when 

bleeding is expected) 

Yoledet a woman within 7 days of childbirth of a boy and 14 days of a girl 

Ba’al Keri a man who has emitted semen or a woman who has had intercourse in the last 3 days 

Tvul Yom any person who has been to the mikveh and awaits sunset on that day 

Halachic issues arising out of this:- 

• Going to the mikveh (according to Rashi before sunset the day before) 

• Finding a men’s mikvah which is kosher for a tevilah min haTorah, rather than the minhag of ‘Tevilat Ezra’ 

• The need for a Ma’ayan and not just a Mikvah for a Zav 

• Preparation and supervision in the mikveh - for men and women 

- 

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• Halachot of Mikveh: chatzitza, beracha etc 

• Married women must separate from their husbands for at least 3 days before this mivkeh (according to Rashi must then 

wait until the day after mikveh to go up 

• Which men are considered to be a Zav? 

• Unmarried women and mikveh - should they go, should they tell anyone they have been; brides before the wedding? 

• Non-Jews on Temple Mount - permitted areas, behavior 

I) The Modern Psak 

Those against 

Charedi Rabbis have always and still today totally prohibit entry HarHabayit. The position of of the Zionist 

establishment is somewhat less clear.In 1967 after the Temple Mount was recaptured the Israeli Chief Rabbinate - 

Rabbis Unterman and Nissim put out a statement opposing entry to Temple Mount. The position of Rav Avraham Kook 

and Rav Tzvi Yehuda Kook is not clear. They are generally understood to have opposed entering Tenple Mount but Rav 

Eliyahu Ra’anan, grandson of Rav A. I. Kook claims that they permitted entry to certain areas, 

From 2000-2003 non-Muslims were prevented by the Israeli authorities from ascending the Temple Mount. In 2005 a 

large group of National Religious and other Rabbis put out a statement reiterating the position of the Chief Rabbinate 

that entry onto Temple Mount is prohibited. Signatories to that statement include: 

Rabbi Yona Metzger, Ashkenazi Chief Rabbi of Israel (March 2012) 

Rabbi Shlomo Amar, Sefardi Chief Rabbi of Israel 

Rabbi Ovadia Yosef, spiritual leader of Sefardi Charedi Judaism and former Sefardi Chief Rabbi of Israel 

Rabbi Eliyahu Bakshi-Doron, former Sefardi Chief Rabbi of Israel (March 2012) 

Rabbi Shmuel Rabinowitz, Rav of the Kotel (March 2012) 

Rabbi Avraham Shapiro z’l, former Ashkenazi Chief Rabbi of Israel and then Rosh Yeshiva of Yeshivat Mercaz HaRav 

Rabbi Shlomo Aviner, Rosh yeshiva of Yeshivat Ateret Cohanim 

Rabbi Yisrael Meir Lau, former Ashkenazi Chief Rabbi of Israel and current Chief Rabbi of Tel Aviv 

Rabbi Yitzchak Weiss, the Minchat Yitzchak 

Rabbi Eliezer Waldenberg, the Tzitz Eliezer 

This is also the position on Rav Avigdor Nevensal (March 2012), Rav of the Old City and Rav Aharon Lichtenstein of 

Yeshivat Har Etzion 

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14 

Those For 

In 2007 a large group of Rabbis ascended Har Habayit. This has become a regular (in fact daily) occurrence since. 

Those who permit entry to (at least certain parts of ) Temple Mount include: 

Rabbi Shlomo Goren z’l, former Ashkenazi Chief Rabbis of Israel 

Rabbi Chaim David Halevi z’l, former Chief Rabbi of Tel Aviv 

Rabbi Dov Lior, Rabbi of Kiryat Arba 

Rabbi Yisrael Ariel, Rav of Machon Hamikdash 

Rabbi She'ar Yashuv Cohen, Chief Rabbi of Haifa; 

