The Chosen Temple

It is a positive obligation to build a house for G-d where offerings may be brought and to make pilgrimage to it three times a year as it says "and they shall make Me a sanctuary." The tabernacle which Moses made in the desert has already been described in the Torah, but it was a temporary measure, as it says "for you have not yet reached, etc."

Once [the Israelites] entered the Land, they set up the tabernacle at Gilgal [where it remained fourteen years while] they conquered and divided the land. From there it went to Shiloh, where they built a stone building without a ceiling and spread the sheets from the [original] tabernacle over it. It stayed in Shiloh for 369 years until Eli [the High Priest] died and it was destroyed and moved to Nob. When Samuel died, it moved to Gibeon, and from there it came to the Eternal House. The period of Nob and Gibeon [together] was 57 years.

Once the Temple was built in Jerusalem, all other places became ineligible for building Houses of G-d or to offer sacrifices there, and for all generations there is no Temple other than the one in Jerusalem and only on Mt. Moriah about which David said "This is the house of the LORD G-d, and this is the altar for the offerings of Israel" and it says "This is My resting place forever."

The building which Solomon built has already been described in I Kings. Similarly, the Temple which will be built in the future which is mentioned in Ezekiel, is not described clearly or completely. The people of the Second commonwealth built their Temple like Solomon's with some of the features described explicitly in Ezekiel.

The following are the major requirements for the Temple: It must have a sanctuary and an inner sanctum. There must be a space in front of the sanctuary called the Hall (אולם) and the three together are called "Heichal" (היכל). Another wall must be built around the Heichal away from the building itself, like the curtains around the courtyard of the tabernacle in the desert. Everything enclosed by this wall representing the yard of the tabernacle is called the Court (עזרה) and the whole compound is called "Temple" (מקדש)

Vessels must be made for the Temple: An altar for burnt offerings and other sacrifices, and a ramp to access the altar; these are placed in front of the Hall slightly southward (of center). The basin and its base, which the priests use to wash their hands and feet for the service, are both placed between the altar and the Hall towards the south, on your left as you enter the sanctuary. A table, a (smaller) altar for incense, and a Menorah [are also necessary] and all three go in the sanctuary in front of the inner sanctum.

The Menorah belongs on the south side, on your left as you enter, and the table --which holds the show-bread -- on the right. Both of them are just outside the inner sanctum. The incense altar goes between them, but further out from the inner sanctum. The court is divided into sections for priests and Israelites, and rooms are built there for the various needs of the Temple. Each room is called an office (לשכה)

The Temple is to be built with large stones or bricks if large stones are not available. The stones are not carved on site, rather they are carved and dressed away from the Temple Mount and brought in afterwards, as it says "Large, expensive stones for the foundation of the House, hewn stones" and it [also] says "the sound of the axe, nor any other metal tool was heard in the Temple while it was being built."

There is to be no visible wood structure in any part of the Temple compound, only stones or bricks and mortar. Even [temporary] wooden walkways in the Court are not allowed.

The floor of the Court is paved with expensive stones. If one of the stones was detached, even if it is still in place it is invalid [as part of the Temple] and a Priest cannot perform Temple services while standing on it until it is reattached.

The appropriate way to perform the Mitzvah is to [continuously] strengthen and expand the building as much as the community can afford as it says "and to glorify the house of our G-d." It is also a mitzvah to renovate, and beautify the building. If [the community] can plate the whole thing in gold and to make [the architecture] famous, that too is a mitzvah.

The Temple is not to be built at night as it says "and on the day the Tabernacle was erected," i.e. we erect it during the day but not at night. We may work on the construction from dawn until the stars come out, and everyone is obligated to build helping physically and financially both men and women just like the sanctuary in the desert. However, we do not close the schools in order [for the children] to build the Temple nor does building the Temple override Shabbat or the festivals.

The altar is made out of stones only. When the Torah says "build Me an altar of earth" it means that the altar should be part of the earth and not built over domes or arches. When it says "and if you make Me a stone altar" the oral tradition teaches that it is not permission but an obligation.

Any stone that was chipped enough to catch the fingernail [to the same exacting standards] as with a shechita knife, in unfit for the ramp and for the altar as it says "With whole stones build the altar of G-d." Where did they get the stones? From virgin ground. They would dig down to where it was obvious that this soil is not for cultivating or building and take out whole stones, or they would take rocks from the Mediterranean Sea and build with those. Similarly, the stones of the Temple and the Courtyards were also whole.

Stones of the Sanctuary or the courtyard which were chipped or scraped cannot be repaired, rather they must be hid away. Any stone which was touched by iron may not be used for the Altar or the ramp because it says "for you have lifted your sword against it and desecrated it." One who built the ramp or the altar with stones touched by iron is flogged because it says (as a prohibition) "do not build them of hewn stones" but if one built with a chipped stone he has (only) transgressed a positive commandment.

A stone which was chipped or touched by iron after it was built into the altar or the ramp is invalid, but the rest [remain] valid. The alter was whitewashed twice a year at Passover and Sukkot and when they whitewashed it they used a cloth rather than a trowel to prevent iron from touching the stones.

It is forbidden to make steps up to the altar as it says "thou shalt not go up on steps to My altar" rather we build a sort of mound at the southern end of the altar which gets shorter and shorter until it reaches the ground and this is called a 'ramp.' One who ascends the altar on stairs is flogged, as is one who removes a stone from the altar, or from the entire Temple building or from the [area of courtyard] between the Temple and the altar as a destructive measure as it says "thou shalt break up their altars etc." and it says "thou shalt not do so to the LORD thy G-d."

The Menorah, its vessels, the Table, its vessels, the Incense-Altar, and all vessels of the Divine Service may only be made out of metal; they are invalid if made out of wood, bone, stone or glass.

If the Community is poor they may even make [the vessels] out of lead. If they are rich, they [should] make them out of gold, even the pitchforks, skewers, and shovels of the Sacrificial Altar [which tend to get dirty]. [The community] should even plate the gates of the courtyard with gold if they can afford it.

