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.

Where did all the Blood Go?

Lately I've received a number of emails asking this excellent question, and in fact, this is a favorite question on the lecture circuit as well. After all, vast numbers of animals were slaughtered and offered as Korbanot in the Mikdash; ergo, lots of blood. How was it removed?

One of our main sources on the Mikdash drainage system is the Letter of Aristeas, written ostensibly by a non-Jewish officer of King Ptolemy II Philadelphius of Egypt (285-246 BCE) named Aristeas to his brother Philocrates. Most scholars agree that this apologetic work is greatly romanticized and consequently must be taken with the proverbial "grain of salt" (a topic, by the way, for a future column - salt, that is). The author, a true enthusiast, loses no opportunity to glorify the Jewish people, the perspicacious philosophy of Yahadut, the uniqueness and authenticity of its ancient traditions and of course, the incredible magnificence of the Beit HaMikdash. It is thought that the author was an Alexandrian Jew, and that the Letter was written between 250-100 BCE. The Letter recounts how at least some of the blood was removed. "And the whole floor (of the Azara) is paved with stone and it is sloped leading to the appropriate places to allow for the flushing of water which occurs so as to cleanse the blood from the sacrifices. For many tens of thousands of beasts are brought for sacrifice on the days of the festivals… There were also many openings at the base (of the Mizbei'ach) which were invisible to all except those (Kohanim) who have the duty of carrying out the service, so all the blood of the sacrifices, which is collected in huge amounts, is cleansed by the downward momentum and slope" (ch.90).

The Mishna (Pesachim 5:8) - describes how the Kohanim cleaned the Azara after the crowds offered their Korban Pesach. "As the ritual was performed on a weekday, so was it performed on Shabbat except that then, despite the displeasure of the Sages, the Kohanim would wash down the Azara." Tif'eret Yisrael (ibid.) explains, "The flow (of the running water in the plumbing system under the floor of the Azara - T.Y. Midot 3:2) would be stopped, and as a result, the water (would surge up through the holes in the floor) and flood the Azara. Then they would scrub down the marble floor washing off any (remaining) spilled blood and they would unplug the stoppers thus re-opening the drains and all the (dirty) water would flow out."

As a result of Zerikat HaDam of vast numbers of Korbanot, especially during the Shalosh Regalim, quite a bit of blood was "thrown", poured or "placed" on the Mizbei'ach as well. Where did that blood go? Was the Mizbei'ach also designed and constructed in such a way as to facilitate the draining of this sacrificial blood? According to Tif'eret Yisrael, the answer is "yes". Perhaps more cognizant than any other traditional commentator of the many practical difficulties presented by "Mikdash- logistics", Tif'eret Yisrael offers a possible solution. First he addresses the question of how the Kohanim managed to consistently pour the excess blood remaining in the Mizrak (sacred vessel) after Zerikat HaDam, exactly into the "two holes like two narrow nostrils" located at the south-western corner of the Yesod (base) of the Mizbei'ach (Midot 3:2). Tif'eret Yisrael writes, "…there were two holes there, one for 'inner sin-offerings' (e.g. Yom Kippur Avoda) and one for 'outer offerings' (all other Korbanot)… it is impossible to say that they spilled the blood exactly on the holes because the Mishna tells us that the holes were like 'narrow nostrils'.

How would they be able to pour the thick blood directly on these narrow holes? It might be possible if the Kohanim poured blood on that part of the Yesod which was to the south (where the holes were located). But what are we to say when the Kohanim poured blood on the western (or northern) side? Obviously the blood was poured on the Yesod and not directly on the holes. And from the place where the blood was poured, it flowed down to the designated hole. Also around the outer edge of the Yesod was a lip which actually made it into sort of open drainpipe which facilitated the flow of the blood and prevented it from spilling down to the Azara floor" (ibid). We may add that the Yesod would of necessity have to have been built with a steep enough gradient to allow the blood to flow swiftly enough so it would not coagulate.

In addition, the surface of the Yesod would have to be smooth and cleaned constantly to prevent impediments from collecting which would tend to obstruct the blood flow. The Mishna in describing part of the Yom Kippur service relates: "The Kohein Gadol sprinkled the blood on the cleansed surface of the Mizbach HaZahav (golden incense altar) seven times and then poured out the rest of the blood on the western base of the outer Mizbei'ach. The rest (of the blood sprinkled on the outer Mizbei'ach) he poured on the southern base. Both bloods mingled in the channel (the plumbing system under the floor of the Azara) and flowed down to the Kidron Valley (south and southeast of Jerusalem). And it was sold to gardeners as fertilizer and the law of sacrilege applied to it…" (Yoma 5:6) Such a modern concept! The sacrificial blood from the Temple Sacrifices was recycled!

And a note to M.C. from Teaneck about the Bamah. Often translated as "high place" or "field altar", the Bamah in Yahadut has a fascinating history. "Before the (desert) Mishkan was set up, Bamot were permitted and Avoda was done by the first born (of each family), but once the Mishkan was set up, the Avoda was done by the Kohanim and Bamot were forbidden... After they came to Gilgal (where the Mishkan was located while Eretz Yisrael was being conquered and apportioned), Bamot were again permitted... After they came to Shilo (and set up the Mishkan there), Bamot were forbidden… After they came to Nov and Giv'on, Bamot were again permitted... After they came to Jerusalem, Bamot were forbidden and never again permitted… (Zevachim 14:4-8). In the period when the central sanctuary did not house the Aron HaBrit, such as in the days of Gilgal, Nov and Giv'on, Bamot were permitted. "For you have not come to the resting place or to the heritage" (Devarim 12:9). The sanctuary at Shilo (which did house the Aron) was considered the "resting place" and the Beit HaMikdash was considered the "inheritance". A Bamah Ketana (small Bamah) was a private altar upon which voluntary sacrifices (such as Shelamim, peace offerings) could be offered. The altars at Gilgal, Nov and Giv'on were considered Bamot Gedolot, and while suitable for most public Korbanot, they did not have the status of the Shilo sanctuary or the Beit Hamikdash since they lacked the Aron. It took many generations for the idea of the necessity of centralized worship in the one Beit HaMikdash in Jerusalem on one hand, and the internalization of the prohibition of offering Korbanot at Bamot on the other, to percolate into the consciousness of the people. In the days of Bayit Rishon, with the exception of Kings Chezkiyahu and Yoshiyahu, even during the reigns of the righteous kings of Yehuda, "…the Bamot were not taken away". Their continued existence was one of the causes of the exile Melachim Bet 17:9).

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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