Rabbi Yuval Sherlo, Rosh Yeshiva of the hesder yeshiva of Petah Tikva 

Rabbi Yaacov Meidan, Rosh Yeshiva of Yeshivat Har Etzion 

Rabbi Yisrael Yaakov Fischer z’l , former head of the Edah Charedit 

Rabbi Mordecai Eliyahu 

Rabbi Yitzchak Shilat, Maaleh Adumim 

Rabbi Chaim Druckman, Rav of Yeshivot Bnei Akivah 

Rabbi Yosef Kapach z’l 

Rabbi Yechiel Michel Tukuchinsky 

Rabbi Nachum Rabbinovitz, Rosh Yeshivat Bircat Moshe, Ma’alei Adumim 

Rabbi Moshe Tendler 3 

Rabbi Moshe Feinstein in a teshuva seems to indicate that some parts of the Tenple Mount are permitted to enter 

Other arguments brought to justify going onto Har Habayit today, even into the Temple area include:- 

• The halachic permission to go onto Har Habayit even when tamei in order to construct and fix it. They argue that this 

includes inspection and survey 

• The halachic obligation to conquer Har Habayit - they argue that each assent makes it politically harder for the 

Moslems to retain ultimate control 

I) Moreh Mikdash 

c 

thv uz htu /u,trh kg vuma hnn tkt trh v,t asenv in tku 'utrh, hasenu rntba asenv in vtrhk vag ,umn 

ubhsxc uk ihrurmv ,ugnc ut uhkdr kga ectc ut u,sbuptc ut uhkdrca kgbnc ut ukenc ,hcv rvk ost xbfh tk u,trh 

tmhu uz j,pn xbfha lrs ,hcv rv vagh tku 'u,uxfc ughkcn eur uk inszb ot tkt ,hcv rv kfc eurk ruxta k"m ihtu 

ubh,ubugc crj ouhv asenva p"gt //// / vumn rcsk tkt uk xbfh tku '.ujcn upheh tkt lrsv rmek hsf vsdbfa j,pn 

z 

sdbf uatr keh tku vrzgc cah tku oak xbfvk r,una ouenk tkt xbfh tk 'ubhhbcc uc dvub vhva unf utrunc ost chhj 

crja p"gta okugk asen trun ;t okugk ,ca ,rhna vn 'utrh, hasenu uruna, h,u,ca ,t rntba jrznv rga 

/snug u,ausec 

z erp vrhjcv ,hc ,ufkv o"cnr 

There are a number of halachic issues of ‘Moreh Mikdash’ - Reverence for the Temple - involved in going onto Har 

Habayit including:- 

• not wearing leather shoes - people must go barefoot or in cloth socks or shoes 

• not becoming ‘light headed’ - chit chat, small talk etc eating is questionable 

• not to carry a wallet which is visible 

• not to spit 

• men must have their heads properly covered - not all kipot will satisfy this requirement which is min haTorah 

Rav Ovadia Yosef also rules that since Moreh Mikdash prevents entering the Har Habayit other than for a mitzva (eg 

bringing a sacrifice), it would be assur to go there today. Others would claim that going up today IS a mitzva (eg 

conquering the site, keeping it in Jewish hands etc etc). There is also a debate as to whether the mitzva of Moreh Mikdash 

will fall away with the prohibition of tumah according to the Ravad’s view (above) or will exist independantly of it today, 

even according to the Ravad 

3. See a fascinating video of Rav Tendler on Har Habayit at http://www.youtube.com/watch?v=cw91yrKuQec 

t 

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22.

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J) The Hashkafa Angle 

Consider how the halachic aspects of this issue are intertwined with the politics and hashkafa including:- 

• should we be pushing the rebuilding of the Temple 

• should Temple Mount be in our hands 

• how do we keep Jewish control of Temple Mount/Jerusalem 

• how does Temple Mount impact upon the Middle East peace process 

• should we have a shul on Temple Mount now 

• is this part of what it means to be Religious Zionist or is it Messianic 

K) Further Reading 

15 

• Entering the Temple Mount in Halacha and Jewish History, Meyer and Messner, Hakira Journal Vol 10 p 29 - 

http://www.hakirah.org/Vol%2010%20Messner.pdf 

• Halachic Aspects of Visiting the Temple Mount, Stein, Daniel Journal of Halacha and Contemporary Society XLIV, 79 

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Going Up To Har Habayit - Rabbi Anthony Manning

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