Quick Temple Animation

This is a test animation which runs quickly through the main parts of the Temple. Many of the models in this animation are unfinished. The Antechamber is in a very early stage and I have since removed the windows in its eastern face.

Tour of the Temple: Class 7

Gates of the Courtyard

The Nikanor Gate, as viewed from the Women's Courtyard

The Main Courtyard was surrounded by walls 40 cubits (60 feet) tall and seven large gateways opened into the Courtyard from the outside. All of these gateways had the same dimensions as the Temple Mount gates – 10 cubits wide and 20 cubits tall (15 feet by 30 feet), and they all had double doors. When the Jews returned from exile to build the Second Temple they were poor and could not afford to spend lavishly on the structure. At some later point when their financial situation had improved they were able to plate all of the doors of the Temple gates with gold.

In the center of the eastern wall of the Courtyard stood the Nikanor Gate. This gate, which served as the main public entrance into the Courtyard, was named for the pious and wealthy individual who donated its two doors. Nikanor had these doors crafted of Corinthian bronze by the artisans of Alexandria in Egypt and then personally accompanied them on their journey by ship to the Israeli port of Acco. Along the way the seas turned stormy and threatened to sink the ship and its precious cargo. The captain, fearing for the lives of those on board, ordered one of the immense bronze doors to be cast into the sea to lighten the ship’s load. The sailors did so, but to no avail, and the captain then ordered the second door to follow the first one into the depths. At this point Nikanor threw himself on top of the remaining door and declared, “If you throw this door into the sea you’ll have to throw me in with it!” As soon as the words left his mouth the storm miraculously abated and the ship was able to continue on its way. Upon arriving in Acco they discovered that another miraculous event had occurred — the first door was found floating in the water right next to the ship! Thus, both of Nikanor's doors were brought to the Temple where they were installed conspicuously in the main entrance of the Courtyard.

Two smaller gateways flanked the Nikanor Gate to its north and south which would be used by people exiting the Courtyard. Since the Nikanor Gate was directly opposite the entrance of the Sanctuary, anyone exiting through this gate would be required to walk out backwards so as not to turn their back on the Holy and Holy of Holies. To avoid this, people exiting the Courtyard would use one of these two smaller gates off to either side and could do so without having to walk out backwards. This arrangement served the additional purpose of relieving congestion at the Nikanor Gate and thus optimized the flow of pedestrian traffic.

In the southern wall of the Courtyard were three large gates, distributed evenly along the length of the wall. The westernmost of these was the Kindling Gate through which they would bring firewood to fuel the fires of the Altar. In the center of the wall was the Firstborns Gate where firstborn animals would be brought into the Courtyard and given to the Kohanim. The third gate in the south was the Water Gate which took its name from the fact that on Succos the water libations (see Class #5) were brought into the Courtyard through this gate. This gate was selected for this purpose since it was located across from the Altar, allowing the libations to be poured onto the Altar without delay.

The northern wall also contained three large gates which were located across from those in the south. Nearest to the west was the Spark Gate, so named because the Kohanim maintained a fire there which was kept burning constantly. To the east of the Spark Gate was the Sacrifice Gate through which all animals used for sacrifices of the highest sanctity were brought into the Courtyard. [All sacrifices fall into one of two general categories: those of lesser sanctity and those of the highest sanctity. The latter category has certain stringencies associated with it, including the requirement that the animals be slaughtered in the northern half of the Courtyard. It is for this reason that the Sacrifice Gate was located in the northern wall.] The third gate in the north opened into a large chamber called the Hall of the Fire which, in turn, opened to the Courtyard. This chamber served as the sleeping quarters for the Kohanim working in the Temple and contained a large warming fire for their benefit.

