1. Josephus Flavius, Jewish Antiquities, 15.391-15.402 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tractate middot, as herodian •tractate middot, as pre-herodian temple Found in books: Ganzel and Holtz (2020) 150 | 15.391. 3. So Herod took away the old foundations, and laid others, and erected the temple upon them, being in length a hundred cubits, and in height twenty additional cubits, which [twenty], upon the sinking of their foundations fell down; and this part it was that we resolved to raise again in the days of Nero. 15.392. Now the temple was built of stones that were white and strong, and each of their length was twenty-five cubits, their height was eight, and their breadth about twelve; 15.393. and the whole structure, as also the structure of the royal cloister, was on each side much lower, but the middle was much higher, till they were visible to those that dwelt in the country for a great many furlongs, but chiefly to such as lived over against them, and those that approached to them. 15.394. The temple had doors also at the entrance, and lintels over them, of the same height with the temple itself. They were adorned with embroidered veils, with their flowers of purple, and pillars interwoven; 15.395. and over these, but under the crown-work, was spread out a golden vine, with its branches hanging down from a great height, the largeness and fine workmanship of which was a surprising sight to the spectators, to see what vast materials there were, and with what great skill the workmanship was done. 15.396. He also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which wall was itself the most prodigious work that was ever heard of by man. 15.397. The hill was a rocky ascent, that declined by degrees towards the east parts of the city, till it came to an elevated level. 15.398. This hill it was which Solomon, who was the first of our kings, by divine revelation, encompassed with a wall; it was of excellent workmanship upwards, and round the top of it. He also built a wall below, beginning at the bottom, which was encompassed by a deep valley; and at the south side he laid rocks together, and bound them one to another with lead, and included some of the inner parts, till it proceeded to a great height, 15.399. and till both the largeness of the square edifice and its altitude were immense, and till the vastness of the stones in the front were plainly visible on the outside, yet so that the inward parts were fastened together with iron, and preserved the joints immovable for all future times. 15.400. When this work [for the foundation] was done in this manner, and joined together as part of the hill itself to the very top of it, he wrought it all into one outward surface, and filled up the hollow places which were about the wall, and made it a level on the external upper surface, and a smooth level also. This hill was walled all round, and in compass four furlongs, [the distance of] each angle containing in length a furlong: 15.401. but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; 15.402. and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians. |
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2. Josephus Flavius, Jewish War, 5.184-5.226 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tractate middot, as herodian •tractate middot, as pre-herodian temple Found in books: Ganzel and Holtz (2020) 150, 151 | 5.184. 1. Now this temple, as I have already said, was built upon a strong hill. At first the plain at the top was hardly sufficient for the holy house and the altar, for the ground about it was very uneven, and like a precipice; 5.185. but when king Solomon, who was the person that built the temple, had built a wall to it on its east side, there was then added one cloister founded on a bank cast up for it, and on the other parts the holy house stood naked. But in future ages the people added new banks, and the hill became a larger plain. 5.186. They then broke down the wall on the north side, and took in as much as sufficed afterward for the compass of the entire temple. 5.187. And when they had built walls onthree sides of the temple round about, from the bottom of the hill, and had performed a work that was greater than could be hoped for (in which work long ages were spent by them, as well as all their sacred treasures were exhausted, which were still replenished by those tributes which were sent to God from the whole habitable earth), they then encompassed their upper courts with cloisters, as well as they [afterward] did the lowest [court of the] temple. 5.188. The lowest part of this was erected to the height of three hundred cubits, and in some places more; yet did not the entire depth of the foundations appear, for they brought earth, and filled up the valleys, as being desirous to make them on a level with the narrow streets of the city; 5.189. wherein they made use of stones of forty cubits in magnitude; for the great plenty of money they then had, and the liberality of the people, made this attempt of theirs to succeed to an incredible degree; and what could not be so much as hoped for as ever to be accomplished, was, by perseverance and length of time, brought to perfection. 5.190. 2. Now, for the works that were above these foundations, these were not unworthy of such foundations; for all the cloisters were double, and the pillars to them belonging were twenty-five cubits in height, and supported the cloisters. These pillars were of one entire stone each of them, and that stone was white marble; 5.191. and the roofs were adorned with cedar, curiously graven. The natural magnificence, and excellent polish, and the harmony of the joints in these cloisters, afforded a prospect that was very remarkable; nor was it on the outside adorned with any work of the painter or engraver. 5.192. The cloisters [of the outmost court] were in breadth thirty cubits, while the entire compass of it was by measure six furlongs, including the tower of Antonia; those entire courts that were exposed to the air were laid with stones of all sorts. 5.193. When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; 5.194. upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second [court of the] temple was called “the Sanctuary;” 5.195. and was ascended to by fourteen steps from the first court. This court was foursquare, and had a wall about it peculiar to itself; 5.196. the height of its buildings, although it were on the outside forty cubits, was hidden by the steps, and on the inside that height was but twenty-five cubits; for it being built over against a higher part of the hill with steps, it was no further to be entirely discerned within, being covered by the hill itself. 5.197. Beyond these fourteen steps there was the distance of ten cubits; this was all plain; 5.198. whence there were other steps, each of five cubits a piece, that led to the gates, which gates on the north and south sides were eight, on each of those sides four, and of necessity two on the east. For since there was a partition built for the women on that side, as the proper place wherein they were to worship, there was a necessity for a second gate for them: this gate was cut out of its wall, over against the first gate. 5.199. There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally. 5.200. The western part of this court had no gate at all, but the wall was built entire on that side. But then the cloisters which were betwixt the gates extended from the wall inward, before the chambers; for they were supported by very fine and large pillars. These cloisters were single, and, excepting their magnitude, were no way inferior to those of the lower court. 