Middot

מדות

There were two holes on the southwestern corner of the altar, which had the appearance of thin, nostril-like pipes. These were called shitim, drainpipes. The blood of offerings placed on the western base and on the southern base of the altar (Kesef Mishne, citing Rabbeinu Shemaya) would descend through those holes and ultimately become mixed in the Temple courtyard drain and flow out, with the water used to rinse the area, to the Kidron Valley (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 2:11).

And on the southwestern corner there were two holes, etc.

וּבְקֶרֶן מַעֲרָבִית דְּרוֹמִית הָיוּ שְׁנֵי נְקָבִים וכו׳

HALAKHA

mishna 3:2 And on the southwestern corner of the base of the altar, on top of the base, there were two holes, <note data-assoc="h1"/>one to the west and the other to the south, which looked like two thin, nostril-like pipes, one to the west and the other to the south.

משנה ב׳ וּבְקֶרֶן מַעֲרָבִית דְּרוֹמִית הָיוּ שְׁנֵי נְקָבִים כְּמִין שְׁנֵי חוֹטָמִין דַּקִּין,

This map depicts the Kidron Valley, the Temple Mount with a diagram of the Temple superimposed on it, and the surrounding area. It is apparent from it that the Kidron Valley riverbed, into which several springs flow, including the Gihon Spring, passes near the walls of the Temple Mount. The map also illustrates that the Temple Mount is located just above the slope of the valley, indicating that the natural place for liquids to run off from the Temple Mount is into the Kidron Valley.

Kidron Valley

נַחַל קִדְרוֹן

BACKGROUND

It was here that the remainder of the blood of sin offerings that is placed, after being sprinkled on the curtain separating the Sanctuary from the Holy of Holies, on the western base of the altar, and likewise the blood of other offerings, which is placed, after being sprinkled, on the southern base of the altar, would descend through those holes. And the blood poured into the drainpipes would ultimately be mixed with the water used to rinse the area in the Temple courtyard drain and would flow out to the Kidron Valley, <note data-assoc="b1"/>outside Jerusalem. This mixture of blood and water was sold to gardeners as fertilizer, and the proceeds belonged to the Temple treasury.

שֶׁהַדָּמִים הַנִּיתָּנִין עַל יְסוֹד מַעֲרָבִי וְעַל יְסוֹד דְּרוֹמִי יוֹרְדִין בָּהֶן וּמִתְעָרְבִין בָּאַמָּה וְיוֹצְאִין לְנַחַל קִדְרוֹן.

The numbered areas in the image below depict the following: 1. Marble tablet, entrance to the drainpipe 2. Rings 3. Marble tables 4. Pillars 5. Basin 6. Opening of the Entrance Hall

Floor

רִצְפָּה

There was a hollow space on the floor of the courtyard near the southwestern corner of the altar, one cubit by one cubit, covered by a marble tablet with a ring fastened to its outer side. The priests would descend through that space to the drainpipe to clean it (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 2:12).

And a marble tablet, etc.

וְטַבְלָא שֶׁל שַׁיִשׁ וכו׳

mishna 3:3 Below, on the floor <note data-assoc="b2"/>next to that corner, there was a hollow space, one cubit by one cubit, and a marble tablet <note data-assoc="h2"/>covered that space, and a ring was fastened to the outer side of the tablet to assist in raising it. It was through that space that the priests would occasionally descend to the area under the base called the drainpipe, and they would descend there in order to clean it, so that the blood that had congealed there over time would not block the flow of blood to the water drain.

משנה ג׳ לְמַטָּה בָּרִצְפָּה בְּאוֹתוֹ הַקֶּרֶן, מָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ וְטַבַּעַת הָיְתָה קְבוּעָה בָּהּ, שֶׁבּוֹ יוֹרְדִין לַשִּׁית וּמְנַקִּין אוֹתוֹ.

