ENTERING HAR HABAYIT AND REBUILDING THE BEIT HAMIKDASH ACCORDING TO RAV KOOK'S TEACHINGS

Part III - "NEVUAH" (Prophecy) AND "RUACH HAKODESH" (Divine Inspiration)

by Rav Elitzur Segal

(originally published in Yibane HaMikdash, issue 94)

Part I

Part II

I. INTRODUCTION -- RAV KOOK AMONG HIS RABBINIC COLLEAGUES

After surveying Rav Kook's words in front of gentiles, we will now look at what Rav Kook said and wrote to his rabbinic colleagues. No doubt, Rav Kook's letter to other rabbis will express his true opinion regarding building the Beit HaMikdash, since within his own circle of rabbis, Rav Kook was almost completely free from external pressure and gentile threats.

The most interesting point is that he discussed with them the need for a Divine revelation to rebuild the Beit HaMikdash, but this revelation is not necessarily actual prophecy. This is the revelation that exists in every generation among the Righteous of Israel if they so desire. Rav Kook would mention this neither to gentiles nor in public writings. In all those places, Rav Kook does only mentions natural developments in the national and international bazaar.

It is not conceivable that Rav Kook was concerned that bringing this matter up would give added ammunition to those wishing to prevent the rebuilding of the Beit HaMikdash. He therefore expressed these ideas only within his inner circles. There, he was not concerned about a deep understanding as if rebuilding the Beit HaMikdash required miraculous and supernatural occurrences.

II. "RUACH HAKODESH" IS SUFFICIENT TO REBUILD THE BEIT HAMIKDASH

In "Mishpat Kohen" (Rav Kook's halachic responsa), articles 91-92, there are two responses to Rav Hadaya dealing with offering sacrifices in current times. In the first response, he writes that we cannot offer sacrifices because we are unsure of the exact location of the Altar. In the second response, he answers the difficulty that, if we are unable to offer sacrifices because of a lack of the ability to pinpoint the location of the Altar, why is someone who offers sacrifices outside of the proper place liable for "karet" (divine retribution) if a sacrifice not fit to be offered in the proper place does not incur "karet"? Rav Kook writes at length in this response that in matter of the Beit HaMikdash, one is permitted to ask G-d halachic questions. He states, however, that we may rely not just on a prophet, but "Ruach HaKodesh" is sufficient. This "Ruach HaKodesh" is present in at least 36 righteous people in every generation, and it will be revealed to us by someone worthy. Therefore, the sacrifice is fit to be offered in its proper place, since it is possible to determine the placement of the Alter using Divine revelation present even today among the great righteous people.

III. WHAT IS "RUACH HAKODESH"?

Rav Kook's words require us to determine the difference between "Nevuah" and "Ruach HaKodesh". This is explained in the Rambam's (Maimonides) "Guide to the Perplexed", part 2, chapter 45.

It is proper that I should mention the heights of "Nevuah" according to those two principles, which I will call the levels of "Nevuah". Not everyone who is on such a level is a prophet. This is the first, and the second is that there are levels of "Nevuah", and one who reaches one of these levels of is not necessarily called a "navi" (prophet). Even though he may be once called a "navi", he is not generally, since he is very close to the "neviim"...

The first level: The beginning of the prophecy that will accompany the person is Divine help. He will be awakened, and rush off to do the worthy good deed, such as saving a group of righteous from a group of evil doers, or saving one important righteous person, or greatly influencing many people. He will find on his own the waking up and push to do this. This is called "Ruach Hashem" (spirit of G-d). A person who is often in such a situation said to be bestowed with "Ruach Hashem", or that "Ruach Hashem" rests upon him, or "Hashem was with him", etc. This is the level of the Judges of Israel, on who it is generally said, "Hashem appointed judges for them", "and Hashem was with the judge and saved him"...

Such "Ruach Hashem" would not cause anyone to speak with him. However, the purpose of this force is to awaken within him the strength for a specific action, and for an action that requires exploited strength, whether from a great individual or a group, for him to get there ...