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.206. Now there were fifteen steps, which led away from the wall of the court of the women to this greater gate; whereas those that led thither from the other gates were five steps shorter. 5.207. 4. As to the holy house itself, which was placed in the midst [of the inmost court], that most sacred part of the temple, it was ascended to by twelve steps; and in front its height and its breadth were equal, and each a hundred cubits, though it was behind forty cubits narrower; for on its front it had what may be styled shoulders on each side, that passed twenty cubits further. 5.208. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place. Its front was covered with gold all over, and through it the first part of the house, that was more inward, did all of it appear; which, as it was very large, so did all the parts about the more inward gate appear to shine to those that saw them; 5.209. but then, as the entire house was divided into two parts within, it was only the first part of it that was open to our view. Its height extended all along to ninety cubits in height, and its length was fifty cubits, and its breadth twenty. 5.210. But that gate which was at this end of the first part of the house was, as we have already observed, all over covered with gold, as was its whole wall about it; it had also golden vines above it, from which clusters of grapes hung as tall as a man’s height. 5.211. But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures. 5.215. 5. When any persons entered into the temple, its floor received them. This part of the temple therefore was in height sixty cubits, and its length the same; whereas its breadth was but twenty cubits: 5.216. but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the candlestick, the table [of shew-bread], and the altar of incense. 5.217. Now, the seven lamps signified the seven planets; for so many there were springing out of the candlestick. Now, the twelve loaves that were upon the table signified the circle of the zodiac and the year; 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use. 5.219. But the inmost part of the temple of all was of twenty cubits. This was also separated from the outer part by a veil. In this there was nothing at all. It was inaccessible and inviolable, and not to be seen by any; and was called the Holy of Holies. 5.220. Now, about the sides of the lower part of the temple, there were little houses, with passages out of one into another; there were a great many of them, and they were of three stories high; there were also entrances on each side into them from the gate of the temple. 5.221. But the superior part of the temple had no such little houses any further, because the temple was there narrower, and forty cubits higher, and of a smaller body than the lower parts of it. Thus we collect that the whole height, including the sixty cubits from the floor, amounted to a hundred cubits. 5.222. 6. Now the outward face of the temple in its front wanted nothing that was likely to surprise either men’s minds or their eyes; for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. 5.223. But this temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for as to those parts of it that were not gilt, they were exceeding white. 5.224. On its top it had spikes with sharp points, to prevent any pollution of it by birds sitting upon it. of its stones, some of them were forty-five cubits in length, five in height, and six in breadth. 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests. |
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3. Mishnah, Middot, 1.1-1.3, 1.7, 2.1, 2.3-2.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •tractate middot, as pre-herodian temple •tractate middot, as herodian Found in books: Ganzel and Holtz (2020) 148, 150, 152| 1.1. "בִּשְׁלשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ, בְּבֵית אַבְטִינָס, וּבְבֵית הַנִּיצוֹץ, וּבְבֵית הַמּוֹקֵד. וְהַלְוִיִּם בְּעֶשְׂרִים וְאֶחָד מָקוֹם. חֲמִשָּׁה, עַל חֲמִשָּׁה שַׁעֲרֵי הַר הַבַּיִת. אַרְבָּעָה, עַל אַרְבַּע פִּנּוֹתָיו מִתּוֹכוֹ. חֲמִשָּׁה, עַל חֲמִשָּׁה שַׁעֲרֵי הָעֲזָרָה. אַרְבָּעָה, עַל אַרְבַּע פִּנּוֹתֶיהָ מִבַּחוּץ. וְאֶחָד בְּלִשְׁכַּת הַקָּרְבָּן, וְאֶחָד בְּלִשְׁכַּת הַפָּרֹכֶת, וְאֶחָד לַאֲחוֹרֵי בֵית הַכַּפֹּרֶת: \n", 1.2. "אִישׁ הַר הַבַּיִת הָיָה מְחַזֵּר עַל כָּל מִשְׁמָר וּמִשְׁמָר, וַאֲבוּקוֹת דּוֹלְקִין לְפָנָיו, וְכָל מִשְׁמָר שֶׁאֵינוֹ עוֹמֵד, אוֹמֵר לוֹ אִישׁ הַר הַבַּיִת, שָׁלוֹם עָלֶיךָ. נִכָּר שֶׁהוּא יָשֵׁן, חוֹבְטוֹ בְמַקְלוֹ. וּרְשׁוּת הָיָה לוֹ לִשְׂרֹף אֶת כְּסוּתוֹ. וְהֵם אוֹמְרִים, מַה קּוֹל בָּעֲזָרָה. קוֹל בֶּן לֵוִי לוֹקֶה וּבְגָדָיו נִשְׂרָפִין, שֶׁיָּשֵׁן לוֹ עַל מִשְׁמָרוֹ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, פַּעַם אַחַת מָצְאוּ אֶת אֲחִי אִמָּא יָשֵׁן, וְשָׂרְפוּ אֶת כְּסוּתוֹ: \n", 1.3. "חֲמִשָּׁה שְׁעָרִים הָיוּ לְהַר הַבַּיִת. שְׁנֵי שַׁעֲרֵי חֻלְדָּה מִן הַדָּרוֹם, מְשַׁמְּשִׁין כְּנִיסָה וִיצִיאָה. קִיפוֹנוֹס מִן הַמַּעֲרָב, מְשַׁמֵּשׁ כְּנִיסָה וִיצִיאָה. טָדִי מִן הַצָּפוֹן, לֹא הָיָה מְשַׁמֵּשׁ כְּלוּם. שַׁעַר הַמִּזְרָחִי, עָלָיו שׁוּשַׁן הַבִּירָה צוּרָה, שֶׁבּוֹ כֹהֵן גָּדוֹל הַשּׂוֹרֵף אֶת הַפָּרָה וּפָרָה וְכָל מְסַעֲדֶיהָ יוֹצְאִים לְהַר הַמִּשְׁחָה: \n", 1.7. "שְׁנַיִם שְׁעָרִים הָיוּ לְבֵית הַמּוֹקֵד, אֶחָד פָּתוּחַ לַחֵיל וְאֶחָד פָּתוּחַ לָעֲזָרָה. אָמַר רַבִּי יְהוּדָה, זֶה שֶׁהָיָה פָתוּחַ לָעֲזָרָה, פִּשְׁפָּשׁ קָטָן הָיָה לוֹ, שֶׁבּוֹ נִכְנָסִין לִבְלֹשׁ אֶת הָעֲזָרָה: \n", 2.1. "הַר הַבַּיִת הָיָה חֲמֵשׁ מֵאוֹת אַמָּה עַל חֲמֵשׁ מֵאוֹת אַמָּה, רֻבּוֹ מִן הַדָּרוֹם, שֵׁנִי לוֹ מִן הַמִּזְרָח, שְׁלִישִׁי לוֹ מִן הַצָּפוֹן, מִעוּטוֹ מִן הַמַּעֲרָב. מְקוֹם שֶׁהָיָה רֹב מִדָּתוֹ, שָׁם הָיָה רֹב תַּשְׁמִישׁוֹ: \n", 2.3. "לִפְנִים מִמֶּנּוּ, סוֹרֵג, גָּבוֹהַּ עֲשָׂרָה טְפָחִים. וּשְׁלשׁ עֶשְׂרֵה פְרָצוֹת הָיוּ שָׁם, שֶׁפְּרָצוּם מַלְכֵי יָוָן. חָזְרוּ וּגְדָרוּם, וְגָזְרוּ כְנֶגְדָּם שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת. לִפְנִים מִמֶּנּוּ, הַחֵיל, עֶשֶׂר אַמּוֹת. וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם. רוּם הַמַּעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה. כָּל הַמַּעֲלוֹת שֶׁהָיוּ שָׁם, רוּם מַעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים וְהַשְּׁעָרִים שֶׁהָיוּ שָׁם, גָּבְהָן עֶשְׂרִים אַמָּה, וְרָחְבָּן עֶשֶׂר אַמּוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן דְּלָתוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן שְׁקוֹפוֹת, חוּץ מִשַּׁעַר טָדִי, שֶׁהָיוּ שָׁם שְׁתֵּי אֲבָנִים מֻטּוֹת זוֹ עַל גַּב זוֹ. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, נִשְׁתַּנּוּ לִהְיוֹת שֶׁל זָהָב, חוּץ מִשַּׁעַר נִקָּנוֹר, מִפְּנֵי שֶׁנַּעֲשָׂה בָהֶן נֵס. וְיֵשׁ אוֹמְרִים, מִפְּנֵי שֶׁנְּחֻשְׁתָּן מַצְהִיב: \n", 2.4. "כָּל הַכְּתָלִים שֶׁהָיוּ שָׁם, הָיוּ גְבוֹהִים, חוּץ מִכֹּתֶל הַמִּזְרָחִי, שֶׁהַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה עוֹמֵד בְּרֹאשׁ הַר הַמִּשְׁחָה, וּמִתְכַּוֵּן וְרוֹאֶה בְפִתְחוֹ שֶׁל הֵיכָל בִּשְׁעַת הַזָּיַת הַדָּם: \n" 2.5. "עֶזְרַת הַנָּשִׁים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ. וְאַרְבַּע לְשָׁכוֹת הָיוּ בְאַרְבַּע מִקְצוֹעוֹתֶיהָ, שֶׁל אַרְבָּעִים אַרְבָּעִים אַמָּה. וְלֹא הָיוּ מְקוֹרוֹת. וְכָךְ הֵם עֲתִידִים לִהְיוֹת, שֶׁנֶּאֱמַר (יחזקאל מו), וַיּוֹצִיאֵנִי אֶל הֶחָצֵר הַחִיצוֹנָה וַיַּעֲבִירֵנִי אֶל אַרְבַּעַת מִקְצוֹעֵי הֶחָצֵר וְהִנֵּה חָצֵר בְּמִקְצֹעַ הֶחָצֵר, חָצֵר בְּמִקְצֹעַ הֶחָצֵר, בְּאַרְבַּעַת מִקְצֹעוֹת הֶחָצֵר חֲצֵרוֹת קְטֻרוֹת. וְאֵין קְטֻרוֹת אֶלָּא שֶׁאֵינָן מְקוֹרוֹת. וּמֶה הָיוּ מְשַׁמְּשׁוֹת. דְּרוֹמִית מִזְרָחִית, הִיא הָיְתָה לִשְׁכַּת הַנְּזִירִים, שֶׁשָּׁם הַנְּזִירִים מְבַשְּׁלִין אֶת שַׁלְמֵיהֶן, וּמְגַלְּחִין אֶת שְׂעָרָן, וּמְשַׁלְּחִים תַּחַת הַדּוּד. מִזְרָחִית צְפוֹנִית, הִיא הָיְתָה לִשְׁכַּת הָעֵצִים, שֶׁשָּׁם הַכֹּהֲנִים בַּעֲלֵי מוּמִין