Tour of the Temple: Class 6

Chambers of the Women's Courtyard

Chamber of the Wood

In each of the four corners of the Women's Courtyard were chambers measuring 40 cubits (60 feet) to a side and each chamber served a different purpose. The southeast chamber was called the Chamber of the Nazirites. A nazirite is a man or woman who, for a set period of time, accept upon themselves not to drink wine, cut their hair, or contract corpse-tumah. When the term of their vow is complete the individual was required to come to the Temple and offer certain sacrifices. The meat of the offering was brought to the Chamber of the Nazirites to be cooked, and the nazirite would also receive a haircut in this chamber and then the cut hair would be thrown into the fire beneath the pot cooking the offering. Nazirites were not permitted to eat their offerings in this chamber, either to prevent overcrowding in the Women's Courtyard or because it was preferable to eat inside a room with a roof and not under the open sky

In the northeast corner of the Women's Courtyard was the Chamber of the Wood. Here the Kohanim would inspect firewood for use upon the Altar. They had to determine if the wood was infested with worms since any piece of wood containing worms was not fit to be burned upon the Altar. This wormy wood was not discarded but rather was used for other purposes in the Temple, such as fueling the various warming fires or the stoves used for cooking sacrificial meat.

In the northwest corner stood the Chamber of the Metzoraim. Metzoraim (sing., metzora) are individuals who have contracted tzaraas, an affliction brought on by the commission of certain transgressions and whose physical symptoms must be recognized and diagnosed by a trained Kohen. When the Kohen has determined that the tzaraas affliction has passed, the metzora was required to undergo a purification process which involved the offering of sacrifices in the Temple. At one point during the course of this purification process the metzora was required to immerse in a mikveh [ritual bath] and would do so within the northwestern chamber in a mikveh built for this purpose. Although this chamber and the mikveh it contained was designated primarily for metzoraim, as its name indicates, it was also open to the general public who could immerse here prior to entering the Courtyard.

Chamber of the Oils

The chamber in the southwest corner was called the Chamber of the Oils and served as the storage area for the Temple's supply of oil, wine, and flour, all of which were used daily in large amounts. It was named for the oils stored here since oil was present in greater quantities than wine or flour. All of the supplies contained in this chamber were used in the Temple on a daily basis: oil was needed for the Menorah and, in combination with flour, for meal-offerings, while wine was poured onto the Altar as libations. For this reason the Chamber of the Oils had its own doorway leading directly into the Courtyard to its west.

On the western side of the Women's Courtyard was a large flight of steps leading up to the Nikanor Gate, the main entry point into the Courtyard. There were fifteen steps, each half a cubit in height, to account for the 7½-cubit difference in elevation between these two courtyards. Although these steps were used on a daily basis by the myriad people entering the Courtyard, they are more famously known for their role during the Rejoicing of the Water Drawing when they served as a stage for the Leviim who sang and played their musical instruments to accompany the celebrations. In order to accommodate the greatest number of Leviim, and to make these Leviim more visible to the crowds below, the fifteen steps were not built straight (like standard steps) but rather were round, forming a semicircular terrace which extended out into the Women's Courtyard. To add further to the capacity of these steps they ran across the entire western side of the Women's Courtyard and were not limited to the area directly in front of the gate.

At the foot of these steps to the north and south were doors which opened to the two music chambers of the Leviim which were located directly beneath the Israelites' Courtyard. In these rooms the Leviim would store their instruments on hooks all around the walls and cover them with protective cloths. Underground chambers were ideal for instrument storage since many of the instruments were made of wood (such as harps and lyres) and they would be best protected from the heat and fluctuations in humidity underground. These chambers were also used for rehearsal and training the next generation of musicians, thus highlighting another benefit of having the rooms underground — the Leviim would not disrupt the sacrificial service as they practiced. Tools needed to fix and tune the instruments, as well as a library of songbooks, were also kept here.

Tour of the Temple: Class 5

The Women's Courtyard

Interior of the Women's Courtyard

To the east of the Main Courtyard stood a large enclosed area called the Women’s Courtyard. Entry into this area was not restricted to women, as its name might imply, but in fact was used as a staging area for the multitudes of people arriving daily bearing sacrifices and gifts who would assemble here before proceeding into the Courtyard. It was called the Women's Courtyard because the women would specifically gather here to watch the Rejoicing of the Water-drawing which took place each year on the holiday of Succos (see below).

