The Torah commands in Parashat Kedoshim (Vayikra 19:30), “Et Mikdashi Tira’u” – that we must treat the Bet Ha’mikdash with fear and reverence.
The Gemara at the end of Masechet Berachot explains that this prohibition forbids treading on the Temple Mount in Jerusalem with one’s walking stick, while wearing shoes or a money belt, or with dirt on one’s feet. It likewise forbids using the Temple Mount as a shortcut, and, quite obviously, spitting on the Temple Mount. Additionally, it is forbidden to sit in the courtyard of the Bet Ha’mikdash; the only exception to this rule is a king from Malchut Bet David (the Davidic royal dynasty), who may sit in the Temple courtyard.
The Midrash, commenting on this prohibition, emphasizes that we do not treat the site of the Bet Ha’mikdash with reverence because of our fear of the site itself, but rather out of respect for the Shechina, the divine presence, which rests on that site.
The reason underlying this Misva, the Sefer Ha’hinuch explains, is that G-d wanted us to have a special place where we can receive inspiration and elevate ourselves to greater heights in the service of G-d. We must treat this site with reverence in order to create an aura and atmosphere that is conducive to inspiration and spiritual growth.
Included in this Misva is a prohibition against entering the Temple Mount except for the purpose of performing a Misva; one may not enter the area just to take a tour, or for no particular reason. Upon completing his Misva, one must immediately leave, walking slowly and backward, like a servant humbly and reverently taking leave of his master.
During the times of the Bet Ha’mikdash, it was forbidden to relieve oneself toward the direction of the Bet Ha’mikdash, or to position one’s bed east to west, such that one end of the bed would be facing the direction of the Bet Ha’mikdash.
One may not build a replica of the Bet Ha’mikdash, a structure in the same shape and dimensions.
This prohibition applies to both males and females, and even nowadays, when the Bet Ha’mikdash no longer stands. Anything that was forbidden to do on the site of the Bet Ha’mikdash when it stood remains forbidden on the site even in the absence of the Bet Ha’mikdash. Likewise, it is forbidden to enter the same places where it was forbidden to enter in the times of the Bet Ha’mikdash.
The Sefer Haredim (Rav Elazar Azkari, Safed, 1533-1600) maintains that this command requires also treating synagogues with reverence. In his view, the concept of Kedushat Bet Ha’kenesset (the sanctity of a synagogue), which requires conducting oneself with respect and reverence in a synagogue, applies on the level of Torah law, as it is included in the Misva of “Et Mikdashi Tira’u.” The Sefer Ha’hinuch, by contrast, seems to restrict this Misva to specifically the area of the Bet Ha’mikdash. In his view, it appears, the requirements associated with Kedushat Bet Ha’kenesset apply only Mi’de’rabbanan (by force of Rabbinic enactment).