מַתְלִיעִין הָעֵצִים. וְכָל עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת, פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵּחַ. צְפוֹנִית מַעֲרָבִית, הִיא הָיְתָה לִשְׁכַּת מְצֹרָעִים. מַעֲרָבִית דְּרוֹמִית, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין יַיִן וָשֶׁמֶן, הִיא הָיְתָה נִקְרֵאת לִשְׁכַּת בֵּית שְׁמַנְיָה. וַחֲלָקָה הָיְתָה בָּרִאשׁוֹנָה, וְהִקִּיפוּהָ כְצוֹצְרָה, שֶׁהַנָּשִׁים רוֹאוֹת מִלְמַעְלָן, וְהָאֲנָשִׁים מִלְּמַטָּן, כְּדֵי שֶׁלֹּא יְהוּ מְעֹרָבִין. וַחֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת עוֹלוֹת מִתּוֹכָהּ לְעֶזְרַת יִשְׂרָאֵל, כְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן הַלְוִיִּם אוֹמְרִים בַּשִּׁיר. לֹא הָיוּ טְרוּטוֹת, אֶלָּא מֻקָּפוֹת כַּחֲצִי גֹרֶן עֲגֻלָּה: \n", | 1.1. "In three places the priests keep watch in the Temple: in the chamber of Avtinas, in the chamber of the spark, and in the fire chamber. And the Levites in twenty-one places: Five at the five gates of the Temple Mount; Four at its four corners on the inside; Five at five of the gates of the courtyard; Four at its four corners on the outside; One at the offering chamber; One at the chamber of the curtain, And one behind the place of the kapporet.", 1.2. "The officer of the Temple Mount used to go round to every watch, with lighted torches before him, and if any watcher did not rise [at his approach] and say to him, “Shalom to you, officer of the Temple Mount, it was obvious that he was asleep. Then he used to beat him with his rod. And he had permission to burn his clothes. And the others would say: What is the noise in the courtyard? It is the cry of a Levite who is being beaten and whose clothes are being burned, because he was asleep at his watch. Rabbi Eliezer ben Jacob said: once they found my mother's brother asleep, and they burnt his clothes.", 1.3. "There were five gates to the Temple Mount: The two Huldah gates on the south were used both for entrance and exit; The Kiponus gate on the west was used both for entrance and exit. The Taddi gate on the north was not used at all. The Eastern gate over which was a representation of the palace of Shushan and through which the high priest who burned the red heifer and all who assisted with it would go out to the Mount of Olives.", 1.7. "The fire chamber had two gates, one opening on to the Hel and one on to the courtyard. Rabbi Judah says: the one that opened on to the courtyard had a small opening through which they went in to search the courtyard.", 2.1. "The Temple Mount was five hundred cubits by five hundred cubits. The greater part of it was on the south; next to that on the east; next to that on the north; and the smallest part on the west. The part which was most extensive was the part most used.", 2.3. "Within it was the Soreg, ten handbreadths high. There were thirteen breaches in it, which had been originally made by the kings of Greece, and when they repaired them they enacted that thirteen prostrations should be made facing them. Within this was the Hel, which was ten cubits [broad]. There were twelve steps there. The height of each step was half a cubit and its tread was half a cubit. All the steps in the Temple were half a cubit high with a tread of half a cubit, except those of the Porch. All the doorways in the Temple were twenty cubits high and ten cubits broad except those of the Porch. All the doorways there had doors in them except those of the Porch. All the gates there had lintels except that of Taddi which had two stones inclined to one another. All the original gates were changed for gates of gold except the gates of Nicanor, because a miracle happened with them. Some say: because their copper gleamed like gold.", 2.4. "All the walls that were there [in the Temple] were high except the eastern wall, for the priest who burned the red heifer would stand on the top of the Mount of Olives and direct his gaze carefully see the opening of the Sanctuary at the time of the sprinkling of the blood." 2.5. "The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor.", |
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4. New Testament, Luke, 21.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tractate middot, as pre-herodian temple Found in books: Ganzel and Holtz (2020) 151| 21.5. Καί τινων λεγόντων περὶ τοῦ ἱεροῦ, ὅτι λίθοις καλοῖς καὶ ἀναθήμασιν κεκόσμηται, | 21.5. As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said, |
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5. New Testament, Mark, 13.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tractate middot, as pre-herodian temple Found in books: Ganzel and Holtz (2020) 151| 13.1. Καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ Διδάσκαλε, ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί. | 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings!" |
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| 6. Palestinian Talmud, Yoma, 2.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •tractate middot, as pre-herodian temple Found in books: Ganzel and Holtz (2020) 148 |
7. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tractate middot, as pre-herodian temple Found in books: Ganzel and Holtz (2020) 151| 4a. אהדר ליה כלילא דיילי נקרינהו לעיניה יומא חד אתא ויתיב קמיה אמר חזי מר האי עבדא בישא מאי קא עביד אמר ליה מאי אעביד ליה אמר ליה נלטייה מר אמר ליה [כתיב] (קהלת י, כ) גם במדעך מלך אל תקלל אמר ליה האי לאו מלך הוא אמר ליה וליהוי עשיר בעלמא וכתיב (קהלת י, כ) ובחדרי משכבך אל תקלל עשיר ולא יהא אלא נשיא וכתיב (שמות כב, כז) ונשיא בעמך לא תאור,אמר ליה בעושה מעשה עמך והאי לאו עושה מעשה עמך אמר ליה מסתפינא מיניה אמר ליה ליכא איניש דאזיל דלימא ליה דאנא ואת יתיבנא אמר ליה כתיב (קהלת י, כ) כי עוף השמים יוליך את הקול ובעל כנפים יגיד דבר,אמר ליה אנא הוא אי הואי ידענא דזהרי רבנן כולי האי לא הוה קטילנא להו השתא מאי תקנתיה דההוא גברא אמר ליה הוא כבה אורו של עולם דכתיב (משלי ו, כג) כי נר מצוה ותורה אור ילך ויעסוק באורו של עולם דכתיב (ישעיהו ב, ב) ונהרו אליו כל הגוים איכא דאמרי הכי אמר ליה הוא סימא עינו של עולם דכתיב (במדבר טו, כד) והיה אם מעיני העדה ילך ויתעסק בעינו של עולם דכתיב (יחזקאל כד, כא) הנני מחלל את מקדשי גאון עוזכם מחמד עיניכם,אמר ליה מסתפינא ממלכותא אמר ליה שדר שליחא וליזיל שתא וליעכב שתא ולהדר שתא אדהכי והכי סתרית [ליה] ובניית [ליה] עבד הכי שלחו ליה אם לא סתרתה אל תסתור ואם סתרתה אל תבני ואם סתרתה ובנית עבדי בישא בתר דעבדין מתמלכין אם זיינך עלך ספרך כאן לא רכא ולא בר רכא הורדוס [עבדא] קלניא מתעביד,מאי רכא מלכותא דכתיב (שמואל ב ג, לט) אנכי היום רך ומשוח מלך ואי בעית אימא מהכא (בראשית מא, מג) ויקראו לפניו אברך,אמרי מי שלא ראה בנין הורדוס לא ראה בנין נאה [מימיו] במאי בנייה אמר רבה באבני שישא ומרמרא איכא דאמרי באבני כוחלא שישא ומרמרא אפיק שפה ועייל שפה כי היכי דנקביל סידא סבר למשעייה בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיחזי כי אידוותא דימא,ובבא בר בוטא היכי עבד הכי והאמר רב יהודה אמר רב ואיתימא ר' יהושע בן לוי מפני מה נענש דניאל מפני שהשיא עצה לנבוכדנצר שנאמר (דניאל ד, כד) להן מלכא מלכי ישפר עלך וחטאיך בצדקה פרוק ועויתך במיחן עניין הן תהוי ארכא לשלותך וגו' וכתיב (דניאל ד, כה) כולא מטא על נבוכדנצר מלכא וכתיב ולקצת ירחין תרי עשר וגו',איבעית אימא שאני עבדא דאיחייב במצות ואיבעית אימא שאני בית המקדש דאי לא מלכות לא מתבני,ודניאל מנלן דאיענש אילימא משום דכתיב (אסתר ד, ה) ותקרא אסתר להתך ואמר רב התך זה דניאל הניחא למ"ד שחתכוהו מגדולתו אלא למ"ד שכל דברי מלכות נחתכין על פיו מאי איכא למימר דשדיוהו לגובא דארייוותא:,הכל כמנהג המדינה: הכל לאתויי מאי לאתויי אתרא דנהיגי בהוצא ודפנא:,לפיכך אם נפל הכותל המקום והאבנים של שניהם: פשיטא לא צריכא דנפל לרשותא דחד מינייהו אי נמי דפנינהו חד לרשותא דידיה מהו דתימא ניהוי אידך המוציא מחבירו עליו הראיה קמ"ל:,וכן בגינה מקום שנהגו לגדור מחייבין אותו: הא גופא קשיא אמרת וכן בגינה מקום שנהגו לגדור מחייבין אותו הא סתמא אין מחייבין אותו,אימא סיפא אבל בקעה