Time for Freedom of Religion: Reassessing the Status Quo on the Temple Mount

With all the fuss and criticism surrounding Jewish worship on the Temple Mount, I feel compelled to address the hypocrisy, double standards, and issues of freedom of religion that have become so prevalent. As a teenager, I remember going freely with a guide and my parents to visit the Dome of the Rock and the Temple Mount. This was before the Oslo Accords, which unfortunately led to separation and a failure to secure peace and coexistence. We walked those sacred grounds without restrictions, threats, or any sense of danger. There was no politicisation of the Temple Mount; it was a place of shared reverence and respect. How times have changed?

Blinken Criticizes Ben-Gvir’s Visit to Temple Mount

This week, on the day that Jews mourn over the destruction of the two Temples, over 2,000 ago, 2,663 Jews had the audacity to ascend the Temple Mount and dared to pray there. This little act caught the attention of the U.S. Secretary of State Antony Blinken, who criticized Israeli National Security Minister Itamar Ben-Gvir’s visit to the Temple Mount on Tisha B’Av, labelling it a “blatant disregard for the status quo.” The BBC and other international media quickly echoed this sentiment, describing the visit as provocative and potentially destabilising at a critical moment.

This incident, which made headlines in the BBC, underscores just how significant this small hill—known as the Temple Mount to Jews and the al-Aqsa Mosque compound to Muslims—remains in global geopolitics. The fact that the visit of a single minister can spark such international concern highlights the deep religious and political sensitivities surrounding this site. However, this also raises fundamental questions about the rights of Jews to pray at their holiest site, and whether the current “status quo” is justifiable.

https://www.bbc.com/news/articles/cg58yj57jdeo

The unfortunate halachic debate

As reported on Arutz Sheva, “Five senior haredi rabbis from Jerusalem published a video with Arabic subtitles calling on Jews not to visit the Temple Mount. The video was published at the request of Jerusalem Mayor Moshe Lion who was asked to do so by security officials.

Visits to the Temple Mount, the holiest site in Judaism, are a contentious issue in modern halakhic discourse. While all Orthodox rabbis agree that it is forbidden for Jews to enter certain areas in the complex due to ritual impurity, there is a disagreement about where those areas are.

Several rabbis, including the late Chief Rabbi Shlomo Goren, worked to calculate and map out the areas that are certainly permitted for Jews to enter. Yet other rabbis, including the Chief Rabbinate and the Rosh Yeshiva of Merkaz HaRav (who was also a Chief Rabbi) Rabbi Avraham Shapira zt”l, choose not to rely on the calculations and continue prohibiting entry to the area as a whole due to possible inaccuracies.

In addition to the halakhic debate, the danger of the visits inciting the Muslim world against Jews has added to the issue’s contentiousness and to many rabbis’ reasons to prohibit Jewish entry to the site.”

http://www.israelnationalnews.com/news/394623

This sad state of affairs sends the wrong message to the world and our enemies. This is one of the battles of the Soul of Israel still raging.

The Absurdity of the Situation in Historical Context

When we look at the history of the Temple Mount, the current situation becomes all the more absurd. Throughout history, various powers have tried to eradicate the Jewish presence on the Temple Mount and deny its significance. First, the Romans destroyed the Second Temple in 70 CE, and in the centuries that followed, they attempted to erase all Jewish ties to the site, even building a pagan temple on its ruins.

Later, under Christian rule, the Byzantine Empire built churches on the Temple Mount, further distancing it from its Jewish roots.

With the Muslim conquest, the Temple Mount was once again redefined—this time as a purely Islamic site, with the construction of the al-Aqsa Mosque and the Dome of the Rock. The Islamic authorities have since denied Jewish historical claims to the site, even going so far as to reject archaeological evidence that confirms the existence of the First and Second Temples.

The persistent attempts to rewrite or erase Jewish history on the Temple Mount are not only historically inaccurate but also contribute to the ongoing conflict. The fact that Jewish worship on the Temple Mount is still seen as controversial or provocative in the modern era is a stark reminder of these historical injustices. It is time to correct this narrative and recognize the Jewish people’s historical and spiritual connection to their holiest site.

Freedom of Religion at Judaism’s Holiest Site

The status quo, as it stands, severely limits Jewish access to the Temple Mount, allowing only Muslims to worship there freely. This situation flies in the face of the principles of religious freedom and equality. The Temple Mount is the holiest site in Judaism, the location of the First and Second Temples, yet Jews are restricted from praying openly and practising their faith fully at this sacred place.

In contrast, look at the arrangements in Hebron, where both Jews and Muslims have access to the Tomb of the Patriarchs. A similar model could be considered for the Temple Mount, where Jews and Muslims can worship peacefully, respecting each other’s rights and religious practices.

The Hypocrisy of the Status Quo

The international community’s response, particularly from Jordan, is hypocritical. Jordanian authorities frequently claim to uphold the sanctity and neutrality of religious sites. Yet, between 1948 and 1967, when Jordan controlled the Old City of Jerusalem, they destroyed or desecrated numerous synagogues, including the Hurva Synagogue, which was blown up in 1948. Jewish access to the Western Wall was completely barred during this period.