The second level is that a person feels as if something happened to him, and another force passed on him, that they talked, and then he will speak words of wisdom or praise or effective rebuke or policy -- all while being awake. In the operative sense, the sense are normal. This is called speaking from "Ruach HaKodesh". From such "Ruach HaKodesh", David wrote Tehillim (Psalms).

Megillat Esther was written in Ruach HaKodesh.

Therefore, it appears that according to Rav Kook, we do not need actual prophecy, only industrious awakening for building the Beit HaMikdash, and this is the needed "Ruach HaKodesh". Rav Kook discusses at length the ability to clarify these halachot to the point that they could be actually practiced, as discussed below.

IV. A SYNAGOGUE ON THE TEMPLE MOUNT AND OFFERING SACRIFICES

In "Igrot HaReiyah" 584 (p. 23), Rav Kook writes to Rav Haim Hirschenson a response (Kislev 5680), most of it relating to our subject.

Rav Haim Hirschenson wanted to permit entrance to the place of the Beit HaMikdash, basing his allowance on the Raavad's opinion. According to the Raavad, the first sanctity was only in force until the exile, and therefore according to the Raavad, the Temple Mount lost its sanctity, and it is subsequently permissible to enter.

Rav Kook answers that he disagrees with this allowance. He holds that even according to the Raavad it is not permissible to enter. In this letter, Rav Kook summarizes his understanding. A full explanation of his opinion can be found in "Mishpat Kohen", paragraph 96 -- "The Sanctity of the Place of the Beit HaMikdash in Present Times". There, Rav Kook explains at least ten opinions of Rishonim, as well as the straightforward understanding of the biblical issues, the Mishnah, Tosefta, Babylonian Talmud, and Jerusalem Talmud, that the original sanctity (of the Beit HaMikdash) was made for both the time when the Beit HaMikdash was still standing and for future times. Therefore, one who enters the place of the Beit HaMikdash is liable for the "karet" punishment. The main point is that there is no connection between free entrance into the place of the Mikdash and entering for the purpose of rebuilding the Beit HaMikdash. That is to say, there is no prohibition to enter the place of the Beit HaMikdash in order to rebuild it. If the original sanctity had not been made for future times, this would be a big obstacle to rebuilding the Beit HaMikdash, since this would require a re-sanctification. Thus, the "earning" of the lenient opinion incurs a "loss" of an almost impassable obstacle for the actual rebuilding of the Beit HaMikdash. If the original sanctity was made for future times, the place of the Mikdash is also sacred in our times, and it is therefore prohibited to unnecessarily enter it. This opens the door for the rebuilding of the Beit HaMikdash in our times with our hands, since the place is already sanctified, and all we need to do is actually rebuild it, and no sanctification rite is necessary.

The question arises-- if it is forbidden to enter, how is it permitted to build?

The answer is that according to halacha (Jewish Law), it is permissible for those defiled by any type of defilement and for non-Kohanim to enter for purposes of building and fixing the Beit HaMikdash, as the Rambam explains in "Hilchot Beit HaBechira" 7:23.

Furthermore, it is a well known halacha that a positive commandment sets aside a negative commandment, with the underlying principle being that Hashem's prohibitions were not meant to interfere with fulfilling His mitzvot. Here too, aside form the established halachic ruling, clear thought requires one to say that it is permissible to enter the sacred area in order to rebuild the Beit HaMikdash, and this does not undermine "Reverence of the Mikdash". On the contrary, refraining from entering which continues the state of destitute on the Temple Mount is the greatest undermining of "Reverence of the Mikdash".

Rabbi Hirschenson, aside from his desire to permit entrance to the Mikdash area, wanted to establish a synagogue there for the dignity of the nation. To this Rav Kook answered:

Regarding the dignity of the nation, it would be generally more dignified if we try to preserve in our hands by means of acquisition courtyards adjacent the Holy Wall. On this area, we will build a synagogue right next to the Wall, a great and beautiful synagogue, the crown jewel of the generation. All your suggestions of holy song will be there. It will be led according to the agreement of the majority of Rabbis of Israel, in a manner agreed upon for the whole nation, above the different customs and practices of groups of Jews. The House will be eternal, as we stand in our hope for the High Deliverance that will come and that the Beit HaMikdash will be rebuilt, soon in our days, by the revelation of Hashem's glory and the light of Mashiach.

