JERUSALEM (VINnews) — Against the backdrop of increasing visits to the Temple Mount, including by National Security Minister Itamar Ben-Gvir and members of his party, Chief Rabbi Kalman Meir Ber has issued a sharp denunciation of the phenomenon. In a detailed 19-page responsum, the rabbi wrote that there is a “grave prohibition against ascending and bowing on the Temple Mount.”
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In recent years, the practice of bowing on the Temple Mount has spread among various groups visiting the site, accompanied by the publication of practical guidance and public encouragement of the act.
In his responsum, the chief rabbi wrote that beyond the severity of ascending the Temple Mount itself, which, in the view of leading rabbis from all communities and streams, including generations of chief rabbis, is forbidden, “there is an additional grave prohibition against bowing on the Temple Mount’s stone pavement at this time.”
In his article, Rabbi Ber stressed that the prohibition applies to the entire area of the Temple Mount. He also addressed the gravity of the actions of those who bow there, saying they place themselves in possible violation of a severe Torah prohibition.
The full Teshuva can be found in https://www.jdn.co.il/wp-content/uploads/2026/05/%D7%90%D7%99%D7%A1%D7%95%D7%A8-%D7%A2%D7%9C%D7%99%D7%94-%D7%9C%D7%94%D7%A8-%D7%94%D7%91%D7%99%D7%AA-%D7%94%D7%A8%D7%91-%D7%94%D7%A8%D7%90%D7%A9%D7%99-%D7%9C%D7%99%D7%A9%D7%A8%D7%90%D7%9C.pdf
Rabbi Ber wrote: “It is strictly forbidden to ascend and bow on the Temple Mount at this time. Entry into the Temple Mount compound is strictly prohibited at this time, as ruled by the leading sages of Israel throughout the generations. This has also been the position of Israel’s Chief Rabbinate throughout its history. The Torah prohibition against bowing on a stone surface forbids full prostration with outstretched hands and feet on stone flooring, and one who does so violates the prohibition: ‘You shall not place a figured stone in your land to bow down upon it.’”
When it comes to har habais, how about — instead of publishing all kinds of sensational proclamations — learn the actual halachos; starting with all the applicable sugyos in shas and continuing through with all the applicable rishonim and acharonim.
Enough of the amaratzus camouflaged as piety and sensational proclamations. Ve’ein am ho’oretz chosid.
What is the Halachic reasoning – is there a link to the paper put out that is referenced in the article?
It’s interesting that there is no link to his 19 page ruling. Doesn’t he want people to see it?
The BeisHashem website has amazing information on the topic. Check it out.
Does Kalman Ber understand that the Rembam went on the Har Ha’bayes and celibratedd that day all his live.
Does he think he is smarter than the Rambam and now proclaims the Rambam did something wrong.
Ever dawn on him, just maybe, he is then that is wrong. Keep in mind the Rambam lived 800 before him, and knew the halacha a little better than him.
Go to YouTube and search WITHIN YouTube for:
The Truth About The Temple Mount and Beit Hamikdash
This is an interview of Rabbi Yehuda Levi, a big expert on the subject.
So, is Rabbi Ber, in referring to ‘a figured stone’, ie. an idol, implying that prostration upon the pavement or elsewhere on the Temple Mount equates to worshipping an idol?
The ‘figured stone’ is quite specific in Leviticus and refers to ‘setting up a gravel image’ and ‘setting up a pillar’ with the specific intent of worshipping it. Thus replacing Hashem with that ‘stone’.
That is quite obviously NOT what is happening at Temple Mount, where the prostration is clearly a supplication to Hashem, a prayer acknowledging Him and His authority, in the holiest place for all Jews.
Confusing .
Very timely that it’s: inyanei d’yoma. The first 2 mitzvos of Sefer Bamidbar in yesterday’s parsha. (The onesh kares in later on in Parshas Chukas.)
Pretty cool I was looking at the Minchas Chinuch Rav Ber quotes this Shabbos. Even if I did tevila and knew were exactly where in har habyis is 100% not the Azara (so nobproblem Tumas Meis), there’s still a mitzva lishmoa divrei chachamim. I get enough inspiration by praying at The Kossel.
Ever notice how the people who learn the most Torah don’t seem to be the ones interested in going there, but the people who learn the least are always trying to find an excuse