מקום שנהגו שלא לגדור אין מחייבין אותו הא סתמא מחייבין אותו השתא סתם גינה אמרת לא סתם בקעה מיבעיא,אמר אביי הכי קאמר וכן סתם גינה ובמקום שנהגו לגדור בבקעה מחייבין אותו אמר ליה רבא אם כן מאי אבל אלא אמר רבא הכי קתני וכן סתם גינה כמקום שנהגו לגדור דמי ומחייבין אותו אבל סתם בקעה כמקום שלא נהגו דמי ואין מחייבין אותו:,אלא אם רצה כונס לתוך שלו ובונה ועושה חזית: מאי חזית אמר רב הונא אכפיה ליה לקרנא לבר ונעביד מלגיו עביד חבריה נמי מלבר ואמר דידי ודידיה הוא אי הכי השתא נמי גייז ליה חבריה ואמר דידי ודידיה הוא גיזוזא מידע ידיע,איכא דאמרי אמר רב הונא מיכפא לקרנא מלגיו ונעבד מלבר גייז ליה חבריה ואמר דידי ודידיה הוא אי הכי השתא נמי לייף ליה חבריה ואמר דידי ודידיה הוא ליפופא מידע ידיע והא מבחוץ קתני קשיא,רבי יוחנן אמר | 4a. Herod b placed a garland /b made b of porcupine /b hide b on /b Bava ben Buta’s head, which b pricked his eyes out. One day /b Herod b came and sat before him /b without identifying himself in order to test him. b He, /b Herod, b said: See, Master, what this evil slave /b Herod b is doing. /b Bava ben Buta b said to him: What should I do to him? /b Herod b said to him: /b The b Master should curse him. /b Bava ben Buta b said to him: /b But b it is written: “Do not curse the king, not even in your thoughts” /b (Ecclesiastes 10:20). Herod b said to him: He is not a king, /b since he rules illegally. Bava ben Buta b said to him: And /b even if b he were merely a rich man /b I would not curse him, as b it is written: “And do not curse a rich person in your bedchamber” /b (Ecclesiastes 10:20). b And /b even b were he only a leader /b I would not curse him, as b it is written: “And you shall not curse a leader among your people” /b (Exodus 22:27).,Herod b said to him: /b That i halakha /i stated b with regard to /b “a leader among your people,” that is, to a fit Jew who b acts as /b a member of b your people, /b i.e., in accordance with Torah law, b and this one does not do the deeds of your people. /b Bava ben Buta b said to him: /b Nevertheless, b I am afraid of him. /b Herod b said to him: There is nobody who will go and tell him, since you and I are sitting /b here alone. Bava ben Buta b said to him: /b Nevertheless, b it is written: “For a bird of the sky shall carry the sound, and that which has wings shall tell the matter” /b (Ecclesiastes 10:20).,Herod b said to him: I am he. Had I known that the Sages were so cautious I would not have killed them. Now, what is that man’s remedy, /b i.e., what can I do to repent for my sinful actions? Bava ben Buta b said to him: He /b who b extinguished the light of the world /b by killing the Torah Sages, b as it is written: “For the mitzva is a lamp, and the Torah is light” /b (Proverbs 6:23), b should go and occupy himself with the light of the world, /b the Temple, b as it is written /b with regard to the Temple: b “And all the nations shall flow [ i venaharu /i ] unto it” /b (Isaiah 2:2), the word i venaharu /i alluding to light [ i nehora /i ]. b There are /b those b who say /b that b this /b is what b he said to him: He /b who b blinded the eye of the world, as it is written /b in reference to the Sages: b “And if /b it be committed through ignorance b by the eyes of the congregation” /b (Numbers 15:24), b should go and occupy himself with the eye of the world, /b the Temple, b as it is written: “I will desecrate my Temple, the pride of your strength, the delight of your eyes” /b (Ezekiel 24:21).,Herod b said to him: I am afraid of the /b Roman b government, /b that they will not permit me to make changes in the Temple. Bava ben Buta b said to him: Send a messenger /b who will b travel /b there for b a year, and remain /b there for another b year, and /b take yet another b year /b to b return. In the meantime, you can demolish /b the Temple b and rebuild it. He did so. /b Eventually, b they sent /b a message b to /b Herod from Rome: b If you have not /b yet b demolished it, do not demolish it; and if you have /b already b demolished it, do not rebuild it; and if you have demolished it and /b already b rebuilt it, /b you shall be counted among b those who act wickedly, seeking counsel /b only b after they have /b already b acted. /b Even b if you are armed /b and in command of a military force, b your book, /b i.e., your genealogical record, b is here. /b You are b neither a king [ i reikha /i ] nor the son of a king, /b but rather b Herod the slave who has made himself a freeman [ i kelonya /i ]. /b ,The Gemara explains: b What /b is the meaning of the word b i reikha /i ? /b It denotes b royalty, as it is written: “I am today a tender [ i rakh /i ] and anointed king” /b (II Samuel 3:39). b And if you wish, say /b that the meaning of the word is learned b from here, /b from the term describing Joseph after he was appointed viceroy to the king: b “And they cried before him, i Avrekh /i ” /b (Genesis 41:43).,The Sages b say: One who has not seen Herod’s building has never seen a beautiful building in his life. /b The Gemara asks: b With what did he build it? Rabba said: With stones of white and green marble [ i umarmara /i ]. There are /b those b who say /b that he built it b with stones of blue, white, and green marble. /b Alternate rows of stones b sent out an edge /b a bit b and drew in an edge /b a bit, b so that they would /b better b receive /b and hold b the plaster. He considered covering it with gold, /b but b the Rabbis said to him: Leave it, /b and do not cover it, b since it is more beautiful this /b way, b as it looks like the waves of the sea. /b ,The Gemara asks: b And how did Bava ben Buta do this, /b i.e., give advice to Herod the wicked? b But doesn’t Rav Yehuda say /b that b Rav says, and some say /b it was b Rabbi Yehoshua ben Levi /b who says: b For what /b reason b was Daniel punished? Because he offered advice to Nebuchadnezzar, as /b after sharing a harsh prophecy with him, b it is stated: “Therefore, O king, let my counsel be acceptable to you, redeem your sins with charity and your iniquities with graciousness to the poor, that there may be a lengthening of your prosperity” /b (Daniel 4:24). b And it is written: “All this came upon King Nebuchadnezzar” /b (Daniel 4:25). b And it is written: “And at the end of twelve months” /b (Daniel 4:26). Only after a year was the prophecy fulfilled but not before that, apparently because Nebuchadnezzar heeded Daniel’s advice.,The Gemara answers: b If you wish, say /b that b a slave /b like Herod b is different since he is obligated in the mitzvot, /b and therefore Bava ben Buta had to help him repent. b And if you wish, say the Temple is different, as without /b the help of b the government it would not have been built. /b ,The Gemara asks: b And from where do we /b derive b that Daniel was punished? If we say /b we know this b because it is written: “And Esther called for Hatach, /b one of the king’s chamberlains, whom he had appointed to attend upon her” (Esther 4:5), b and Rav said: Hatach is Daniel. This works out well according to the one who says /b Daniel was called Hatach because b they cut him down [ i ḥatakh /i ] from his greatness /b and turned him into a minor attendant. b But according to the one who says /b he was called Hatach b because all governmental matters were determined [ i ḥatakh /i ] according to his word, what is there to say? /b What punishment did he receive? The Gemara answers: His punishment was b that they threw him into the den of lions. /b ,§ The mishna teaches: In a place where it is customary to build a wall of non-chiseled stone, or chiseled stone, or small bricks, or large bricks, they must build the partition with that material. b Everything is in accordance with the regional custom. /b The Gemara asks: b What /b does the word b