To understand Rav Kook's words, one must know how the Western Wall Plaza looked under the British Mandate.

Facing the Western Wall today, one sees two pertrusions on the left side. The plaza then stretched from the first pertrusion until the division between the men's and women's sections today. The door now leading to the enclosed area then lead to the Islamic school. The Jews opposed this courtyard being used for sports, because the noise would disturb prayers. Today's Western Wall Plaza then functioned as a road between the Mugrabi neighborhood and this school. Arabs had the right to pass also at prayer times, even with loaded donkeys. The British strictly enforced this right. Most of the cargo that Arabs brought through this plaza was garbage and sewage dump, which was brought to the school and then brought out of the city. Rav Kook spoke under these circumstances. Acquiring courtyards near the Wall was Rav Kook's set policy over several years. It was already mentioned (in the second article) that Rav Kook spoke with the youth that demonstrated for the Wall and said that it is inconceivable that the Wall will always remain like it was, surrounded by dirty fields. "Can those who know religion and law find a solution?"

Under cross examination, when he was asked by the national prosecutor Driteman what that government needs to do, according to his opinion, Rav Kook answered that they should allow the Jews to buy it, paying full compensation.

Marimian, the Zionist leadership's lawyer, was quick to mention that the high councilman of the League of Nations said that they should allow the Jews to buy the plaza and asked Rav Kook if he favored such an idea. Rav Kook immediately said that there is a saying that if someone says something that someone greater than he had thought of that he had neither read nor heard, he is obligated to say the blessing, "Blessed be the Omnipresent that I thought like someone greater than me."

In the "Full Report", it is told that Rav Kook's blessing made an impression on the members of the commission.

This shows that the effort to expand the Western Wall Plaza was high on Rav Kook's agenda. It is important to explain why Rav Kook was not interested in establishing a synagogue on the Temple Mount itself. We also know that Rav Kook went out of his we to emphasize that the area of the Temple Mount outside of the Mikdash area is permissible to enter. This was so important to him that he was prepared to endanger himself and cause a conflict between himself and the defense lawyer of the Jews in front of the commission, despite the potentially severe consequences.

It is clear that the reason is the pragmatic stance Rav Kook took. First, Rav Kook saw no reason to struggle for something there was little chance of achieving then. Second, building a synagogue on the Temple Mount would cause great danger. On the other hand, there was a chance of success in the struggle to expand the Western Wall Plaza, even though it bore no fruit under the British Mandate. To the contrary, the Plaza was not expanded, but the British imposed difficult severe on Jewish prayer at the Western Wall. Only after the Six Day War was the Mugrabi Neighborhood destroyed, making it part of what today is the Western Wall Plaza.

IT IS IMPORTANT TO NOTE THAT THIS WAS DONE AT THE INITIATIVE OF PEOPLE ON THE SCENE, AND NOT BECAUSE OF AN ORDER BY A HIGH RANKING AUTHORITY. IT IS REASONABLE TO ASSUME THAT IF THEY HAD WAITED FOR SUCH AN ORDER, WE WOULD STILL BE PRAYING IN A MORE LIMITED AREA BY THE WALL, JUST AS DURING THE BRITISH MANDATE.

It is also possible that Rav Kook was concerned that in the process of a struggle for a synagogue on the Temple Mount, we would be confined to make concessions for this side goal, which would make it more difficult to attain the central goal -- rebuilding the Beit HaMikdash. Rav Kook, therefore, did not want to take this path.

It appears that Rav Kook opposed any concessions, even of symantics of our rights on this place, including giving in on the right to enter the entire Temple Mount, except the Mikdash area. For this Rav Kook was even prepared to enter a conflict with the Jews' defense lawyer, even though he as careful not to bring this up on the list of priorities.

