Bs”d
To the Honorable Rabbi Neventzal, [May He be Granted Many Good and Additional
Years],
Topic 3: Ascending the Temple Mount for the Sake of Saving Lives
On the Matter of The Temple Mount I have not understood
your response. The Honorable Rabbi established that if there is a danger
that Arab murderers will seize parts of east Jerusalem then there is justification
for the government to send men to ascend the Temple Mount to defend, but
this is not so, for ordinary citizens.
In Shulchan Aruch, siman 329, we find the mitzva to desecrate
the Sabbath for the sake of saving lives, applies when the Gentiles come
to take wheat stalks or straw from a city which is located in an area where
it is easy from there, to conquer the land; this is a point of law directed
towards every individual citizen and not just, specifically for the government.
And this ruling is taught if Eruvin page 45.
Now in Eruvin we learn that David [according to the Netziv
in Meromei Sadeh ] who was not yet a king, rather an individual citizen,
had a mitzva to desecrate the Sabbath for the sake of saving lives by the
mere fact that he would save the wheat stalks and straw of Ke’ilah [ a border
city ]; and he did not have an exemption from the fact that there was already
an army and a government in Israel at that time [ the kingdom of Shaul {Saul}
]. That is to say, the fact that the army and the kingdom are present is
not a reason to exempt the individual from saving from the Gentiles when
they come to take wheat stalks and straw from the border city. And how much
more so, there is no reason to exempt an individual when the Gentiles come
at the outset with the intention to kill and conquer.
And so it is implied to me from the Tur, O.C., siman 329,
that the mitzva is upon every man and not just upon the government and this
is a translated quote: “And in a city that is close to the border, even if
they have only come on account of money, we desecrate Sabbath because of
them, and so too on account of a ship that is in danger of sinking in the
sea or on account of a powerful river flooding, it is a mitzva for every
person to save them and desecrate [Sabbath] on their behalf”.
Now perhaps the honorable Rabbi wants to compare our situation
to the matter of a fire that Beit Yosef, O.C., siman 334, point 26, talks about, and this is a translated quote: “However he showed that
one should pay attention according to the situation as viewed by the sages
of the city, if there are judges and officials in the city that promise to
save Israel and in such a type of situation if it appears that there isn’t
any danger at all, then they should not desecrate the Sabbath.
However, in my humble opinion, the truth is that it is
difficult to make this comparison.
1 Because the words of the
honorable Rabbi, have been well publicized, that on the ideological level, Ariel Sharon is a Rodef [someone
whose actions if not stopped will lead to the killing of Jews] however, for
a certain reason, in the opinion of the honorable Rabbi, one should not harm
him. This is to say one should not rely upon the government alone in matters
of security.
2 Rabbi Yisrael Ariel told me that the head of the Jewish
section of the Shabak [internal security service] said to him, that the ascent
of Jews on the Temple Mount strengthens Jewish sovereignty there.
Topic 4: Rabbi Moshe Feinstein didn’t tell us to rely upon the government to save us from Murderers and did not say that we should avoid prohibitions by sitting at home.
3 In Igrote Moshe, O.C., siman 75, Rabbi Moshe Feinstein
after he established that there is a prohibition for women to carry a gun
in normal times, nevertheless ruled the following:
“However regarding
the essential ruling, it is simple that in areas that are close to the murderous
Arabs that do not fear from the government, which is a common occurrence,
women are permitted to carry weapons, not just to save themselves from being
killed, but rather also just to save themselves from just being hit, for
in these small wars, women are present as well as men, out of forced necessity
and therefore there is no cause to differentiate between men and women in
what they have to take to be saved, that one should take what is best for
the matter. And all the matters of weaponry, one should consider it as though it is their
manner for both genders even if in reality the women don’t have experience
with them because of their weakness and fright and they don’t have the ability
to save themselves, for this is the way it has to be, and it is not relevant
to make differentiations in this, and it is also simple, that it is a matter
of saving lives, and it is not pertinent to obligate on account of this,
the women, that they should not travel to the places that they desire; and
even if she takes with her a man, both of them should take weapons, for behold
this improves the ability to be saved and it is possible that both of them
will fall. Now just for the sake of going out to war , it is not the way
for women and is forbidden and so too for regular places that are assumed
to be in peace, it is forbidden for them.”