The numbered areas in the image below depict the following: 1. Holes through which the blood drained out 2. Empty hole [revuva] 3. Ramp

Ramp

כֶּבֶשׁ

There was a ramp to the south of the altar, thirty-two by sixteen cubits. It occupied only thirty cubits of the ground to the side of the altar, as the cubit of the base and the cubit of the surrounding ledge were positioned beneath it (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 2:13).

And there was a ramp positioned to the south of the altar

וְכֶבֶשׁ הָיָה לִדְרוֹמוֹ שֶׁל מִזְבֵּחַ‎

And there was a ramp <note data-assoc="b3"/>positioned to the south of the altar, <note data-assoc="h3"/>by which the priests would ascend to the altar. This ramp would ascend on an incline from the ground of the altar, on its eastern side, and it was thirty-two cubits long by sixteen cubits wide. And the ramp had an empty hole [ urevuva ] <note data-assoc="l1"/>one cubit by one cubit, where a man’s arm could reach, on its western side, near the roof of the altar, where they would place the disqualified bird sin offerings that were disqualified not by a physical blemish but due to a disqualification of their owners or for some other reason. The birds were left there overnight, at which point they could be taken out to the place designated for burning.

וְכֶבֶשׁ הָיָה לִדְרוֹמוֹ שֶׁל מִזְבֵּחַ, שְׁלֹשִׁים וּשְׁתַּיִם עַל רֹחַב שֵׁשׁ עֶשְׂרֵה. וּרְבוּבָה הָיְתָה לוֹ בְּמַעֲרָבוֹ, שֶׁשָּׁם הָיוּ נוֹתְנִים פְּסוּלֵי חַטַּאת הָעוֹף.

Any stone damaged enough that a fingernail can be impeded on the deficiency is disqualified for use in the ramp and the altar, in the same manner that a knife used for slaughter is disqualified. These stones were brought from virgin soil, as the diggers would dig in the ground until they would reach a point that had clearly not been used for labor or construction and remove stones for the ramp and altar from there (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 1:14).

The stones of the ramp and the stones of the altar

אַבְנֵי הַכֶּבֶשׁ וְאַבְנֵי הַמִּזְבֵּחַ‎

A stone that came into contact with iron is disqualified for use in construction of the altar and the ramp, even if it was undamaged. One who builds the ramp or altar from a stone that was touched by iron is liable to receive lashes. One who constructs the altar with a damaged stone has violated a positive mitzva (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 1:15).

The reason is that iron disqualifies stones through contact

שֶׁהַבַּרְזֶל פּוֹסֵל בִּנְגִיעָה

If one of the stones of the altar or the ramp became damaged or came into contact with iron after it was used in construction of the altar or ramp, this stone alone is disqualified, while the others remain fit (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 1:16).

If one of the stones was damaged

נִפְגְּמָה אַחַת מֵהֶן

mishna 3:4 The ramp and altar were built of stone. Both the stones of the ramp and the stones of the altar <note data-assoc="h4"/>were taken from the Beit Kerem Valley, near Jerusalem. And to hew these stones they would dig into the ground with wooden axes beneath the virgin soil, and bring from there whole stones against which iron had not been raised. The reason is that iron disqualifies stones for the altar even through contact <note data-assoc="h5"/>alone. And stones are also disqualified by actual damage caused by any substance, not only iron. Nevertheless, if one of the stones of the altar or the ramp was damaged, <note data-assoc="h6"/>even after the construction of the Temple, it alone is disqualified; it is replaced with another whole stone, and all the rest of the stones remain fit.