The Women's Courtyard was enclosed by walls, 135 cubits to a side, which were identical in height and thickness to the walls of the Temple Mount. Centered in the eastern wall was a single gate providing access from the Temple Mount. Cut stones, one cubit square and set with mortar, were used to tile the floors, and the entire expanse of the Women's Courtyard was left open to the sky. Along the walls of the Women's Courtyard were many niches for storage purposes and numerous windows which were low enough that people standing in the Cheil could glimpse what was going on inside.

On the holiday of Succos the Rejoicing of the Water-drawing would take place inside the Women's Courtyard. The celebration began on the second night of the holiday when the great sages and pious men of the generation would assemble in this courtyard to dance, juggle, and sing God's praises while scores of Leviim stood upon the fifteen round steps in front of the Nikanor Gate (in the western wall of this Courtyard) providing musical accompaniment. This rejoicing continued all night until dawn when, with great ceremony, a delegation was dispatched to a nearby spring to draw water for that day's water libations which would be poured onto the Altar. Numerous spectators, both men and women, stood along the sides of the courtyard to watch these festivities. During the Second Temple era the mingling of men and women at this event led to a certain amount of frivolity (this had not been the case in the First Temple) and steps were taken to correct this. The Sages came up with an innovative solution in which the women would gather upon balconies constructed within the courtyard while the men would stand below on ground level. 

These balconies for the women ran along the southern, eastern, and northern sides of the courtyard, but not the western side. Halfway up the walls were protruding stone ledges that supported the wooden planks which formed the floorboards of the balcony. A row of marble columns, similar to those used on the Temple Mount, encircled the interior of the Women's Courtyard, and these, too, may have been used to support the balcony. Above the floorboards they built row upon row of ascending steps to afford all of the women a good view of the festivities below. As a safety measure, the entire balcony was surrounded by a protective fence. Only the stone columns and protruding balcony supports were permanent fixtures whereas the floorboards and steps were put up each year during Succos and then taken down after the holiday.

Tour of the Temple: Class 4

The Cheil and the Soreg

The Cheil and Soreg outside of the Women's Courtyard

Standing at a distance of 10 cubits from the walls of the Courtyard on all four sides was a low wall, half a cubit high. This wall, as well as the area between it and the Courtyard walls, was referred to as the Cheil. A wooden latticework fence, 10 handbreadths high, was built atop this wall and was called the Soreg.

The purpose of both the wall and the fence was to mark the point beyond which no one contaminated with corpse-tumah, nor any non-Jew, could pass. Archaeologists have discovered one of the marker stones from the Cheil and the inscription (written in Greek) reads, "Any foreigner who passes beyond the wall and fence surrounding the Temple has only himself to blame for the fact that his death will follow." During the period of Hellenistic persecution the Syrian-Greek kings, aided by the corrupt Kohen Gadol Eliakim, contemptuously made thirteen breaches in this wall. When control of the Temple was later regained by the Hasmoneans (the Jewish resistance) they repaired these breaches and the Sages decreed that anyone who passes by one of the repaired breaches must bow down to give thanks to God for destroying the Greek regime and abolishing their evil decrees.

Marker stone from the Cheil

Of the 10 cubits of space occupied by the Cheil the first 4 cubits were flat while the remaining 6 cubits held the steps leading up to the walls of the Courtyard. These steps, twelve in all, were each half a cubit high and half a cubit deep. As a rule, all steps in the Temple ran the entire width of the area they led up to and were not limited to the area directly in front of the gate. In the case of the Cheil this meant that its twelve steps ran completely around all four walls of the Courtyard. The area just outside the Cheil on the Temple Mount proper was left as an open plaza with benches where the people could gather.

Slideshow on the Schottenstein Temple Floorplan

On Monday, May 14, I will be giving a slideshow highlighting the Schottenstein Talmud Temple Floorplan. It is designed to give those learning Daf Yomi a quick tour of the entire Beis Hamikdash as well as a behind-the-scenes look at how this Artscroll diagram was created.