Now that the Western Wall Plaza issue has been solved, and the Mugrabi Neighborhood has been completely destroyed, and the subject is now mute, it is possible to bring up the subject of building a synagogue on the Temple Mount, on an area not considered to be the Mikdash area. Even though there is still a question today whether such a struggle is a waist, and that it is rather proper to invest in rebuilding the Beit HaMikdash.

In the same letter to Rav Hirschenson, Rav Kook further wrote:

Regarding offering sacrifices, it is also more correct to believe that everything will return to its proper place, and we will fulfill it when the Deliverance comes, and "Ruach HaKodesh" will return to Israel, all in accordance with its intended manner. We will no longer be affected by the European culture, because the Word of Hashem is with us. He will elevate the foundations of all cultures to a higher level than any human consideration can do. It is not proper to think that sacrifices are merely the the light idea of physical service. Rather, they have inner holy nature that can only be revealed by Hashem's light being revealed to His People. A sanctified revitalization will return to Israel, and all nations will recognize this. But I agree that it is impossible to approach the act of sacrifices without the occurrence of "Ruach HaKodesh" being revealed in Israel. Nevertheless, this vision is not wondrous and distant, and it is possible that the ability will suddenly come to the master that we seek and the angel of the covenant that we desire -- Then the Beit HaMikdash will be rebuilt -- soon in our days.

Here too, we see well the careful balance that Rav Kook adopted. He tries to arouse the desire for the return of all sacrifices, but wee need Ruach HaKodesh. It is important to note that their return does not require "Nevuah", but rather "Ruach HaKodesh", as the Rambam explains. Rav Kook goes to great length to emphasize that this is not clouded mysticism, but something which can be fulfilled at any moment, as appears in other responsa where Rav Kook clarifies his ideas.

V. AN ACCEPTED HIGH COURT WILL DECIDE WITH CLEAR CONSIDERATIONS

A broad explanation of this position, that "Ruach HaKodesh" merely means Divine assistance in actions, can be found in a letter Rav Kook wrote to Rav Greenspan (published in "Genizei HaReiyah, vol III, "Geulah UMalchut" (Redemption and Kingdom), for Yom Ha'atzmaut, p. 64. cc Otzarot HaReiyah, vol II, p. 1251, omitting the name of the addressed).

Rav Kook wrote there:

Regarding Eliyahu [the Prophet], who will be revealed before [the establishment of] the Davidic Kingdom, according to the Rambam's opinion, an unspecified prophet will arise. One could say that "Ruach HaKodesh" is in the category of this "Nevuah". A proof is that Esther was counted among the prophets .... The main thing is that there will be a high court accepted by all of Israel, and its members should be competent in all facets of Torah, including spiritual matters. They will be able to decide which vision and holy revelation is considered "Nevuah" and "Revealing of Eliyahu"... It is especially clear to me that all that all the doubts holding up plans of rebuilding the Beit HaMikdash, such as identifying the "techelet" (wool died blue from a particular snail), lineage of the Kohanim, measurements of the Altar, etc. "Ruach HaKodesh" will assist the halachic clarifications, and clear assessments and upholding by an accepted high court, will be combined with this. These are the corpus of the Torah and it is difficult to speak at length now.

It appears that this letter draws light from Rav Kook's words written in several other places. Rav Kook held that we do not need actual "Nevuah", but a certain type of "Ruach HaKodesh" would suffice. Therefore, we should establish a court that could make relevant practical halachic rulings. This court could rule based on clear assessments, and we can assume that it will merit the necessary heavenly assistance. This is the intention of the above responsa, that "Ruach HaKodesh" is necessary. Meaning, a court that meets to decide such matters will merit this, and the high level of "Ruach HaKodesh" the Rambam discusses will rest upon it.