משנה ד׳ אֶחָד אַבְנֵי הַכֶּבֶשׁ וְאֶחָד אַבְנֵי הַמִּזְבֵּחַ – מִבִּקְעַת בֵּית כֶּרֶם. וְחוֹפְרִין לְמַטָּה מֵהַבְּתוּלָה, וּמְבִיאִים מִשָּׁם אֲבָנִים שְׁלֵמוֹת שֶׁלֹּא הוּנַף עֲלֵיהֶן בַּרְזֶל, שֶׁהַבַּרְזֶל פּוֹסֵל בִּנְגִיעָה וּבִפְגִימָה לְכָל דָּבָר. נִפְגְּמָה אַחַת מֵהֶן – הִיא פְּסוּלָה, וְכוּלָּן כְּשֵׁרוֹת.

The altar is whitewashed twice a year, before Passover and Sukkot. This is performed with a kerchief, not an iron trowel, lest the trowel touch the stones and disqualify them (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 1:16).

And they would whitewash the stones of the altar

וּמְלַבְּנִים אוֹתָן

And they would whitewash, i.e., color with white lime, the stones of the altar <note data-assoc="h7"/>twice a year, once on Passover and once on the festival of Sukkot , i.e., before these two Festivals. And they would whitewash the Sanctuary, the Temple building itself, once a year, on the days before Passover. Rabbi Yehuda HaNasi says: They would whitewash the altar every Shabbat eve, not in the same thorough manner with lime as on the eves of Festivals, but by cleaning it with a kerchief, due to the blood that was splattered and sprinkled on it over the course of the previous week.

וּמְלַבְּנִים אוֹתָן פַּעֲמַיִם בַּשָּׁנָה, אֶחָד בַּפֶּסַח וְאֶחָד בֶּחָג. וְהַהֵיכָל – פַּעַם אַחַת בַּפֶּסַח. רַבִּי אוֹמֵר: כָּל עֶרֶב שַׁבָּת מְלַבְּנִים אוֹתוֹ בְּמַפָּה, מִפְּנֵי הַדָּמִים.

When they would whitewash the altar before Passover and Sukkot they would not plaster the stones with an iron whitewasher’s trowel, lest the trowel touch the stones and thereby disqualify them. The reason that iron disqualifies the stones of the altar is that among the uses for which iron was created is the fashioning of swords and knives, which are used to shorten a person’s days. And by contrast, the altar was created in order to lengthen a person’s days, since by sacrificing an offering on the altar when one sins, he achieves atonement and thereby attains long life. It is not fitting that an item that shortens people’s lives should be raised against that which lengthens their days.

לֹא הָיוּ סָדִין אוֹתָן בְּכָפִיס שֶׁל בַּרְזֶל, שֶׁמָּא יִגַּע וְיִפְסוֹל. שֶׁהַבַּרְזֶל נִבְרָא לְקַצֵּר יָמָיו שֶׁל אָדָם וְהַמִּזְבֵּחַ נִבְרָא לְהַאֲרִיךְ יָמָיו שֶׁל אָדָם, אֵינוֹ בַּדִּין שֶׁיָּנִיף הַמְקַצֵּר עַל הַמַּאֲרִיךְ!

According to some commentaries, these rings were semi-circles, affixed to the ground on only one side. One end was fixed in the floor of the courtyard by means of a hinge so that it could be opened when the priest would insert the head of the animal, while the other side was merely wedged into the ground, so that it could be raised. Before slaughtering an offering, the priests would open the ring, insert the animal’s head inside, and close the ring. In this manner, the head of the animal was fixed to the floor of the courtyard so that it was unable to move (Rosh).

And there were rings

וְטַבָּעוֹת הָיוּ

NOTE

Rings…by means of which they would slaughter the sacrificial animals

טַבָּעוֹת…שֶׁעֲלֵיהֶן שׁוֹחֲטִים אֶת הַקֳּדָשִׁים

mishna 3:5 And there were twenty-four iron rings <note data-assoc="n1"/>fixed into the floor of the courtyard to the north of the altar, corresponding to the twenty-four priestly watches. These rings were arranged as six rows of four rings each; and some say the opposite, that there were four rows of six rings each, by means of which they would slaughter the sacrificial animals. <note data-assoc="b4"/>

משנה ה׳ וְטַבָּעוֹת הָיוּ לִצְפוֹנוֹ שֶׁל מִזְבֵּחַ, שִׁשָּׁה סְדָרִים שֶׁל אַרְבָּעָה אַרְבָּעָה, וְיֵשׁ אוֹמְרִים: אַרְבַּע שֶׁל שִׁשָּׁה שִׁשָּׁה, שֶׁעֲלֵיהֶן שׁוֹחֲטִים אֶת הַקֳּדָשִׁים.

