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.

The Olah - Kabalat Hadam and Zerika
"The Kohein who was to receive the blood (after Shechita - the first of the four essential components of sacrificial procedure) stood diagonally across from the Shocheit. The Shocheit stood to the east of the animal and faced west. The Kohein, who was to receive the blood, stood to the west of the animal - his back to the north, facing south so he would not have his back to the Bayit. The reason that the receiving Kohein faced south and not north was so that he would immediately be able to convey the blood to the Mizbei'ach and toss it. The Kohein who received the blood was the same man who tossed it." (Tamid 4:1 - Teferet Yisrael 7)

As soon as the sacrificial animal was slaughtered, a Kohein immediately caught the blood spilling out of its neck in a Kli Shareit ("a vessel of ministry"). This act is called Kabalat HaDam, receiving the blood. Kabalat HaDam, which could only be done by a Kohein, is the second of the four steps which were essential components of the sacrificial procedure. The ordinance mandating the use of a Kli Shareit to catch the blood is derived from Shemot 24:6 where Moshe is described collecting sacri- ficial blood in Aganot or 'basins.' After Kabalat HaDam, the Kohein carried the Kli Shareit with the blood to the Mizbei'ach. This act is called Holacha. Holacha is the third of the four essential components and could only be performed by a Kohein.

The fourth essential component was Zerikat HaDam - the generic term used for all blood applications on the Mizbei'ach. Zerika, which was valid only if performed by a Kohein, was the most important part of the entire sacrificial rite because it was the blood application which effected the Kapara - the expiation of sin. "For the soul of the flesh is in the blood and I have given it to you upon the altar to provide atonement for your souls; for it is the blood that atones for the soul." (Vayikra 17:11) In fact, if the sacrificial rite was done properly up to and including the blood application, and if for some reason, the sacrificial animal was not burnt on the Mizbei'ach, the Korban was perfectly valid! The Malbim defines Zerika, the blood application of the Olah, as tossing the blood from a distance or from lower down to higher up. "I have intimated else- where that Zerika implies that (the blood was thrown with the aid of) a Mizrak - a Kli Shareit - because it would be impossible to throw a large quantity of blood without one..."

In the language of the Mishna, the Olah required "Shtei Matanot Shehein Arba" - "two applications which in reality are four." The Kohein approached the Mizbei'ach and stood on the floor of the Azara and faced the northeast corner. Then with a swift movement, the Kohein tossed some of the contents of the Kli Shareit in such a way that some of the blood splattered on the north side and some on the east side of the corner. He then proceeded to the southwest corner and again tossed blood - some spattered on the south side, some on the west side. Zerikat HaDam completed, the Kohein poured whatever blood remaining in the Kli Shareit into the southern of two holes located in the southwest corner of the base platform of the Mizbei'ach.

The slaughtered animal was removed from the area of slaughter and brought to the Nanasim ('dwarf pillars'). There it was suspended from iron hooks embedded in the cedar blocks which topped each of the Nanasim. The person who flayed the animal dismembered it into predesignated parts (Netachim) and then thoroughly rinsed them. Eight marble-topped utility tables were utilized as needed. The innards were washed in a special room called the Lishkat HaMedichin - the Rinsing Room. The Kohanim then carried the Netachim to the Mizbei'ach and placed them on the lower half of the ramp leading to the top of the Mizbei'ach and salted them. The Kohanim then lifted the salted Netachim up and brought them to the top of the ramp.

They then removed the Gid Hanasheh (the sciatic nerve) and threw it onto the pile of ashes in the middle of the Mizbei'ach; the Gid Hanasheh was not part of the Korban.

The Olah was always accompanied by an additional offering of flour mixed with oil (MINCHA) and a measure of wine (NESECH). The flour and oil were also salted; the wine was not. Finally the Kohanim threw the Netachim and the Mincha into the large fire located near the southeastern corner of the Mizbei'ach. The entire Olah was burnt on the Mizbei'ach; only the skins were reserved for the Kohanim. The wine was poured as a libation - Nisuch HaYayin - into the eastern of two silver cups embedded into the surface of the southwestern corner of the Mizbei'ach. As the Kohein did Nisuch HaYayin associated with the two communal daily obligatory Temidim, the Levitical Choir, accompanied by musical instruments, sang the particular Psalm for the day. The Levitical choir did not accompany the Nisuch HaYayin of a private Olah.

The eyewitness, Ben Sira, lyrically describes how the Olah was offered.
He stretched out his hand to the libation cup
And poured out the blood of the grape:
At the foundations of the Altar he poured out
A sweet-smelling savour to the Most High, the King of all.
Then the sons of Aaron gave a shout;
They sounded forth on trumpets of beaten work:
They made a great sound to be heard
As a memorial before the Most High.
Then all of the people hastened together
And fell to their faces, to the ground
To bow in homage to their Lord
To the Almighty, G-d Most High.
The singers than praised with their voices,
Sweet was the melody made with the greatest sound.
And the people besought the Lord Most High
In prayer before the Merciful One,
Until the order of the Lord was completed
And they had perfectly completed His service….

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: 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.