The vessels must be originally made with the intent [to use them] for the Divine Service. If they were already made for mundane purposes they may not be used for sacred ones. Things that were made for sacred purposes but were not yet used may be used for mundane purposes but once they were used for a sacred purpose they become forbidden for the mundane. Stones and boards which were originally cut for a synagogue may not be built with on the Temple Mount.

The altar is placed extremely precisely and may never ever be placed anywhere else as it says "This is the Altar for the offerings of Israel." And it was in the temple that Isaac was bound as it says "and go to the land of Moriah" and it says "Solomon built the temple on Mt. Moriah."

And it is a tradition accepted by all, that the place where David and Solomon built the altar at the threshing floor of Arauna was the place that Abraham built the altar and bound Isaac upon it, and that was the place that Noah built upon when he left the ark, and that was the altar upon which Kain and Abel sacrificed, and upon which Adam the First sacrificed when he was created. And from there was born the saying of the sages that "Man was created from the place of his atonement."

The measurements of the Altar are very exact and its shape is known [by tradition] from man to man. The altar that those who ascended from the [Babylonian] exile built was made like the one which will be built in the future. It is forbidden to add or subtract from its dimensions.

Of the three prophets who ascended with them from the exile, one testified as to the Altar's location, one to its dimensions, and one to the Law that the could bring offerings on the altar even though the there was no Temple [yet].

The Altar that Moses made, that Solomon made, that the returnees of the [First] Exile made, and that will be made in the future are all 10 cubits high, and that which is stated in the Torah: "and three cubits its height, that is the place of the pyre alone (above the ledge of the Altar). And the dimensions of the Altar that the returnees of the Exile made and the one that will be built in the future are 32 cubits by 32 cubits.

The ten cubits of the height of the Altar, some of them are of a 5-handbreadth cubit and some are of a 6-handbreadth cubit, and the rest of the cubits of the building are of 6 handbreadths. The height of the entire Altar is 58 handbreadths.

These are its dimensions and its shape: [Starting from the 32x32 cubit square at ground level] it goes up five hand-breadths and in five hand-breadths, [making] the base. Now it is 30 cubits and two hand-breadths. It goes up thirty hand-breadths and in five hand-breadths, making the ledge. [From there,] it went up another eighteen hand-breadths and this was the place of the pyre. Its width [on each side at the top] works out to [a square of] 28 cubits and four hand-breadths by 28 cubits and four hand-breadths. [From the top], it went up [another] eighteen hand-breadths built as a hollow structure at each corner. The place for the "horns" was one cubit by one cubit, and the path for the priests was one cubit by one cubit, so the [dimensions of the] place of the pyre works out to 24 cubits and four handbreadths by 24 cubits and four hand-breadths.

The height of each corner piece is five hand-breadths and [each was] one cubit square. The four corner pieces were hollow inside and the place of the Pyre was 18 hand-breadths high. [Thus we] find that half the height of the altar was 29 hand-breadths from the ledge down.

A red stripe girdled the Altar in the middle (about six hand-breadths below the ledge) to separate between the blood of the Higher [half] and the blood of the Lower [half]. And its height from the ground comes to nine cubits less one hand-breadth.

The base of the Altar did not surround it on all four sides, rather it went along the entire north and west sides, one cubit on the south and one cubit on the east, and the southeast corner had no base.

The southwest corner had two holes like thin pipes called "shittin" through which the blood drained into the [underground stream] at that corner and went out to the Kidron.

And below that corner there was a trapdoor in the floor by which they could go down to the "shittin" and clean them.

A ramp was built at the south of the altar 32 cubits long by sixteen wide and took up 30 cubits of floor from the side of the altar, and spread out a cubit over the base and a cubit over the ledge, and a little air space was between the ramp and the altar to allow the limbs [of the sacrifices] to be thrown, and the ramp was nine cubits high less one sixth to parallel the pyre.

Two small ramps branched out from the [large] ramp to the base and the ledge and they were separated from the altar itself by a hair and there was a niche in the west side of the ramp where invalidated bird offerings were left until they decayed and were brought out to the place of burning.

And two tables were at the west of the ramp, one of marble on which they put the limbs [of the offerings] and one was of silver on which they put the vessels.

The altar is built completely solid like a pillar without any hollow bits at all. They bring whole stones, large and small, mortar, tar and plaster and they mix it and dump it all into a big form. And they make a hollow wooden or stone structure in the southeast corner the size of the base and at each corner [on top] so that the southeast corner won't have a base and the corner pieces will stay hollow.

The four corner-pieces of the altar, its base, and its squareness are all essential and any altar that does not have corner-pieces, a base, a ramp, and squareness is invalid for they are all essential, however its length, width, and height are not essential as long as it is not less than one cubit [wide] by once cubit [long] by three cubits [high] like the pyre-space of the Altar in the desert.

An altar that [has a piece] broken off of its structure is valid as long as the missing piece is less than a hand-breadth and so long as what is left does not contain a chipped stone.

The Menorah's shape is described explicitly in the Torah, and there were four cups, two knobs, and two flowers on the stem as it says "and on the Menorah there were four cups, decorated with its knobs and its flowers." There was a third flower near the leg as it says "from its leg to its flower."

It also had three legs and three more knobs on the stem where the six branches came out, three on each side. There were three cups, a flower, and a knob on each branch and all of them were made like almonds.

The [sums] work out to twenty-two cups, nine flowers, and eleven knobs, all of which are absolutely necessary. If even one of the forty-two [decorations] are missing, it prevents all of them [from being valid.]

When is the above law [that all the decorations are essential] true? When it is made of gold. However, [if it were made of] other metals, we do not make the cups, knobs, and flowers. Similarly, a golden Menorah must be one talent of gold, including the candles, and hammered out solid while [in the case of Menorahs made of] other metals we do not care about the weight, and it is Kosher even if it is hollow.

It is never made out of scraps whether [scraps of] gold or of other metals.

The tongs, the pans, and the oil vessels are not part of the talent [of gold] as it says [in the commandment to make a Menorah] "pure gold," then repeats itself and says "the tongs and the pans of pure gold." It does not say "pure gold lamps" because the lamps are part of the Menorah and [therefore] part of the talent.

