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 Golden Altar and the Ketoret
This year, during the Three Weeks, I had the honor of touring Eretz Yisrael from Be'er Sheva to Tzefat and lecturing on the Beit HaMikdash. I lectured in Yeshivot, Chabad houses, women's seminaries and schools. While it is always a privilege to be vouchsafed the opportunity to "raise Temple consciousness" in Am Yisrael, it is even a greater Zechut to do so during this time of Sakanah when both the lives of our soldiers and those on the home front are in mortal danger from the Bnei Avlah (Y"Sh), who would (G-d forbid) happily kill us all. For some reason, this time, many of the questions centered around Ketoret, the burning of incense on the Mizbach HaZahav, the Golden Altar. Since we have touched on various aspects of Haktarat Ketoret in these columns in the past, we will note only few of the most relevant details about that unique Avoda which the Zohar enthrones as the most "beloved" Avodat HaMikdash of them all.

Although the Mishna contains an extremely graphic description of the Bayit Sheini Sacrificial Altar, there is no parallel description of the Mizbach HaZahav anywhere in the classic rabbinic literature. This paucity of post-Biblical data is reflected by the fact that while in Rambam's Hilchot Beit HaBechira, there are seventeen Halachot concerning the Sacrificial Altar and ten Halachot describing the Menorah, the Mizbach Hazahav is the subject of only one Halacha.

While the Sacrificial Altar of Bayit Sheini (Midot 3:1,2) differed considerably from its original prototype, the Mizbach HaNechoshet (the copper altar of the Mishkan, Sh'mot 27:1-8)in size, material and construction, we have no evidence that there were any significant differences between the Mizbach HaZahav of the desert Sanctuary (Sh'mot 30:1-5) and that of Bayit Sheini. The only sketch we have of the Mizbach HaZahav from the Bayit Sheini period is from the yeasty pen of Josephus ostensibly describing the accouterments of the Mishkan, but more likely depicting the Mizbach HaZahav of his own time. "Now between the candlestick and the table, which, as we have said, were within the sanctuary, was the altar of incense, made of wood indeed, but of the same wood of which the foregoing vessels were made, such as was not liable to rot; it was entirely crusted over with a golden plate. Its breath on each side was a cubit, but the height double.

Upon it was a grate of gold which protruded above the altar, which had a golden crown encompassing it around, whereto belonged rings and bars, by which the priests carried it when they journeyed" (Antiquities,Bk. 3, ch. 6:8). The Mizbach HaZahav had two other names: Mizbei'ach Miktar Ketoret - the Incense Altar, because of its function, and Mizbach HaPenimit - the Inner Altar, because, in contradistinction to the Sacrificial Altar located "outside" in the Azara, the Mizbach HaZahav was located within the Sanctuary.

In contrast to the "outside" altar, upon which a variety of sacrificial animals (many voluntary) were offered, together with Menachot (meal offerings) and wine libations, only the one particular formula of Ketoret was offered on the Mizbach HaZahav. Rambam comments: "Nothing else [beside the lawful Ketoret] may be offered on the Mizbach HaZahav, upon which the Ketoret is offered [twice] daily, in the Sanctuary. If someone offered other Ketoret - which is not in accordance with the correct formula, or if one person or many people offered the lawful Ketoret of their own volition [i.e. an offering of Ketoret not specifically commanded], or if he offered a sacrifice or poured a libation on the Mizbach HaZahav, he is whipped." (Hilchot K'lei HaMikdash 2:11). Nadav and Avihu died at "the hands of Heaven".

The Memuneh (or Segan), the deputy ("understudy") Kohein Gadol who super- vised the day-to-day functioning of the Beit HaMikdash, monitored the Kohanim's daily performance of Avoda. When necessary, he guided novice and even veteran Kohanim through the intricacies of the various Avodot. The Memuneh's expert guidance was of particular importance to the Kohein who actually offered Ketoret on the Mizbach HaZahav because he would do so only once in his lifetime. Four Kohanim participated in the various Avodot "associated" with Haktarat Ketoret. The first Kohein, who had been appointed to remove the ashes from the Mizbach HaZahav, entered the Heichal carrying a wide-mouthed golden basket called the Teni. He set the Teni down on the floor near the Mizbach HaZahav, and using both hands, he scooped up the cooled down Ketoret ashes remaining on the surface of the Golden Altar from the previous day's Ketoret and spilled them into the Teni. When he finished spilling the ashes into the Teni, he exited the Heichal (Tamid 3:9). He did not bow down when he exited the Heichal because he had not completely finished his particular Avoda. Later, when he returned to remove the ash-filled Teni from the Heichal thereby completing his assigned Avoda, he would bow down (Tamid 3:9 - Tif'eret Yisrael 82).

The Kohein, who had been chosen (by Piyus - Mikdash "Kohanic lottery") entered the Heichal carrying a special golden dish - "heaped up full of Ketoret" (Tamid 5:4). This golden vessel was placed inside a larger basin "so that the Ketoret would not scatter when the Kohein brought it into the Heichal. Tif'eret Yisrael (21) comments, "Ketoret offered from an overflowing vessel demonstrated reverence to Heaven." A third Kohein then ascended the Kevesh - the ramp - of the Sacrificial Altar in the Azara, and using a silver fire pan, scooped up glowing coals from the small fire located in the south-west corner. He descended the Kevesh and poured the coals from the silver fire pan into a gold fire pan; he would later enter the Heichal with this gold fire pan. Then the Kohanim entered the Heichal, the Kohein who had cleared the ashes from the Mizbach HaZahav leading the way. He approached the Mizbach HaZahav, picked up the ash-filled Teni that he had previously positioned near the Golden Altar, bowed down and carried the Teni out of the Heichal (Tamid 6:1). The Kohein holding the fire pan containing the glowing coals now entered the Heichal. He emptied the glowing coals on to the flat top surface of the Mizbach HaZahav, piled them up and arranged them neatly, spreading them out evenly utilizing the edge of his firepan to do so. When he finished, he bowed down and went out (Tamid 6:2).

Then the two other Kohanim entered the Heichal, the officiating Kohein, who actually would offer the Ketoret on the Mizbach HaZahav, and an assistant. The officiating Kohein took the small covered golden dish filled with the Ketoret and the basin and gave them to his assistant who then poured the Ketoret from the dish into the officiating Kohein's hands. The assistant probably held the basin under the officiating Kohein's hands as he poured the Ketoret in order to prevent Ketoret from falling on the floor. When he finished, he bowed down and exited the Heichal. The officiating Kohein was left alone. No one was permitted to remain in the Heichal or even in the area between the Bayit and the Mizbei'ach when he offered the Ketoret. <to be continued>

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