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.

The Floor Sanctifies…
As Moshe approached the Burning Bush, G-d commanded him, "Do not come closer to here, remove your shoes from your feet, for the place on which you stand is holy ground" (Shemot 3:4). Shemot Rabba, a Midrashic commentary of Tannaitic origin comments: "It is forbidden to wear shoes in any place where the Shechina - the DivinePresence - is revealed. This was the case with Yehoshua (when an angel appeared to him outside of Jericho and he was told to remove his shoes, Yehoshua 5:15) and similarly, the Halacha ordained that the Kohanim who served in the Beit HaMikdash should serve barefoot" (Seder Shemot 2:13). The Kli Yakar (R. Shlomo Ephraimb. Aaron) and Rabeinu Bechai note that Moshe's removal of his shoes symbolized his rejection of materialism, his total dedication to holiness and his willingness to receive the Shechina. When Kohanim entered the Azara and performed Avoda barefoot, they bore witness that they too, accepted and internalized the message of the Mikdash and showed reverence to the earthly dwelling place of the Shechina.

When a Kohein performed Avoda, he was required to stand barefoot directly on the floor of the Azara; there could be no interpositions between the bare feet of the Kohein and the stone floor. The Mishna reads: "…(A Kohein who performs the Avoda) while standing on 'utensils', or on an animal or on his fellow's feet, (the Avoda that the Kohein performed) is invalid." The Gemara comments that it was necessary to mention all three particulars, because if a Kohein performed Avoda while standing on 'utensils', the 'utensils' created a Chatzitza - an interposition - between the feet of the Kohanim and the floor of the Azara. The Avoda of that Kohein would be invalidated even though the Chatzitza was not "flesh". The Gemara notes that if a Kohein stood on an animal while performing Avoda, the Avoda would be disqualified because even non-human flesh created a Chatzitza. And if the Kohein performed Avoda while standing on the feet of another person, the Chatzitza created between the feet of the officiating Kohein and the Azara floor would invalidate the Avoda even though the Chatzitza consisted of human flesh. Is it possible that the Mishna is teaching us that the road to spiritual fulfillment and growth can be blocked by the misuse of 'utensils', i.e. material possessions and 'animals' perhaps an over-concentration on one's career to the exclusion of everything else (a la Hirsch)? And may we speculate that the Chatzitza created by the "feet of his fellow" represent the enticement of false man-made, man-centered philosophies?

The "floor of the Azara sanctifies" in that it is holy ground and Divine Avoda is permitted to be performed only there. But suppose a Kohein, performing Avoda, "had one foot on the 'utensil' and one foot on the floor… or one foot on a stone which was not part of the floor and one foot on the floor itself…", would the Avodabe valid? R. Eliezer answered that if the 'utensil' or the stone (or the animal…) were removed and "the Kohein could stand on his other foot and continue the Avoda, then the Avoda would be valid." Rav Ami, an Amora, asked (as understood by Rav Zuti), what was the Halacha if a Kohein performed an Avoda while standing ona stone of the Azara floor that had been 'uprooted' (removed) and he stood in its place, i.e. on the exposed soil beneath the removed stone? Did David, together with the prophet Gad, who originally sanctified the site of the Mikdash (I Devrei Hayamim 22:1), sanctify only the upper layer of stones which constituted theactual stone floor of the Azara, or did he sanctify the soil underneath the Azara? In the latter case, it should not matter if some stones were removed.

The Gemara asks if Avoda would be still valid even if all the stones of the Azara floor were taken away and the Kohanim offered sacrifice while standing on the bare earth.Rav Zuti is convinced that David indeed sanctified the area of the Azara down to the lower depths of the Earth. In the eyes of Rav Zuti, the real question is this: if the Kohanim are sacrificing while they stand on the bare earth, can this be considered a conventional way ("Derech Sheirut") to perform Avoda? The Gemaracomes to no definitive conclusion (Zevachim 24a). However, be it as it may, the Rambam rules, "If the stone were loose and wobbled, a Kohein should not perform Avoda while standing on it, but nevertheless, if he did, the Avoda is valid because the stone remains in its place" (Bi'at Mikdash 5:19). But elsewhere he rulesdifferently. "If the stone is 'uprooted' (in this case, loosened, not cemented down) but still in its place, it is damaged… and it is forbidden for a Kohein to perform Avoda while standing on such a stone" (Beit HaBechira 1:10). The classic commentators on the Rambam, did not know what to make of these two rulings whichseemingly contradict each other.

The ban on Chatzitza is not limited to feet. Basing himself on Vayikra 6:3 and the Talmudic discussion found in Zevachim 19a, Rambam writes, "It is written concerning Bigdei Kehuna, the priestly garments, "...on his flesh shall he wear them." (a paraphrase of Vayikra 6:3). This teaches that there should be no interpositions between the body (of the officiating Kohein) and his priestly garments, not an intervening thread, certainly not dirt… and if there was an interposition between the body (of the Kohein) and the garment, it is a Chatzitza and the Avoda is invalid. Therefore a Kohein could not perform Avoda if he wore Tefillin Shel Yad,because the Tefillin Shel Yad would be an interposition (between his arm and his priestly garment). But the Kohein could wear the Tefillin Shel Rosh." (In other words, no thermal underwear in cold weather, just the regulation Bigdei Kehuna!) The Kohein was admonished not to permit "light dust between his body and his garment and even not to allow the wind to blow upon him in such a way that it raised up the garment from actual contact with his body. A Kohein should not put his hand under his garment during the time of Avoda and should be vigilant to insure that there were no hanging threads. "But if he performed Avoda in these conditions (despite the warnings), his Avoda was valid" (Hilchot Klei Mikdash 10:6,7).

There had to be direct contact between the Kohein's hands and the Mikdash vessels and sacrificial animals. He could not wear gloves. The Sages picture the Azara itself "crying out" in protest and verbalizing its anger at the irreverence of one unworthy Kohein Gadol. "Go from here, Issachar of K'far Barkai, who honors himself while desecrating the sacred sacrifices of Heaven; for he used to wrap his hands with silk - which created a Chatzitza - and then perform Avoda (thus invalidating it). Happily such cases were few.

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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