We must stop here. On second thought, isn't the Chief Rabbinate, established by Rav Kook, such a body capable of rebuilding the Beit HaMikdash. Nevertheless, in 5727 (1967 ce) we did not merit this. The Chief Rabbinate did not take upon itself the task of deciding the halachic intricacies. It's still not too late. Perhaps the current Rabbinate will take upon itself such a task, or maybe the next Chief Rabbinate. Or maybe a union of other bodies that have been established in the mean time, as a union of rabbis of Eretz Yisrael.

VI. A DOCUMENTED RESPONSE

In "Mishpat Kohen", part 94, paragraph 2, there is a detailed responsa to Rav Menashe Grossberg documenting Rav Kook's position on the subject:

Regarding the question of whether it is permissible to build a Beit Mikdash in order not to offer sacrifices, I do not know of such a situation. If the reason [for not offer sacrifices] is because of defilement, it is permissible when the entire people is defiled, as the "Kaftor VaFerach" writes according to the "Riyach". Therefore it would be permissible to offer the daily and additional offerings, as well as every public sacrifice. If we can attain the level to build the Beit HaMikdash, we can perform the rite of the Red Heifer when we find one, and we will then be able to offer all sacrifices. Even though we lack Kohanim with documented lineage, this is not such an issue, since according to the Torah we can rely on presumption, and documented lineage was only required when it existed. Then, those who could not produce the documentation cast doubts upon themselves. However with time, these documents have been lost, so the lack of ability to produce them no longer casts such doubts, so it is possible to say that lineage documentation is no longer an issue. There may also be a few Kohanim who possess such documents from early generations. In any case, in my humble opinion, if Hashem wills that we build the Beit HaMikdash even before Mashiach comes, and it is revealed in "Nevuah" and wonders occur, there will not be such an issue to stop it. Still, the mitzvah is to build the Temple to offer sacrifices there and to celebrate the festivals, meaning bringing the pilgrimage offerings. But to say that if you do not sacrifice that you have transgressed the prohibition of building a model Temple does not make sense at all, since you have done a mitzvah but not completed it if you build a Beit HaMikdash and did not offer sacrifices when it is possible ... But if even one sacrifice is offered at any time, certainly the mitzvah has been done in its proper form, but the remaining sacrifices are missing, but this does not approach the prohibition to build a model Temple.

If so, Rav Kook's words are clear and mean one thing -- that there is no prevention from building the Beit HaMikdash without "Nevuah". All his responsa about the need for a divine revelation mean the type of "Ruach HaKodesh" in every generation on all righteous and judges of Israel, as the Rambam defines as the first and second level.

VII. SUMMARY

Rav Kook's opinion is that we do not require "Nevuah" for the rebuilding of the Beit HaMikdash, and this is specified in his responsa in several places. Nevertheless, Rav Kook held that it is impossible to approach rebuilding the Beit HaMikdash without revelation of "Ruach HaKodesh" in the Jewish People. Rav Kook wrote in his responsa that this "Ruach HaKodesh" is not something distant from us that we cannot attain. The "Ruach HaKodesh" that is sufficient for the rebuilding of the Beit HaMikdash rests in every generation upon at least 36 righteous people. Therefore, we should establish a high court accepted by the majority of the Jewish People. This court will merit Divine guidance in its rulings and in its approach to clarify these halachot in practice.

Apparently, we should understand Rav Kook according to the Rambam in the "Guide to the Perplexed", vol II, chapter 45, which explains that "Ruach HaKodesh" is a G-dly push to perform great acts for Hashem. The "Ruach HaKodesh" that the court would need is the correctness and dedication to clarify these halachot and to fulfill them despite the apparent obstacles.

Let me point out that Rav Kook did not mention this point in his works that were widely published. It appears that he was concerned that if it would come up that a High Revelation is required, this would be used by those who would like to prevent the rebuilding of the Beit HaMikdash. Therefore, he only discusses this with his rabbinic colleagues and did not bring this up to the broader community.

Next Article in Series

IN THE NEWS

Arutz-7 News Brief: Friday, August 29, 1997 / Av 26, 5757

PA ON DUTY AT TEMPLE MT.

