Moriah

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Mount Moriah (Har Hamoriah) is another name given to Jerusalem and is associated with the Temple Mount in the Bible. This is also the location where Abraham brought up Isaac as a sacrifice.

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The Command at Moriah

TANAKH

God's command to Abraham to sacrifice his beloved son Isaac is one of the most direct and personal divine instructions in the Torah. The book of Genesis, the first book of the Torah, recounts this dramatic narrative, setting the stage for the significance of Mount Moriah in Jewish tradition.

“Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.”

Genesis 22:2

The Vision on Mount Moriah

MIDRASH

The mystical and prophetic vision experienced by Abraham and Isaac on Mount Moriah signifies divine acceptance and distinguishes between those who are spiritually perceptive and those who are not. In the early 20th-century compilation 'Legends of the Jews,' Louis Ginzberg weaves together various midrashim to create a continuous narrative of Jewish folklore and biblical stories.

On the third day of his journey, Abraham lifted up his eyes and saw the place at a distance, which God had told him. He noticed upon the mountain a pillar of fire reaching from the earth to heaven, and a heavy cloud in which the glory of God was seen. Abraham said to Isaac, "My son, dost thou see on that mountain which we perceive at a distance that which I see upon it?" And Isaac answered, and said unto his father, "I see, and, lo, a pillar of fire and a cloud, and the glory of the Lord is seen upon the cloud." Abraham knew then that Isaac was accepted before the Lord for an offering…

Legends of the Jews 1:5:230

The Significance of Mount Moriah

MIDRASH

Mount Moriah is a place of profound significance, embodying divine instruction, authority, and teaching, and is deeply connected to Abraham's journey and the Holy Temple. The Tanchuma Buber midrash offers a rich tapestry of interpretations about the name 'Moriah,' exploring its multifaceted meanings and its central role in Jewish tradition.

Another interpretation of Moriah: [R. Joshua ben Levi said:] The place from which the righteous give instructions (moreh) to the Holy One, and he acts < upon them >. It is so stated (in I Chron. 24:5): AND BY LOTS {HE} [THEY] ORGANIZED [THEM], < ONE GROUP WITH ANOTHER >. R. Samuel bar Nahman said: What is the meaning of Moriah? The place where the Holy One gives instructions (moreh) for the wicked and casts them down to Gehinnom, as stated (in Ps. 49:15 [14]): LIKE SHEEP THEY ARE APPOINTED FOR SHEOL…

Midrash Tanchuma Buber, Vayera 45:2

Additional Significance of Mount Moriah

TALMUD

Mount Moriah can also be seen as the place from which fear emanated to the nations, symbolizing God's choice of the Jewish people. In the Talmudic tractate Taanit, a debate between Rabbi Levi bar Ḥama and Rabbi Ḥanina explores the meaning of Mount Moriah's name.

§ Apropos disputes between Rabbi Levi bar Ḥama and Rabbi Ḥanina, the Gemara mentions another dispute between them. What is the meaning of the name Mount [Har] Moriah, the Temple Mount? Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this matter. One said that the name alludes to the Great Sanhedrin that convened there, as it is the mountain from which instruction [hora’a] went out to the Jewish people. And one said that it is the mountain from which fear [mora] went out to the nations of the world…

Taanit 16a:8

The Mystical Significance of Mount Moriah

MUSAR

Abraham's naming of Mount Moriah is deeply connected to the mystical transformation of God's Name. In the 17th-century work Shenei Luchot HaBerit, Rabbi Isaiah Horowitz delves into the spiritual significance of Abraham and Mount Moriah.

I have explained earlier how Abraham is the source of the fulfilment of G–d's Name becoming י-ה-י-ה instead of י-ה-ו-ה, and how this is alluded to in the name Abraham called Mount Moriah, i.e. השם יראה.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayera, Torah Ohr 71

The Universal Elevation of Moriah

COMMENTARY

The Temple Mount is envisioned as a future spiritual center for all nations, not just Israel. Rabbi Adin Steinsaltz’s commentary on the verse from Micah offers a profound interpretation of the Temple Mount’s future significance.