everything /b serve b to add? /b The Gemara answers: It serves b to add a place where it is customary /b to build a partition b out of palm and laurel branches. /b In such a place, the partition is built from those materials.,The mishna teaches: b Therefore, if the wall /b later b falls, /b the assumption is that b the space /b where the wall stood b and the stones belong to both of them, /b to be divided equally. The Gemara questions the need for this ruling: Isn’t it b obvious /b that this is the case, since both neighbors participated in the construction of the wall? The Gemara answers: b No, /b it is b necessary /b to teach this i halakha /i for a case b where /b the entire wall b fell into the domain of one of them. Alternatively, /b it is necessary in a case b where one of them /b already b cleared /b all the stones b into his /b own b domain. Lest you say /b that b the other /b party b should be /b governed by the principle that b the burden of proof rests upon the claimant, /b that is, if the other party should have to prove that he had been a partner in the construction of the wall, the mishna b teaches us /b that they are presumed to have been partners in the building of the wall, and neither requires further proof.,§ The mishna continues: b And similarly with regard to a garden, /b in b a place where it is customary to build a partition /b in the middle of a garden jointly owned by two people, and one of them wishes to build such a partition, the court b obligates /b his neighbor to join in building the partition. The Gemara comments: b This /b matter b itself /b is b difficult. /b On the one hand, b you said: And similarly with regard to a garden, /b in b a place where it is customary to build a partition /b in the middle of a garden jointly owned by two people, and one of them wishes to build such a partition, the court b obligates /b his neighbor to join in building the partition. One can infer b that ordinarily, /b where there is no custom, the court b does not obligate him /b to build a partition.,But b say the latter clause /b of the mishna: b But /b with regard to an expanse of b fields, /b in b a place where it is customary not to build a partition /b between two people’s fields, and one person wishes to build a partition between his field and that of his neighbor, the court b does not obligate /b his neighbor to build such a partition. One can infer b that ordinarily, /b where there is no custom, the court b obligates him /b to build a partition. The Gemara explains the difficulty: b Now /b that b you said /b by inference that in b an ordinary garden /b the court b does not /b obligate him to build a partition, b is it necessary /b to say that the court does not obligate him to build a partition in b an ordinary field? /b Clearly in a field there is less of a need for a partition, as there is less damage caused by exposure to the gaze of others., b Abaye said /b that b this /b is what the i tanna /i b is saying: And similarly /b with regard to b an ordinary garden, and /b also b in a place where it is customary to build a partition in /b an expanse of b fields, /b the court b obligates him /b to build a partition. b Rava said to him: If so, what /b is the point of the word: b But, /b mentioned afterward in connection with an expanse of fields, which seems to indicate that the issue of fields had not yet been addressed? b Rather, Rava said /b that b this /b is what the i tanna /i b is teaching: And similarly an ordinary garden is /b treated b like a place where it is customary to build a partition, and /b therefore the court b obligates him /b to build a partition. b But an ordinary /b expanse of b fields is /b treated b like a place where it is customary not /b to build a partition, b and /b therefore the court b does not obligate him /b to build one.,§ The mishna teaches: b Rather, if /b one person b wishes /b to erect a partition, b he must withdraw into his own /b field b and build /b the partition there. b And he makes /b a border b mark on the outer side /b of the barrier facing his neighbor’s property, indicating that he built the entire structure of his own materials and on his own land. The Gemara asks: b What /b is the meaning of a border b mark? Rav Huna said: He bends the edge /b of the wall b toward the outside. /b The Gemara suggests: b Let him make it on the inside. /b The Gemara explains: In that case, b his neighbor might also make /b a mark b on the outside, /b that is, on the side facing his own property, b and say: /b The wall b is /b both b mine and his. /b The Gemara responds: b If so, /b that is, there is a concern about such deception, b now also /b when the person who builds the wall makes a border mark on the outer side of the wall, b his neighbor might cut it off and say: /b The wall b is /b both b mine and his. /b The Gemara answers: Such b a cut is noticeable /b and the deception will not work., b There are /b those b who say /b that in answer to the question: What is the meaning of a border mark, b Rav Huna said: He bends the edge /b of the wall b toward the inside. /b The Gemara suggests: b Let him make it on the outside. /b The Gemara explains: In that case, b his neighbor might cut it off and say: /b The wall b is /b both b mine and his. /b The Gemara asks: b If so, /b that is, there is a concern for such deception, b now also /b when the person who builds the wall makes a border mark toward the inside, b his neighbor might add /b a border mark on his own side b and say: /b The wall b is /b both b mine and his. /b The Gemara answers: b An addition is noticeable /b and the deception will not work. The Gemara asks: b But doesn’t /b the mishna b teach /b that he makes the border mark b on the outside /b and not on the inside? The Gemara comments: This is b a difficulty. /b , b Rabbi Yoḥa said: /b |
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8. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tractate middot, as pre-herodian temple Found in books: Ganzel and Holtz (2020) 151| 51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:, big strongגמ׳ /strong /big ת"ר מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו מי שלא ראה ירושלים בתפארתה לא ראה כרך נחמד מעולם מי שלא ראה בהמ"ק בבנינו לא ראה בנין מפואר מעולם מאי היא אמר אביי ואיתימא רב חסדא זה בנין הורדוס,במאי בניה אמר (רבא) באבני שישא ומרמרא איכא דאמרי באבני שישא כוחלא ומרמרא אפיק שפה ועייל שפה כי היכי דלקבל סידא סבר למשעיין בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיתחזי כאדותא דימא,תניא רבי יהודה אומר מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים לא ראה בכבודן של ישראל אמרו כמין בסילקי גדולה היתה סטיו לפנים מסטיו פעמים שהיו בה (ששים רבוא על ששים רבוא) כפלים כיוצאי מצרים והיו בה ע"א קתדראות של זהב כנגד ע"א של סנהדרי גדולה כל אחת ואחת אינה פחותה מעשרים ואחד רבוא ככרי זהב ובימה של עץ באמצעיתה וחזן הכנסת עומד עליה והסודרין בידו וכיון שהגיע לענות אמן הלה מניף בסודר וכל העם עונין אמן,ולא היו יושבין מעורבין אלא זהבין בפני עצמן וכספין בפני עצמן ונפחין בפני עצמן וטרסיים בפני עצמן וגרדיים בפני עצמן וכשעני נכנס שם היה מכיר בעלי אומנתו ונפנה לשם ומשם פרנסתו ופרנסת אנשי ביתו,אמר אביי וכולהו קטלינהו אלכסנדרוס מוקדן מ"ט איענשו משום דעברי אהאי קרא (דברים יז, טז) לא תוסיפון לשוב בדרך הזה עוד ואינהו הדור אתו,כי אתא אשכחינהו דהוו קרו בסיפרא (דברים כח, מט) ישא ה' עליך גוי מרחוק אמר מכדי ההוא גברא בעי למיתי ספינתא בעשרה יומי דליה זיקא ואתי ספינתא בחמשא יומי נפל עלייהו וקטלינהו:,במוצאי יום טוב כו': מאי תיקון גדול אמר רבי אלעזר כאותה ששנינו חלקה היתה בראשונה והקיפוה גזוזטרא והתקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,תנו רבנן בראשונה היו נשים מבפנים ואנשים מבחוץ והיו באים לידי קלות ראש התקינו שיהו נשים יושבות מבחוץ ואנשים מבפנים ועדיין היו באין לידי קלות