The seven branches of the Menorah each impede each other and the seven lamps impede each other whether it is made of gold or other metals and all of the lamps are fastened to the branches.

The six lamps which are attached to the six branches all point towards the middle lamp which is on the stem of the Menorah, and this middle lamp points towards the Holy of Holies and is called the "Western Lamp."

The "goblets" look like Alexandrian cups with wide mouths and narrow bottoms (like martini glasses without the stems --translator). The "knobs" looked like the apples from Keros which are slightly elongated like an egg with both ends rounded. The "flowers" look like the flowers on [top of] columns, like bowls with the lip folded outwards.

The Menorah was eighteen hand breadths tall. The legs and the [bottom] flower were three hand breadths, then two smooth hand breadths [on the stem] then a hand breadth with a goblet, knob, and flower; then two smooth hand breadths; then a hand breadth with a knob and two branches extending one on each side up to the height of the Menorah; then one smooth hand breadth; then a hand breadth with a knob and two branches extending one on each side up to the height of the Menorah; then one smooth hand breadth;then a hand breadth with a knob and two branches extending one on each side up to the height of the Menorah; leaving three hand breadths which had three goblets, a knob and a flower.

There was a stone in front of the Menorah with three steps [cut] in it on which the High Priest would stand and set up the lamps and he would rest the tweezers and oil vessels etc. on it when setting them up.

The Table was twelve hand breadths long and six hand breadths wide. It was placed with its length parallel to the length of the Temple and its width to the width of the Temple. Similarly, all the other Temple vessels were placed lengthwise except the Ark which was placed with its long axis parallel to the width of the Temple and the lamps of the Menorah (but not the Menorah itself --translator) which were placed parallel to the width of the Temple, from north to south.

The table had four forked pieces on which were placed the racks for the showbread, two for each arrangement. These are what the Torah calls "its kesot."

There were 28 golden rods [on the racks] each one [shaped] like a hollow half-pipe, fourteen for each arrangement which are called "its menakiyot" [in the Torah]; and the two bowls that they placed the frankincense in beside the racks are the [scriptural] "kapot"; and the forms which they used to shape the showbread are the [scriptural] "k'arot".

These fourteen rods [were used as follows]: They would place the first loaf on the Table itself, then three rods between the first and second and so on; three rods between every two loaves; between the fifth and the sixth they only put two rods because there was nothing on top of the sixth. It works out that there were fourteen rods on each side.

There were two [more] tables in the foyer by the entrance to the Temple: one of marble where they put the showbread on its way in and one of gold where they put the showbread on its way out since we always increase in holiness and never decrease.

The incense altar was a one cubit by one cubit square and was placed in the Sanctuary at the midpoint between the north and south [walls of the Temple] between the table and the Menorah but slightly outward (further away from the Inner Sanctum --translator). All three of them were in the inner third of the Sanctuary close to the curtain which divided between the Sanctuary and the Sanctum Sanctorum.

The laver had twelve faucets so that all the priests officiating at the morning Offering could sanctify [by washing their hands and feet] from it at once. They made a machine so it would always have water inside, and [the machine] was (left) unconsecrated so that the water inside would not become invalid by being left overnight since the laver is a sacred vessel and anything that was sanctified by [being stored in] a sacred vessel becomes invalid [for whatever purpose it was put in there] by being left overnight.

...There was a stone in the Holy of Holies, at its west, on which the Ark was placed. And before it was the jug of manna and the staff of Aaron. And at the time that Solomon built the temple (and he knew that its end was to be destroyed), he built into it a place in which to conceal the Ark beneath in deep and twisting tunnels. And King Josiah commanded and hid it in the place that Solomon built. As it is said, "He said to the Levites, who taught all of Israel, who were holy to the Lord, 'Put the holy Ark in the house that Solomon son of David king of Israel built. It is not for you to carry it on shoulders now. Serve the Lord your G-d..." (II Chronicles 35:3). And they hid along with it the staff of Aaron, and the jug, and the anointing oil, and all these did not return in the second temple. And even the Urim and Tumim, which were in the second temple, they were not imbued with the holy spirit. And they no longer asked [G-d] questions with them, as it is said, "Until the priest would stand for the Urim and Tumim." (Ezra 2:63; Nehemiah 7:65) And they only made them in order to complete the eight garments of the high priest, so that he would not be missing garments.

...In the first temple, there was a wall dividing between the Holy and the Holy of Holies, a cubit in thickness. And when they built the second temple they were unsure if the thickness of the wall was included in the measurement of the Holy or the measurement of the Holy of Holies, therefore they made the Holy of Holies twenty full cubits and they made the Holy forty full cubits and they left an extra cubit between the Holy and the Holy of Holies. And they didn't build the wall in the second temple, but they made two curtains: one on the side of the Holy of Holies and one on the side of the Holy. And between them was a cubit, corresponding to the thickness of the wall that had been in the first [temple]. But in the first temple there was only one curtain, as it is said, "And the curtain divided them..." (Exodus 26:33)

...The Sanctuary that the descendants of the exiles built was 100 cubits by 100 cubits

From the west to the east, there were 100 cubits as follows: There were four walls, one within the other, with three vacant spaces between them: Between the western wall and the wall inside of it, five cubits, Between the second and third walls, six cubits, Between the third and fourth walls, six cubits. These measurements include the width of the wall and the space between it and the following wall. The length of the Holy of Holies was 20 cubits. Between the two curtains separating the Holy of Holies and the Sanctuary, one cubit. The length of the Sanctuary was 40 cubits. The width of the eastern wall in which the entrance was positioned was six cubits. The Entrance Hall was eleven cubits [long]. The wall of the Entrance Hall was five cubits thick. Thus, the total is 100 cubits.

From north to south, there were 100 cubits: The width of the wall of the Entrance Hall was five cubits. There were ten cubits from the wall of the Entrance Hall until the wall of the Sanctuary. The Sanctuary had six walls, one within the other, with five vacant places between them: Between the outer wall and the second [wall], there were five cubits; Between the second and the third, three cubits; Between the third and the fourth, five; Between the fourth and the fifth, six; and Between the fifth and the sixth, six. Thus, these [walls and chambers encompassed] a total of forty cubits on both sides [of the Temple building.] The width of the Temple inside was 20 cubits. The total was 100 cubits.

