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

Machtzit Hashekel, the Half -Shekel
"On the 15th thereof (of Adar) the tables of the money changers were set up in the provinces and on the 25th thereof were set up in the Beit Hamikdash." The tables were set up to facilitate the collection of the Biblically ordained Machtzit HaShekel - Half-Shekels - the yearly contributions from all Israel to pay for day-to-day expenses in the Beit HaMikdash - the communal Korbanot, Ketoret, pure olive oil for the Menora, etc. But the Jewish communities in the Diaspora also saw it as their obligation to send their Machtzit HaShekel annually to Jerusalem and in this way participate in the many Mitzvot of the Mikdash, "which are incumbent upon the entire community." This frequently embroiled them with the local authorities in their communities who were very unhappy at the thought of all this money being siphoned off to some strange Temple abroad. Now one Half-Shekel may not be very much but they can add up very quickly when you are talking about large Jewish communities. And this was not a one-time subscription - it was an annual contribution.

Josephus describes "cities that mistreated the Jews" in Asia Minor and "took away their sacred money". He notes that once it took a special decree from the Emperor Augustus to force them to return the stolen money. "Caesar to Norbannus Flacus (the Roman Governor implicated in the theft) greetings. Let those Jews, however many they be, who have been used, according to their ancient custom, to send their sacred money to Jerusalem to do the same freely…"

Josephus also notes that the Jews of Bavel would first bring their Machtzit HaShekel - "which everyone, by the custom of our country offers to G-d" to Nehardea and Netzivin (where, in the future, great Yeshivot would arise). "And then at the proper time, they were sent to Jerusalem and many tens of thousands of men undertook to transport of these donations." The Mishna notes that the Machtzit HaShekel contributions of Babylonian Jewry arrived not long before Sukkot.

The Beit Hamikdash was not just an "Eretz Yisrael concern". Yehudei HaTefutzot - the Jews who lived outside of Eretz Yisrael - also wanted to have an equal share in the Ruchniyut - the spiritual wonder that was the Beit HaMikdash. This they did, even if they could not be present physically, by contributing their Machtzit HaShekel. Ha'ashir Lo Yarbeh Vehadal Lo Yam'it - "The rich shall not increase and the poor shall not diminish…" Before G-d all Israelites are equal. W

During the week, I received a phone call from a proud and alert Leivi from Ra'anana who called me on the carpet. He stated in no uncertain terms that, perhaps the Leviyim might not have made a specific Beracha for the Shira, (the Levitical music in the Beit Hamikdash), but surely there were other Mitzvot, specific to Leviyim, that required Berachot. He cited the 22nd Mitzvat Asei (positive command) listed in Rambam’s Sefer HaMitzvot, which states that Leviyim should guard the Mikdash "perpetually". This ruling is based on Bamidbar 18:3,4. Keeping watch in the Mikdash is considered a positive commandment. The traditional literature insisted that the vigil was "not because of the fear of enemies or thieves" (in spite of the stormy history of Bayit Sheini) but maintained simply as a sign of respect. "A palace which has guards cannot be compared to a palace which is not guarded".

But there were other reasons which necessitated a strict security system in the Temple grounds and the gates leading to it. The Jewish people were not without enemies. Josephus relates how the Shom- ronim (Samaritans) inveterate adversaries of the Jewish people since the days of Zerubabbel - tried to pollute the Temple one Pesach some two generations before the Destruction.

"..As the Jews were celebrating the Feast of Unleavened Bread, which we call the Passover, it was customary for the priests to open the Temple gates just after midnight. When therefore these gates were first opened, some of the Samaritans came privately into Jerusalem, and threw about dead men's bodies in the cloisters; on which account the Jews afterward excluded them from the Temple, which they had not used to do at such festivals; and on other accounts they watched the Temple more carefully they had formally done."
Israelites who had undergone the rite of purification and even those who had immersed in the Mikva were banned from the grounds of the Mikdash until the following day. The Leviyim were respon- sible for supervising the purity of those who entered the Temple Complex. Leviyim posted at the gates would ask the pilgrims before they entered if they had purified themselves according to the prescribed rites.

We can imagine the Leviyim reporting for duty, lining up in Shelashot (threes), being checked that they all have their Tziyud (whatever equipment a Leivi on guard might need) and that they all looked presentable. The Ish Har HaBayit (the Samal, sergeant) reading from a prepared list assigned every Leivi his post. (If any ancient grizzled HAGA - the erstwhile Home Guard - veterans find this account vaguely familiar, it is not a coincidence!) Then because the Leviyim were fulfilling a Mitzvat Asei in guarding the Mikdash, before they left to relieve the previous shift still on duty, they recited the Beracha in unison, "Baruch Ata HaShem, Elokeinu Melech Ha'Olam Asher Kidshanu B’mitzvotav V’tzivanu Lishmor Et Hamikdash.

And what about Ma'aser Min Hama'aser? When the Yisra’el gave the Leivi one-tenth of his produce (the tithe, Ma'aser), the Leivi had to set aside one tenth of that as Ma'aser Min Hama'aser, "tithe taken from the tithe", and present it to a Kohein. This Mitzvat Asei, which applies only to Leviyim, is based on Bamidbar 18: 25-29 and is the 129th Mitzvat Asei listed in Rambam’s Sefer Hamitzvot. The Leivi would recite, "Baruch Ata HaShem, Elokeinu Melech Ha'Olam Asher Kidshanu B’mitzvotav V’tzivanu Lehafrish Ma'aser Min Ha'ma'aser."

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.

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