intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

"Letters, We Get Letters..."
I wanted to answer a few emails that raised questions about subjects that I covered during the last few weeks. But before I do, I feel it germane to re-emphasize the purpose of these articles on the Beit HaMikdash and Beit HaMikdash-related topics. My intention is solely to arouse interest in the Mikdash and thereby stimulate the further study of our Mekorot - whether it is Chumash or Mishna, Gemara or Midrashim, Rambam or classical Mefarshim or the many excellent books published on Mikdash-related subjects today. But please note. I make no pretense of deciding practical Halacha in any subject. For a P'sak Halacha, on Mikdash-related matters, or indeed any subject, you should first review the relevant material and then go to your Rav for a P'sak. Don't be embarrassed; that's what he's there for. And if he is "Hilchot Mikdash-challenged," (P.C. term for "unsure how to answer your questions on Mikdash-related subjects"), he will be happy to put you in contact with someone who can answer authoritatively. Your Rav will be delighted that you asked him.

The Chavura and Korban Pesach - from Efrat, "How does what you wrote on the Chavura square with what is written in the Hagada, "Kol Ditzrich Yeitei Veyifsach - Let all those who are in need come in and make the Passover (with us)". A Chavura, as we recall, may be defined as an "intentional community" - usually an extended family, together with friends and neighbors, united to offer and eat the Korban Pesach as a group. By the time the Korban Pesach was to be slaughtered, members of the Chavura - cir- cumcised Jewish males above the age of 13 and women and girls above the age of 12, all located “close” to the Mikdash, all in a state of ritual purity, and none in possession of Chameitz - were set. Once the Chavura's Korban Pesach was slaughtered, new members were not permitted to join. The phrase in the Hagada you ask about refers to an invitation issued prior to the bringing of Korban Pesach. Today, guests are not required to be invited to our Sedarim in advance; we can and do invite them even during the Seder. The HA LACHMA ANYA passage seems to be a hybrid of different phrases from both the time of the Mikdash and not.
Bikurim (First Fruits) - I wrote, "It was necessary to bring the Bikurim to Jerusalem in a container, '…you shall put it (the Bikurim) in a basket…' (Devarim 26:2) The Mishna describes the baskets used. 'The rich brought their Bikurim in baskets covered with silver or gold; the poor used wicker baskets or baskets of peeled willow branches.' After the Bikurim were presented to the Kohein, the rich retrieved their baskets, the poor did not' (Bikkurim 3:8)." My questioner from Kiryat Mattisdorf wanted to know if there was some special significance in the fact that the poor did not receive their Bikurim baskets back while the rich did. The Sifri remarks that the poor, by giving their baskets to the Kohanim, acquired additional merit. The Malbim notes that the poor usually made their own Bikurim baskets to enable them to convey their first fruits in purity. The poor gained merit because they exerted themselves and made these new baskets with their own hands thereby demonstrating their love for the Mitzva of Bikurim. The rich merely bought beautiful and expensive baskets, but put no personal effort into it. "That the poor made their own baskets of wicker and willow", notes the Tosafot Yom Tov, "was not an embarrassment at all". On the contrary, it "added to the glory of the House of our G-d and those who served within."

Reishit Hageiz 1 (The First Wool of the Sheep Shearing) - In answer to an email from Kiryat Moshe, I did not "cite three derivations - Beit Hillel, R. Akiva, and R. Ashi" for the minimum number of sheep necessary to be subject to Reishit Hageiz. I cited only two. Beit Hillel derived the number of five sheep from I Shmuel 25:18 where the pasuk refers to "five sheep ready dressed" (Note Chullin 137a). R. Akiva concurs that five sheep is indeed the minimum number subject to Reishit Hageiz, but he extrapolates the number from the pasuk in the Torah actually commanding the Mitzva itself (Devarim 18:4) "..the first of the shearing of your flock you shall give to him." i.e. 'first of the shearing', two sheep, 'your flock', another two, 'you shall give to him', one more sheep - five sheep all told". (Also note the Sifri.) Beit Hillel and R. Akiva merely derive the same Halacha from two different texts. The methodology of R. Akiva should be familiar to us from the Hagada, where he demonstrates that the Egyptians actually received two hundred and fifty plagues at the Red Sea by a similar use of texts.

Reishit Hageiz 2. "How is this Mitzva performed today if we're not sure who is a Kohein?" Today Jews who have a "Kohanic" tradition in their family, passed down from father to son, are accepted as Kohanim by Chazaka. Chazaka may be defined as a "presumptive continuance of an actual Halachic condition until evidence requiring a change of status is produced." So ruled the Chazon Ish.

[Ed. note: Not knowing for sure if someone is actually a Kohein prevents him from being able to demand a Kohein-gift (e.g. Reishit HaGeiz), but would not prevent us from fulfilling the mitzva by our voluntarily giving him the wool.]

I just heard about a Tekes (ceremony) of Reishit Hageiz, which took place in the Yishuv of Ma'aleh Levona. Sheep from the Yishuv's Pinat Chai were ceremonially sheared and some of the wool, the Reishit Hageiz, was presented to a Kohein. A woman from Kochav Hashachar is going to spin the sheared wool into yarn and then weave it into a garment. Four hundred people came from all over the Shomron to witness the fulfilling of this "exotic" but marvelous Mitzva and to share in the Simcha Shel Mitzva. Only in Eretz Yisrael!

"Catriel, you are always quoting the Sifri. How authoritative is it?" The Sifri is a Midrashic commentary on Bamidbar and Devarim emanating from the Tana'itic schools of R. Yishmael and R. Akiva. The authorities quoted therein include numerous Tana'im whose names are familiar to us from the Mishna; R. Yishmael, R. Akiva and his Talmidim, R. Shimon, R. Yehuda, R. Mier, R. Yosi and many others. While the Sifri and similar Midrashic commentaries do not have the Halachic authority of the Mishna and Gemara, nevertheless, they do elucidate on the thought process and beliefs of Chazal. The Rambam in his Mishna Torah frequently does derive Halachot from the Midrashic literature even when they are not quoted in the Gemara. Rashi, and other Parshanim, quote extensively from the Midrashic literature and the Hagada is primarily based on the various Midrashim. The Midrashim are a window into the soul of Yahadut.

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email at acatriel@netvision.net.il. Catriel is in the process of writing a book entitled: The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

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