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Laws of the Sanctity of the Temple
Laws of Worship of God
Sources
A
We learned in the mishna that
one may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies.
Limiting this
halakha
,
Rav Yehuda said
that
Rav said: They only said
this
halakha
with regard to irreverent behavior
from
Mount
Scopus [
Tzofim
] and within, and
specifically areas from where
one can see
the Temple.
It is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥanan said the following: They only said
this
halakha
with regard to Mount
Scopus and within…
Berakhot 61b:11-16
So too, it is reasonable
to conclude that the
mishnayot
in tractate
Middot
are in accordance with the opinion of
Rabbi Eliezer ben Ya’akov, as we learned
in a mishna there:
All the walls that were there
surrounding the Temple Mount
were high except for the Eastern Wall, as the priest who burns the
red
heifer stands on the Mount of Olives,
where the red heifer was slaughtered and burned,
and directs
his attention
and looks toward the entrance of the Sanctuary when
he
sprinkles the blood.
…
Yoma 16a:4-7
The Gemara returns to the topic of prayer.
It was taught
in a
baraita
that the
tanna
Abba Binyamin
would
say: All of my life I have taken great pains with regard to two things: That my prayer should be before my bed and that my bed should be placed north to south.
Abba Binyamin’s statement requires explanation. With regard to his statement:
That my prayer should be before my bed,
the Gemara asks,
what does before my bed
mean?
If you say
that it
literally
means that he would stand
before his bed
and pray, it is difficult…
Berakhot 5b:21
The mishna teaches that
the elders of the patrilineal family
that would serve in the Temple the following day would
sleep there,
on the rows of stone. The Gemara asks:
But why
did the priests sleep on the stones?
Let them bring beds
into the Chamber of the Hearth.
Abaye said:
It is
not proper conduct to bring beds into the Temple.
The mishna further teaches that with regard to the
young men of the priesthood, each
of them would sleep with
his garment on the ground…
Tamid 26b:9-27a:9
The entire Temple complex was not built on flat ground, but rather on the incline of Mount [Moriah.] Thus, a person who entered from the Eastern Gate of the Temple Mount would proceed to the end of the
chayl
on one level.
He would ascend from the
chayl
to the Woman's Courtyard on twelve steps. Each step was half a cubit high and half a cubit wide. One proceeded through the entire Women's Courtyard on one level. From it, one ascended to the Courtyard of the Israelites, which is the beginning of the Temple Courtyard, using fifteen steps…
Mishneh Torah, The Chosen Temple 6-8
you do not revere Shabbat
itself, as reverence is not mentioned in this context, but
rather,
one reveres
He Who warned about
the observance of
Shabbat, so too,
the same applies to
the reverence stated
with regard
to the Temple: You do not revere the Temple
itself
but He Who warned about the Temple.
The
baraita
explains:
And what is the reverence of the Temple?
In deference to the Temple,
a person may not enter the Temple Mount with his staff, his shoes, his money belt [
punda
], or
even
the dust on his feet…
Yevamot 6b:1-3
And likewise,
with regard to
priests in their service; and Levites on their platform
in the Temple, where they recited songs;
and Israelites at their watches,
where they observed the sacrifice of the daily offering:
When they departed
from the sacred place,
they would not turn their faces and walk but would turn their faces sideways and walk,
so as not to turn their backs on the sacred place.
Yoma 53a:23
§
We learned
in a mishna
elsewhere
(
Middot
1:2):
The man [
ish
]
in charge of overseeing the watches
of the Temple Mount would circulate
nightly
among each and every watch post,
to ascertain that the watchmen were awake and performing their duty properly.
And
there were
lit torches
carried
before him,
so that the watchmen would see him approaching.
And
at
every watch post where
the watchman would
not stand
up, the man would test whether the watchman was sleeping…
Tamid 27b:18
MISHNA:
The priests
would
keep watch in three places in the Temple
courtyard, in honor of the Temple, like guards in royal courtyards:
In the Chamber of Avtinas,
which is the Chamber where the incense was prepared,
and
on the two sides of the northern section of the courtyard:
In the Chamber of the Spark,
where there was a small, perpetual fire, from which the fire of the altar would be lit if it went out;
and in the Chamber of the Hearth,
where there was also a fire, by which the priests would warm themselves when it was cold…
Tamid 25b:1-26b:6
As for the boundaries of the Temple with regard to the
halakhot
of impurity,
the same
halakha
applies to
one who enters the
area that was part of the original Temple
courtyard and
to
one who enters the
later
addition to the
Temple
courtyard,
because the additional section is sanctified with the full sanctity of the Temple courtyard. The mishna notes:
As, additions can be made to the city
of Jerusalem
or to the
Temple
courtyards only by
a special body comprising the
king, a prophet, the
Urim VeTummim
…
Shevuot 14a:15
When the Jewish people
arrived at Jerusalem
and built the Temple during the reign of Solomon, private
altars were prohibited, and
private altars
did not have
a subsequent period when they were
permitted. And
the Temple in Jerusalem
was
characterized as
“inheritance”
in the verse: “For you have not as yet come to the rest and to the inheritance, which the Lord your God has given you.”