A wicket is a small gateway. The Sanctuary had two wickets on the sides of the great gate in the middle, one on the north and one on the south. No one ever entered through the southern [wicket]. Explicit [reference] to this [is made] by [in the Book of] Ezekiel [44:2]: "This gate will be closed. It will not be opened." [Every morning, the priests] would enter [through the wicket] on the north and proceed between the two walls until reaching an opening to the Sanctuary on the left. [From there], they would enter the Temple, proceed to the great gate, and open it.

The great gate was ten cubits wide and twenty cubits high. It had four doors: two to the inner [chamber,] and two to the outside. The outer gates opened into the doorway, covering the breadth of the walls. The inner [gates] opened into the Sanctuary, covering the [wall space] behind the doors.

The opening to the Entrance Hall was forty cubits high and twenty [cubits] wide. It did not have gates. Five oak beams were [positioned] above this entrance. The bottom [beam] extended beyond the entrance, one cubit on either side. Each of the five [beams] extended one cubit on either side of the [beam] below it. Thus, the uppermost beam was thirty cubits [long]. There was a tier of stones between each beam.

The structure of the Temple was wide in its front and narrow in its rear, like a lion. Balconies [extended] from the wall of the winding stairwell and surrounded the Temple on all sides. The lowest balcony was five [cubits long.] The pavement above it was six cubits long. The middle projection was six cubits, and the pavement above it seven cubits. The upper balcony was seven cubits, as it is said (I Kings 6:6 : "The lowest balcony...." Thus, three balconies surrounded the Temple from three sides. Similarly, [there were projections] from bottom to top, around the wall of the Entrance Hall. The [pattern] was as follows: one vacant cubit, a projection of three cubits, one vacant cubit, and then, a projection of three cubits. This pattern was followed until the top [of the wall.] Thus, the projections surrounded the walls. Each projection was three cubits wide until the top [of the wall], and between each projection was a [vacant] cubit. The uppermost projection was four cubits wide.

All the vacant spaces between the walls are called cells. Thus, five cells surrounded the Sanctuary on the north, five on the south, and three on the west. There were three levels [of cells,] one level above the other. Thus, there were fifteen cells on the south; five above five, with five above them. Similarly, in the north, there were fifteen cells. There were eight cells in the west; three above three, with two above them on one level. Thus, there were a total of 38 cells.

Each cell had three entrances: one to the cell on the right, another to the cell on the left, and one to the cell above it. The cell in the northeast corner of the second storey had five entrances: one to the cell on its right, one to the cell above it, one to the winding stairwell, one towards the cell with the wicket, and one to the Temple.

The winding stairwell with which one would ascend to the roofs of the cells began its rise from the northeast corner towards the northwest corner [of the Temple]. One ascended on the winding stairwell facing the west and traversed the entire length of [the Temple's] northern side until reaching the west. When he reached the west, he would turn towards the south. He walked across the entire length of the western side until he reached the south. When he reached the south, he turned to the east. He walked eastward until reaching the entrance to the Temple's upper storey, since the entrance to the upper storey was on the south.

At the entrance to the Temple's upper storey, there were two cedar beams upon which one could climb to the roof of the upper storey. Marking posts in the upper storey differentiated between the roof of the Sanctuary and the roof of the Holy of Holies. Apertures in the upper storey [led to] the Holy of Holies, through which craftsmen would be lowered in boxes, so that they would not satiate their eyes [gazing at] the chamber of the Holy of Holies. Once a year, from Passover to Passover, they coated the Temple building with cement.

Mount Moriah, the Temple Mount, measured 500 cubits by 500 cubits. It was surrounded by a wall. [The earth beneath it was hollowed out to prevent contracting ritual impurity] due to Tumat Ohel. Arches above arches were built underneath [for support]. It was entirely covered, one colonnade inside another.

Five gates led to the [Temple Mount]: One from the west, one from the east, one from the north, and two from the south. Each gate was 10 cubits [wide] and twenty cubits high. [Each gate] had doors.

Further within, a latticework partition, 10 handbreadths high, surrounded it on all sides. The Chayl [a rampart] ten cubits high, was located further inside this partition. It is referred to in the [Book of] Lamentations [2:6]: 'The wall and the rampart mourned.' [This wall] refers to the wall surrounding the Temple Courtyard.

Further inward, beyond the chayl, was the Temple Courtyard. The Temple Courtyard was 187 [cubits] long and 135 [cubits] wide. It had seven gates. Three were on its north side, close to the west, and three were on the south side, close to the west. One [gate] in the east was positioned in the center, [directly] opposite the Holy of Holies.

Each gate was ten cubits wide and twenty cubits high. Each one had gold-plated doors, except for the eastern gate which was plated with bronze that resembled gold. This was called the Upper Gate. It was [also called] the gate of Nicanor.

The Temple Courtyard was not situated directly in the center of the Temple Mount. Rather, it was set off further from the southern [wall] of the Temple Mount than from [the wall of] any other direction. It was closer to the western [wall] than to [the wall of] any other direction. There was a greater distance between it and the northern [wall] than between it and the western [wall]. [Similarly,] there was a greater distance between it and the eastern [wall] than between it and the northern [wall].

The Women's Courtyard was in front of the Temple Courtyard on the East and was 135 cubits long and 135 cubits wide. It had four chambers, each forty cubits [by forty cubits, one] in [each of] its four corners. They did not have roofs, nor will they in the Messianic Age.

For what purpose were they used? The southeastern chamber was [called] the Chamber of the Nazirites. There, they cooked peace offerings and shaved their hair. The northeastern chamber was [called] the Chamber of the Woodshed. There, the priests who [were disqualified from the Temple service] because of physical deformities checked the wood [brought for the Altar] for worms. If a worm was found, it was unfit for use. The northwestern chamber was [called] the Chamber of Those Afflicted with Tzara'at. The southwestern chamber was used to store wine and oil. It was called "The Chamber of the Oils."

