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. More Mizbei'ach The Halacha ordaining that the Kevesh had to protrude from the southern side of the Mizbei'ach was based on Vayikra 1:11: "And he (the Kohein) shall slaughter it on the northern side of the Mizbei'ach…" The term used for 'side', Yerech, is a highly unusual one and can also means 'thigh' (or leg). The Gemara (Zevachim 63a) likens the Mizbei'ach to a man lying down with his legs stretched northward and his face towards the south. The Kevesh obviously would be the 'face' of the altar. A pile of salt was always positioned on the western side of the Kevesh half way up for the salting of all animal sacrifices. Bird sacrifices were salted from another pile of salt located near the small fire at the southwest corner of the Mizbei'ach, the fire from which coals were taken to be used for the Ketoret (incense) offering (Tamid 4:3). The Sifre (Ki Tetze 66), notes that, similar to the Soveiv, the circuit-ledge which circled the Mizbei'ach 3 Amot below the top, the Kevesh did not have guardrails, thereby exposing the Kohanim to danger. Tif'eret Yisrael (Midot 3:3), suggests that as in the case of the Soveiv, the edges of the Kevesh itself were curved upwards forming a sort of protective barrier. n addition, salt was strewn on the floor of the Kevesh (and probably on the Soveiv), even on Shabbat, to prevent the barefoot Kohanim from slipping (Eruvin 10:14). The Gemara notes, "Two small ramps 'went forth' from the Kevesh, by which one turned to the Yesod (the lowest level of the Mizbei'ach) and to the Soveiv and these were separated from the Mizbei'ach itself by a hairsbreadth" (Zevachim 62b). An ambiguous discription at best! No wonder the traditional commentaries vary so considerably in their interpretations as to how they looked! While there is no hint as to the appearance or size of the small ramps, they were necessary to enable the Kohanim to ascend to and descend from the Soveiv. "A Mizbei'ach (in the Mikdash) which did not have the Kevesh, the Yesod and a square shape (Shemot 27:1) is invalid for the Avoda" (Sukka 49a). A recognizable gap between the ramps and the body of the Mizbei'ach, therefore, preserved the required square shape. The absence of such a gap would make the ramps an integral part of the Mizbei'ach, and the altar, no longer being square, would be invalid. The officiating Kohanim always ascended the eastern small ramp, by walking on the Soveiv, circumambulated the Mizbei'ach and descended by means of the western small ramp. "Chata'ot, sin offerings, of the Community and those of private individuals… their blood was required to be sprinkled with four acts of sprinkling on the four horns of the Mizbei'ach. How was it done? The Kohein ascended the (small) ramp and came to the Soveiv. By walking along the Soviev, he came to the southeastern horn (and applied the blood), then to the northeastern, to the northwestern, and finally to the southwestern horn" (Zevachim 5:3). The Kohanim also utilized the small ramps and the Soviev for bird-Olot. "How was the bird-Olah prepared? The Kohein went up the (small) ramp and came to the Soveiv. (By walking along the Soveiv), he came to the southeast corner where he nipped off its head from its neck (by cutting the windpipe and gullet with his untrimmed elongated right thumbnail, the "sacrificial-bird equivalent" of Shechita, known as Melika.) and immediately separated the head from the body. (Standing on the Soveiv, the Kohein) drained out its blood (by squeezing the body of the bird against) the side of the Mizbei'ach… (Zevachim 6:5). On the western side of the Kevesh, adjacent to the Mizbei'ach, was the Revuva, an aperture "one Ama by one Ama" where sacrificial birds, which had become disqualified prior to their blood application, were placed. Later they were collected and burnt. The Revuva was accessible from the western small ramp. The slopes of these ramps were relatively steep. "Rami ben Chama said, 'All the ramps had a gradient of one Ama in three except for the Kevesh… which rose one Ama in three and a half Amot…'" (Zevachim 63a). It was necessary for the Kevesh to have a less steep gradient as not to cause the Kohanim undue difficulty as they carried the frequently heavy Netachim (dismembered parts of sacrificial animals) up to the top of the Mizbei'ach. The Rambam writes, "The location of the Mizbei'ach had to be determined precisely and it is never to be moved from its place as it is said… 'This is the altar of burnt offering for Israel' and at the site of the Beit HaMikdash, Isaac our father was bound as it is said, '...go to the Land of Moriah; bring him up there as an offering upon one of the mountains which I shall tell you', and it is also written …'And Solomon began to build the House of the Lord in Jerusalem on Mount Moriah where He appeared to David his father; for which preparations had been made in the place purchased by David in the threshing-floor of Ornan the Jebusite (2 Divrei Hayamim 3:1)". The Rambam continues, "It is a well known tradition that the place where David and Solomon built the Mizbei'ach in the threshing- floor of Ornan is the place where Abraham built the Mizbei'ach and bound Isaac. It is the place where Noah built a Mizbei'ach when he went forth from the ark. It is the place where Cain and Abel sacrificed, and it is the place where Adam offered a Korban when he was created and from that very place he was created. Our sages said, 'From that place where he was created, there he will obtain forgiveness of his sin'" (Hilchot Beit Habechira 2:1,2). Therefore it was critical that the sacrificial altar of the Mikdash should be positioned in precisely the right place. When the exiles returned to Eretz Yisrael from Bavel and began rebuilding Bayit Sheini, it soon became apparent to them that some vitally important details were unclear. The Gemara tells us that they were uncertain as to the Mizbei'ach's correct form and dimensions; they were unsure exactly where in the Azara they were to build it and they did not know when they should begin offering Korbanot. "Three prophets - Haggai, Malachi, and Zechariah - went up with them from the Exile. One testified to them about the dimensions of the Mizbei'ach, one testified where its exact site was and one testified that even though the Mikdash was not yet completed, they were obligated to begin offering Korbanot immediately upon completion of the Mizbei'ach" (Zevachim 62a, Rashi). <TBC> 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
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