It shall be in the end of days, at some later stage, that the mountain of the House of the Lord will be established and stand firm at the top of the mountains, and it will be elevated above the hills. This is possibly alluding to future topographical changes in the area of the Temple Mount. And many peoples, not only Israel, will stream to it like a river.

Steinsaltz on Micah 4:1

The Divine Connection of Mount Moriah

TANAKH

Mount Moriah is a place of profound spiritual significance, where divine approval was explicitly given during the Temple's inauguration. Rabbi Adin Steinsaltz’s modern translation and commentary on the Hebrew Bible elucidates the unique power of Mount Moriah to connect earth to Heaven, as demonstrated by Solomon's prayer and God's response.

(II Chronicles 5:2–7:22)
Inauguration of the Temple: Revelation, Blessing, Prayer, and Celebration
The Ark of the Covenant is brought in a celebratory procession to Mount Moriah, at which point divine approval is bestowed, in the form of a cloud. At this climactic moment, as the glory of God descends to rest in its permanent abode, Solomon speaks to both God and the assembled people. As part of his prayer, Solomon expresses a detailed request tied to the power of the place that links earth to Heaven, and that connects the people who pray to He who hears their prayers…

Steinsaltz Introductions to Tanakh, II Chronicles, Section Preface 3

The Union of Mount Zion and Mount Moriah

KABBALAH

The unification of Mount Zion and Mount Moriah is portrayed as a significant spiritual and divine union that brings about blessings and the fulfillment of God's promises to Abraham. In the 13th-century Kabbalistic text Sha'arei Orah, Rabbi Joseph Gikatilla explores the mystical aspects of these two sacred mountains and their spiritual significance.

Accordingly, when Mount Zion and Mount Moriah are unified, it is said that Mount Zion is called, the “Mountain of HaShem-יהו"ה.” This is the matter of, “Avraham called that place by the name “HaShem-יהו"ה will see,” as it is said to this day, ‘On the Mountain HaShem-יהו"ה will be seen.’” Mount Moriah was established through the emanation of the influence of blessing from Mount Zion. Therefore HaShem-יהו"ה told Avraham, “I swear in Myself, says HaShem-יהו"ה, because you did this thing and did not spare your son, your only one…

Sha'arei Orah, Second Gate, Ninth Sefirah 133

Jacob's Ladder and Mount Moriah

COMMENTARY

Jacob's vision of the ladder symbolizes the Holy Temple as the crucial channel for divine communication and prayer. Rabbi Bachya ben Asher, a 13th-century Spanish commentator, explains the significance of Mount Moriah in Jacob's vision.

והנה סולם מוצב ארצה, “and here a ladder was standing on the ground, etc.” According to the plain meaning of the text Yaakov observed that the feet of the ladder stood in Beer Sheva, where he was lying; this is the meaning of the words מוצב ארצה, whereas the meaning of the words: “its head reached heavenwards” refers to the Temple. This is the gateway from which the angels ascend to heaven or descend to earth. When G’d appeared to be standing on top of the ladder, Yaakov realised that the site he was lying on was the gateway to heaven, and that it was an appropriate place for prayer…

Rabbeinu Bahya, Bereshit 28:12:2

What God Saw on Mount Moriah

TALMUD

The debate between Rabbi Ya’akov bar Idi and Rabbi Shmuel bar Naḥmani offers profound insights into the significance of Mount Moriah in Jewish tradition. The Talmudic discussion in Berakhot explores differing interpretations of what God saw on Mount Moriah, linking it to key biblical events involving Abraham and David.