The Women's Courtyard was surrounded by balconies so that women could look on from above and the men from below without intermingling. Outside the Temple Courtyard, on its northern side, was a large structure between the Courtyard and the chayl. It was built with a dome and [its inner walls] were surrounded with stone protrusions. It was called the Chamber of the Hearth. It contained two entrances: one to the Temple Courtyard and one to the chayl.

There were four chambers inside it. Two were consecrated and two were not. Marking posts separated the consecrated [chambers] from those which were not consecrated. For what purpose were they used? The southwestern [chamber] was the Chamber of the Lambs. The southeastern [chamber] was the Chamber of the Bakers of the Showbread. [In] the northeastern [chamber], the Hasmoneans entombed the stones of the Altar which were defiled by the Greek kings. [In] the northwestern chamber, [a stairwell] descended to the mikveh.

One who descended from this chamber to the mikveh proceeded along a winding stairway located under the entire Temple complex. Candles were kindled on both sides [of the passageway, to illuminate the way] until reaching the mikveh. This [chamber] also contained the hearth and the seat of dignity. This was the dignity associated with it. If one found it locked, he knew it was occupied by another person [and did not enter].

The Temple Courtyard was 187 cubits long from east to west. The measurement can be broken down as follows: Eleven cubits from the western wall of the Courtyard to the wall of the Temple building. 100 cubits, the length of the Temple building. 22 cubits between the Entrance Hall and the Altar. 22 cubits, [the length of] the Altar. Eleven cubits, the area where the priests could walk. This was called the Priestly courtyard. Eleven cubits, the area where Israelites could walk. This was called the Courtyard of Israel.

The Courtyard was 135 cubits wide, from north to south. The measurement can be broken down as follows: Eight cubits from the northern wall until the butchering area. Twelve and one half cubits, the width of the butchering area. There, they would suspend the sacrificed animals [on posts] and remove their hides.

At its side was the place for the tables; it was eight cubits wide. It had marble tables on which the severed limbs were placed. The meat was washed [there] before it was cooked. There were eight tables. The area of the rings [was positioned] next to the location of the tables. It was 24 cubits [wide]. There, they slaughtered the sacrifices.

There were eight cubits between the Altar and the area of the rings. The Altar was 32 cubits wide. The ramp was 30 cubits [long]. There were twelve and a half cubits between the ramp and the southern wall. [The area] from the northern wall of the Temple Courtyard until the wall of the Altar, was sixty and a half [cubits] wide. The length of this area, from the wall of the Entrance Hall until the eastern wall of the Courtyard, was 76 [cubits].

The entire rectangle [described above] is called "the northern portion." The sacrifices of the most sacred order of holiness were slaughtered there.

The Courtyard of the Israelites had eight chambers: three in the north and three in the south. In the south, were the Chamber of Salt, Parve's Chamber, and the Washing Chamber. The salt for the sacrifices was stored in the Chamber of the Salt. The hides of the sacrifices were salted in Parve's chamber. Its roof had a mikveh, used by the High Priest on Yom Kippur. The internal organs of the sacrifices were washed in the Washing Chamber. It had a winding rampway leading to the roof of Parve's chamber. The three [chambers] in the north were the Chamber of Hewn Stone, the Chamber of the Bowl, and the Chamber of Wood. The Supreme Sanhedrin sat [in judgment] in the Chamber of Hewn Stone. Half was consecrated and half was not. The Sanhedrin sat in the half that was not consecrated. The Chamber of the Bowl had a well from which water was drawn with a bowl. This [well] supplied water to the entire Temple Courtyard. The Chamber of Wood was situated behind these two. It was the Chamber of the High Priest and [also] called "the Chamber of Parhedrin." The roofs of these three chambers were on the same level. The Courtyard of the Israelites had two other chambers: one to the right of the eastern gate, [called] the Chamber of Pinchas, the clothes-butler; and one to the left. It was [called] the Chamber of the Bakers of the chavitin.

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. Each step was half a cubit high and half a cubit wide.

One would proceed through the entire Israelites' Courtyard on one level and ascend from it to the Priestly Courtyard [using] one step, one cubit high. Above [that step] was a platform of three steps. Each step was half a cubit high and half a cubit wide. Thus, the Priestly Courtyard was two and a half cubits higher than the Courtyard of the Israelites.

One would proceed through the entire Priestly Courtyard, [the area of] the Altar, and the space between the Entrance Hall and the Altar on one level. From there, one would ascend to the Entrance Hall using twelve steps. Each step was half a cubit high and half a cubit wide. The Entrance Hall and [the remainder of] the Temple building were both on the same level.

Thus, the ground [on which] the Temple building [was located] was 22 cubits higher than the ground [on which] the Eastern Gate [was located]. The Eastern Gate was twenty cubits high. Accordingly, a person standing opposite the Eastern Gate could not see the Temple building. For this reason, the wall above this gate was low. Thus, the priest [who offered the Parah Adumah] could see the opening of the Temple when he sprinkled its blood, while standing on the Mount of Olives.

There were chambers under the Courtyard of the Israelites opening up to the Women's Courtyard. There, the Levites stored their harps, lyres, cymbals, and other musical instruments. The Levites stood on the platform which ascends from the Courtyard of the Israelites to the Courtyard of the Priests, when they chanted songs over the sacrifices.

[Regarding] the chambers that were built on consecrated ground, but which opened up to an area that was not consecrated: If [their roofs] were on the same level as the earth of the Courtyard, their inner space is not consecrated, but their roofs are consecrated. If they are not on the same level [as the Courtyard], their roofs are also not consecrated, for the roofs and the upper floors [of the structures in the Temple Courtyard] were not consecrated. Therefore, sacrifices of the highest degree of sanctity may not be eaten on these roofs, nor may sacrifices of a lesser degree of sanctity be slaughtered there.