The slaughterhouse

בֵּית הַמִּטְבָּחַיִם

From the Greek <greek>ἀγκύλος</greek>, ankulos, meaning a curved object such as a hook.

Hooks [unkelayot]

אוּנְקְלָיוֹת

LANGUAGE

The slaughterhouse, <note data-assoc="b5"/>the set place for slaughtering and flaying the sacrificial animals and for cutting up and washing their innards, was to the north of the altar, and on it there were eight low pillars of stone. And cedarwood squares were affixed upon them, and iron hooks [ ve’unkelayot ] <note data-assoc="l2"/>were fixed in the wooden squares. And there were three rows of these hooks on each and every one of the wooden squares upon which the priests would suspend the animal after it was slaughtered. Large animals would be suspended on the higher hooks, and smaller animals on the lower hooks. And they would flay the animal’s hide onto marble tables that were positioned between the pillars.

בֵּית הַמִּטְבָּחַיִם הָיָה לִצְפוֹנוֹ שֶׁל מִזְבֵּחַ, וְעָלָיו שְׁמֹנָה עַמּוּדִים נַנָּסִין, וּרְבִיעִים שֶׁל אֶרֶז עַל גַּבֵּיהֶן, וְאוּנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִין בָּהֶן. וּשְׁלֹשָׁה סְדָרִים הָיוּ לְכָל אֶחָד וְאֶחָד, שֶׁבָּהֶם תּוֹלִים וּמַפְשִׁיטִים עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים.

A large bronze basin of water stood in the Temple courtyard, positioned between the altar and the Sanctuary (see Exodus 30:18–21). It had twelve faucets from which the priests would wash their hands and feet before beginning their service in the Temple.

Basin

כִּיּוֹר

The Basin and its base were located between the Entrance Hall and the altar, somewhat toward the south, which was to the left of one who would enter the Sanctuary (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 1:6).

The Basin

הַכִּיּוֹר

There were twenty-two cubits between the Entrance Hall and the altar (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 5:12).

Between the Entrance Hall and the altar there were twenty-two cubits

בֵּין הָאוּלָם וְלַמִּזְבֵּחַ שְׁתַּיִם וְעֶשְׂרִים אַמָּה

mishna 3:6 The Basin, <note data-assoc="h8b6"/>in which the priests would wash their hands and feet before performing the Temple service, was located in the space between the Entrance Hall and the altar. It was not positioned exactly between them but was removed somewhat toward the south. Between the Entrance Hall and the altar there were twenty-two cubits. <note data-assoc="h9"/>

משנה ו׳ הַכִּיּוֹר הָיָה בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, וּמָשׁוּךְ כְּלַפֵּי הַדָּרוֹם. בֵּין הָאוּלָם וְלַמִּזְבֵּחַ שְׁתַּיִם וְעֶשְׂרִים אַמָּה.

One would ascend from the priests’ courtyard to the Entrance Hall by means of twelve stairs, each of which was half a cubit tall and half a cubit deep. This is in accordance with the Rambam’s version of the text of the mishna (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 6:4, and see Kesef Mishne there).