Additional amora’im, Rabbi Ya’akov bar Idi and Rabbi Shmuel bar Naḥmani, differed in their opinions of what God saw. One said: He saw the money of atonement, and one said: He saw the Temple. And it stands to reason like the one who says that he saw the Temple, as it is stated: “And Abraham called the name of that place: The Lord will see; as it is said to this day: On the mount where the Lord is seen” (Genesis 22:14); generations later, they will recall the initial revelation on Mount Moria, as the angel also appeared to David on this mountain.

Berakhot 62b:17

The Profound Truths of Moriah

MUSAR

Mount Moriah is not only the site of the binding of Isaac but also a place that corresponds to three profound truths about hospitality, moral instruction, and reverence for God. In his 17th-century work, Rabbi Isaiah HaLevi Horowitz explores the deep connections between Moriah, Jerusalem, and the divine presence.

This particular act of הכנסת אורחים on the part of our patriarch Abraham involved three profound truths, and during the meal Abraham and Sarah were already alerted to the eventual עקדת יצחק, binding of Isaac on Mount Moriah. When Rashi in Genesis 22,2 mentions three different reasons why the Mountain is called Mount Moriah, these three names reflect the three truths revealed to Abraham during that meal. Rashi personally equates Moriah with Jerusalem, quoting Chronicles II 3,1 as his source. Bereshit Rabbah 55,7 describes the name as indicating the site whence הוראה…

Shenei Luchot HaBerit, Torah Shebikhtav, Vayera, Torah Ohr 1

The Significance of Mount Moriah

JEWISH THOUGHT

Mount Moriah was strategically and prophetically chosen by Abraham, making it a site of immense historical and spiritual significance. In his 12th-century philosophical work, Rambam explains the reasons behind Abraham's choice and the Torah's non-disclosure of the mount's name.

It is known that idolaters selected the highest possible places on high mountains where to build their temples and to place their images. Therefore Abraham, our father, chose Mount Moriah, being the highest mount in that country, and proclaimed there the Unity of God. He selected the west of the mount as the place toward which he turned during his prayers, because [he thought that] the most holy place was in the West; this is the meaning of the saving of our Sages, “The Shekinah” (the Glory of God) is in the West” (B. T…

Guide for the Perplexed, Part 3 45:2

The House of God

TANAKH

The transformation of the Temple into the House of God through the placement of the Ark of the Covenant marks a pivotal moment in Jewish history. Rabbi Adin Steinsaltz’s modern translation and commentary on the Tanakh provides a clear and engaging account of the inauguration of the Temple and Solomon's profound reflections and prayers.

(I Kings 8:1–66)
The Inauguration of the Temple and Solomon's Prayer
The Temple is transformed into the House of God when the Ark of the Covenant is placed inside. The ark is transported to Mount Moriah in a celebratory procession, and when it is brought into the Holy of Holies, God provides a sign of His approval in the form of a cloud. At this climactic moment, when the glory of God descends to reside in His permanent home in Jerusalem, Solomon addresses both God and the assembled people…

Steinsaltz Introductions to Tanakh, I Kings, Section Preface 12

Why David Could Not Build the Temple

COMMENTARY

David's inability to build the Temple on Mount Moriah was not just because he was a man of war, but also because his continuous engagement in warfare kept him too busy. Rabbi Adin Steinsaltz offers a nuanced explanation of why King David could not build the First Temple, highlighting the transition from a period of conquest to one of peace under King Solomon.

You knew of David my father that he was unable to build a house for the name of the Lord his God. As part of David’s dream to establish fully a kingdom of Israel, he yearned to build a permanent Temple for God in a specific location, in accordance with the commandment of the Torah. However, although David chose Mount Moriah as the site for the Temple, he was unable to build it himself, due to the warfare and enemies that surrounded him, until the Lord delivered them under my feet…

Steinsaltz on I Kings 5:17

The Sacred Ground of Mount Moriah

TANAKH

Mount Moriah is not just a geographical location but a site of profound historical and divine significance in Jewish tradition. II Chronicles recounts how Solomon built the Temple on Mount Moriah, the very place where God appeared to David.