[Regarding the chambers] which were built on unconsecrated ground, but were open to consecrated ground: Their inner space was considered consecrated when eating sacrifices of the most holy order. However, the sacrifices of a lesser degree of sanctity were not slaughtered there. [Similarly,] a person who enters while ritually impure is not required [to bring a sin offering]. The roofs [of these chambers] are considered as unconsecrated ground in all respects.

The underground passageways which open to the Temple Courtyard are consecrated. Those that open to the Temple Mount [outside the Courtyard] are not consecrated. The windows and the width of the wall are considered within [the Courtyard] in regard to partaking of the sacrifices of the most holy order and [entering while] ritually impure.

If the Sanhedrin desires to add to [the city limits of] Jerusalem or the Temple Courtyard, they may. They may extend the Temple Courtyard to any place they desire on the Temple Mount. [Similarly, they may] extend the walls of Jerusalem to any place they desire.

We may not expand [the limits] of the city [of Jerusalem] or of the Temple Courtyard unless receiving the consent of the king, a prophet, the Urim V'Tumim, and the Sanhedrin of 71 judges, as [Exodus 25:9] states: "According to all that I show you, [the design of the Sanctuary]...so shall you make it." [The latter phrase was interpreted by our sages to mean that the same conditions should apply in] future generations. [The presence of a king is required] because Moses, our teacher, was a king.

How do we extend [the limits of] the city? The Sanhedrin must offer two thanksgiving offerings. [Then, two priests] take the leavened breads from these offerings [and proceed]. The Sanhedrin would follow the thanksgiving offerings. The thanksgiving offerings [would not proceed together, but] one would follow the other. They would stand on each and every corner and every single stone in Jerusalem, [playing] harps, lyres, and cymbals, and reciting [Psalms 30]: "I exalt you, Lord, for You have uplifted me...." [They would proceed] until reaching the end of the place [which they desired to] consecrate. There, they would stand and eat one of the two thanksgiving offerings. The other was burnt. A prophet would determine which was eaten and which was burnt.

Similarly, [if the Sages desire] to extend the [limits of the] courtyard, they must consecrate it with the remaining portion of the meal offering. Just as the thanksgiving offering, which must be eaten inside Jerusalem consecrates it, so, too, the remaining portion of the meal offering, which may only be eaten inside the Temple Courtyard, consecrates it. It is to be eaten at the end of the space which they desire to consecrate.

Any place that is not done as above and according to this order is not completely holy. This is what Ezra did - he offered two Thanksgiving offerings, but they were a remembrance. The place was not made holy because there was no king and no urim v'tumim. And how is it holy? With the initial holiness. For when Solomon made the courtyard and Jerusalem holy, he made them holy for ever and ever.

Therefore, all of the sacrifices may be brought even though the temple has not been brought. The Holiest sacrifices may be eaten throughout the courtyard, even though it is destroyed and there are no walls surrounding it. And sacrifices of lesser holiness and Second Tithe may be eaten in all of Jerusalem, even though there are no walls because the initial holiness is eternal holiness.

Why do I say that the original consecration sanctified the Temple and Jerusalem for eternity, while in regard to the consecration of the remainder of Eretz Yisrael, in the context of the Sabbatical year, tithes, and other similar [agricultural] laws, [the original consecration] did not sanctify it for eternity? Because the sanctity of the Temple and Jerusalem stems from the Shechinah, and the Shechinah can never be nullified. Therefore, [Leviticus 26:31] states: "I will lay waste to your Sanctuaries." The Sages declared: "Even though they have been devastated, their sanctity remains." In contrast, the [original] obligation to keep the laws of the Sabbatical year and tithes on the Land stemmed from the fact that it was conquered by the [Jewish people, as a] community. Therefore, when the land was taken from their hands [by the Babylonians,] their [original] conquest was nullified. Thus, according to Torah law, the land was freed from the obligations of the Sabbatical year and of tithes because it was no longer Eretz Yisrael. When Ezra returned [to Eretz Yisrael] and consecrated it, it was not sanctified by means of conquest, but rather through Chazzakah. Therefore, every place which was repossessed by the [exiles returning from] Babylon and consecrated when Ezra consecrated [the land] the second time, is sacred today. Thus, as explained in Hilchot Terumah, it is necessary to keep the laws of the Sabbatical years and the tithes [on this land] even though it was taken from [the Jewish people in later years].

There is a positive commandment to hold the Temple in awe, as [Leviticus 19:30] states: "And you shall revere my Sanctuary." Nevertheless, it is not the [physical building of] the Temple which must be held in awe, but rather, He who commanded that it be revered.

How is reverence for it manifest? A person should not enter the Temple Mount holding a staff, or with sandals on his feet, or wearing only underwear, with dust on his feet, or with money wrapped in his kerchief. It is superfluous to say that it is forbidden to spit on the entire Temple Mount. If one must spit, he should let it be absorbed in his clothing. One should not take a shortcut through the Temple Mount, by entering from one gate, and leaving from the opposite one, in order to shorten the way. Rather, one should walk around from the outside, entering only for the purpose of a mitzvah.

All who enter the Temple Mount should [face] the right side, walk around [in that direction], and leave on the left side. [This applies to everyone] except to one to whom [a grievous] event occurred. He would circle around towards the left side. Therefore, [those who met him] would ask him: "Why are you circling towards the left?" "Because I have become a mourner," [he would answer]. "May the One Who rests in this House comfort you," [they would reply]. [Or he might answer:] "Because I have been ostracized." [In which case, they would reply:] "May the One Who rests in this House bring about a change in your heart and thus, you will follow the words of your colleagues. Then, they will draw you near."

Anyone who has completed his service [in the Temple and desires] to leave, should not [turn around and] leave with his back to the Temple. Rather, he should walk backwards slightly and [then], walk slowly, and [turn] to his side until leaving the Temple Courtyard. Similarly, the members of the priestly watch, the representatives of the Jewish people, and the Levites [when they descend] from their platform, should leave the Temple in this manner, similar to one who steps backwards after his prayers. All these [are expressions of] reverence for the Temple.

