Rabbi Wolfson Defends Permissive Opinions on Temple Mount Visits Against Critics

Rabbi Elisha Wolfson responded to recent criticisms by rabbis opposing Jewish visits to the Temple Mount, presenting a comprehensive list of over 300 rabbis who permit such visits under specific halachic conditions. He challenged claims by Rabbi Shlomo Aviner and Rabbi Tzvi Kostiner that the permissive opinions are invalid, calling such dismissals a negation of Torah scholarship and the great sages.

Wolfson cited prominent rabbis who allowed visits, including former Chief Rabbi Shlomo Goren, who stated that most of the Temple Mount is permitted for entry if one avoids the area of the Dome of the Rock, and that it is a mitzvah to demonstrate Jewish presence there. He also referenced Rabbi Yitzhak Nissim, who initially signed a prohibition but later granted individual permits under conditions of ritual purity, viewing abstention as a serious issue. Other rabbis mentioned include Rabbi Haim David Halevi, who regarded the halachic rules for entry as clear and simple, and Rabbi David Shloush, who personally surveyed the site and advocated for clear signage and even a synagogue on the Mount.

Wolfson highlighted Rabbi Yaakov Nissan Rosenthal’s strong permissive stance, including his break with other rabbis who forbade visits, and Rabbi Shaar Yeshuv Cohen’s efforts to have the Chief Rabbinate permit visits, emphasizing that halacha clearly allows entry to certain areas. He also quoted Rabbi Nahum Eliezer Rabinovitch and Rabbi Haim Druckman, who supported visits with proper guidance and halachic observance, while cautioning against mass visits that might lead to violations.

Wolfson further mentioned other rabbis who permitted or encouraged visits, such as Rabbi Moshe David Tendler, Rabbi Dov Lior, Rabbi Tzefania Drori, Rabbi Dov Kok, and many others. He stressed that the permissive opinions are not marginal but represent a significant and serious halachic approach. He concluded by distinguishing between rabbis who forbade visits outright and those who allowed them under strict conditions of purity and sanctity, insisting that the latter’s views deserve full recognition in the halachic discourse.