Palestinian Authority security personnel engage in the protection of senior Palestinian figures on the Temple Mount. Thus is stated in an official Israeli security document, as learned by Arutz-7 correspondent Haggai Huberman. The PA's "governor of Jerusalem," Jamil Otman, is among those protected by the PLO's Force 17. The document also states that the sole ruler over the Temple Mount is the Sheikh Akhrama Tsabari, who is supported by agents of Jibril Rajub. Tsabari's weekly sermons are characterized by extreme anti-Israel rhetoric, and are regularly broadcast over Voice of Palestine radio.

DAILY NEWS FROM ISRAEL - ISSUE 530 - 4th September 1997

POLICE TO CONFISCATE TEMPLE PROTESTERS GUNS

The police have rejected an appeal by two members of Chai Vekayam against the decision to confiscate their weapons. The guns were given them by the army for their personal defense.

Yehuda Etzion of Ofrah and Shlomo Neiman of Karmei Tzur near Hevron told our correspondent that they will not return their weapons to the army, even at the cost of imprisonment.

They said that their activities on behalf of increasing awareness of the Temple Mount issue are acceptable protests within a democracy, and they never used their weapons for that purpose.

They said that their activities on behalf of increasing awareness of Members of Karmei Tzur said that they would turn in their weapons if Neiman's weapon was taken from him. {ARUTZ 7 9/5 H}

Arutz-7 News: Sunday, September 14, 1997

PA OFFICIAL CALLS FOR DESTRUCTION OF AMERICA

The Israel Government Press Office reports that for the second time in two months, a senior Palestinian Authority (PA) official has called for the destruction of the United States. Following are excerpts from the Friday prayer sermon delivered by PA Mufti Ikrama Sabri at the Al-Aksa mosque in Jerusalem on September 12, 1997. Sabri's sermon was broadcast on the Voice of Palestine, the PA's official radio station, immediately following the 10-minute address by U.S. Secretary of State Madeleine Albright to Palestinians on the same station. Sabri is the official Mufti (senior Muslim cleric) of the PA, and was appointed to his position by Yasser Arafat.

"Oh Muslims, we must raise our voices against America, its ally Britain, and all the infidel nations and say that Israel is stealing our land and establishing illegal settlements... Why does America support settlements in Israel? Are the settlements not terrorism? And therefore, America is the chief of the terrorists. Oh Allah, destroy America, her agents and her allies! Cast them into their own traps, and cover the White House with black!"

"Oh Muslims, our brothers in faith everywhere, the purpose of the American Secretary of State's visit to Palestine is to support the Israeli position regarding deceitful security and fanatical settlements... The strategic covenant between Zionism and the Crusaders is a satanic alliance hostile to Islam and the Muslims, and we expect no good from it. The Muslim masses in Palestine and the world over condemn Albright's declarations issued today and in the past two days. The masses condemn America's pro-Israeli stance, which demonstrates that global forces, the heretics, the terrorists and those filled with hate are forging an alliance against Islam and Muslims... Oh Allah, destroy America, her agents and allies! Allah, raise the flag of Islam over the Al-Aksa mosque, Jerusalem and Palestine..."

Two months ago, in his prayer sermon of July 11, 1997, Sabri also called for the destruction of America. Following are excerpts from his July sermon, broadcast on the Voice of Palestine:

"Oh Allah, destroy America, for she is ruled by Zionist Jews... Allah will paint the White House black! Clinton is fulfilling his reverend's will to identify with Israel... The Muslims say to Britain, to France and to all the infidel nations that Jerusalem is Arab. We shall not respect anyone else's wishes regarding her. The only relevant party is the Islamic nation, which will not allow infidel nations to interfere... The homes the Jews are building will become Arab property, with Allah's help.... Allah shall take revenge on behalf of his prophet against the colonialist settlers who are sons of monkeys and pigs.... Forgive us, Muhammad, for the acts of these sons of monkeys and pigs, who sought to harm your sanctity."

The Voice of Palestine is under the auspices of the PA's Palestinian Broadcasting Corporation (PBC). According to the Philadelphia Inquirer (September 7, 1997), the PBC has been funded by the United States government.

