(PHOTOS IN EXTENDED ARTICLE)
Following the attack on Har Habayis, Zaka’s Vaad Rabbonim decided that it was necessary to enter the holy site in order to remove the impurity, and in addition, for a first time, a team of kohanim would be established
In light of the attack on Har Habayis, in which two policemen were killed and three terrorists eliminated, heavy questions were raised by the Zaka volunteers and commanders regarding the treatment on Har Bayis, the site of the Beis Hamikdash. A kind of impurity. In addition, for the first time in the history of Zaka, a team of kohanim volunteers is being recruited to deal with the area of Har Habayis.
On the one hand, Har Habayis is considered to be the most sacred place for the people of Israel. Today, when every Jew is impure regarding ‘tumas meis’, visiting Har Habayis according to Gedolei Yisrael and most rabbonim is a most severe prohibition. On the other hand, there is a mitzvah to remove impurity from the place of the Mikdosh in every way.
Following the attack, the Zaka rabbonim convened and decided that for a one-time incident, they would permit one volunteer onto Har Habayis to deal with the scene after tevila and receiving strict instructions on halachos and how to conduct himself on Har Habayis. The vaad, headed by HaGaon HaRav Avigdor Nebenzahl Shlita, met in his home following the attack to discuss the matter. Zaka CEO Yehuda Meshi-Zahav explained the situation in detail to the rabbonim. In fact, the rav later announced he was uncertain if his decision was the correct one.
It is being reported that in the halachic world, the psak of the rabbonim is significant, ruling that the bodies had to be moved from Har Habayis without differentiating between the body of a Jew or non-Jew, or even that of a terrorist. In addition, the rabbonim ruled that Zaka personnel operating on Har Habayis would follow a chain of priority, beginning with a kohen, then levi and then yisrael. An yisraeli who toiveled takes priority over a kohen or levi who did not. If none of the volunteers went to mikve, then they would do what had to be done anyway as it is better that the removal of the bodies is done by Jews rather than by non-Jews.
The rabbonim also addressed the different areas on Har Habayis, and regarding the holiest area, the Machane Shechina, it is most preferable that only kohanim are dispatched. The other areas, including Machane Leviya and Ezras Yisrael can be treated as mentioned earlier. The protocol set forth by the rabbonim includes toiveling in a mikve, minimum garments, no shoes, minimum equipment and to use the shortest path in and out.
This incident and the halachic concerns surrounding Har Habayis has led to the establishment of “Zaka Kohanim Unit”. As present, there are no kohanim among the volunteers. Meir Akar, the secretary of the vaad rabbonim explains there will be a special team of people from the area of the Jerusalem Old City for this type of situation. In the future, only members of this unit will enter the Machane Shechina area.
Yehuda Meshi-Zahav explains the matter is a complex halachic one and we are aware of the prohibition carries karees, hence the need for strict rabbinical supervision over every aspect.
Zaka is making arrangements with operators of mikvaos to permit access if and when required, without dely. A list of mikvaos will be given to the appropriate volunteers, and these volunteers will receive special training and attend special shiurim pertaining to the halachos of Har Habayis.
(YWN – Israel Desk, Jerusalem)
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2 Responses
Well-written article. Also, it’s nice to see photos of rabbonim and the posek discussing halacha.
I’m wondering about the use of Kohanim for entering the Machane Shechina, as a Yisra’el is also allowed in if Tahor (at least the Makom Ha’azara, though not the Makom Hamikdash itself) – and using a Kohen would require the Kohen handling a body, which is Assur for a Kohen. This could potentially be avoided by using only pshutei kli etz to move the body, and there would be an advantage if the Kohen was NOT tamei, but the article presumes that we’re all considered Tamei – so why is it preferable for a Kohen to risk being me’tamei himself with a body rather than a Yisrael go into the Makom haMikdash (which was allowed if necessary for repairs to the Mikdash)?
I’m not questioning the Rabbanim involved’s ability to Pasken Halacha – I’m truly wondering about the Halachic rationale for the decision – and would appreciate an explanation – or even just a respectful discussion on the issue. One point I will note is that the Rabbonim did distinguish between the Ezras Yisra’el, the Machane Levia, and Machane Shechina – something that is often ignored by people. The Machane Shechina is where it’s Assur to go when Tamei Meis, even if all other types of Tuma have been removed with a Mikvah – while the remainder is technically Mutar if one has removed all other types of Tuma.
an Israeli Yid