That is to say, Rabbi Feinstein didn’t tell us to rely upon the government
and did not say that we should avoid prohibitions by sitting at home. Rather,
all that helps to save lives from the murderers, he permitted and he wasn’t
strict to demand adherence to normal prohibitions.
4 If the honorable, Rabbi, admits based on the incident
involving Rabbi Sonnenfeld that to avoid hostility [from the Gentiles] it
is permitted to ascend, why then is the danger in our days less dangerous
than the incident of the hostility that the clock maker faced, when they
requested that he make a clock for Moslem prayers on the Mount?
Topic 5: Jews Enter the El-Aska Mosque to Save the Ramban Synagogue
5 Rabbi Noam Shapira and Rabbi Yosi Pelee wrote in the book,
“Kuma V’naaleh” page 329 that in the Jewish year 5238 the heads of the Jews
entered the El-Aksa Mosque on account of a struggle that they had over the
Ramban synagogue – but perhaps, one can push this proof away by saying that
those Rabbis held by the view of the Raavad. However, since a mere ten years
later after the event, Rabbi Ovadia of Bartenura arrived in Jerusalem and
from his words, it is implied that the custom already was in accordance to
the Rambam’s view regarding the Temple Mount; and in addition even then,
there was already a firm tradition that the “Even Shtia” [where the ark of
the covenant once stood] was beneath the Dome of the Rock, all this implies
that they didn’t enter the El-Aska Mosque base on the view of Raavad.
Now this is a translated quote of Rabbi Ovadia of Bartenura
as brought in the Igrote Eretz Yisrael, [Letters of the Land of Israel] by
Avraham Yaari:
In our Holy Temple
no Jew can enter. Even though many times the Ishmaelites wanted the Jewish
wood and metal craftsmen to do there carpentry and other types of work, the
Jews have prevented themselves from going in because of ritual impurity…
I have also investigated regarding
the “Even Hashtia”, where there the ark was placed, and many tell me, that
it is found underneath a big and beautiful dome that the Ishmaelites built
within the Temple and it is enclosed within this dome, and no man will go
there to the place of the Even Hashtia for the Dome is very big…”
6 At the Time of Ehud Barak, the government proposed to
give the Arabs, the Temple Mount and to keep in our hands the Kotel, as part
of a peace deal with Arafat, may his name be blotted out. Now even today
the left is attempting to force us into the Geneva Agreement, where there,
we would be conceding to the Arabs, heaven forbid, our rights to the Temple
Mount, entirely.
Now one should ask, why is the left, willing to surrender
the Temple Mount, which is more important, but not the Kotel, which is less
important? It seems the answer is that there at the Kotel there are many
Jews who visit, yet on the Temple Mount this is not the case; and it is important
to remember, what the left proposes today is what the Likud will propose
tomorrow.
7 Regarding the matter of the ascent of the Chief Rabbis
of the State of Israel and Rabbi Tzvi Yehuda Kook to the Temple Mount, at
the time of the liberation of the Kotel, it appears to me that the main proof
of Rabbi Ariel is that, even if you say that they got there by surprise,
nevertheless the Dome of the Rock is very easy to recognize from a distance.
And from the minute that they saw the Dome of the Rock on the Mount, they
should have run with full strength outside [based on Hilchot Biat Hamikdash
3:21]. Now perhaps you can push away the proof by saying that from the actions
of the Rabbis it is difficult to deduce Halacha [Jewish Law], for it is possible
that there are other reasons to explain the reaction of the Rabbis on the
Temple Mount on the day of the liberation of the Kotel.
8 In the laws of Sabbath, sometimes there are differences
of opinion where one side says the matter is forbidden, because it is a Torah
desecration of the Sabbath, while the other side permits it entirely. Now
when we add on the consideration of saving Jewish lives we sometimes rely
on the opinion of those who are lenient. Now if so, I have already brought
the opinion of Rabbi Moshe Feinstein at the end of Igrote Moshe, O.C., Volume
II, who permitted the ascent to the Mount. And why not rely on him with the
additional claim that we are thus saving Jewish lives.
