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.

Sacred Space - "There are Ten Grades of Holiness …"
"There are ten grades of holiness: [1] Eretz Yisrael is holier than all other lands. And what is the nature of its holiness? That from it are brought the Omer, Bikurim, and the Sh'tei HaLechem which may not be brought from any other land. [2] Walled cities are holier (than other areas of Eretz Yisrael) for Metzora'im ('lepers') must be sent out of them and a corpse, though it may be carried about them as long as it is desired, once it is brought out, it may not be brought back. [3] The area within the walls (of Jerusalem) is still more holy because it is (within the walls, and not outside of them) that Kodashim Kalim and Ma'aseir Sheini may be eaten. [4] Har Habayit is still more holy for no Zavim, Zavot (men or women who suffer from a 'flux'), Nidot, or Yoldot may enter it. [5] The Cheil (the "ramparts", the area behind the Soreg, a fence 10 Amot distant from the outer walls of the Mikdash complex) is still holier because neither non-Jews ('idolaters') nor Temei'ei Meit (those who have been rendered ritually impure by coming into contact with a corpse) may enter it. [6] The Ezrat Nashim is still holier because no Tevul Yom (a person who has immersed in a Mikva at the end of his period of defilement but must wait until sunset to complete his ritual purity) may enter it. [7]…Ezrat Yisrael is still more holy because a Mechusar Kipurim (a man whose atonement is incomplete because he has not yet brought his prescribed Korbanot, e.g., a Metzora or a Zav), may not enter it. [8]…Ezrat Kohanim is yet more holy because no Israelite may enter it unless he is performing S'micha, slaughtering, or 'waving' (his Korban). [9] (The area) between the Ulam (the entrance hall of the Bayit) and the Mizbei'ach is still more holy for none (i.e. no Kohanim, non-Kohanim are not permitted in this area) that has a Moom (a physical blemish that precludes him from serving at the Altar) or a wild growth of hair may enter it. [10] The Heichal is still more holy for no one whose hands and feet are unwashed may enter it. [11] Kodesh Hakodashim is still more holy because no one may enter therein except the Kohein Gadol on Yom Kippur at the time of the Avoda…" (Keilim 1:6-9)

Midrash Tanchuma (K'doshim 10) reflects the same sentiments. "Just as the navel is found at the center of a human being, so is Eretz Yisrael found in the center of the world… Yerushalyim is in the center of Eretz Yisrael, the Beit Hamikdash is in the center of Yerushalyim, Kodesh Hakoda- shim is in the center of the Beit Hamikdash. The Aron (Habrit) is in the center of the Kodesh Hakodashim and the Even Shetiya (the "foundation stone", upon which the Kohein Gadol placed the fire-pan with the Ketoret during the Avoda on Yom Kippur during Bayit Sheini [Yoma 5: 2]) is in front of the Aron and from it (the Even Shetiya) was the world founded…" (However, the Even Shetiya has a subsequent history that is no less awesome. When Ya'akov Avinu fled "from before the face of" his brother, he passed Har Hamoriya, the site of the future Beit Hamikdash. Even though it was high noon, a miracle occurred and the sun set. "HaKadosh Boruch Hu said, 'This Tzadik has arrived at My lodging place. Shall he pass by without lodging there?' (Rashi, B'reishit 28:17). Ya'akov took stones from the altar upon which Avraham had bound Yitzchak "and arranged them around his head". The next morning, one large head stone miraculously coalesced from the smaller stones! Ya'akov "set it up as a Matzeiva and poured oil on its top". Later G-d sank the anointed stone into the abyss. When Shlomo Hamelech built Bayit Rishon, G-d raised up the stone from the depths and placed it in the Kodesh Hakodashim. When the Mikdash was destroyed, the Even Shetiya, G-d again buried the stone beneath the surface of the earth. It will be returned to its place in Kodesh Hakodashim when the Beit Hamik- dash is restored, Bemheira b'yameinu.)

The above-mentioned Mekorot (among countless others) delineate a series of concentric circles enclosing progressively smaller areas blessed with ascending levels of holiness. The Kodesh Hakodashim, and more specifically the Even Shetiya, is in the center. The structural relationship between the "subdivisions" is determined by access and exclusion. The hierarchic status of the person (e.g., Kohein Gadol, Kohein, Yisrael) entering a particular area, his level of purity (e.g., Tahor, Tamei, Tevul Yom, Zav, etc.) or having undesirable physical or behavioral characteristics (e.g., a Ba'al Moom, being drunk, etc.) will either legitimatize or effectively effectuate his exclusion from the more sacred areas. An Israelite who enters the Mikdash compound or the Kohein who enters the Azara to perform Avoda must prepare themselves. Even if they are ritually pure, they still must immerse in a Mikva again before passing through Sha'ar Nikanor and entering the Azara. Male Israelites immersed in Mikva'ot located in Lishkat Hametzora'im in the northwest corner of the Ezrat Nashim: Kohanim immersed in subterranean Mikva'ot accessible only to them. Both Moshe and Yehoshu'a bin Nun were commanded to remove their shoes when they were vouchsafed a divine revelation (Sh'mot 3:5, Yehoshu'a 5:15). Nevertheless, neither the area around the burning bush, nor Yehoshu'a bin Nun's lookout "by Yericho" acquired permanent sanctity. On the other hand, the site of the Mikdash "was consecrated for its time and for all time to come." Rambam writes, "It is a well known tradition that the place where David and Solomon built the altar in the threshing- floor of Ornan is the place where Abraham built the altar and bound Isaac. It is the place where No'ach built an altar when he went forth from the ark. It is the place where Kayin and Hevel sacrificed and it is the place where Adam offered a sacrifice when he was created and from that very place was he created." In contradistinction to merely transitory holiness, the site of the Mikdash became "sacred space" for eternity. Its holiness remains even today when the Mikdash is not physically present.

D.R. from Rechovot asks, "How could the kohanim climb the golden chains in the ulam (Midot 3:1)? We know that the kohanim didn't ascend the altar on stairs. The Mishna says that "there was a sloping platform (kevesh) at the south of the mizbei'ach, 32 amot long and 16 wide…" that enabled the kohanim to ascend to the top of the mizbei'ach without 'uncovering their nakedness to it.' In fact, Rashi (Sh'mot 20:23) derives an important ethical lesson from this. "If about these stones, which have neither understanding nor sensitivity to their shame, the Torah said not to act towards them in a disrespectful manner, how much more so should you be careful not to act disrespectfully to your fellow man who is created in the image of your Creator and is sensitive about being shamed?" But the Mishna also says (ibid. 3:8), 'There were chains of gold fixed to the roof-beams of the Ulam by which young kohanim used to climb up and see the crowns in the windows (in the western wall of the Ulam overlooking the Heichal, CS).' Isn't their climbing up golden chains in Bigdei Kehuna in the Ulam, and exposing their bodies for all to see, even more disrespectful than merely climbing to the top of the altar on stairs?" (Excellent question! I had no answer! CS)
Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service