A person should not act frivolously before the gate of Nicanor, the eastern gate of the Temple Courtyard, for it is positioned opposite the chamber of the Holy of Holies. Everyone who enters the Temple Courtyard should walk in a dignified manner, in the region where he is permitted to enter. He should conceive of himself as standing before G-d, as [I Kings 9:3] states: "My eyes and My heart will be there forever." One should walk with awe, fear, and trembling, as [Psalms 55:15] states: "We would walk in the House of the Lord with fervor."

It is forbidden for anyone to sit in the Temple Courtyard, [for] sitting in the Temple Courtyard is prohibited except for the Kings of the House of David, as [II Samuel 7:18] states: "And King David entered and sat before the Lord." The Sanhedrin met in the half of the Chamber of Hewn Stone which was not consecrated.

Even though, the Temple is now in ruin because of our sins, a person must hold its [site] in awe, as one would regard it when it was standing. [Therefore,] one should only enter a region which he is permitted to enter. He should not sit in [the area of] the Temple Courtyard, nor should he act frivolously when standing before [the place of] the eastern gate, as [implied by Leviticus 19:30]: "You shall observe My Sabbaths and you shall revere My Sanctuary." [Explaining the analogy between the two commands, the Sages comment:] "Just as the observance of the Sabbath [applies] for eternity, so too, the reverence for the Temple must be eternal. Even though it is in ruin, it remains holy."

When the Temple is standing, a person may not act frivolously in the area from Mt. Scopus, which is outside of Jerusalem, and inwards [towards the city. This prohibition only applies] when he can see the Temple, and there is no fence between him and the Temple.

At all times, a person may not defecate or sleep [with his body positioned] between the east and the west. It is superfluous to state that one should not place a toilet between the east and the west in any place [throughout the world,] for the Temple is in the west. Therefore, one should not defecate to the west nor to the east, for it is opposite the west. Rather, we should always defecate and sleep [with our bodies] to the north and south. Whoever urinates from Mt. Scopus inward to the city should not sit facing the Temple. Rather, [he should position himself] to the north or to the south, or have the Temple at his side.

A person may not make a house according to the Temple's design, a porch with the design of the Entrance Hall, a courtyard resembling the Temple Courtyard, a table according to the design of the Table for the Showbread, or a lamp in the design of the Menorah. However, one may make a lamp [resembling the Menorah] with five branches or with eight branches [even] with seven branches if it is not made of metal.

The [encampment of the Jewish people] in the desert[ was divided into] three areas: the camp of Israel, which was itself subdivided into four camps; the camp of the Levites about which [Numbers 1:50] states: "They shall camp around the Sanctuary;" and the camp of the Shechinah [which included the area] beginning at the entrance to the courtyard of the Tent of Meeting inwards. Correspondingly, for [future] generations: [The area] from the entrance to Jerusalem to the Temple Mount is comparable to the camp of Israel. [The area] from the entrance to the Temple Mount until the entrance to the Temple Courtyard, the gate of Nicanor, is comparable to the camp of the Levites. [The area] from the entrance to the Temple Courtyard inward, is comparable to the camp of the Shechinah. The chayl and the Women's Courtyard were regions of increased sanctity which were first instituted in the Temple.

The entire land of Eretz Yisrael is more sanctified than all other lands. How is its holiness expressed? The Omer offering, the two loaves (offered on Shavuot), and the first fruits must be brought from its [territory] and cannot be brought from other lands.

Eretz Yisrael has ten gradations of holiness, each higher than the preceding level. The cities which are surrounded by a wall are holier than the rest of the Land. [How is this holiness expressed?] Those afflicted by tzara'at are sent out of [these cities]. A corpse cannot be buried inside them until the entire city or its seven chosen representatives agree. If a corpse has been taken outside a city, it should not be returned, even though all of the inhabitants are willing. If the inhabitants of a city desire to disinter [a corpse] and remove it from the country, they may. The graves [of any individual] may be disinterred except for those of a king or of a prophet. [The following rules apply in the case of a grave which was originally placed outside a city. Afterwards, the city grew in size to the point where] it surrounded the grave on all four sides, or merely on two sides which faced each other. If [originally,] there was more than 50 cubits between the grave and the city on either side, [the corpse] cannot be disinterred from the grave until every inhabitant of the city agrees. If a smaller distance [had originally been left,] it may be removed.

Jerusalem is holier than other walled cities. We must eat the sacrifices of lesser sanctity and the second tithes within its walls. [Because of this holiness], the following [restrictions] were enacted in regard to Jerusalem: No corpse is left within [its boundaries] overnight. Human bones may not be transported within it. Homes cannot be rented within it. A resident alien may not be given the opportunity to settle in the city. No graves may remain within [its boundaries] except for the graves of the House of David and the grave of Chuldah, the prophetess, which were there from the days of the first prophets. We should not plant gardens or orchards within the city. It cannot be sowed or plowed [as a field], so that it will not smell foul. No trees may be maintained within it, except for a rose garden which was there from the days of the first prophets. We may not maintain a garbage dump there, because of creeping animals. We may not [build] balconies or protrusions extending into the public domain because of Tumat Ohel. We may not create furnaces within it because of the smoke. We may not raise chickens within it, because they may cause ritually pure articles [to become impure]. Similarly, a priest may not raise chickens throughout Eretz Yisrael, because they cause ritually pure articles [to become impure]. A house in the city which is sold is never designated as the permanent property of the buyer. A house in the city is never designated as leprous. It cannot be judged as an "apostate city." An Eglah Arufah is never brought from it. [The latter four statements apply] because [Jerusalem] was never divided among the tribes.

The Temple Mount is more holy than them because zavin, zavot, a yoledet (women who has given birth) cannot enter there. A dead body itself is permitted to enter there, and it goes without saying that a tamei met can enter there.

The cheyl is more holy than that because a non-Jew and a tamei met and someone who had contact with a nidah cannot enter there.

The Women's Courtyard is holier than the chayl. A person who has immersed himself in a mikveh, but must wait until the sun sets to become ritually pure, may not enter there. This prohibition was instituted by the Sages. According to Torah law, such a person may enter the camp of the Levites. [Similarly,] a person who contracted ritual impurity through contact with a corpse and who entered the Women's Courtyard, is not liable for a sin offering.

