Ascending the Temple Mount?: The Sanctity of Yerushalayim and Har Habayit

(1) The altar is placed extremely precisely and may never ever be placed anywhere else as it says "This is the Altar for the offerings of Israel." And it was in the temple that Isaac was bound as it says "and go to the land of Moriah" and it says "Solomon built the temple on Mt. Moriah."

(2) And it is a tradition accepted by all, that the place where David and Solomon built the altar at the threshing floor of Arauna was the place that Abraham built the altar and bound Isaac upon it, and that was the place that Noah built upon when he left the ark, and that was the altar upon which Kain and Abel sacrificed, and upon which Adam the First sacrificed when he was created. And from there was born the saying of the sages that "Man was created from the place of his atonement."

(2) And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.”

(2) ארץ המוריה THE LAND OF MORIAH — This is Jerusalem, and so we find in Chronicles (2 Chronicles 3:1) “To build the house of the Lord at Jerusalem in Mount Moriah”. Our Rabbis have explained that it is called Moriah — Instruction — because from it (i.e. from the Temple built on that mountain) instruction הוראה came forth to Israel (Genesis Rabbah 55:7). Onkelos translates it by “the land of the Divine Service”. He takes it as having reference to the offering of incense brought in the Temple on Moriah in which there were myrrh (מור) nard and other spices.

(11) ויפגע במקום AND HE LIGHTED UPON THE PLACE — Scripture does not mention which place, but by writing בַּמָקוֹם the place it refers to the place mentioned already in another passage, viz., Mount Moriah of which it is stated (Genesis 22:4) “And he saw the place (המקום) afar off”.

(17) וזה שער השמים AND THIS IS THE GATE OF HEAVEN — a place of prayer where their prayers would ascend to heaven (Pirkei DeRabbi Eliezer 35). The Midrash states (Genesis Rabbah 69:7) that the Heavenly Temple is situated immediately opposite the Earthly Temple (so that the Temple at Jerusalem-Bethel may be styled “the gate” to the Heavenly Temple)

(6) There are ten degrees of holiness. The land of Israel is holier than any other land. Wherein lies its holiness? In that from it are brought the omer [barley offering brought on the second day of Passover], the first fruits, and the two loaves [offered on Shavuot], which may not be brought from any other land.

(7) The walled cities are still more holy, in that they must send forth the metzoraim from their midst, and they may carry around a corpse therein as far as necessary, but once it is taken out, they may not bring it back.

(8) Inside the wall [of Jerusalem] is more holy than these, because there the less holy [offerings] and the second tithe are eaten. The Temple Mount has greater sanctity, because men and women with discharges, menstruating women, and women who have given birth may not enter there. The Cheil [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited] has higher sanctity, because gentiles and people contaminated with corpse impurity may not enter there. The women's courtyard has higher sanctity, because a tevul yom may not enter there, but they are not liable for a sin offering for doing so. The Israelites' courtyard has higher sanctity, because one who lacks atonement may not enter there, and is liable for a sin offering for doing so. The priests' courtyard has higher sanctity, because the Israelites may not enter there except at the time of their [ritual] requirements: the laying on of hands, the slaughter, and the wave-offering.

(9) Between the porch and the altar has still higher sanctity, because [priests] with blemishes and loosened hair may not enter there. The sanctuary has higher sanctity, because no one may enter there who has not washed their hands and feet. The holy of holies has greater sanctity than these, because no one may enter there except the High Priest on the Day of Atonement at the time of the service.

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The [encampment of the Jewish people] in the desert[ was divided into] three areas:54

the camp of Israel, which was itself subdivided into four camps;55

the camp of the Levites about which [Numbers 1:50] states: "They shall camp around the Sanctuary;"56

and the camp of the Shechinah [which included the area] beginning at the entrance to the courtyard of the Tent of Meeting inwards.

