"Loose Stones" in the Mizbei'ach - Questions The Mishna describes the upper corners of the third and highest platform of the Mizbeiach as Makom Hakeranot, "the place of the 'horns'" (Midot 3:1). The Keranot were hollow box-like protuberances of one Ama square and five Tefachim high positioned on the four corners of the "roof" of the Mizbei'ach. (According to various authorities, an Ama can range from 48-62.4cm and 5 Tefachim can range from 40-48.35 centimeters.) The Keranot were an integral part of the Mizbei'ach and were not simply added appendages. The Gemara reads, "R. Kahana said, 'The Keranot, the "horns of the [altar], were hollow, as it is written, "…and they shall be filled like the basins, like the horns of the altar" (Zechariah 9:15). Mizrak is the term used by the prophet Zechariah for 'basin' and the term used for 'horns' (Zaviyot) literally means corners - but a 'corner' cannot hold blood. Therefore, R. Kahana derives from the "terminology" employed in Zechariah's prophecy that the Karnot Hamizbei'ach were hollow and formed a receptacle capable of holding blood just as a Mizrak, (a Kli Shareit, a Mikdash service vessel) can (Zevachim 54b). Basing himself on the Gemara, the Rambam rules, "The height of each Keren was five Tefachim and they were one Ama square and hollow (Hil. Beit HaBechira 2:8). What was the importance of the Karnot Hamizbei'ach? After the slaughter of the Chatat (the sin offering) and the receiving of its blood in a Kli Shareit, a Kohein carried the blood-filled vessel to the Mizbei'ach and ascended the small ramp. This small ramp was to the east of the Kevesh, the larger central ramp that led to the top of the Mizbei'ach. However, in contradistinction to the Kevesh, the small ramp led to the Soveiv, the circuit ledge that ringed the Mizbei'ach only "half way up" (Midot 3:1). For a Kohein standing on the Soveiv, the higher Karnot Hamizbei'ach would be roughly eye level. As he walked along the Soveiv, the Kohein circumambulated the altar and made the required four blood applications on the Karnot Hamizbei'ach. The Kohein's meticulous placing of blood on the four Karnot Hamizbei'ach was unique to the atonement rites of the Chatat (Zevachim 5:3). In answer to Adair Adair - "How were the presumably vast quantities of ashes generated in the Beit Hamikdash disposed of? They certainly had an element of Kedusha." As the Korbanot were burnt on the Mizbei' ach, the Kohanim continually pushed the residue into the middle and gradually a large pile of ashes accumulated. This mound of ashes was called the Tapu'ach. The Mishna reads, "Sometimes there were about three hundred kor of ashes on [the Mizbei'ach]", however, the Gemara (Tamid29b) points out that this enormous figure was an exaggeration. During the Shelosh Regalim, the Kohanim did not clear the ashes away because the large pile was considered an "adornment for the Mizbei'ach". They were a silent testimony that Am Yisrael offered many Korbanot (Tamid 2:2). However, during the year, when the Kohanim did remove the ashes from the Mizbei'ach, they utilized large vessels called Pesachterin. The Mishna comments, "The Pesachter was a large container… there were two chains attached to it; a Kohein pulled on one of them to lower it while another Kohein held it firm from above by means of the other [chain] thereby, preventing it from it rolling" (Tamid 5:5). The chains were necessary because the Kohanim lowered the Pesachter "down the Kevesh - the slanted ramp [leading from the top of] the Mizbei'ach [to the floor of the Azara]" (ibid. Bartenura). They disposed of the ashes outside of Jerusalem in a "clean" place that was protected from the wind and was inaccessible to animals, probably in sealed caves or cisterns. Even the Tif'eret Yisrael is stumped! The Gemara asks, "How did they build the Mizbei'ach? They brought a frame 32 [Amot] square and one Ama deep; and they brought round smooth stones - large and small. Then they brought plaster, molten lead, and pitch, melted them down and poured [the resultant mass into the frame] …" (Zevachim 54a). Tif'eret Yisrael in his Introduction to the Third Chapter of Midot expresses his astonishment that the Mizbei' ach could actually be constructed as described. How could they possibly mix molten lead with pitch and wet plaster? The lead would immediately harden into lumps and not mix with the other components. He could only conclude, "They must have had amazing specialized knowledge which has been forgotten in recent generations." The fact that large fires were constantly kept burning on this mixture of pitch and molten lead, also struck the Tif'eret Yisrael as miraculous. Why didn't the pitch and molten lead melt? Moreover, would not the Kohanim, scraping the top of the Mizbei' ach with their "shovels and hooks" day after day, year after year, damage the top layer of stones and thereby invalidate them? He can only conclude, "The secrets of G-d (are revealed) to those who fear Him." Elsewhere, in the same vein, Tif'eret Yisrael asks (Midot 3:4; TY 46), "Every morning the Kohanim cleared away unburned flesh from the Mizbei'ach. "They used shovels and hooks. If you tell me that they were made of copper, in any case, they still used iron knives. How was it possible that these [iron] knives never touched the stones of the Mizbei'ach?" Tif'eret Yisrael could only conclude, "The Kohanim had to be very careful indeed." A very apropos Midrash! "Food for thought" The events of the last couple of weeks made me recall one of the most powerful, beautiful, intriguing, and yes, apropos Midrashim of them all. Because IMHO this Midrash is so timely, I wanted to "share" it. "It is written, 'Who can bring a pure thing out of an impure thing? Not one" (Iyov 14:4). The Midrash Rabbah (Bamidbar,Chukat 19) translates this Biblical reference ("not one") somewhat differently, and, as a question. "Who can bring a pure thing out of an impure thing? Not the Unique One in the Universe?" Only He who is the Unique One in the Universe is capable of "bringing pure out of impure." The Midrash continues, "Abraham came from forth from Terach, Hezekiah (the righteous) from Ahaz (his wicked father)… Yisrael from the nations, the world to come from this world. Who made this? Who commanded this? Who ordained this? Not He who is the Unique One in the Universe?" This wonderful Midrash gives a number of other examples and finally touches on the mysteries of the Para Aduma. "Anyone who is involved in the preparation of the Para Aduma and the Mei Nida, their clothes are made impure, nevertheless, the Mei Nida itself purifies." Though there are great paradoxes involved in the rite of the Para Aduma, nevertheless, "I have instituted a law; I have decreed a decree and you are not at liberty to disapprove of the validity of what I have done." Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service [The
Parshat Emor Homepage]
|