And there were twelve stairs there

וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם

The commentaries disagree as to the calculation of the twenty-two cubits mentioned here, as well as how many of them were taken up by the stairs, and how large the level area was between the stairs and the altar. Some say that there were three sets of stairs, with a total length of nineteen cubits, as follows: 1, 1, 1, 3, 1, 1, 3, 1, 1, 1, 1, 4, where the numbers represent the depth of each stair in cubits, and a further three cubits of flat ground, which together cover twenty-two cubits. According to this opinion, Rabbi Yehuda disagrees with the first tanna in that the last stair was five cubits long, while the level ground was only two cubits (Rabbi Ovadya Bartenura). Others maintain that there were four sets of stairs; the first three were identical sets of two stairs of one cubit each, followed by a stair three cubits long. The fourth set consisted of two stairs, each one cubit long, and one stair that was four cubits long. This left one cubit of open space to complete the length of twenty-two cubits. According to this opinion, Rabbi Yehuda maintains that the upper stair was five cubits long, and consequently there was no level space at all between the stairs and the altar (Gra; Tiferet Yisrael).

And there were twelve stairs there, <note data-assoc="h10n2"/>divided into three unequal sets of stairs. Each stair was half a cubit high but they were of unequal depth. The first set consisted of four stairs, and the depth of the first three was a cubit, a cubit, and a cubit; and the fourth stair was wider than the other three and was built with rows of stones, containing three rows, each a cubit deep. And above this set of stairs there was another set. Its first stair was a cubit deep, the second was also a cubit deep, and the third was built with rows of stones, containing three rows, each a cubit deep.

וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם, רוּם מַעֲלָה – חֲצִי אַמָּה, וְשִׁלְחָהּ – אַמָּה; אַמָּה, אַמָּה. וְרוֹבֶד שָׁלֹשׁ, וְאַמָּה, אַמָּה, וְרוֹבֶד שָׁלֹשׁ;

And the upper set consisted of five stairs, the first four of which were each of a cubit, and the fifth was built with rows of stones, containing four rows, each a cubit deep. Accordingly, the combined depth of all the stairs was nineteen cubits, which extended along the length between the Entrance Hall and the altar. With the addition of three cubits of vacant space between the stairs and the altar, this yields a sum total of twenty-two cubits. Rabbi Yehuda disagrees with regard to the third set of stairs, as he says that the first four stairs of the upper set were each of a cubit, and the fifth was like rows of bricks five cubits wide. If so, the depth of the stairs was twenty cubits, which meant that only two cubits of level ground were left between them and the altar.

וְהָעֶלְיוֹנָה – אַמָּה, אַמָּה, וְרוֹבֶד אַרְבַּע. רַבִּי יְהוּדָה אוֹמֵר הָעֶלְיוֹנָה – אַמָּה, אַמָּה, וְרוֹבֶד חָמֵשׁ.

The entrance to the Entrance Hall was forty cubits high and twenty cubits wide, and it did not have a gate. Above the entrance to the Entrance Hall of the Temple there were five oak cornices, each protruding above the other. Each cornice was two cubits longer than the one below it, one cubit on each side, and therefore the uppermost one was thirty cubits long. The cornices were not pressed against each other; rather, a layer of stone separated them (Rambam Sefer Avoda, Hilkhot Beit HaBeḥira 4:8, and see Kesef Mishne there).

The entrance to the Entrance Hall

פִּתְחוֹ שֶׁל אוּלָם

The millin tree is the Aleppo oak, Quercus infectoria. This tall, deciduous tree can reach a height of 10 m. Its long, flat leaves are about 3.5 cm in length, and its fruit, known as acorns, are about 3 cm in length. These trees are affected by gall wasps, which cause the formation of galls, a natural source of tannin that is used in the production of ink and leather.

Oak [meilat]

מֵילָת

mishna 3:7 The entrance to the Entrance Hall <note data-assoc="h11b7"/>of the Sanctuary was forty cubits high and twenty cubits wide, and above it, on the outside wall of the Entrance Hall, were five oak [ meilat ] <note data-assoc="b8"/>cornices. The lowest one extended beyond the width of the entrance a cubit on this side, to the right, and a cubit on that side, to the left, and therefore its length was twenty-two cubits. The cornice that was above it extended two cubits beyond it, a cubit on this side and a cubit on that side, which means that its length was twenty-four cubits. The third likewise extended an additional cubit in each direction, as did the fourth and fifth cornices. Consequently, you find that the upper one was thirty cubits long. And there was a row of stones dividing between each and every cornice.

