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.

Beit HaMikdash Q&A's
May a Left-Handed Kohein Serve in the Beit Hamikdash?
Rashi (Menachot 37a) defines ITEIR as someone whose left hand is stronger than his right. Shulchan Aruch (Orach Chaim 27:6) characterizes an ITEIR as a person who does most of his work, but not necessarily exclusively, with his left hand. Poskim differ as to how the Halacha pertaining to a particular person is applied if he was born left-handed or simply, for some reason, accustomed himself to use his left hand more than his right. (e.g. on which arm would a man place his Tefillin) The Gemara (Bechorot 45b) states, "(The Avoda of) a left-handed or 'left-legged' Kohein is invalid." Rashi, summarizing the deliberations in Zevachim 24a,24b explains why. "(The Avoda) of an ITEIR is invalid because it is written, 'He (the Kohein) shall dip his finger (into the blood). Wherever the Torah says 'finger and Kohein' (in reference to Avoda), it is referring only to the right hand." If a right-handed Kohein used both hands but primarily his right (e.g. he received the blood flowing from the neck of the slaughtered animal in a Mizrak which he held in his right hand but used his left to steady it), the Avoda would be valid.

Rambam, before discussing the ITEIR, analyzes the concept of a MUM (disqualifying blemish) as listed in Vayikra 21:16-21. He writes, "Any Kohein, that has a Moom whether permanent or temporary, may not enter the Mikdash and may approach no closer than the Mizbei'ach as it is written, 'But he shall not come to the Parochet(the veil) and he shall not approach the Mizbei'ach, for he has a Moom... '(Vayikra 21:23) …and if he did Avoda in the Mikdash, he invalidated and desecrated it… as it is written. '…(the Kohein) in whom there will be a Moom shall not come near to offer the bread of his G-d." (ibid 21:17) The Oral Tradition teaches us thatthe purpose of this admonition was to warn him not to approach the Avoda." (Hilchot Bi'at Mikdash 6:1). Kesef Mishna, a classical commentators on Rambam, quotes Torat Kohanim. "'…the bread of his G-d…' From this Pasuk, I can derive that the physically disqualified Kohein is excluded from offering the Tamidin (the dailyobligatory Korbanot) which are called 'the bread of his G-d', as it is said, '…My offerings, My bread for My fires …' (Bamidbar 28:2) Kesef Mishna explains that by a Midrashic juxtaposition of pertinent Pesukim, the Sifra extends the prohibition to include the Avodot associated with all the other Korbanot as well.

Rambam(ibid 8:1) then writes that "there are 90 Moomim" that disqualify a Kohein from doing Avoda in the Mikdash and one of them is if a Kohein is left-handed, an ITEIR (ibid 8:11). In fact, even if a left-handed Kohein used his right hand, he would still invalidate the Avoda. The Kesef Mishna, noting the Gemara, concurs. Anambidextrous Kohein, equally skilled in each hand, was not considered an ITEIR and his Avoda was valid. "One master, (R Yehudah Hanasi) maintains that the condition of ambidexterity is due to an unusual weakness in the right hand (i.e. a Moom, a bodily defect which would invalidate the Kohein's Avoda) and the other Master(actually the other Sages) held that it is due to unusual strength which has accrued to the left hand". That would mean that while his left hand was exceptionally developed (not a Moom), his right hand was perfectly normal and therefore his Avoda would be valid. So we may conclude that a left-handed Kohein could not participatein the Mikdash Avoda, although, like all Kohanim, he had to maintain ritually purity. "A Kohein… who had a Moom would sit in the Lishkat Ha'eitzim, the 'Wood Chamber located in the Ezrat Nashim, and examine the wood destined for the Mizbei'ach for worms. He was given his portion of 'Holy Food' (Teruma, "Priest's-due"etc.) which he (and his household) was permitted to eat… (ibid 6:12). In our time, when there is no Beit HaMikdash, a left-handed Kohein has all the 'Kohanic' privileges and restrictions that other Kohanim have. He is called up to the Torah first, first claim in leading Birkat Hamazon, he blesses the people, may presideat a Pidyon HaBen, receive Reishit Hageiz, etc.

Theoretically, could a Yisrael view the interior of Kodesh HaKodashim?
There is an unusual Gemara in Yoma 54a. "R. Katina said, 'Whenever Yisrael came up (to Jerusalem) for the Chag, they would remove the Parochet separating the Kodesh HaKodashim from the Heichal and the Cheruvim were shown to them… If we were to say that the reference was to Bayit Rishon, there was no Parochet. (A door separatedthe Heichal from the Kodesh HaKodashim.) If the reference is to Bayit Sheini (where there was a curtain - two in fact), there were no Cheruvim." However, neither in Bayit Rishon, nor in Bayit Sheini, were Yisraelim permitted to enter the Ulam or the Heichal, the two rooms anterior to Kodesh HaKodashim. They were unableeven to see the partition! They certainly could not see it from outside the Bayit. Under normal conditions, only the Kohein Gadol was privileged to enter Kodesh HaKodashim and only during the Avoda of Yom Kippur. But the Mishna in Midot 4:5 gives us a rare glance into "Mikdash- maintenance". It reads, "And in the Aliya,the upper story (of the Bayit), there were openings in the (ceiling of) Kodesh HaKodashim by which they used to let down workmen (to make repairs) in boxes so they should not feast their eyes on Kodesh HaKodashim." Tiferet Yisrael describes the boxes: "The boxes in which the workers were sitting were suspended (from above) by ropes. They were closed on three sides so the workers could not look around and derive (unlawful) benefit. Ordinarily if someone derived pleasure in the Mikdash by hearing (Mikdash music), seeing (e.g. the beauty of the Mikdash) or smelling (Ketoret), he was not guilty of Me'ila (sacrilege).

Nevertheless the Sages didnot countenance viewing the interior of Kodesh HaKodashim because they set up a 'higher standard' there (and forbade even what the law formally permitted) (Pesachim 26a). For this reason only the side of the box which faced the Kodesh HaKodashim wall was open to enable the worker to make the required repairs." Rambam (ibid.) explains; "When we are required to build within the Mikdash, we make every effort to ensure that the worker be a "kosher" Kohein." And in fact, Josephus records that when Herod renovated Bayit Sheini, he trained 1000 Kohanim as craftsmen so that they could do the work in the more sacred areas.

Rambam continues, "And ifa Kohein is not to be found, and only a Yisrael is available, then he may enter and do the work. As the Tosefta in Keilim says, 'Everyone may enter the Mikdash to build, repair, and remove sources of ritual impurity (e.g. a dead lizard). It is preferable that Kohanim... but if Kohanim are unavailable, Leviyim may do it.If not, then Yisraelim. Preferably in a state of ritual purity but if there is no one pure, then the ritually impure may enter and do the work.'" Under these circum- stances, it is not likely that a Yisrael ever viewed the interior of Kodesh HaKodashim.
Catriel Sugarman (acatriel@netvision.net.il, 02-652-7531) gives illustrated lectures on the Beit Hamikdash and related topics. Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

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

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