9 In Eruvin page 45 they said, “in the beginning they would leave their
weapons in the house that was near the defensive wall. Once, the enemies
took note of them and chased after them and they entered to take their weaponry
and the enemies entered in after them and they pressed one against the other
and killed one another, more than the enemies themselves killed. At that
same time, they enacted that they return to their places with their weapons.”
10 Even without relying on the tradition on the whereabouts
of the “Even Shtia” because of the confusion which a few researchers
have brought to us, such as, Tuvia Sagiv, there are places on the Mount that
are permitted according to all opinions.
Regarding the matter of the measurements of Sagiv, the
honorable Rabbi is correct that Sagiv when he gave to the Temple Mount after
the addition of Herod, a mere 190 meters by 190 meters, is describing measurements
less than the 500 cubit by 500 cubit Temple Mount of the Sages. However,
that is a quote of his viewpoint, in his article that appeared on the Internet.
Rabbi Tzvi Rogin brought yet additional proofs why not
to give any serious consideration to the viewpoint of Sagiv, and one can
buy a copy of his article at the Temple Mount Center on Habad Street opposite
the Habad synagogue in the Old city of Jerusalem.
Now I should stress that I don’t have the authority to
decide the matter; I still for all practical purposes obey the command of
my rabbis not to ascend. I even am careful not to enter the new tourist site
between the Temple Mount and the wall of the old city in the south, because
the honorable rabbi, once told me that I have to be concerned about the opinion
of the Tzitz Eliezer, that even that place has the status of the Temple Mount.
I’m just playing the role of Miriam, who tries to honorably persuade Amram
that his decree is harsher than Pharoah’s.
On the other hand I understand that perhaps the honorable
Rabbi doesn’t hold, he has the authority to permit, while many Torah giants
of the past disallowed this and all my claims about saving lives don’t add
or subtract to the final conclusion.
Now if so, perhaps the honorable Rabbi can permit something
that the great sages of the generation haven’t dealt with. That is to say
that according to many of the Achronim [but not all] if we dig tunnels and
rooms beneath the Temple Mount, they don’t have the holiness of the Temple
Mount, for the tunnels were not sanctified. And perhaps at least this the
honorable Rabbi can support.
Or else, if there is a way to act to remove the Gentiles
from the Temple Mount perhaps the Rabbi can give his blessing to this.
Especially according to the opinion of Rashi [as explained
by Ohr Hachaim to Parshat Massei ], that the main mitzva, “Vehorashtem et
Haaretz” is to expel the Gentiles from the land of Israel.
with blessing
Shlomo Scheinman
Topic 6:
Appendix: The Thing which Saved the Jews of Jerusalem from the same type
of Destruction that came to the Jews of Hebron in 5689 [secular year
1929]
In the book, Ish Al Hachoma [ The man on the Defensive Wall
] , the history of Master Authority, the Genius, Rabbi, Y.C. Sonnenfeld
by S.Z. Sonnenfeld, volume 3 pages 315,316 the following incident is brought:
On Friday in the afternoon
hours thousands of Arabs left the Omer Mosque incited after they had been
heated up by a hateful and inciteful speech of the Mufti. They marched by
the thousands armed with their knives and clubs towards the Jewish neighborhoods.
Some of them turned towards the direction of Jaffe Road and another part
turned towards Talpiot and Mekor Chaim and the Jewish Quarter of the Old
City; however the main force of eight thousand turned in the direction of
the neighborhoods of Meah Shearim and Beit Yisrael. At the head of the incited
mob that closed in to the direction of Meah Shearim Street was an Arab Sheik
brandishing a large sword who was instigating the rioters to launch a pogrom
against the Jews and not to have compassion neither on men, women, or children
for it was a holy war [Jihad]. The residents were seized by a great panic
and all that had the ability took hold of an iron rod, a wooden beam, heavy
building stones in order to defend themselves from the bloodthirsty rioters.