Correspondingly, for [future] generations:

[The area] from the entrance to Jerusalem to the Temple Mount is comparable to the camp of Israel.58

[The area] from the entrance to the Temple Mount until the entrance to the Temple Courtyard, the gate of Nicanor, is comparable to the camp of the Levites.59

[The area] from the entrance to the Temple Courtyard inward, is comparable to the camp of the Shechinah.60

The chayl61 and the Women's Courtyard62 were regions of increased sanctity which were first instituted in the Temple.63

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..It is a positive commandment to send all impure persons away from the Temple,1 as [Numbers 5:2] states: "And they shall send away from the camp all those with tzara'at and zav2 [afflictions] and all those who are impure because of contact with a corpse.

(15) The Temple Mount is more holy than them because zavin, zavot, a yoledet (women who has given birth) cannot enter there. A dead body itself is permitted to enter there, and it goes without saying that a tamei met can enter there.

(14) Any place that is not done as above and according to this order is not completely holy. This is what Ezra did - he offered two Thanksgiving offerings, but they were a remembrance. The place was not made holy because there was no king and no urim v'tumim. And how is it holy? With the initial holiness. For when Solomon made the courtyard and Jerusalem holy, he made them holy for ever and ever.

(15) Therefore, all of the sacrifices may be brought even though the temple has not been brought. The Holiest sacrifices may be eaten throughout the courtyard, even though it is destroyed and there are no walls surrounding it. And sacrifices of lesser holiness and Second Tithe may be eaten in all of Jerusalem, even though there are no walls because the initial holiness is eternal holiness.

Why do I say that the original consecration sanctified the Temple and Jerusalem for eternity,78 while in regard to the consecration of the remainder of Eretz Yisrael, in the context of the Sabbatical year, tithes, and other similar [agricultural] laws, [the original consecration] did not sanctify it for eternity?79

Because the sanctity of the Temple and Jerusalem stems from the Shechinah, and the Shechinah can never be nullified.80 Therefore, [Leviticus 26:31] states: "I will lay waste to your Sanctuaries." The Sages declared:81 "Even though they have been devastated, their sanctity remains."82

In contrast, the [original] obligation to keep the laws of the Sabbatical year and tithes on the Land stemmed from the fact that it was conquered by the [Jewish people, as a] community.83 Therefore, when the land was taken from their hands [by the Babylonians,] their [original] conquest was nullified. Thus, according to Torah law, the land was freed from the obligations of the Sabbatical year and of tithes because it was no longer Eretz Yisrael.84

When Ezra returned [to Eretz Yisrael] and consecrated it, it was not sanctified by means of through conquest, but rather through Chazzakah.85 Therefore, every place which was repossessed by the [exiles returning from] Babylon and consecrated when Ezra consecrated [the land] the second time, is sacred today.

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Even though, the Temple is now in ruin because of our sins,36 a person must hold its [site] in awe, as one would regard it when it was standing.

[Therefore,] one should only enter a region which he is permitted to enter. He should not sit in [the area of] the Temple Courtyard, nor should he act frivolously when standing before [the place of] the eastern gate, as [implied by Leviticus 19:30]: "You shall observe My Sabbaths and you shall revere My Sanctuary." [Explaining the analogy between the two commands, the Sages comment:]37 "Just as the observance of the Sabbath [applies] for eternity, so too, the reverence for the Temple must be eternal. Even though it is in ruin, it remains holy."

...The words of the Rambam are correct that one who enters the place of the mikdash is liable for karet because we are all tamei met.

(2) After the Ark was taken away, there was a stone there, from the days of the earlier prophets, called Shtiyah, three fingers above the ground, on which he would place [the coal-pan].

Why is it called even shtiya? Because from there the world was created.

... It is clear that under the Dome [of the Rock] is the Foundation Stone (“Even Shetiyah”) without a doubt—which they call Al-Sakhrah.

(10) Thus said the LORD: Again there shall be heard in this place, which you say is ruined, without man or beast—in the towns of Judah and the streets of Jerusalem that are desolate, without man, without inhabitants, without beast— (11) the sound of mirth and gladness, the voice of bridegroom and bride, the voice of those who cry, “Give thanks to the LORD of Hosts, for the LORD is good, for His kindness is everlasting!” as they bring thanksgiving offerings to the House of the LORD. For I will restore the fortunes of the land as of old—said the LORD. (12) Thus said the LORD of Hosts: In this ruined place, without man and beast, and in all its towns, there shall again be a pasture for shepherds, where they can rest their flocks.