Time: 8:20 pm
Place: Kehillas Kol Torah, 2929 Fallstaff Road  Baltimore, MD 21209

Tour of the Temple: Class 3

Gates of the Temple Mount

A five-sided gateway of the Temple

   In each wall of the Temple Mount were one or more gateways, all of which conformed to a standard size of 10 cubits wide by 20 cubits tall. Instead of a traditional frame consisting of three parts (two doorposts and a lintel) the Temple gates had additional diagonal elements connecting the doorposts and lintel, resulting in a frame of five parts. 

   Jerusalem was located primarily to the south of the Temple and the majority of the population entered the Temple Mount from that side. To accommodate the large flow of pedestrian traffic two gates were built along this side, spaced evenly across the 500-cubit length of the Temple Mount. These were known as the Chuldah Gates, named after the prophetess Chuldah who delivered her prophesies to the masses just outside the southern wall of the Temple Mount during the First Temple era.

   Centered in the western wall of the Temple Mount was the Kiponos Gate. The name Kiponos may represent a contraction of the Greek words kepos (garden) and ponos (work or toil) to mean working the garden, a reference to the garden located just inside this gateway. In this garden, which occupied the area between the western wall of the Temple Mount and the western wall of the Courtyard opposite the Holy of Holies, the Kohanim cultivated all of the ingredients used in compounding the incense offered daily in the Temple.

   In the northern wall of the Temple Mount was the Tadi Gate. This gate was unique in that its lintel was not flat but consisted of two stones leaning against each other at an angle such that the top of the gate resembled a triangle.

   In the eastern wall of the Temple Mount was the Shushan Gate, so named for the depiction of the city of Shushan which appeared over the mantel of this gate. Shushan was the Persian capital which had hosted the Jews during their exile following the destruction of the First Temple. In appreciation of the ruling power and as a symbol of their allegiance the Jews placed the Persian emblem over this gate in the rebuilt Temple.

   In addition to the five gates listed thus far there are records of other gates in the Temple Mount walls. King Solomon built a gate for bridegrooms and a gate for mourners in the First Temple, the former with doors of white glass and the latter with doors of black jasper (a type of quartz). The locations of these gates are not given, so it is assumed that they were minor gates on the southern side of the Temple Mount. They were likely included in the design of the Second Temple as well.

Muchni Gears Animation

[Video has been removed. See this post for an updated version.]

This is a test animation of the Muchni (the wooden structure which raised and lowered the Kiyor) where I was trying to work out how the gears might have been arranged. The challenge in designing the Muchni is to find a way for a Kohen to raise a 5,000-pound object (see the earlier post for details) singlehandedly. In my design I use a counterweight on the back of the Muchni and reducing gears to make the task of lifting the Kiyor more manageable. This early animation only shows the gears moving but not the Kiyor or counterweight.

Tour of the Temple: Class 2

Walls of the Temple Mount

King Darius (wikimedia)

   Both the Temple Mount and the courtyards within it were surrounded by tall walls, 40 cubits (60 feet) in height. These walls stood 5 cubits (7½ feet) thick at their base and tapered slightly as they rose to give them greater stability. In King Solomon's First Temple the walls were composed of a repeating pattern of three courses of stone followed by one course of wood. In the Second Temple, the Persian king Darius — who was the one to grant the Jews permission to rebuild the Temple — commanded that the walls mimic that original design but with the following changes: 1) the walls should begin with one course of wood and then three courses of stone, 2) the wood should not be set completely within the walls, and 3) the wood should not be covered with plaster. No mortar was used to hold the massive stones together rather they were carefully fitted to one another and then locked into place with iron braces.

Line of sight from the Mount of Olives
to the opening of the Sanctuary Building

   The eastern wall of the Temple Mount was much lower than the others and stood less than 26 cubits (39 feet) high. The reason for this was a Scriptural requirement connected to the Parah Adumah [red heifer, whose ashes have the ability to purify people and objects from corpse-tumah]. The Parah Adumah was prepared on the Mount of Olives, located due east of the Temple, and the Torah writes that while the Kohen is carrying out the preparations he must have a direct line of sight to the opening of the Sanctuary. From his vantage point in the east the Kohen would look over the lower eastern wall of the Temple Mount, through the eastern gate of the Women's Courtyard, and through the Nikanor Gate to the opening of the Sanctuary.

