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.

"Clothes Maketh the Man…" (II)
Last week we mentioned that the Rambam considers the donning of Bigdei Kehuna by the Kohanim before performing an Avoda in the Beit HaMikdash as a Mitzvat Asei (Sefer Hamitzvot, Asei 33). In contrast, the Ramban contends that putting on Bigdei Kehuna is simply a "preparation" for the Mitzva and not a mitzva on its own. The Megilat Esther (an another important commentary on Rambam's Sefer Hamitzvot, NOT the scroll we read on Purim) analyzes the difference between these two options. "There is a great difference between a "preparation" for a Mitzva and an "actual part" of a Mitzva. The "preparation" enables the Mitzva itself to be correctly performed, [it is a stand-alone act, distinctly commanded by the Torah], and therefore the "preparation" is not subsumed as part of the Mitzva and (for this reason) is (often) deemed 'worthy' of being counted as a Mitzva in its own right. The slaughtering of the Korban Pesach (Mitzvat Asei 55) is a "preparation" for eating it (but nevertheless it is counted as a Mitzva in its own right). Similarly, the burning of the Para Aduma (Mitzvat Asei 113) is the means of obtaining the ashes required to purify the impure. (Even so, it is considered a Mitzva in its own right). And there are many other examples of this kind… Therefore, since the Kohein's wearing of Bigdei Kehuna (stands on its own like the two examples cited) and is not considered merely a part of the actual Avoda of the Kohein, it should be counted as a Mitzva in its own right." The Megilat Esther proceeds to critically examine the Ramban's position. He denies Ramban's premise that, if we counted as a Mitzva the act of Kohanim donning the Bigdei Kehuna before they performed Avoda, we would be obligated to count as separate Mitzvot many other things, such as the Kohein Gadol wearing his special white garments" (before entering the Kodesh Hakodashim on Yom Kippur) etc.

The Megilat Esther reasons, "It seems to me that the Mitzva of Kohanim donning Bigdei Kehuna before performing Avodot in the Mikdash, is one inclusive Mitzva. (A "generic" Mitzva if you will, and therefore it is applicable to the Kohein Gadol, when he wears his two kinds of Bigdei Kehuna, as well as the other Kohanim when they don their Bigdei Kehuna.) This is why he (Rambam) does not count all the 'possible variations' as separate Mitzvot in their own right." L

Question from Daniel of Ramat Beit Shemesh: "I have been trying to find out what source of light there was in the Beit Hamikdash. Was the light from the Menorah enough to light the Kodesh Hakodashim? Were there windows?"
Answer: The grand portal of the Bayit was a colossal 40 Amot tall (roughly 20 meters). The Ulam, the entrance hall of the Bayit, was only 11 Amot deep and the entrance leading westward from the Ulam into the Heichal was 20 Amot tall. (Note Midot 3:7, 4:1, 4:7.) These enormous entrances allowed a sufficient amount of daylight and even morning sun to enter the Heichal. In addition, there were window-like openings built into the eastern wall of the Heichal high above the entrance which admitted some light (Midot 3:8). (Note the Shinui Nuscha'ot and the Tif'eret Yisrael 85,86. There are variant readings of the Mishna which omit the words "in the windows" altogether.) This outside light was augmented by the warm glow of the golden ceiling and walls. The seven oil lamps of the Menora illuminated the southwest corner and cast a soft mellow light. In the Heichal itself, there was plenty of light to enable to Kohanim to perform the Avoda, e.g. offer the Ketoret.

In Bayit Sheini, two parallel thick curtains, extending from the ceiling to the floor, separated the Heichal from the Kodesh Hakodashim. The lower part of the southern end of the eastern curtain, which faced the Heichal, was looped backward on itself and held in place by gold clasps thus creating an opening. Similarly, the lower part of the northern end of the western curtain which faced the Kodesh Hakodashim, was looped back. On Yom Kippur, the Kohein Gadol would pass through the opening on the southern end of the eastern curtain and walk through the entire width of the Heichal between the two curtains. When he reached the gap between the edge of the western curtain and the northern wall, he turned left and entered Kodesh HaKodashim.

However very little daylight (let alone light from the Menora) penetrated the heavy curtains. There is an interesting Gemara (Yerushalmi): "Until the Aron (the Ark of the Covenant) was removed (the Kohein Gadol) would enter and exit by the light of the Aron. When the Aron was removed (in Bayit Sheini, he) would 'feel his way' in when he entered and 'feel his way out' when he exited" (Y. Yoma 5:2). In the absence of the supernal light radiating from the Aron, it would have been very awkward for the Kohein Gadol of Bayit Sheini to "feel his way in" into Kodesh HaKodashim if there were no other source of illumination. He was carrying the Ketoret-laden Kaf (ladle) in one hand and a Machta (fire-pan) filled with glowing embers in the other. Another Gemara (Bavli, this time) reads: "Rami the son of Rav Yehuda said in the name of Rav: 'There was a small passage way, behind the place of the Mercy Seat (i.e. the Kodesh HaKodashim) which had a height of 8 Amot, (constructed) to 'consecrate' (Lehachshir) the Azara (that part of it which was located behind the extreme western wall of the Bayit) and make it permissible to eat Kodashei Kedoshim (sacrifices of a higher level of sanctity), and slaughter Kodashim Kalim (sacrifices of a lower level of sanctity) as it is written, '…and two for a Par Bar' (I Devrei Hayamim 26:18). Rabbah b' Rav Sheila asked, 'And what is Par Bar? …running towards (or facing toward) the outside'" (Zevachim 55b end).

While there are difficulties in the text, nevertheless it is evident that the Gemara is referring to an aperture in the western wall of Kodesh HaKodashim, the eastern wall of the chamber to the west of it. (Three levels of small "cells", 38 in all, surrounded the Heichal and the Kodesh HaKodashim on the north, south and west.) In order to 'consecrate' that area of the Azara for eating of Kodashei Kedoshim and the slaughter of Kodashim Kalim, it would have been necessary to construct another aperture in the western wall of the chamber as well. This second aperture would overlook the Azara below (Note Rashi and Tosafot "Shnayim").

Theoretically if a man climbed a ladder and looked through both apertures (which were parallel), he could see into Kodesh HaKodashim and, if the angle was right, possibly even witness the Kohein Gadol performing the Avoda of Yom Kippur! (Note Rashi, bottom of Gittin 54b.) These openings were at least 6 Amot off the ground (The Bayit was built on top of a 6 Amot thick solid layer called the Otem. Midot 4:6) and probably were considerably higher. No doubt the outer aperture had screening of some kind to prevent birds from flying into the Bayit. Therefore subdued daylight was able to enter the Kodesh HaKodashim by means of these two apertures and the Kohein Gadol performed the Avoda without difficulty. The dim light would have been beautifully enhanced by the glow of the luminous gold covered walls of the Kodesh HaKodashim.

Catriel Sugarman gives illustrated lectures on the Beit HaMikdash and related topics. He can be reached at(02) 652-7531 or acatriel@netvision.net.il
Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service

[The Parshat B'shalach Homepage]
[The TORAH tidbits Homepage] [How to use TORAH tidbits]
[About The OU/NCSY Israel Center] [About TORAH tidbits]
 [www.ou.org]