SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman 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 Large Drill that Lay in a Mikdash Chamber"

If on Erev Shabbat, a Yisrael recites Kiddush over less wine than the amount ordained by the Sages, the Kiddush is invalid. Similarly, a Yisrael who eats less than a KaZayit of Matza (the minimal amount instituted by the Sages) on the eve of the 15th of Nisan (Seder night) "has not fulfilled his obligation". Faithful to their role as teachers of Torah to Am Yisrael, it was only natural for the Sages to be very careful in ascertaining the minimal quantity, amount, size, etc. of a specific substance, item, or material necessary to fulfill a particular Mitzva. Throughout classical rabbinic literature, the Sages constantly discuss the minimal amount of wine necessary for Kiddush, the minimal size of an Etrog or Sukka, the minimal quantity of "Halachically unacceptable" water that will invalidate an "incomplete" Mikveh, etc. In Masechet Keilim 17:12 there is a list of minimal amounts and sizes cited by the Tana'im as crucial in determining the Halachic validity of certain acts. The Mishna cites one example. "If someone eats on Yom Kippur the quantity of a large date's bulk (this) refers to the size of itself (the date) together with its stone" (then he is culpable. Yoma 8:2). Another example cited in this Mishna is what the minimal size must be in order for an artificially bored light hole to be capable of "admitting" ritual impurity into a pure area and thereby contaminating it. The specified size given is Shi'uro Kl'melo Makdei'ach Gadol Shel Lishka; i.e. the diameter of a hole bored by "the large drill that lay in a chamber in the Mikdash…" The Mishna in Oholot 2:3 records a dispute between R. Meir and the Sages. "…of what drill did they speak? R. Meir said the small one used by physicians.

The Sages said, "The large one in the Mikdash chamber." Tif'eret Yisrael explains (36), "They used this particular drill in the Azara and it was stored in a special chamber…" In Oholot 13:1, there is yet another reference to this drill. The Mishna reads, "(With regard to) a newly bored light hole, the minimum size (for permitting the entry of impurity) is that of a hole made by the large drill that lay in a chamber of the Mikdash." Tif'eret Yisrael comments (Yachin 2) that the diameter of the hole drilled by the "large Mikdash drill" is one third of a Tefach or roughly 3.11cm. It is fascinating that these three Mishnayot utilize the diameter of a hole bored by a "Mikdash drill" hidden away "in the Azara" as a well- known standard of measure that people could picture.

Depicted in ancient engineering books, the "Mikdash drill" cited in the Mishnayot was very likely a "bow drill", a common portable hand tool widely used throughout the ancient world. Properly used, a workman using a "bow drill" could bore holes in rock as well as in wood. The workman prepared a wooden bow connected at the ends by a loose cord and positioned a wooden "hourglass shaped" shaft at the midpoint of the bow and wrapped the cord around it. "When he moved the bow sideways, he rotated the shaft which had an iron point (or drill bit) fitted to its lower end. A shaped stone socket held the upper end. The workman spun the bow drill by holding the bow with one hand and the stone guide socket with the other hand." The workers kept the stone socket very well lubricated with grease to prevent the friction from unduly heating up the drill handle when he pressed down. Similarly while drilling, the workmen introduced grease into the deepening hole for the same reason. Even so, since the artisans of those days did not use tungsten steel for their drill bits, the "wear and tear" was very high.

Utilizing brick ovens, anvils made of iron, hammers, leather bellows, and sheer muscle power, blacksmiths were constantly manufacturing new drill bits and re-sharpening the old ones. While the large Mikdash drill could bore a hole with the diameter of a third of a Tefach (3.11cm), artisans on other sites used much larger drills; some bow drills could bore 10cm. diameter holes. The Mikdash work crews had a very sophisticated range of hand tools at their disposal aside from an assortment of drills. Hanging on the wall in the "Mikdash repair shop" were adjustable triangles, rulers, squares, calipers, saws, chisels, hammers and mallets of various sizes. Many of the hand tools were fabricated from hard dolomite stone, which permitted their use in areas in the Mikdash where the use of iron was forbidden (e.g. the Mizbei'ach).

Even though the list of Mikdash officials cited in Shekalim 5:1 does not include an "Av Bayit" responsible for maintenance, no doubt a high ranking Kohein reporting directly to the Segan Kohein Gadol (the deputy High Priest, the man directly responsible for the day-to- day functioning of the Mikdash) fulfilled this role. It is likely that his staff included Levites as well as Kohanim. The Kohanim worked in the restricted area where non-Kohanim were barred and there was no shortage of Kohanim trained in stonemasonry and carpentry. Josephus informs us that when Herod refurbished the Beit HaMikdash, he taught a thousand Kohanim these skills (Antiquities b.15:11; 2). However, if necessary, the Mikdash authorities were prepared to be flexible. "When we need to build (or do repairs) in the Heichal, we endeavor to insure that the workman be a "Kohein Kasheir", but if this is not possible, and no one except a Yisrael can be found, he can enter (and do the necessary work). In the language of the Tosefta to Keilim, 'Anyone can enter (the restricted areas) to build, to repair and to remove impurity. It is a Mitzva for the Kohanim to do it, but if there are no available Kohanim, Leviyim may enter. If there are no available Leviyim, Yisraelim may enter. It is a Mitzva (for the work to be undertaken by workers) in a state of purity. If there is no one available in a state of purity, (a workman) in a state of impurity may enter. It is a Mitzva for someone in perfect physical condition to enter, but if no one in perfect physical condition is available, someone who has a physical defect may enter. It is a Mitzva (if the workers) enter in boxes (so they "do not feast their eyes). The boxes enclosed the workman on three sides so he saw only what was necessary for his work) but if boxes are unavailable, they may enter through the doors." (Midot 4:5, Rambam).

The Sages Did Not Use Tambour Color Charts!
In the Mishna, we read, "….they used to whiten the Heichal (i.e. the Bayit) once (each year before) Pesach…"Midot 3:4). Josephus writes, "But this Temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for those parts of it which were not covered with gold were exceedingly white." While the Bayit may have appeared white as snow in the brilliant Jerusalem sunshine, the actual color was slightly darker. The Mishna in Nega'im 1:1 reads, " The colors of (Tzara'at, "leprosy") signs are two which, in fact, are four… Baheret is bright white like snow; secondary to it is the (Tzora'at) sign as white as the whitewash used (to whiten) the Heichal…" While the Tana'im did not have at their disposal Tambour color charts, they were able to utilize the color of the Mikdash as a standard of comparison when it was necessary to define accurately the parameters of a Halacha!

Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service