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.

One More on the Mizbei'ach
The erection of the Mizbei'ach presented particular problems because no iron tools were permitted to be used in its construction. Iron could not even come in contact with the altar stones, and if it did, the Mizbei'ach was disqualified for use in the Avoda (Shemot 20:25, Devarim 27:5). The Mishna reads, "For iron was createdto shorten man's days, while the Mizbei'ach was created to prolong man's days. And it is not right therefore that, that which shortens, should be lifted against that which prolongs" (Midot 3:4). The prohibition forbidding the utilization of iron in the construction of the Mizbei'ach was later expanded to include the entireMikdash. Iron was not to come into contact with the stones designated to be used for the construction of the Mikdash in the Mikdash area, i.e. at the building site, however iron could come into contact with the stones at the quarry. "For the house (Bayit Rishon) when it was being built, was made of stone made ready atthe quarry; and there was neither hammer nor axe nor any tool of iron heard in the house while it was being built" (I Melachim 6:7).

They hewed the stones near the quarry and only upon completion, transported them to the building site. One can only wonder at the skill of the engineers and masons who shaped the stones so precisely and were able to implement the specifications of the architectural plans with such exactitude at the quarry. "All" that remained was to fit the various elements together at the building site, like a gargantuan puzzle, without recourse to iron tools. "Both the stones of the ramp (Kevesh) and the stones of the Mizbei'ach were (taken) from the valley of Beit Kerem where they were quarried from below the virgin soil and brought up as whole stones upon which no tool of iron had been 'lifted' up" (Midot 3:4). Tif'eret Yisrael explains that "the stones brought from Beit Kerem were smooth without defects". The Rambam suggests thepossibility of raising suitable stones up from the bottom of the sea (Hilchot Beit HaBechira 1: 14).

After the Destruction of Bayit Sheini, the Sages became unsure of the exact location of the Mizbei'ach in relation to the Bayit. Some posited that the Mizbei'ach stood to the north of the entrance and others thought its location was exactly in front. R. Eliezer ben Ya'akov, recalling youthful memories, contended that theMizbei'ach was positioned somewhat to the south of the entrance (Midot 5:2). Eventually all R. Eliezer's rulings pertaining to the Mikdash, came to be accepted as the Halacha and he is believed to be the author of Masechet Midot, one of our major sources of information on the Mikdash. The Gemara asks, "How did they buildthe Mizbei'ach?" and then proceeds to answer. "They brought a frame 32 (Amot) square and one Ama deep; and they brought round smooth stones - large and small. Then they brought plaster, molten lead, and pitch, melted them down and poured (the resultant mass into the frame). This was the place of the base. (This was thebase platform, the Yesod - "foundation", - 32x32x1 Amot.) Then they brought a frame 30 Amot square and 5 Amot deep and brought smooth stones… (and constructed the second platform 30x30x5 Amot - in the same manner. The top of this second platform formed the Soveiv, the circuit ledge). Then they brought a frame 28 Amot squareand 3 Amot deep and brought smooth stones… (and constructed the third platform 28x28x3 Amot - in the same manner. The top of the Mizbei'ach - the third platform - was) the place for the Ma'arachot, the wood fire(s). Then they brought a frame, one Amah square, and they brought smooth stones… and formed the horn.

They did the same for every horn" (Zevachim 54a). Tif'eret Yisrael, in his introduction to the third chapter of Midot, expresses his astonishment that the Mizbei'ach could actually be constructed this way. How could molten lead be mixed with pitch and wet plaster? The lead would immediately harden into lumps and not combine with the other components! That large fires were constantly kept burning on this mixture of pitch and molten lead without damaging it, and causing an invalidating blemish, struck Tif'eret Yisrael as miraculous. Why didn't the intense heat of the fires cause the pitch and lead in the Mizbei'ach to melt? Tif'eret Yisrael could only conclude that "they must have had amazing specialized knowledge (enabling them to construct the Mizbei'ach in such a manner) which has been forgotten in recent generations."

The Mizbei'ach could be built only on solid ground. The Gemara notes, "It was taught: 'An altar of earth shall you make for Me' (Shemot 20:21). It must be joined to the earth; it may not be built over cavities or on rocks" (Zevachim 58a). Rambam explains, "It should not be built over (artificially constructed) arches and not over caves. The phrase, "'When you build an altar… (ibid 20:22) teaches us that this is not merely an optional act; it is a religious requirement (Hilchot Beit Ha- Bechira 1:13). "Of whole stones shall you build the altar of the Lord your G-d… (Devarim 27:6). Slight cracks or defects in one stone could invalidate it and require its removal, but the other stones were not invalidated. "But if iron came into contact with 'part of the Mizbei'ach' (more than one stone) then the entire altar is invalidated" (Midot 3:4 - See Bi'urei Hagra). Tif'eret Yisrael (ibid.) expresses his amazement that the Kohanim themselves did not invalidate the altar. "Even if you say that the implements that they used on the altar were of copper and that only contact with iron (and not other metals) invalidates the Mizbei'ach… and since the Gemara in Zevachim notes that iron knives were used in close proximity to the altar, how were the Kohanim able to be soooooo careful that the iron knives never touched the Mizbei'ach? Here one may see how very conscientious the Kohanim were and how very trustworthy they must have been…"

"They used to whiten (and repair) the Mizbei'ach twice a year; once before Pesach and once before Sukkot. R. Yehudah Hanasi (the redactor of the Mishna) said, 'They whitened it with a cloth every Shabbat because of the blood" (Midot 3:4). Tif'eret Yisrael notes, "They would clean the Mizbei'ach with a damp cloth saturated with whitener in honor of Shabbat. The Mishmar, the division of Kohanim on duty… also cleaned the Mizbei'ach from the blood that had been 'thrown' during the entire week." Tif'eret Yisrael in his introduction, wonders how the Kohanim, who were constantly scraping the top of the Mizbei'ach with their "shovels and hooks, year after year" managed not to damage the top layer of stones and thereby invalidate the altar. "The secrets of G-d (are revealed) to those who fear Him" is his conclusion.

"R. Johanan and R. Eleazar both said, While the Beit HaMikdash still stood the Mizbei'ach used to effect atonement for a man, but now when the Mikdash no longer stands, a man's table makes atonement for him" (Menachot 97a).

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.

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