As the HaMikdash Institute prepares for a new exhibition, a large כיור נחושת was transported to the exhibit location, a delivery that required considerable care as those involved faced many logistical issues. The new kiyor is equipped with a system that eliminates fears of the Halachic inyan of ‘לינה בכלי שרת’.
According to Machon HaMikdash officials, the new kiyor is 2.5 meters high and its diameter is 2.8 meters, making a sizable heavy object, with officials pointing out it is kosher for use in the Third Beis HaMikdash and it can serve 12 kohanim simultaneously.
(YWN – Israel Desk, Jerusalem)
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Machon HaMikdash are kofrim that have been condemned by all gedolim.
I refer:
* http://www.chareidi.org/archives5766/korach/oharhabyskrh66.htm
* http://www.chareidi.org/archives5766/voeschanan/ammikdshvsc66.htm
I cite:
Furthermore the beis din determined that Yated Ne’eman has the right to warn against the institute’s publications that conflict the Torah-based worldview. The beis din also noted “Rabbi Ariel, in both the past and the present, has not acted in accordance with poskei hador.”
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According to Rabbi Ariel, if Jews were to run riot over the potential koreis aveiroh of entry on the Temple Mount, that would be liberation from exile and the harbinger of Geulah. This is contrary to our approach that says that the path to Geulah is not paved with aveirohs, and even Moshe Rabbenu on his way to redeem Klal Yisroel from Mitzrayim and bring them to Mount Sinai could have been felled by his failure to perform his obligation for the milah of his son.
Rabbi Ariel and the other staff members of the Temple Institute are serious workers and the materials they produce are visually attractive and thoroughly researched. Thinking that the Beis Hamikdash is a “neutral” topic, many sincerely religious people purchase and study their products without inquiring too deeply into the views and character of the people who are behind it all.
Anyone who can just brush aside the broad-based, unambiguous psak halochoh that absolutely prohibits entering the Har Habayis and respond in such disrespectful terms, is not worthy of any support for his activities. Though his graphically polished and well-researched and documented seforim are marketed to the chareidi community, they are not worthy to be purchased. The mass of genuine information can mask the poisonous opinions of their originator, and the damage can be done before one realizes it.
As one example, in his Siddur Hamikdash (and the newly published Siddur Hamikdash Le’Eim Ulebas Yisroel) Rabbi Ariel eliminates the traditional Nacheim prayer said on Tisha B’Av and substitutes one to his liking that does not suffer from what he calls an ungrateful attitude towards the bounty of Hashem.
Rabbi Ariel seems to think that the essence of rebuilding Yerushalayim is sticks and stones and human bodies, rather than the spiritual content that they are all meant to have.