Then Solomon began to build the House of the LORD in Jerusalem on Mount Moriah, where [the LORD] had appeared to his father David, at the place which David had designated, at the threshing floor of Ornan the Jebusite.

II Chronicles 3:1

Faith on Mount Moriah

MIDRASH

The divine signs and acceptance of Isaac as a burnt offering highlight the spiritual vision and unwavering faith of both Abraham and Isaac during their journey to Mount Moriah. The Sefer HaYashar, a medieval midrash, recounts the biblical history and offers a detailed narrative of Abraham and Isaac's journey to Mount Moriah, emphasizing their faith and the significance of the site.

and the place again turned into dry land as it always hath been. And Abraham continued his ‎way with Isaac towards the place which God had told unto him. And on the third day when ‎Abraham lifted up his eyes he saw in the distance the place of which the Lord had spoken unto ‎him. And a pillar of fire, reaching from the earth up to heaven, appeared upon the mountain ‎and the glory of the Lord was seen in the midst of the clouds. And Abraham said unto Isaac: ‎Seest thou on that mountain which is visible in the distance, anything unusual as I do see it? ‎And Isaac replied…

Sefer HaYashar (midrash), Book of Genesis, Vayera 19

Bringing the Ark to the Temple

COMMENTARY

Mount Moriah is where Solomon assembled the elders of Israel to bring the Ark of the Covenant to the First Temple, marking its historical and ceremonial significance. Rabbi Adin Steinsaltz’s modern translation and commentary on the Hebrew Bible, the Steinsaltz Tanakh, provides a clear and engaging account of this pivotal moment in Jewish history.

Then, when the labor was completed, Solomon assembled the elders of Israel, and all the heads of the tribes and the princes of the patrilineal houses, of the children of Israel, to Jerusalem, in order to take up the Ark of the Covenant of the Lord to the Temple on Mount Moriah, from the City of David, which is Zion.

Steinsaltz on II Chronicles 5:2

Commemorating Faith at Mount Moriah

HALAKHAH

Mount Moriah is where Abraham's faith was tested, making it a focal point for ritualistic and communal prayers. Rambam’s 12th-century legal code, Mishneh Torah, details the communal prayers and trumpet sounds that commemorate Abraham’s obedience at Mount Moriah.

When [the people] would pray according to this order in Jerusalem, they would gather on the Temple Mount, before the eastern gate, and pray in this manner. When the chazan reached the passage, "He who answered Abraham,..." he would say, "Blessed are You God, our Lord, the Lord of Israel, for all eternity. Blessed are You God, Redeemer of Israel." They would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."
The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teki'ah, priests. Sound a teki'ah…

Mishneh Torah, Fasts 4:15

Praying at the Kotel

HALAKHAH

Praying at the Kotel connects us to the holiness of Mount Moriah, enhancing our kavanah (intention) in prayer. Rabbi Eliezer Melamed’s contemporary work, Peninei Halakhah, draws a parallel between our prayers at the Kotel and Yitzchak Avinu’s practice of reciting Minchah on Mount Moriah.

One may pray in the plaza of the Kotel (the Western Wall) because it is surrounded by walls on three sides. Moreover, the exalted holiness of the site strengthens one’s love and awe of Hashem causing one’s prayer to be said with more kavanah. Yitzchak Avinu practiced this way as well. He recited Minchah on Mount Moriah, the gateway of prayer, which was then an open field, as it says, “Yitzchak went out to meditate in the field” (Genesis 24:63; Berachot 26b).

Peninei Halakhah, Prayer 3:8:6

The Dome of the Rock mosque on Mount Moriah and the complex around it, in the Old City of Jerusalem, and the buildings around it, drawn by Ludvik Blum, on a color postcard. See also YBZ.0356.082

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