The Courtyard of the Israelites is holier than the Women's Courtyard. A person who has purified himself, but has not brought the required sacrifices, may not enter there. Similarly, an impure person who enters there is liable for karet.

The Priestly Courtyard is holier than [the Courtyard of the Israelites]. An Israelite may only enter there when required for: a) Semichah, c) slaughtering, b) confession, tenufah.

[The area] between the Altar and the Entrance Hall is holier than the area mentioned above. Priests who have physical deformities, have grown long hair, or whose [priestly] garments are torn may not enter there.

The Temple building is holier than [the area] between the Altar and the Entrance Hall. Only a priest who has sanctified his hands and feet may enter there.

The chamber of the Holy of Holies is holier than it. Only the High Priest may enter there, on Yom Kippur, while he is involved in the Temple service.

There was a place in the upper storey [of the Temple]which was located directly opposite the Holy of Holies. It was entered only once in seven years, to [inspect it] and find out what is necessary for its repair. When builders [are required] to enter the Temple building to construct or repair it, or to remove an impure object, it is a mitzvah for the [craftsmen] who enter to be priests who do not possess any disqualifying physical deformities. If no [capable craftsmen meeting those criteria] can be found, priests with disqualifying deformities should enter. If none are found, Levites should enter. If none are found, Israelites should enter. It is a mitzvah for [those who enter] to be ritually pure. If no [capable craftsman] who are ritually pure can be found, impure [craftsmen] may enter. [If there is a choice between a craftsman] who is impure and a priest with a disqualifying deformity, the priest with the deformity should enter, for [although the prohibitions against] ritual impurity are put aside in regard to matters which concern the entire people, [they are not relaxed completely]. All those who enter to repair the Temple should be lowered down inside crates [from the upper floor]. If no crates are available or if it is impossible [to make arrangements for them to enter] using crates, they may enter through the [usual] entrances.

There is a positive mitzvah to guard the Temple. [This mitzvah applies] even though there is no fear of enemies or thieves, for the guarding [of the Temple] is an expression of respect for it. A palace with guards is [much more impressive] than a palace without guards.

The mitzvah of guarding [the Temple] applies throughout the night. The priests and Levites shall serve as guards, as [Numbers 18:2] states: "And you and your sons [shall be] before the tent of the testimony," i.e., you shall keep watch over it. Also, [ibid. 18:4] states: "And they [the Levites] shall watch over the Tent of Meeting," and [ibid. 3:38] states: "And Moses, Aharon, and his sons shall camp before the Sanctuary towards the east, and they will be the guardians of the holy watch."

Anyone who nullifies this watch transgress a negative commandment, as [Numbers 18:5] states: "And you shall take care to keep the Holy Watch." Any form of the verb, shemar, "take care," implies a warning against transgressing a negative command. Thus, guarding [the Temple fulfills] a positive command and nullifying its watch [represents the violation of] a negative command.

The mitzvah of guarding [the Temple] is [as follows:] The priests stood guard from the inside and the Levites from the outside. 24 groups of guards stood watch over it continuously, each night, in 24 [different] places. The priests stood guard in three places and the Levites, in 21 places.

Where did they keep watch? The priests kept watch in the Chamber of Avtinas, the Chamber of the Spark, and the Chamber of the Hearth. The Chamber of Avtinas and the Chamber of the Spark were two-storey structures built at the sides of the gates of the Temple Courtyard. The young priests kept watch there. The Chamber of the Hearth was a large, domed structure, surrounded [on the inside] with projections of stone. The elders of the priestly watch of that day slept there with the keys to the Temple Courtyard in their hands.

The priests on watch did not sleep in the priestly garments. Instead, they folded them, placed them at their heads, and wore their own clothes. They slept on the ground. It is customary for all those who stand watch over the courtyards of kings not to sleep on beds.

If one of them had a seminal emission [in his sleep], he would proceed down the winding underground stairwell. [There was no prohibition involved], because the underground passageways that opened up to [the portion of] the Temple Mount [outside the Courtyard] were not consecrated. [There,] he would immerse himself. [He would then] return and sit among his fellow priests until the gates were opened in the morning. [At that time,] he would leave and proceed [to his own affairs].

Where would the Levites stand watch? Inside the five gates to the Temple Mount; At its four corners [of the wall surrounding the Temple Mount] from the inside; At the outside of four corners of the Temple Courtyard, for it is forbidden to sit in the Temple Courtyard; At the outside of five [of the seven] gates to the Temple Courtyard, for the priests stood watch at [the remaining two gates], the Chamber of the Hearth and the Gate of the Spark; a total of eighteen locations.

They also stood watch in the Chamber of the Sacrifices, the Chamber of the Parochet, and behind the Holy of Holies.

An overseer was appointed over all the watches of guards. He was called: "The officer of the Temple Mount." Throughout the night, he checked on all the watches. Torches were lit before him. If a guard did not stand before him and greet him: "Peace be unto you, officer of the Temple Mount," he would assume that he was sleeping, and would strike him with his staff. He was even granted permission to burn [a sleeping guard's] clothing. Thus, it was commonly said in Jerusalem: "What is the noise in the Temple Courtyard [at night]? It must be the voice of a Levite being beaten and his clothes burned because he slept on his watch."

In the morning, shortly before dawn, the overseer of the Sanctuary came and tapped to awaken the priests sleeping in the Chamber of the Hearth. [When] they opened [the gate] for him, he took the keys and opened the small gate leading from the Chamber of the Hearth to the Temple Courtyard. [Then] he entered the Courtyard, and the priests followed him. They held two torches of fire in their hands and divided into two groups. One proceeded eastward and the other, westward. They walked on, checking the entire Temple Courtyard. Both groups [met when they] reached the Chamber of the Bakers of the Chavitin. When both groups reached [that point], they declared: "Peace be unto you. Everything is at peace." [Afterwards,] they prompted the bakers of the Chavitin to begin their work.

This pattern was followed each night except on Sabbath eve. [Then,] they did not hold torches in their hands. Rather, they checked by the light of the candles, which remained burning from the Sabbath eve.