Also a handful of Hagana defenders that assembled in the flour grinding station
of Shabti”l in the city (today in the place stands the Breslav Yeshiva) were
lost for an idea how to deal with this wild mob. When the rioters reached
the Italian Hospital with calls of battle and murder ripping through the
air, two youths exited the flour grounding station and marched towards the
rioters. One of the youths, that under his cap bobbed his set of curled Peot,
whipped out a gun and aimed it straight at the mouth of the head of the rioters
who fell on the spot. When the rioters saw that their leader was killed,
a great panic took hold of them and they began to flee in the direction of
the Sh’chem Gate. The two youths sniped away behind them and threw a grenade
and killed three additional rioters. Now more were killed by one trampling
upon the other than were killed by the Jewish defenders in the panicked flight.
The bearded
youth that shot at the head of the rioters and saved the Meah Shearim neighborhood
was none other than Rabbi Aharon Fischer (father of the great and important
Rabbi, Rabbi Yisrael Yaakov Fischer ZT”L).
That is to say, that the few that troubled themselves
by natural methods to save themselves from danger and did not rely on the
British, nor on their friendship with certain Arabs, they were the ones that
saved in an actual way.
Now in my humble opinion, it is fitting to relate to the
current regime in the land as Erev Rav, in accordance to what Rabbi Tzuriel
wrote in Otzrote Haraaya, Volume 1 page 65 and this is a quote:
Now
this is the wording of the Zohar (in translation) Now these Erev Rav return
to be the shepherds over Israel… and the men of valor and those that fear
sin go around from city to city and will not receive compassion… And all
the sages and men of valor and fearers of sin are in pain, and stress and
agony, considered to be as dogs… While these of the Erev Rav are rich,
in tranquility, and delight, without pain or agony at all, robbers, masters
of bribery, judges and heads of the nation. {end of quote}.
“Now Moshe stood in the gate of the camp and said, who
is for G-d let him come to me and all the sons of Levi gathered unto to him”
[Exodus 32,26].
with blessing
Shlomo Scheinman
| Rabbi Neventzal’s Response | ********* | |
| Bs”D H’ P’ | And Avraham built there the altar | The Holy City of Jerusalem, Let it be Built and be Established Well Speedily In Our Days |
Shalom and blessing to the honorable R.S. Scheinman Shlit”a.
My hearty encouragement to you for the letter and the
pictures attached [comment by Mr. Shlomo M. Scheinman: this is a reference
to the pictures of the sky in the Sinai region and the Negev in order to
explain Rabbi Herzog’s viewpoint concerning the color of Tekhelet.] We both
live in Jerusalem, in the land of Israel, let it be Built and Well Established.
Many times we see the sky on a clear day, and I assume that you too KT”R
saw that it isn’t dark blue but rather light. However based on the testimonies
that Mar has sent me, and in light of the fact that Rambam talked about dark
colors [comment by Scheinman: see Hilchot Tzitzit 2:1], I believe that I am compelled to accept his
opinion.
True, every person is commanded to save Jewish lives,
however, in a real way the security forces have this task and to them (so
we have to hope) is also the training and the necessary weaponry.
Also Admo”r ZLLH”H and the Chazon Ish ZT”L permitted women
to carry weaponry in dangerous places.
I do not know the details of the incident of the year
5238. Maybe there was a threat of danger to Jewish lives.
To our embarrassment and disgrace the government already
conceded the Temple Mount in the agreement with Hussein. As understood, to
the believers sons of believers there is no significance to the treaty. They
appointed him to be the guardian of the Holy places, but he is neither of
the sons of Aharon, nor of the sons of Levi, and the worth of his appointment
is like the skin of a piece of garlic.
I do not believe that the ascent of unarmed individuals
to the Temple Mount contributes to saving lives. Perhaps it will just increase
the dangers.
True the tunnels were not sanctified, but only those tunnels
that were in the time of Temple, but if we were to dig a tunnel seemingly
it would be sanctified. Thus is it explained in Zevachim 24 that David sanctified
the ground to the most deepest point.
To my distress I do not know of a way to remove the Gentiles
from the Temple Mount, except by means of Torah, Service, and Acts of Kindness.
Certainly if Arab Rioters come, it is a mitzva to go out
against them.
With a Word of Encouragement
With That Which is Valued By the Torah
Avigdor Neventzal
Issues Involving The Ascent To The Temple Mount – An Exchange Of Letters Between S. Scheinman and Rabbi Avigdor Neventzal