משנה ז׳ פִּתְחוֹ שֶׁל אוּלָם גּוֹבְהוֹ אַרְבָּעִים אַמָּה וְרָחְבּוֹ עֶשְׂרִים אַמָּה. וְחָמֵשׁ מַלְתְּרָאוֹת שֶׁל מֵילָת הָיוּ עַל גַּבָּיו, הַתַּחְתּוֹנָה עוֹדֶפֶת עַל הַפֶּתַח אַמָּה מִזֶּה וְאַמָּה מִזֶּה. שֶׁלְּמַעְלָה מִמֶּנָּה עוֹדֶפֶת עָלֶיהָ אַמָּה מִזֶּה וְאַמָּה מִזֶּה. נִמְצֵאת הָעֶלְיוֹנָה שְׁלֹשִׁים אַמָּה. וְנִדְבָּךְ שֶׁל אֲבָנִים הָיָה בֵּין כָּל אַחַת וְאַחַת.

Apparently from the Latin <latin>columna</latin>, meaning pillar, or the Greek <greek>κλωνός</greek>, klonos, meaning wig or thread. In rabbinic Hebrew, it often refers to wooden beams or branches.

Poles [kelonasot]

כְּלוֹנָסוֹת

mishna 3:8 And thick poles [ ukelonasot ] <note data-assoc="l3"/>of stone were fixed there and extended from the wall of the Sanctuary to support the eastern wall of the Entrance Hall, so that it should not tilt and fall, as the walls of the Entrance Hall were higher than those of the Sanctuary. And gold chains were fixed in the ceiling of the Entrance Hall, by which young priests would ascend to the ceiling and see the crowns that were placed in the window space of the Sanctuary for adornment. And from where is it derived that there were crowns at the Sanctuary? As it is stated: “And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, as a memorial in the Temple of the Lord” (Zechariah 6:14). The verse mentions crowns together with the names of their donors.

משנה ח׳ וּכְלוֹנָסוֹת שֶׁל אֶבֶן הָיוּ קְבוּעִין מִכָּתְלוֹ שֶׁל הֵיכָל לְכָתְלוֹ שֶׁל אוּלָם, כְּדֵי שֶׁלֹּא יִבְעַט. וְשַׁרְשְׁרוֹת שֶׁל זָהָב הָיוּ קְבוּעִין בְּתִקְרוֹת הָאוּלָם, שֶׁבָּהֶן פִּרְחֵי כְהוּנָּה עוֹלִין וְרוֹאִין אֶת הָעֲטָרוֹת. שֶׁנֶּאֱמַר: ״וְהָעֲטָרֹת תִּהְיֶה לְחֵלֶם וּלְטוֹבִיָּה וְלִידַעְיָה וּלְחֵן בֶּן צְפַנְיָה לְזִכָּרוֹן בְּהֵיכַל ה׳״.

And a golden ornament in the form of a vine stood at the entrance to the Sanctuary. This vine represented the Jewish people, who are compared to a vine in the verse: “You plucked up a vine out of Egypt” (Psalms 80:9). And the vine was hung upon poles. Whoever would donate an ornamental golden leaf, or grape, or cluster of grapes to the Temple would bring it to the Temple, and a priest would hang the item upon the vine. When gold was required, the Temple treasurers would remove these items from the vine as necessary. Rabbi Eliezer, son of Rabbi Tzadok, said: There was once an incident, and three hundred priests were enlisted to move the vine, due to its immense weight.