Arutz-7 News: Tuesday, September 16, 1997

ILLEGAL FLOORING ON TEMPLE MOUNT

The Chai Vekayam movement turned to the Supreme Court today, regarding the illegal Arab construction being carried out by the Moslem Waqf on the Temple Mount. The movement is demanding that the Jerusalem Police and the Attorney-General take appropriate action to enforce the law. Chai Vekayam brought as evidence a document signed by the head of the Antiquities Authority, stating that the Waqf is illegally building a floor on the southern portion of the Temple Mount.

Arutz-7 News: Tuesday, September 30, 1997

PM: JEWS STILL CAN'T PRAY ON THE MOUNT

"We will not change the status quo that has been in effect on the Temple Mount ever since the Six-Day War," says Prime Minister Netanyahu in an interview with the newspaper HaTzofeh, referring to his refusal to allow Jews to pray there. In the interview, which will appear in tomorrow's edition, the Prime Minister said after examining the issue, he has come to the conclusion that a change in the status quo there would not be a wise move. Mr. Netanyahu criticized those of the nationalist camp who attack him, and called upon them to support him as he strives to withstand the heavy international pressures exerted upon him. He said that the nationalist camp lost the elections in 1992 because of too much self-criticism and in-fighting.

CORRESPONDENCE

A RESPONSE TO OUR HALACHIC QUERY

In last issue, the following halachic query was raised:

It is known that the only males today who are required by the Torah to immerse in a mikvah are those ascending the Temple Mount. They therefore recite the blessing "al hatvila" (according to the rulings of Rabbi Tzaddok of Lublin and Rav Refael, and implied by Rav Shlomo Zalman Aurbach). The question is:

Since there are many undressed people there, how can one recite the blessing? Is facing the wall while reciting the blessing sufficient?

Rabbi Reuven Lauffer answered:

It is permissible to recite the Blessing with one's face to the wall on the condition that one wears some form of head covering.

Best regards from Jerusalem,

Rabbi Reuven Lauffer

The above answer was researched by the Rabbis at

Thanx to Chet Lockett for asking and forwarding this halachic query

I am very much interested in the rebuilding of the Temple. If you have the time to respond, I am interested in knowing what the general feelings are among the Jewish people as to the rebuilding of the Temple and what could be the time frame. Also, are the proper garmets, vessels, etc. being prepared?

How do individuals know what tribe they represent such as the Levites? What about the Ark of the Covenant. I hear stories that it has been found.

Thank you for any insights.

Harold L. Jerrell

Dear Harold,

Thank you for your well thought questions.

The desire to Rebuild the Temple is a deep yearning and ironically a source of vitality and hope for the Jewish People. How does it feel for the Jewish People to be without a Temple? It's like being a boy without a father and a king without a crown.

I wish we could give a time frame. On the one hand, every day that goes by and we are unable to offer the daily sacrifices, we suffer. On the other hand, although there is nothing more a pious Jew desires than for the Temple to be rebuilt, there is much work yet to be done. Yes, the vessels and the proper garments are being prepared by the Temple Institute (Machon HaMikdash), and there are even some architectural drawings for the Building itself. However, since Jews inevitably neglected unused skills while in exile, there is a great need for Jews to relearn skills practiced 2,000 years ago. Additionally, there is an impression that the Nations of the World oppose the rebuilding of the Temple. We need to regain the self confidence to do what is right.

How do we know who are the Kohanim and Levites. Just as Jews preserved there identity as Jews, so too did Kohanim and Levites preserve their family identities. Facilitating this, certain practices in synagogues even today help reenforce the identification. When the Torah is read, a Kohen is called up first, a Levite second, and a regular Jew third. Hence, the identities of Kohanim and Levites remain well known.

No, the Ark of the Covenant is still hidden. There are things that we as humans must do, and there are things that G-d will do for us at the proper time.

May you and all the readers, along with all of Israel, be sealed in the Book of Life and for a happy, healthy, and prosperous year, and may we see the Temple rebuilt,

yirmi

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