This historical reality underscores the inconsistency of the current criticisms. While Jordan now insists on maintaining the status quo, its record of religious tolerance during its control of the Old City tells a very different story.

Rabbi Shlomo Goren and the Temple Mount

The “status quo” on the Temple Mount was established shortly after the Six-Day War in 1967, when Israel regained control of East Jerusalem, including the Temple Mount. The decision to maintain Muslim administration of the site through the Jordanian Waqf, while Israel retained overall security control, was made under immense political pressure and aimed at avoiding broader conflict. However, this decision resulted in severe restrictions on Jewish worship at the holiest site in Judaism.

Rabbi Shlomo Goren, who was the Chief Rabbi of the Israel Défense Forces during the Six-Day War and later served as the Chief Rabbi of Israel, was a staunch advocate for Jewish prayer on the Temple Mount. When Israeli forces captured the Temple Mount, Goren famously blew the shofar there and recited the Shehecheyanu blessing, marking the momentous occasion. He strongly believed that the Temple Mount should be a place of Jewish prayer and worship, not just a historical or national site.

Goren opposed the restrictions imposed on Jewish prayer following the war, viewing them as a grave mistake. He argued that Israel had a religious and moral obligation to assert Jewish rights on the Temple Mount, which he saw as the spiritual heart of the Jewish people. For Goren, the return of the site to Jewish hands was an opportunity to re-establish a direct connection to this sacred place.

Despite his passionate views, the Israeli government, led by then-Defense Minister Moshe Dayan, decided to maintain the status quo to avoid inflaming tensions with the Muslim world. Rabbi Goren’s continued advocacy for Jewish prayer on the Temple Mount serves as a reminder that the status quo was not universally accepted within Israel, even at its inception.

A Basic Jewish Right, Not a Political Agenda

It is crucial to understand that the call for Jewish prayer on the Temple Mount is not merely a right-wing agenda, as it is often portrayed in the media and by political opponents. Rather, it is a fundamental Jewish right to pray at the holiest site in Judaism. The Temple Mount is not just a national symbol or a piece of real estate; it is the heart of Jewish spiritual identity. Denying Jews the right to pray there is a denial of their religious freedom.

The status quo was a mistake that needs to be corrected. Maintaining it perpetuates an injustice that contradicts the very principles of religious freedom that Israel, and indeed the entire free world, claims to uphold. This is not about politics; it is about ensuring that all people, including Jews, have the right to practice their faith at their most sacred sites.

Reevaluating the Status Quo

The status quo on the Temple Mount needs urgent reassessment. Denying Jews the freedom to pray at their most sacred site is a violation of religious freedom and a form of discrimination that should not be tolerated. The notion that Jewish prayer is a “provocation” while Muslim worship is protected reveals a deep-seated bias that must be addressed.

Organisations like High On The Har have been working tirelessly to normalize Jewish presence on the Temple Mount and fight for equal rights and access. They advocate for the daily right of ascension and the opportunity to engage in meaningful spiritual experiences at this sacred site. This movement is not about denying others their rights but about asserting the rights of Jews in a place that is central to their faith and history.

https://www.highonthehar.com/

A Vision of Inclusivity: The Temple as a House of Prayer for All Nations

The Jewish vision for the Temple Mount is not one of exclusion but rather one of inclusion. The prophet Isaiah envisioned the Temple as “a house of prayer for all peoples” (Isaiah 56:7). This vision is deeply rooted in Jewish tradition and emphasises the Temple Mount as a place where people of all nations, religions, and backgrounds can come together to worship and connect with the Divine.

The comparison to the Abrahamic Family House in Abu Dhabi is particularly relevant. Within one complex, the Abrahamic Family House is a shared space with different prayer buildings for the three major Abrahamic faiths—Judaism, Christianity, and Islam.

Its headline on its website is :

Diverse in our Faiths. Common in our Humanity. Together in Peace.

https://www.abrahamicfamilyhouse.ae/

This coexistence and mutual respect model is a modern embodiment of the Jewish tradition’s inclusive vision for the Temple Mount. The hope and vision for the future is that the Temple Mount could one day serve as a similar space where all people can worship in peace and harmony, each according to their own faith.

Conclusion

It’s time for a serious conversation about freedom of religion on the Temple Mount. The current status quo is not only outdated but fundamentally unjust. The principles of religious freedom demand that all people, regardless of their faith, be allowed to worship freely at their holy sites. Israel needs to uphold its commitment to these principles, even in the face of international pressure, and ensure that the Temple Mount becomes a place where both Jews and Muslims can worship without fear or restriction.

By reassessing the status quo and advocating for equal rights on the Temple Mount, we can take a significant step toward religious freedom and justice for all. Rabbi Shlomo Goren’s vision for the Temple Mount as a place of Jewish worship and spiritual renewal remains as relevant today as it was in 1967, and it challenges us to rethink the compromises made in the past in light of the principles of freedom and equality that should guide our future. This is not a political issue—it is a matter of fundamental religious rights, and it is time to correct the mistake of the status quo.

The recent international attention surrounding the Temple Mount, including coverage by the BBC, is a stark reminder of the site’s global significance.

By reassessing the status quo and advocating for equal rights on the Temple Mount, we can take a significant step toward religious freedom and justice for all.