ראש התקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,היכי עביד הכי והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אמר רב קרא אשכחו ודרוש | 51b. b with flaming torches /b that they would juggle b in their hands, and they would say before them passages of song and praise /b to God. b And the Levites /b would play b on lyres, harps, cymbals, and trumpets, and countless /b other b musical instruments. /b The musicians would stand b on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen /b Songs of the b Ascents in Psalms, /b i.e., chapters 120–134, and b upon which /b the b Levites stand with musical instruments and recite /b their b song. /b , b And /b this was the ceremony of the Water Libation: b Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. /b When b the rooster crowed /b at dawn, b they sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . /b When b they /b who would draw the water b reached the tenth stair /b the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i , /b to indicate that the time to draw water from the Siloam pool had arrived. When b they reached the /b Women’s b Courtyard /b with the basins of water in their hands, the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . /b ,When b they reached the ground /b of the Women’s Courtyard, the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . They continued sounding /b the trumpets b until they reached the gate /b through b which /b one b exits to the east, /b from the Women’s Courtyard to the eastern slope of the Temple Mount. When b they reached the gate /b through b which /b one b exits to the east, they turned from /b facing b east to /b facing b west, /b toward the Holy of Holies, b and said: Our ancestors who were in this place /b during the First Temple period who did not conduct themselves appropriately, stood b “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” /b (Ezekiel 8:16), b and we, our eyes are to God. Rabbi Yehuda says /b that b they would repeat and say: We are to God, and our eyes are to God. /b , strong GEMARA: /strong b The Sages taught: One who did not see the Celebration of the Place of the Drawing /b of the Water, b never saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructed /b state, b never saw a magnificent structure. /b The Gemara asks: b What is /b the Temple building to which the Sages refer? b Abaye said, and some say /b that it was b Rav Ḥisda /b who said: b This /b is referring to the magnificent b building of Herod, /b who renovated the Second Temple.,The Gemara asks: b With what /b materials b did he construct it? Rava said: /b It was b with stones of /b green-gray b marble and white marble [ i marmara /i ]. Some say: /b It was b with stones of blue marble and white marble. /b The rows of stones were set with b one row /b slightly b protruded and one row /b slightly b indented, so that the plaster would take /b better. b He thought to plate /b the Temple b with gold, /b but b the Sages said to him: Leave it /b as is, and do not plate it, b as it is better this way, as /b with the different colors and the staggered arrangement of the rows of stones, b it has the appearance of waves of the sea. /b , b It is taught /b in a i baraita /i that b Rabbi Yehuda says: One who did not see the great synagogue [ i deyofloston /i ] of Alexandria of Egypt never saw the glory of Israel. They said /b that its structure b was like a large basilica [ i basileki /i ], /b with b a colonnade within a colonnade. At times there were six hundred thousand /b men b and /b another b six hundred thousand /b men b in it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [ i katedraot /i ], corresponding to the seventy-one /b members b of the Great Sanhedrin, each of which /b consisted of b no less than twenty-one thousand talents of gold. And /b there was b a wooden platform at the center. The sexton of the synagogue /b would b stand on it, with the scarves in his hand. And /b because the synagogue was so large and the people could not hear the communal prayer, b when /b the prayer leader b reached /b the conclusion of a blessing requiring the people b to answer amen, /b the sexton b waved the scarf and all the people /b would b answer amen. /b , b And /b the members of the various crafts b would not sit mingled. Rather, the goldsmiths /b would sit b among themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poor /b stranger b entered there, he would recognize people /b who plied b his craft, and he would turn to /b join them b there. And from there /b he would secure b his livelihood /b as well as b the livelihood /b of the b members of his household, /b as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that b Abaye said: All of /b the people who congregated in that synagogue b were killed by Alexander /b the Great b of Macedonia. /b The Gemara asks: b What is the reason /b that b they were punished /b and killed? It is b due to /b the fact b that they violated /b the prohibition with regard to Egypt in b this verse: “You shall henceforth return no more that way” /b (Deuteronomy 17:16), b and they returned. /b Since they established their permanent place of residence in Egypt, they were punished., b When /b Alexander b arrived, he found them, /b and saw b that they were reading /b the verse b in the /b Torah b scroll: “The Lord will bring a nation against you from far, /b from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). b He said, /b referring to himself: b Now, since that man sought to come by ship in ten days, /b and b a wind carried it and the ship arrived in /b only b five days, /b apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, b he set upon them and slaughtered them. /b ,§ The mishna continues: b At the conclusion of /b the first b Festival /b day, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: b What /b is this b significant repair? Rabbi Elazar said /b that b it is like that which we learned: /b The walls of the Women’s Courtyard b were smooth, /b without protrusions, b initially. /b Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and b surrounded /b the courtyard b with a balcony [ i gezuztra /i ]. And they instituted that /b the b women should sit above and /b the b men below. /b , b The Sages taught /b in the i Tosefta /i : b Initially, women would /b stand b on the inside /b of the Women’s Courtyard, closer to the Sanctuary to the west, b and the men /b were b on the outside /b in the courtyard and on the rampart. b And they would come to /b conduct themselves with inappropriate b levity /b in each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages b instituted that the women should sit on the outside and the men on the inside, and still they would come to /b conduct themselves with inappropriate b levity. /b Therefore, b they instituted /b in the interest of complete separation b that the women would sit above and the men below. /b ,The Gemara asks: b How could one do so, /b i.e., alter the structure of the Temple? b But isn’t it written /b with regard to the Temple: b “All this /b I give you b in writing, /b as b the Lord has made me wise by His hand upon me, /b even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?, b Rav said: They found a verse, and interpreted it homiletically /b and acted accordingly: |