   The Temple was not squarely centered within the four walls of the Temple Mount but was offset towards the northwest corner. Although in many models of the Temple the Temple Mount is shown as a large, open expanse of space, this is not accurate. The space between the walls of the Temple Mount and the Temple itself was packed with numerous chambers, storehouses, workshops, and offices which were necessary for the day-to-day operation of the Temple. Since we do not know the names and locations of these many chambers they are often omitted from the depictions of the Temple.

Just inside the walls of the Temple Mount ran a cedar-covered portico supported by marble columns, each of which was hewn from a single block of stone and adorned with flowered capitals. The columns stood 25 cubits tall and each measured “as wide as three men can reach.” A man’s reach is about 4 cubits, thus the columns had a circumference of 12 cubits and a diameter of 3.8 cubits. The columns were spaced approximately 15 cubits apart and arranged in three rows along the walls of the Temple Mount, with the first row of columns set into the walls. 

   The cedar roof covering this portico extended 30 cubits from the inside of the Temple Mount walls. It was carved with flower designs and had a fence on top to prevent anyone who might be walking there from falling off. The entire area of the portico was set upon a raised platform a few steps higher than the floor of the Temple Mount and, like the entire expanse of the Temple Mount, was paved with marble stones.

Tour of the Temple: Class 1

Preparing the Temple Mount

   One of the first steps taken in the construction of the Second Temple was a massive earth-moving operation. The entire area of the Temple Mount, which measured 500 cubits by 500 cubits (one cubit measures approximately 18 inches), was completely excavated all the way down to solid bedrock to clear the site from possible graves. Since tumah [ritual contamination] from a grave rises up through the ground all the way to the heavens it would have rendered anyone standing on the ground above the grave tamei [ritually contaminated].

   When the First Temple was built, no such excavations were carried out. King Solomon relied upon the fact that since there was no reason to suspect the presence of tumah on the Temple Mount the land was presumed tahor [ritually pure]. However, when the Jews returned from the Babylonian exile to rebuild the Temple they discovered a skull beneath the site of the Altar and this forced them to retract the default tahor status originally granted to the Temple Mount. In such a case where tumah is suspected the land must be excavated down to virgin soil or bedrock (whichever comes first) to verify that no sources of tumah are present. The builders of the Second Temple certainly wanted to avoid any shadow of a doubt and thus dug down beyond the virgin soil all the way to the bedrock; historically, we also know that Herod dug down to the bedrock to provide a sturdy foundation for the immense weight of the walls.

   A two-level network of arches was built over the bedrock which further protected against possible tumah. The tumah of a grave is prevented from rising further when it encounters a covered airspace of one handbreadth, thus an arch will protect the ground above it from such tumah. One level of arches would not have been sufficient since any tumah directly under one of the solid support columns would continue to rise. Therefore, a second level was needed with support columns placed over the airspaces of the first level. Although, according to the letter of the law, the excavations alone rendered the entire area of the Temple Mount tahor, it was nonetheless felt that for the sake of the Holy Temple an additional precaution of the double arches should be employed to rule out the remote possibility of an unknown grave within the bedrock itself.

   Having excavated down to the bedrock and installed the arches, the Temple could have been built on the now-level plane directly atop the arches. Instead, the elevations of the various courtyards matched the original – and Divinely fashioned – contours of Mount Moriah prior to the excavations. Rather than regaining the original elevations by back-filling the area over the arches with dirt, a system of vaulted tunnels was constructed under the entire Temple complex. The lowest level of tunnels supported the floor of the Temple Mount; above this was another level, 6 cubits high, which supported the area under the Women's Courtyard and Main Courtyard ; a third level, 7½ cubits high, supported the floor of the Courtyard itself.

