Rabbi Dov Lior Rules Against Changing Temple Mount Prayer Blessings
Translated & summarized from Arutz Sheva by baba
Rabbi Dov Lior has ruled that prayers on the Temple Mount should not alter the traditional blessing endings. The ruling, based on extensive halachic research by his son Rabbi Elkana, states that altered blessings were only used during the time of the Holy Temple. Rabbi Lior rejected claims that his past presence at altered prayers constituted approval, emphasizing that halachic rulings require explicit instruction. The decision upholds the standard prayer format until the Temple is rebuilt.
The story in 5 lines · by baba
- Rabbi Dov Lior ruled against changing prayer blessings on the Temple Mount.
- Altered blessings were only used when the Holy Temple stood, research shows.
- The ruling is based on halachic investigation by Rabbi Lior's son, Rabbi Elkana.
- Rabbi Lior rejected claims his past attendance implied approval of altered prayers.
- The standard prayer format should be maintained until the Temple is rebuilt.
Rabbi Dov Lior has clarified that the traditional blessings recited during prayers at the Temple Mount should not be altered to reflect the practices during the time of the Holy Temple. In response to a halachic query, Rabbi Lior published a detailed ruling addressing the concluding phrases of blessings during the repetition of the Amidah prayer on the Temple Mount.
The question arose due to a practice by some worshippers to change the wording of these blessings, adding "Blessed is God, the Lord of Israel" and responding "Blessed be His glorious name forever and ever" instead of the customary "Amen." Rabbi Lior determined that this practice is inappropriate at the present time, before the rebuilding of the Holy Temple.
Rabbi Lior revealed that he had asked his son, Rabbi Elkana, to conduct a comprehensive halachic investigation on the matter approximately two years ago. His son's research, supported by commentaries from Rashi and other early authorities, concluded that the altered blessing wording was specifically observed only when the Holy Temple stood. Rabbi Lior agreed with his son's findings, noting that Rabbi Goren's work on the Temple Mount did not address this specific aspect.
The halachic reasoning, based on Rashi's commentary on Tractate Ta'anit, explains that the special wording was tied to the Divine Presence being manifest during the Temple's existence and the use of God's explicit name in the sanctuary. While Ezra had instituted a similar practice at the Eastern Gate outside the sanctuary, it was still connected to the Temple's presence and its alignment with the Holy of Holies. Therefore, Rabbi Lior concluded, without the Temple, the established blessing format should be maintained.
Addressing a claim that his past participation in a Mincha prayer on the Temple Mount, where the blessings were altered, implied his approval, Rabbi Lior rejected this. He cited the Talmudic principle from Bava Batra, stating that a halachic ruling cannot be derived solely from observation or practice without explicit instruction. His presence at a prayer service, he emphasized, does not constitute a halachic ruling or endorsement of any custom observed there.
Based on these halachic arguments, Rabbi Lior unequivocally stated his reliance on Rabbi Elkana's investigation. His final ruling is that the concluding phrases of the Amidah repetition during prayers on the Temple Mount should not be changed from the customary wording used in Jerusalem and throughout Israel until the Holy Temple is rebuilt.