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.

Thoughts on the Korban Pesach
“...if, before the building of the Beit HaMikdash, anyone in Israel wanted to offer a Korban, he would erect a 'structure' (a private altar) anywhere he chose and there he would offer his Korbanot to G-d. ...However, even (before the building of the Beit HaMikdash) when this was permitted, many other Korbanot could be offered that way, but not the Korban Pesach. The Korban Pesach could be sacrificed only at the public altar (Bamat Rabim) located in the courtyard of the Mishkan. Therefore it is written, ‘You shall not sacrifice the Pesach within any of your gates...’ Those of blessed memory said, 'There is no differ- ence between a "great altar" (a Bamah Gedola i.e. Bamat Rabim) and a small (private) altar (Bamah Ketana) except for the Korban Pesach.”
(Sefer HaChinuch, Mitzva 487)

One of the unique features associated with the Korban Pesach was the institution of the Chavura. A Chavura may be defined as a company - 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, all circumcised Jewish males above the age of 13 and all women above the age of 12, who were no further than a three-day journey from Jerusalem, were required to join such a Chavura. Every Chavura had to acquire a sacrificial animal, a male lamb or goat, one year old or less, for the express purpose of using it for a Korban Pesach. Once the Chavura's Korban Pesach was slaughtered, new members were not permitted to join it. All the members (Minuyim) had to be in a state of ritual purity, and, at the time of slaughter, were not permitted to possess Chameitz.

• The Olei Regel (pilgrims) entered the Azara with their Korbanot in three shifts. Once the Azara was filled, the gates were closed. "When the first group went out, the second group came in; and when the second group went out, the third group came in. As it was performed with the first group, so did they do with the second and the third…" (Pesachim 5:7) The Olei Regel, acting as representatives of their particular Chavura, brought the sacrificial animal into the Azara.

• Since the Korban Pesach was considered Kodashim Kalim, it could be slaughtered anywhere in the Azara. It was slaughtered on the day of the 14th of Nisan after the afternoon Tamid, usually around 3:00pm (earlier on Erev Shabbat) The Shocheit needed to have “special intent” - i.e. this particular animal is a Korban Pesach which is being slaughtered for this particular Chavura. Neither the Shocheit nor the Kohanim could own Chameitz at this time.

“The Pesach was slaughtered in three groups… When the first group entered and the Azara was filled, the gates of the Azara were closed. A Teki'ah, Teru'ah Teki'ah were sounded. The Kohanim stood in rows and in their hands were vessels of silver and vessels of gold. In one row, all the vessels were of silver and in another row, all the vessels were of gold. They were not mixed together…” (Pesachim 5:5)

“An Israelite (the Ba'al HaKorban himself, if he was capable of doing so) slaughtered (his Korban Pesach) and a Kohein caught the blood. The Kohein passed the vessel to his fellow (Kohein) and he to his fellow, each receiving a full vessel and giving back an empty one. The Kohein nearest the Mizbei'ach sprinkled the blood in one act against the wall of the Mizbei'ach above the base." (5:6)

The reason for this unusual arrangement was to allow as many Kohanim to participate as possible - "In the multitude of the people is the King's honor" - and to enhance the beauty of the Avoda. The vessels had a rounded bottom to prevent people from setting them down on the floor and perhaps forgetting about them. The blood could coagulate, become unfit for the Mizbei'ach and as a result invalidate that particular Korban Pesach.

Tif’eret Yisrael describes the blood application of the Korban Pesach. “The Korban Pesach... required only one blood application. The Kohein would take the Temple vessel containing the blood, and pour it out on the wall of the Mizbei'ach making sure that the blood would flow onto the Yesod” - the “foundation” or the exten- sion of the base on the north and west side of the Mizbei'ach. (Chomer Bakodesh 5:4)

• Unlike any other Korban, the Hallel was recited during the Shechita. It must have been a magnificent sight and no doubt sounded even better! Hundreds of Leviyim sang - young and old - accompanied by possibly hundreds of others playing musical instruments. No doubt many of the Olei Regel in the Azara enthusiastically joined the Leviyim in song.

• “How did they suspend (the sacrificial animals) and flay them? Iron hooks were fixed in the (Azara) walls and pillars and on these, they used to hang the carcasses and flay them. And if anyone had no place to suspend and flay (his sacrificial animal), there were thin smooth rods (available) upon which a man could put on his own (shoulder) and that of his fellow (across from him) and upon (this rod) he hung and flayed his offering...” (Pesachim 5:9)

• “The man who dismembered the sacrificial animal placed the Emurim (those parts of the Korban burnt on the Mizbei'ach) on a tray and gave them to a Kohein. The Kohein ascended the Kevesh - the ramp - to the top of the Mizbei'ach and cast them into the large fire located near the southeastern corner. When all the offerings of the shift were offered, the gates of the Azara were opened, and, joyously conscious of performing a great Mitzva, the Israelites streamed home, carrying their slaughtered lambs and goats to be roasted. < to be continued >

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.