New Class: Tour of the Temple

Starting after Pesach I will be giving a 15-part email class called Tour of the Temple on the basic structure of the Beis Hamikdash. This class is being given in conjunction with Project Genesis and you can find a link to the information page here. Click Subscribe at the top of the page to sign up. Each class will also be posted to this blog.

Eating Chametz and Matzah Together

In the Mah Nishtanah at the Pesach Seder one of the questions asked is why on this night we eat only matzah whereas on other nights we eat both chametz and matzah. The question about this question is when, exactly, do we eat chametz and matzah together? Was this so common that a child would see the lack of chametz at the Seder as unusual and be moved to ask about it?

In the times of the Beis Hamikdash when people regularly brought korbanos they were used to following the regulations regarding the consumption of sanctified food. All those partaking of the food had to be tahor and the food had to be eaten within a certain period of time. Now, for most korbanos, the amount of food that had to be eaten, and the time limit for eating it, was quite manageable. There was one exception, however, and that was the Todah [thanksgiving] offering. This offering was accompanied by 40 loaves, 30 of which were unleavened (matzah) and 10 of which were leavened (chametz) and all of these had to be eaten in one day! The Torah purposely made it difficult for the person bringing a Todah to eat it all himself, forcing him to invite many friends and family members to the meal to help him consume all of the sanctified food in time. During the meal he would share the story of why he was bringing a Todah offering and this would lead to a sanctification of God's Name since so many people would recognize the kindness that God showed this individual.

Now, a child at the Seder would see a large group of people gathered for the consumption of an offering (the Korban Pesach, in this case) but would notice that only matzah was being served. He would find this odd, since at all the other large gatherings he had attended throughout the year when offerings were being consumed (namely, when his family was invited to someone's thanksgiving meal) there had been both chametz and matzah on the table at the same time. Hence the question.

(I do not have a direct source for this. Someone just told it to me in shul this Shabbos. Any ideas?)

Lego® Mizbeach Models

A few weeks ago I had the opportunity to bring my Lego^® brick models of the Mizbeach to my son's fourth grade class at the Talmudical Academy. They had just finished learning about the Mishkan and so I came to show them what the Outer Mizbeach of both the Mishkan and Beis Hamikdash looked like and to point out some of the differences and similarities. The boys really enjoyed the talk and asked lots of good questions. One of them even offered to bring me a whole bag full of Lego^® bricks so that I can build more of the Beis Hamikdash!

Lego^® is a trademark of the LEGO Group of companies which does not sponsor, authorize or endorse this site

A Fuller Picture of the Kiyor

   The Kiyor [Laver] was a copper vessel which held the water used by the Kohanim to sanctify their hands and feet in preparation for the sacrificial service. It was used in the Tabernacle as well as in the First and Second Temples, although this Kiyor is not described in any great detail in the Scriptural or Talmudic sources.

   In the First Temple Solomon constructed ten additional lavers which are described as containing 40 bas (a volume equivalent to 9 cubic amos — Ralbag) of water and standing 4 amos tall (I Kings 7:38). Malbim provides further details of these lavers: the top section of the laver was cylindrical, 1¾ amos in diameter and 2½ amos tall; the bottom section was square, 1¾ amos wide and 1½ amos tall (all the numbers given here are the outer dimensions). Now, Rashi (to II Chronicles 4:6) writes that that these ten lavers were built "in addition to that of Moses," which to me implies that they were exact replicas of the Kiyor that Moses made for the Tabernacle, just as Solomon's ten copies of the Menorah and Shulchan [Table] were exact copies of the originals. I therefore model the Kiyor of the Second Temple after Malbim's description of Solomon's lavers. Here is an image of what the Kiyor would have looked like:

View of Goolah Chamber

This is the interior of the Goolah Chamber located near the northeast corner of the Courtyard. A bucket was lowered via a pulley into a cistern to bring up sweet, clean water which the Kohanim would pour into a basin ("goolah") and then use for drinking and cooking. I (mistakenly) included a stool in the lower left corner of this rendering, although Kohanim were actually not permitted to sit here since this chamber was within the consecrated confines of the Courtyard. The only people allowed to sit in the Courtyard are kings descended from the House of David.