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9. Babylonian Talmud, Tamid, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tractate middot, as pre-herodian temple Found in books: Ganzel and Holtz (2020) 148| 26a. במסיבה ההולכת לו תחת הבירה ונרות דולקין מכאן ומכאן עד שהוא מגיע לבית הטבילה ומדורה היתה שם ובית הכסא של כבוד זה היה כבודו מצאו נעול יודע שיש שם אדם פתוח בידוע שאין שם אדם,ירד וטבל עלה ונסתפג ונתחמם כנגד המדורה בא וישב לו אצל אחיו הכהנים עד שהיו שערים נפתחים יוצא והולך לו,מי שהוא רוצה לתרום את המזבח משכים וטובל עד שלא יבא הממונה וכי באיזה שעה בא הממונה לא כל העתים שוות פעמים שהוא בא מקרות הגבר או סמוך לו מלפניו או מאחריו,הממונה בא ודפק עליהן והן פתחו לו אמר להן מי שטבל יבא ויפיס הפיסו מי שזכה זכה בו:, big strongגמ׳ /strong /big מנא ה"מ אמר אביי דאמר קרא (במדבר ג, לח) והחונים לפני המשכן קדמה לפני אהל מועד מזרחה משה ואהרן ובניו שומרים משמרת המקדש למשמרת בני ישראל,אמרי אין שימור בעלמא אשכחן דבעי כהנים ולוים שימור מיהו מתניתין קתני בשלשה מקומות הכהנים שומרים בבית המקדש והלוים בעשרים וא' מקום ואילו קרא כהנים ולוים בהדי הדדי כתיב,אמרי הכי קאמר והחונים לפני המשכן קדמה לפני אהל מועד מזרחה משה והדר אהרן ובניו שומרי משמרת המקדש אהרן בחד מקום ובניו בשני מקומות,ממאי מדכתיב והחונים וכתיב שומרים חונים לחוד ושומרים לחוד,אימא כולהו בחד מקום לחודיה לא ס"ד מה משה בחד מקום לחודיה אף אהרן ובניו בחד מקום לחודיה,רב אשי אמר מסיפיה דקרא (במדבר ג, לח) שומרים משמרת למשמרת: | 26a. b through the circuitous passage that extended beneath the Temple, /b as he could not pass through the Temple courtyard, due to his impurity. b And /b there were b lamps burning on this /b side b and on that /b side of the passage. He would walk through the passage b until he reached the Chamber of Immersion. And there was a fire /b burning b there /b to warm the priests after they had immersed, b and /b also b a bathroom of honor, /b so that the priests could urinate before immersion. b This was /b the manifestation of b its honor: /b If one b found /b the door b closed, /b he would b know that there was a person there, /b and he would wait for him to exit before entering. If one found the door b open, it was known that there was no person there, /b and he could enter. In this manner, the one using it was afforded privacy.,After the priest b descended and immersed /b in the ritual bath, he b ascended and dried himself /b with a towel, b and warmed himself opposite the fire. He /b then b came /b back to the Chamber of the Hearth b and sat with his brethren the priests until /b dawn, when the b gates /b of the Temple courtyard b would be opened. /b He would then b leave /b the Temple b and go on his /b way. Since the purification process of one who immerses is not complete until sunset, by rabbinic law he could not remain in the Temple during the daytime.,The mishna describes the commencement of the daily service in the Temple: Among the members of the priestly family who are to serve in the Temple that day, b whoever wants to remove /b the ashes b from the altar rises early and immerses /b himself in a ritual bath, as required of anyone who enters the Temple courtyard. He must immerse b before the appointed /b priest b arrives, /b as the appointed priest oversees the lottery that determines which priests perform the various rites of the Temple service, and the first of those lotteries determines who will be charged with the removal of the ashes. b And at what time does the appointed /b priest b arrive? The times /b of his arrival b are not all the same. /b There are b times that he comes at the call of the rooster [ i hagever /i ], or /b he might come at b an adjacent /b time, either b before /b the call of the rooster b or after it. /b , b The appointed /b priest b arrived /b at the Chamber of the Hearth, where the priests of the patrilineal family were assembled, b and he knocked /b on the gate b to /b alert b them /b to open the gate for him. b And /b when b they opened /b the gate b for him, he said to them: Whoever immersed /b in the ritual bath b may come and participate in the lottery. They /b then b conducted the lottery, /b and b whoever won /b that lottery b won /b the privilege to perform the rite of the removal of the ashes., strong GEMARA: /strong The mishna teaches that the priests would keep watch in three locations in the Temple. The Gemara asks: b From where are these matters /b derived? b Abaye said /b that they are derived from a verse, as b the verse states: “And those that were to camp before the Tabernacle eastward, before the Tent of Meeting toward the sunrise, were Moses and Aaron and his sons, keeping the watch of the Sanctuary, for the watch of the children of Israel, /b and the non-priest who came near was to be put to death” (Numbers 3:38).,The Sages b say /b in response: b Yes, we have found /b in this verse b that in general /b the Torah b requires a watch /b to be kept. Furthermore, the verse indicates that it is the b priests and Levites /b who are required to perform the b watch, /b as it states the precedent of Moses, who was a Levite, and Aaron, who was a priest. b But the mishna /b ( i Middot /i 1:1) b teaches: The priests /b would b keep watch in three places in the Temple /b courtyard… b and the Levites in twenty-one places. /b According to the mishna, the priests and Levites kept watch in different locations, b whereas /b in the b verse /b the b priests and /b the b Levites are written together, /b indicating that they kept watch in the same places.,The Sages b say /b that b this /b is what the verse b is saying: “And those that were to camp before the Tabernacle eastward, before the Tent of Meeting toward the sunrise, were Moses,” /b indicating that the Levites keep watch. b And then /b the verse states with regard to the separate watch kept by the priests: b “Aaron and his sons, keeping the watch of the Sanctuary.” /b Furthermore, the verse indicates that b Aaron /b keeps watch b in one place, and his sons /b keep watch b in two /b other b places, /b from which it is derived that the priests keep watch in three different places.,The Gemara asks: b From where /b is it derived that the verse should be interpreted in this manner? This is derived b from /b the fact b that it is written: “And those that were to /b camp…were Moses,” b and it is written /b separately: “Aaron and his sons, b keeping the watch.” /b This indicates that those b who /b were to b camp /b and thereby keep watch b are discrete, and /b those b keeping the watch are discrete, /b i.e., they perform different watches in separate places.,The Gemara objects: One can b say /b that b all of /b the priests keep watch b in one place /b that is b discrete /b from the watches of the Levites, but not in three separate places. The Gemara explains: That possibility should b not enter your mind, /b as the verse juxtaposes the watches of Moses and Aaron. This indicates that b just as Moses /b keeps watch b in one place discretely, so too, Aaron and his sons /b each keep watch b in one place discretely, /b and they do not keep watch together., b Rav Ashi said /b that the i halakha /i that the priests keep watch in three places is derived b from the end of the verse, /b which states: “Moses and Aaron and his sons, b keeping [ i shomerim /i ] the watch [ i mishmeret /i ] /b of the Sanctuary, b for the watch [ i lemishmeret /i ] /b of the children of Israel.” The verse uses three terms from the root i shin /i , i mem /i , i reish /i , which means to watch, indicating that there should be three separate watches. |