Offerings of the most sacred order were
then
eaten within the curtains,
i.e…
Zevachim 112b:12
As it is taught
in a
baraita
:
A person may not construct a house
in the exact
image of the Sanctuary,
nor
a portico
in the exact
image of the Entrance Hall
of the Sanctuary, nor
a courtyard corresponding to the Temple courtyard,
nor
a table corresponding to the Table
in the Temple, nor
a candelabrum corresponding to the Candelabrum
in the Temple.
But
one
may fashion
a candelabrum
of five or of six or of eight
lamps…
Avodah Zarah 43a:14
§
Abaye said: The Torah prohibited only
the images of those
attendants
with regard to
which it is possible to reproduce
an item in
their likeness.
Since it is impossible for anyone to reproduce the sun and the moon, the prohibition does not apply to these objects.
As it is taught
in a
baraita
:
A person
may
not construct a house
in the exact
form of the Sanctuary,
nor
a portico in
the exact
form of the Entrance Hall
of the Sanctuary, nor
a courtyard corresponding to
the Temple
courtyard…
Rosh Hashanah 24a:20
And it is taught
in
another
baraita
:
A person may not construct a house
in the exact
form of
the
Sanctuary,
nor
a portico [
akhsadra
] corresponding to
the
Entrance Hall
of the Sanctuary, nor
a courtyard corresponding to
the Temple
courtyard,
nor
a table corresponding to
the
Table
in the Temple, nor
a candelabrum corresponding to
the
Candelabrum
in the Temple.
But one may fashion
a candelabrum
of five or of six or of eight
branches…
Menachot 28b:11
The mishna states that
the windows and the thickness of the wall
are considered to be on the inside.
Rav said: Roofs and upper stories were not sanctified.
Therefore, the roofs of the chambers in the Temple courtyard did not have the sanctity of the courtyard, and the roofs of buildings in Jerusalem did not have the sanctity of Jerusalem. The Gemara asks:
Is that so? Didn’t Rav say
the following aphorism
in the name of Rabbi Ḥiyya: The Paschal lamb is
the size of
an olive-bulk…
Pesachim 85b:12-86a:6
We learned in the mishna that
spitting
on the Temple Mount is prohibited
through an
a fortiori
inference. Rav Beivai said
that
Rabbi Yehoshua ben Levi said: Anyone who spits on the Temple Mount,
even
today, it is as if he spit in the pupil of
God’s
eye, as it is stated: “And My eyes and My heart shall be there perpetually”
(I Kings 9:3).
Rava said: Spitting in a synagogue is permitted, just as in the case of shoes. Just as wearing shoes is prohibited on the Temple Mount
but
permitted in a synagogue, so, too…
Berakhot 62b:20-23
§ The mishna teaches that as part of the consecration ceremony,
the court
would
move
forward,
and two thanks-offerings
would be brought
after them,
and all of the Jewish people would follow behind them. The Gemara asks:
Is this to say that the
members of the
court walk in front of the thanks-offering? But isn’t it written
in the verse from which this ceremony is derived: “And I placed two large thanks-offerings, and we went in procession to the right upon the wall, toward the dung gate…
Shevuot 15b:13-16a:13
The gates
that were in the north:
The first was
the Gate of the Spark,
which was
a portico building,
meaning it had a roof but was not completely closed on every side.
And
there was
a second story built atop it, and there
the honor guard of the Temple stood, with
the priests guarding from above
and the
Levites from below. Inside of
this gate was
the rampart,
and an opening led from the gate to the rampart.
Second to
this gate was
the Gate of the Offering; third to it was the Gate of the Hall of the Hearth.
Yoma 19a:6
The Gemara asks: These specific dimensions serve
to exclude what? If we say
they are stated
to exclude
the
windows, doors, and thickness of the wall, we learn
the opposite in a mishna (
Pesaḥim
85b):
The windows
in the wall
and the thickness of the wall
are considered
as though
they are
inside
the Temple courtyard.
But rather,
they are stated
to exclude
the
chambers
in the Temple courtyard. The Gemara asks:
And if
it is referring to chambers that are
built in the non-sacred
area…
Zevachim 56a:3-8
Rather
it
is obvious
that they left
for a matter of a mitzva. For what
particular mitzva did they venture out?
Is it not for the measurement
associated
with
the ritual of
the heifer, and it is
in accordance with the opinion of
Rabbi Eliezer ben Ya’akov?
This would prove that Rabbi Eliezer ben Ya’akov holds that the entire Sanhedrin goes out to measure the distance from the corpse to the nearby cities.
Abaye said to
Rav Yosef:
No,
this is not a proof, as
perhaps
they went out for a different mitzva…
Sotah 45a:8
Laws of Worship of God
דיני עבודת השם
Definition and Prohibition of Idolatry
Laws of Objects of Foreign Worship
Laws of Dissociation from Idolatry and its Worshippers
Gentile Practices of the Body and Clothing
Laws of the Shekel-coin Contribution
Laws of Gifts to the Priesthood
Additional Gifts to the Priesthood
Laws of Temple Workers
Laws of Building the Temple and its Furnishings
The Temple Building
More
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דפי מקורות
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