וְגֶפֶן שֶׁל זָהָב הָיְתָה עוֹמֶדֶת עַל פִּתְחוֹ שֶׁל הֵיכָל וּמֻדְלָה עַל גַּבֵּי כְּלוֹנָסוֹת, כָּל מִי שֶׁהוּא מִתְנַדֵּב עָלֶה אוֹ גַּרְגִּיר אוֹ אֶשְׁכּוֹל – מֵבִיא וְתוֹלֶה בָּהּ. אָמַר רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק: מַעֲשֶׂה הָיָה וְנִמְנוּ עָלֶיהָ שְׁלֹשׁ מֵאוֹת כֹּהֲנִים לְפַנּוֹתָהּ.

mishna 4:1 The entrance to the Sanctuary <note data-assoc="h1"/>was twenty cubits high and ten cubits wide, and it had four doors: Two on the inside, i.e., on the side of the entrance that was adjacent to the Sanctuary, and two on the outside, on the side of the entrance that was adjacent to the Entrance Hall. As it is stated: “And the Sanctuary and the sacred area had two doors” (Ezekiel 41:23), i.e., two doors were adjacent to the Sanctuary and two were adjacent to the sacred area, which is the Entrance Hall. Each door was five cubits wide, so that when closed they would fill the space of the entrance.

משנה א׳ פִּתְחוֹ שֶׁל הֵיכָל גָּבְהוֹ עֶשְׂרִים אַמָּה וְרָחְבּוֹ עֶשֶׂר. וְאַרְבַּע דְּלָתוֹת הָיוּ לוֹ, שְׁתַּיִם בִּפְנִים וּשְׁתַּיִם בַּחוּץ. שֶׁנֶּאֱמַר: ״וּשְׁתַּיִם דְּלָתוֹת לַהֵיכָל וְלַקֹּדֶשׁ״.

The mishna explains the function of these doors when open: The outer doors, near the Entrance Hall, would open into the space of the entrance to the Sanctuary, and their function was to cover the entire thickness of the wall of the Sanctuary entrance. And the inner doors would open into the Temple Sanctuary, and their function was to cover the five cubits of the Sanctuary wall that were behind the doors when they were open. Why was it necessary for doors to cover part of the wall? The reason is that the entire Temple was coated with gold <note data-assoc="h2"/>except for the wall that was behind the doors, and therefore it was appropriate for that part of the wall to be covered by the doors.

הַחִיצוֹנוֹת נִפְתָּחוֹת לְתוֹךְ הַפֶּתַח לְכַסּוֹת עוֹבְיוֹ שֶׁל כּוֹתֶל, וְהַפְּנִימִיּוֹת נִפְתָּחוֹת לְתוֹךְ הַבַּיִת לְכַסּוֹת אַחַר הַדְּלָתוֹת, שֶׁכָּל הַבַּיִת טוּחַ בְּזָהָב, חוּץ מֵאַחַר הַדְּלָתוֹת.

Rabbi Yehuda says: The inner doors would not open into the Sanctuary. Rather, they too would stand inside the entrance when they were open, and in order that all four doors could open without interfering with one another, they were like hinged [ itzteramita ] <note data-assoc="l1"/>doors, i.e., each door comprised two plates attached by hinges, and therefore when they opened they would fold back. Consequently, the width of these outer doors after they folded was two and a half cubits, and likewise the width of those inner doors was two and a half cubits after they were folded.

רַבִּי יְהוּדָה אוֹמֵר: בְּתוֹךְ הַפֶּתַח הָיוּ עוֹמְדוֹת, וּכְמִין אִצְטְרָמִיטָה הָיוּ, וְנִקְפָּלוֹת לַאֲחוֹרֵיהֶן, אֵלּוּ שְׁנֵי אַמּוֹת וּמֶחֱצָה וְאֵלּוּ שְׁנֵי אַמּוֹת וּמֶחֱצָה,

Together with half a cubit of a doorpost from here, for the outer doors, and half a cubit of a doorpost from there, for the inner doors, the folded doors covered all six cubits of the space of the opening. From where is it derived that each of these doors contained two folding plates? As it is stated: “And the two doors had two leaves apiece, two turning leaves; two leaves for the one door, and two leaves for the other” (Ezekiel 41:24). In other words, each door had two sections, which turned and folded on one another.