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10. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •tractate middot, as pre-herodian temple Found in books: Ganzel and Holtz (2020) 148| 16a. דרומית מזרחית היא לשכה שהיו עושין בה לחם הפנים מזרחית צפונית בה גנזו בית חשמונאי אבני מזבח ששקצום מלכי עובדי כוכבים צפונית מערבית בה יורדין לבית הטבילה אמר רב הונא מאן תנא מדות ר"א בן יעקב היא,דתנן עזרת נשים היתה אורך מאה ושלשים וחמש על רוחב מאה ושלשים וחמש וארבע לשכות היו בד' מקצועותיה ומה היו משמשות דרומית מזרחית היא היתה לשכת הנזירים ששם נזירים מבשלים את שלמיהן ומגלחין שערן ומשלחין תחת הדוד מזרחית צפונית היא היתה לשכת דיר העצים ששם כהנים בעלי מומין עומדין ומתליעין בעצים שכל עץ שיש בו תולעת פסול לגבי מזבח,צפונית מערבית היא היתה לשכת המצורעין מערבית דרומית אמר ר"א בן יעקב שכחתי מה היתה משמשת אבא שאול אומר בה היו נותנין יין ושמן והיא היתה נקראת לשכת בית שמניא,ה"נ מסתברא דר"א בן יעקב היא דתנן כל הכתלים שהיו שם היו גבוהין חוץ מכותל מזרחי שהכהן השורף את הפרה עומד בהר המשחה ומכוון ורואה כנגד פתחו של היכל בשעת הזאת הדם,ותנן כל הפתחים שהיו שם גובהן עשרים אמה ורוחבן עשר אמות) ותנן לפנים ממנו סורג ותנן לפנים ממנו החיל עשר אמות ושתים עשרה מעלות היו שם רום מעלה חצי אמה ושילחה חצי אמה,ט"ו מעלות עולות מתוכה היורדות מעזרת ישראל לעזרת נשים רום מעלה חצי אמה ושילחה חצי אמה ותנן בין האולם ולמזבח כ"ב אמה ושתים עשרה מעלות היו שם רום מעלה חצי אמה ושילחה חצי אמה,ותנן ר"א בן יעקב אומר מעלה היתה שם וגבוה אמה ודוכן נתון עליה ובו שלש מעלות של חצי חצי אמה,אי אמרת בשלמא ר"א בן יעקב היא היינו דאיכסי ליה פיתחא,אלא אי אמרת רבנן הא איכא פלגא דאמתא דמתחזי ליה פיתחא בגוויה,אלא לאו שמע מינה רבי אליעזר בן יעקב היא רב אדא בר אהבה אמר הא מני רבי יהודה היא דתניא רבי יהודה אומר המזבח ממוצע ועומד באמצע עזרה ושלשים ושתים אמות היו לו | 16a. the b southeast /b chamber in the Hall of the Hearth b was the chamber in which the shewbread was prepared. /b The b northeast /b chamber was the chamber b in which the Hasmoneans sequestered the altar stones that were desecrated by the gentile kings /b when they sacrificed idolatrous offerings. The b northwest /b chamber was the chamber b in which /b the priests b descended /b through tunnels b to the Hall of Immersion. /b There is a contradiction between the sources with regard to the location of the Chamber of the Lambs. b Rav Huna said: Who /b is the i tanna /i who b taught /b the i mishnayot /i in tractate b i Middot /i /b ? It is b Rabbi Eliezer ben Ya’akov, /b who has a different opinion with regard to this matter., b As we learned /b in a mishna in tractate i Middot /i : The dimensions of the b women’s courtyard were a length of 135 /b cubits b by a width of 135 /b cubits, b and there were four chambers in its four corners. And what /b purpose did these chambers b serve? /b The b southeast /b chamber b was the Chamber of the Nazirites, as there the nazirites cook their peace-offerings and shave their hair and cast /b it in the fire to burn b beneath the pot /b in which the peace-offering was cooked, as the Torah instructs (see Numbers 6:18). The b northeast /b chamber b was the Chamber of the Woodshed, where blemished priests, /b who are disqualified for any other service, b stand and examine the logs /b to determine if they were infested b by worms, as any log in which there are worms is disqualified for /b use b on the altar. /b ,The b northwest /b chamber b was the Chamber of the Lepers, /b where lepers would immerse for purification. With regard to the b southwest /b chamber, b Rabbi Eliezer ben Ya’akov said: I forgot what /b purpose it b would serve. Abba Shaul says: They would place wine and oil there /b for the meal-offerings and libations, b and it was called the Chamber of the House of Oils. /b From this mishna it may be inferred that the i tanna /i who taught the i mishnayot /i in tractate i Middot /i is Rabbi Eliezer ben Ya’akov, as that is why the mishna finds it necessary to mention that he forgot the purpose of one of the chambers., b So too, it is reasonable /b to conclude that the i mishnayot /i in tractate i Middot /i are in accordance with the opinion of b Rabbi Eliezer ben Ya’akov, as we learned /b in a mishna there: b All the walls that were there /b surrounding the Temple Mount b were high except for the Eastern Wall, as the priest who burns the /b red b heifer stands on the Mount of Olives, /b where the red heifer was slaughtered and burned, b and directs /b his attention b and looks toward the entrance of the Sanctuary when /b he b sprinkles the blood. /b ,The Gemara seeks the opinion according to which this would be feasible. b And we learned /b in a mishna: b All the entrances that were there /b in the Temple were b twenty cubits high and ten cubits wide. And we learned /b in a different mishna describing the layout of the Temple: b Inside /b the eastern wall of the Temple Mount was b a latticed gate. And we learned /b in a different mishna: b Inside /b the latticed gate was b the rampart, /b which was an elevated area b ten cubits /b wide. In that area b there were twelve stairs; /b each b stair /b was b half a cubit high and half a cubit deep, /b for a total ascent of six cubits.,In addition, b fifteen stairs ascend from within /b the women’s courtyard and b descend from the Israelite courtyard to the women’s courtyard. /b Each b stair /b was b half a cubit high and half a cubit deep, /b for an additional ascent of seven and a half cubits. The total height of both staircases together was thirteen and a half cubits. b And we learned /b in that mishna: The area b between the Entrance Hall and the altar /b was b twenty-two cubits /b wide, b and there were twelve stairs /b in that area. Each b stair /b was b half a cubit high and half a cubit deep, /b for an additional ascent of six cubits and a total height of nineteen and a half cubits., b And we learned /b in that mishna that b Rabbi Eliezer ben Ya’akov says: There was /b an additional b stair there /b between the Israelite courtyard and the priests’ courtyard. That stair was b one cubit high, and the platform /b on which the Levites stood b was placed upon it and on it /b were b three stairs, each /b with a height and depth of b half a cubit, /b for a total of twenty-two cubits., b Granted, if you say /b that the i mishnayot /i in tractate i Middot /i are in accordance with the opinion of b Rabbi Eliezer ben Ya’akov, that is /b how it can be understood that b the entrance was concealed. /b The threshold of the entrance to the Sanctuary was more than twenty cubits higher than the threshold of the eastern gate of the Temple Mount. One looking through the Eastern Gate would be unable to see the entrance of the Sanctuary, because the gate was only twenty cubits high. In order to provide the priest performing the red heifer ritual on the Mount of Olives with a view of the entrance to the Sanctuary, the eastern wall had to be lowered., b However, if you say /b that the i mishnayot /i in tractate i Middot /i are in accordance with the opinion of b the Rabbis, /b who do not add the two and a half cubits of the stair and the platform added by Rabbi Eliezer ben Ya’akov, b isn’t there half a cubit through which the entrance can be seen? /b Since the threshold of the Sanctuary is only nineteen and a half cubits higher than the threshold of the gate, the priest on the Mount of Olives could look through the eastern gate of the Temple Mount and see the bottom of the Temple entrance. There would be no need to lower the eastern wall., b Rather, /b must one b not conclude from it /b that that the i mishnayot /i in tractate i Middot /i are taught by b Rabbi Eliezer ben Ya’akov? Rav Adda bar Ahava said: /b This is not a definitive proof, and it is still possible to interpret i halakhot /i of this tractate in a different manner. b Rather, whose is that /b opinion that the Eastern Wall was lowered? b It is /b the opinion of b Rabbi Yehuda, as it was taught /b in a i baraita /i that b Rabbi Yehuda says: The altar is centered and stands in the middle of /b the Temple b courtyard, /b directly aligned with the entrances of the courtyards and the Sanctuary, and b it was thirty-two cubits /b long and thirty-two cubits wide. |
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| 11. Dead Sea Scrolls, '11Q19, 38.12-39.16 Tagged with subjects: •tractate middot, as pre-herodian temple Found in books: Ganzel and Holtz (2020) 151 |
