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.

A Question Discussed on the Road to Netzarim
(May the Most High firmly establish it, Amen)
May a Zar (non-Kohein) slaughter sacrificial animals on Shabbat?
Rambam rules, "It is valid if a Zar slaughters sacrificial animals, even Kodshei Kodashim (sacrifices of a higher level of sanctity) whether they are private Korbanot or Korbanot Tzibur (communal Korbanot), as it is written, 'He shall slaughter the bullock before G-d; the sons of Aaron, the Kohanim shall bring the blood and throw the blood on the Mizbei'ach all around… (Vayikra 1:5, Note Yoma 27a, Hil. Bi'at HaMikdash 9:6). Yisraelim, if they had the requisite knowledge and skill, could slaughter their own sacrificial animals. If they were incapable, professionals were on hand to help them. It was standard Mikdash procedure that Kohanim slaughtered the sacrificial animals for Korbanot Tzibur; however theoretically, as Rambam points out, Kohanim could award the privilege of the slaughtering of the Tamid (or other Korbanot Tzibur) to a Zar. (Consider the instructive example of "the goat that is sent forth" on Yom Kippur. The Mishna reads, "All were eligible to lead it (the goat) away, but the High Priests had established the custom not to allow a Yisrael to lead it away. R Yossi said, 'It once happened that Arsela of Tzipori led it away and he was a Yisrael" - Yoma 6:3.) On Shabbat, there were no private Korbanot. But what about Korbanot Tzibur?

Did the Halacha permit a Zarto slaughter a Korban Tzibur in the Mikdash? Normally, it is forbidden to slaughter animals on Shabbat (Shabbat 73a), but in the Mikdash it was permissible and even a requirement to slaughter the sacrificial animals necessary for the Korbanot Tzibur on Shabbat (note Pesachim 66a). Was this "relaxation of the rules" permitting the slaughter of sacrificial animals in the Mikdash on Shabbat a "blanket dispensation"? Did it include Zarim as well as Kohanim or was it restricted only to Kohanim? Neither Rambam nor the other Rishonim shed any light on this question. However HaRav Yechiel Michel HaLevi Epstein, (the author of the important work Aruch HaShulchan HaAtid, a monu- mental study of Hilchot Beit HaMikdash) does address this issue. "In my humble opinion, a Zar (who slaughtered a sacrificial animal) on Shabbat is culpable… This can be proved by R. Chiya's statement (Yevamot 32b), "'Work' - i.e. Melacha, which includes slaughtering on Shabbat - was forbiddento all (Israel). When (slaughtering sacrificial animals) was allowed in the Mikdash, it was permitted only to the Kohanim" (Hil. Bi'at Mikdash, 38 Dinei Zarut Ve'al Eizeh Avoda Chayav Mita, Halacha 11).

Breaches in the Soreg (The lattice fence surrounding the Mikdash complex)
During Chanuka, a group of us were dis- cussing the concept of "Pirsuma D'Nisa (publicizing the miracle of Chanuka) and the Mikdash. We combined two Mishnayot (Middot 1:6 and Tamid 3:3) and, with a wee bit of "creativity" on our part, we "discovered a new concept in Pirsuma D'Nisa". Our "findings" appeared in TT#600 and this evoked an enlightening response from J.E. of Har Nof (formerly of Syracuse!). J.E. wrote, "I wanted to bring to your attention an additional insight on Pirsuma D'Nisa in the Mikdash. I would suggest that it is even more important to bring to your readers' attention a much more powerful and explicit Pirsuma D'Nisathat existed in the Mikdash for everyone to see and experience every day: 'Thirteen breaches were made in the Soreg by the Greek kings' and later repaired by the Chashmona'im" (Midot 2:3). Some back- ground. The Soreg was a barrier, beyond which non-Jews and Israelites, who were ritually impure because they come in contact with a corpse (Tumat Meit), could not pass (Keilim 1:8). It was the outer boundary of the Cheil, a causeway 10 Amot wide, which surrounded the outer walls of the Azara and the Ezrat Nashim.

In rabbinical literature, it is described as a reticulated partition made of slats of wood. There were gaps in the Soreg, guarded by Leviyim, before each gate of the Azara and the Ezrat Nashim, to enable Kohanim and Yisraelim to enter the Mikdash complex. The eye-witness Josephus writes that it "was a partition made of stone all around, whose height was three cubits: its construction was very elegant, upon it stood pillars, at equal distance from one another, declaring the law of purity, some in Greek and some in Roman letters, that "no foreigner should go within that sanctuary…" (J. Wars V 5:2). It is likely that the Soreg was originally constructed of wood, and later, when Herod renovated the Beit HaMikdash and Har HaBayit, he replaced the wooden fence with an "elegant" stone wall. One of the Greek signs that Josephus referred to, warning strangers from entering holy ground, has been recovered in its entirety. This Herodian artifact reads, "No foreigner may pass within the lattice and wall around the Sanctuary.

Whoever is caught, the guilt for the death which will follow will be his own." (This rare relic of our history is literally locked up in a museum in Istanbul and is not shown to visitors, even upon request!) The exclusion of foreigners from Mikdash grounds infuriated the Greeks and their Jewish collaborators and when they seized the Mikdash, they made thirteen new openings in the Soregso "non-Jews could also enter within" (Midot 2:3 - Tif'eret Yisrael 18). Interesting enough, our primary source for this, I Maccabees 9:54 (and Josephus, Antiquities XII 10:6), attributes the unlawful openings to Alcimus, the "compromise" High Priest foisted on Am Yisrael by the Syrian-Hellenist government after theliberation and cleansing of the Mikdash and after the "Miracle of Chanuka" (see TT#601). Be that as it may, once Maccabean control over the Beit HaMikdash was firmly established, "(the breaches) were repaired, they - Chazal - decreed (that the Olei Regel should) prostrate (themselves) 13 times" (as they passed the 13 repaired breaches, Midot 2:3). Olei Regel (with the exceptions noted in the Mishna) would pass through one of the gates of Har HaBayit and then turn right (as per Midot 2:1) and circumambulate the Mikdash complex. "As (the Oleh Regel) passed each one of the (repaired) breaches of the Soreg, he would bow down and give thanks for the destruction of the Hellenist government…" (Bartenura, Midot. 2:3).

J.E.'s email continues, "13 breaks were made in the Soreg by the Greeks and rebuilt by the Chashmona'im. Everyone who went to the Beit HaMikdash prostrated himself as he passed by them and he certainly must have pondered the significance of his actions. Not all pilgrims went to Beit HaMokeid (the Chamber of the Hearth, located on the northern side of the Azara, see TT#600) and had the opportunity to see the stones of the (defiled) broken Mizbei'ach (e.g. women and children etc.) and derive inspiration from them. But everyone who came to the Mikdash did have to pass by the 13 (repaired) breaches in the Soreg (and bow as Chazal ordained).Thus to present a visit to the Beit HaMokeid as the premier instance of inspiration for the tens of thousands of Olei Regel and that way fulfill Pirsuma D'Nisa and not mention the breaks in the Soreg is like showing the hole without the bagel. Is it not more important to point out what the Mishna itself has to say?"

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.

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