חֲצִי אַמָּה מְזוּזָה מִכָּאן וַחֲצִי אַמָּה מְזוּזָה מִכָּאן. שֶׁנֶּאֱמַר: ״שְׁתַּיִם דְּלָתוֹת לַדְּלָתוֹת שְׁתַּיִם מוּסַבּוֹת דְּלָתוֹת שְׁתַּיִם לְדֶלֶת אַחַת וּשְׁתֵּי דְלָתוֹת לָאַחֶרֶת״.

mishna 4:2 And the large gate of the Sanctuary had two wickets, <note data-assoc="h3"/>one to the north, to the right of one who would enter the Sanctuary, and one to the south. No person ever entered through the gate that was to the south. And the wicket’s status is described explicitly by the prophet Ezekiel, as it is stated: “Then he brought me back the way of the outer gate of the Sanctuary, which looks toward the east; and it was shut. And the Lord said to me: This gate shall be shut; it shall not be opened, neither shall any man enter in by it, for the Lord, the God of Israel, has entered in by it; and it shall be shut” (Ezekiel 44:1–2).

משנה ב׳ וּשְׁנֵי פִשְׁפְּשִׁים הָיוּ לוֹ לַשַּׁעַר הַגָּדוֹל, אֶחָד בַּצָּפוֹן וְאֶחָד בַּדָּרוֹם. שֶׁבַּדָּרוֹם לֹא נִכְנַס בּוֹ אָדָם מֵעוֹלָם. וְעָלָיו הוּא מְפוֹרָשׁ עַל יְדֵי יְחֶזְקֵאל, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר אֵלַי ה׳ הַשַּׁעַר הַזֶּה סָגוּר יִהְיֶה לֹא יִפָּתֵחַ וְאִישׁ לֹא יָבֹא בוֹ כִּי ה׳ אֱלֹהֵי יִשְׂרָאֵל בָּא בוֹ וְהָיָה סָגוּר״.

The northern wicket was used for entry to the Sanctuary in order to open its doors. The priest who would enter each morning to open these doors would take the key to the Sanctuary doors and open the northern wicket with a different key, and would enter the adjacent compartment through it; and he would enter the Sanctuary from the compartment and open its doors from the inside.

נָטַל אֶת הַמַּפְתֵּחַ וּפָתַח אֶת הַפִּשְׁפֵּשׁ וְנִכְנַס לְהַתָּא, וּמֵהַתָּא לַהֵיכָל.

Rabbi Yehuda says: The priest would not enter the Sanctuary in order to open the doors. Rather, the wicket had a door that would open into the thickness of the wall separating between the Entrance Hall and the Sanctuary. The priest would go there and would walk inside the thickness of the wall until he was found to be standing in between the two gates. And he would then open the outer doors from the inside and the inner doors from the outside.

רַבִּי יְהוּדָה אוֹמֵר: בְּתוֹךְ עוֹבְיוֹ שֶׁל כּוֹתֶל הָיָה מְהַלֵּךְ, עַד שֶׁנִּמְצָא עוֹמֵד בֵּין שְׁנֵי הַשְּׁעָרִים, וּפָתַח אֶת הַחִיצוֹנוֹת מִבִּפְנִים וְאֶת הַפְּנִימִיּוֹת מִבַּחוּץ.

mishna 4:1 The entrance to the Sanctuary was twenty cubits high and ten cubits wide, and it had four doors: Two on the inside, i.e., on the side of the entrance that was adjacent to the Sanctuary, and two on the outside, on the side of the entrance that was adjacent to the Entrance Hall. As it is st