״בֵּית אַבְטִינָס וּבֵית הַנִּיצוֹץ״. אִיבַּעֲיָא לְהוּ: עֲלִיּוֹת מַמָּשׁ הָווּ, אוֹ דִּלְמָא דְּהָווּ גְּבִיהִי מִגְבַּהּ כַּעֲלִיּוֹת?

§ The mishna teaches that the Chamber of Avtinas and the Chamber of the Spark were upper stories. Concerning this, a dilemma was raised before the Sages: Were these halls actual upper stories? Or perhaps they were merely very tall, built upon pillars, and therefore were like upper stories.

תָּא שְׁמַע, דִּתְנַן: שֶׁבַּצָּפוֹן שַׁעַר הַנִּיצוֹץ, כְּמִין אַכְסַדְרָא הָיָה, וַעֲלִיָּיה בְּנוּיָה עַל גַּבָּהּ, שֶׁהַכֹּהֲנִים שׁוֹמְרִים מִלְמַעְלָה וְהַלְוִיִּם מִלְּמַטָּה, וּפֶתַח הָיָה לוֹ לַחוֹל.

The Gemara explains: Come and hear a resolution, as we learned in a mishna that discusses the seven gates to the Temple courtyard ( Middot 1:5): There were three gates that were in the north, and the first of these was the Gate of the Spark. It was like a portico [ akhsadra ], and there was an upper story built atop it, where the honor guard stood, with the priests watching from above, in the upper story; and the Levites would keep watch from below. And the hall had an entrance toward the non-sacred area of the Temple Mount. This mishna indicates that the Chamber of the Spark was an actual upper story.

מְנָא הָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: ״וְיִלָּווּ עָלֶיךָ וִישָׁרְתוּךָ״ – בַּעֲבוֹדָתְךָ הַכָּתוּב מְדַבֵּר.

The Gemara asks: From where are these matters, that the priests and Levites kept watch on different stories, derived? This is derived from a verse, as the Sages taught in a baraita : The verse states that God said to Aaron: “And your brethren also, the tribe of Levi, the tribe of your father, you shall bring near with you, that they may accompany you and serve you” (Numbers 18:2). The verse is speaking of the Levites accompanying Aaron in your, i.e., Aaron’s, service of keeping watch in the Temple, which is the only service performed by both priests and Levites. Since the verse speaks of the watch of the Levites only as an accompaniment to the watch of the priests, the Levites do not keep watch from above like the priests, but only from below.

אַתָּה אוֹמֵר בַּעֲבוֹדָתְךָ הַכָּתוּב מְדַבֵּר, אוֹ אֵינוֹ אֶלָּא בַּעֲבוֹדָתָם? כְּשֶׁהוּא אוֹמֵר ״וְנִלְווּ עָלֶיךָ וְשָׁמְרוּ״ לְכָל כֵּלָיו וּלְכָל עֲבֹדָתוֹ – הֲרֵי בַּעֲבוֹדָתָם אָמוּר, הָא מָה אֲנִי מְקַיֵּים ״וְיִלָּווּ עָלֶיךָ וִישָׁרְתוּךָ״? בַּעֲבוֹדָתְךָ הַכָּתוּב מְדַבֵּר. הָא כֵּיצַד: כֹּהֲנִים – שׁוֹמְרִים מִלְמַעְלָה, וּלְוִיִּם – מִלְּמַטָּה.

The baraita asks: Do you say that the verse speaks of the Levites’ accompanying the priests in your service, of the priests keeping watch, or is it only stating that the Levites should accompany the priests through their own service of bearing the sacred vessels? The baraita explains that when the verse states: “And they shall accompany you, and they shall keep the watch of the Tent of Meeting” (Numbers 18:4), this is referring to keeping watch of all the Temple’s vessels and all its service, and consequently their own service of bearing the sacred vessels is already stated. How, then, do I realize the meaning of the previous verse: “That they may accompany you and serve you” (Numbers 18:2)? The verse is speaking of the Levites accompanying the priests in your service, of the priests keeping watch in the Temple. How so? The priests keep watch from above, and the Levites accompany them from below.

״בֵּית הַמּוֹקֵד כִּיפָּה וּבַיִת גָּדוֹל הָיָה״.

§ With regard to the third place in which the priests would keep watch, the mishna states: In the Chamber of the Hearth the ceiling was round like a cupola, and it was a large hall.

וְחַד שׁוֹמֵר הוּא דַּהֲוָה בְּבֵית הַמּוֹקֵד? וּרְמִינְהִי: שְׁנֵי שְׁעָרִים הָיוּ בְּבֵית הַמּוֹקֵד, אֶחָד פָּתוּחַ לַחֵיל וְאֶחָד פָּתוּחַ לָעֲזָרָה. אָמַר רַבִּי יְהוּדָה: בָּזֶה שֶׁנִּכְנָסִין לָעֲזָרָה – פִּשְׁפֵּשׁ קָטָן הָיָה לוֹ, שֶׁבּוֹ נִכְנָסִין לִבְלוֹשׁ הָעֲזָרָה! אֲמַר אַבַּיֵי: כֵּיוָן דְּגַבֵּי הֲדָדֵי הָווּ קָיְימִי – סַגִּי לְהוּ בְּחַד שׁוֹמֵר. דָּוֵי לְהָכָא וְדָוֵי לְהָכָא.

The Gemara asks: But was there only one watchman in the Chamber of the Hearth? And the Gemara raises a contradiction from a mishna ( Middot 1:7): The Chamber of the Hearth had two gates; one, on the north side, was open to the rampart, and one, on the south side, was open to the courtyard. Rabbi Yehuda said: This gate that was open to the courtyard had a small wicket in the door of the gate, through which the priests would enter in order to examine the courtyard and ensure that everything was in order. The Chamber of the Hearth had two gates, and therefore there should have been two watchmen there. Abaye said: Since the two gates stood next to each other, i.e., directly opposite one another, it was sufficient for them to be watched by one watchman, who could look here and look there.

״מוּקָּף רוֹבְדִין שֶׁל אֶבֶן״. רוֹבְדִין מַאי נִיהוּ? גִּזְרְתָא דְּאִצְטַבְתָּא, דְּסָלְקִי בְּהוּ לְאִצְטַבְתָּא. וּמִי הָווּ מִיפַּלְגִי אֲבָנִים? וְהָכְתִיב: ״וְהַבַּיִת בְּהִבָּנוֹתוֹ אֶבֶן שְׁלֵמָה״ וגו׳!

§ The mishna teaches that the Chamber of the Hearth was surrounded by rows of stone that protruded from the walls and that served as benches. The Gemara asks: What are these rows of stone? They are rows of chiseled stones by which the priests ascend to another row of stone, where they could lie down. The Gemara asks: And would they split the stones in the process of building the Temple? But isn’t it written: “For the Temple, when it was being built, was built of whole stone made ready at the quarry; and there was neither hammer nor ax nor any tool of iron heard in the Temple, while it was being built” (I Kings 6:7)?

אֲמַר אַבַּיֵי: דִמְתַקְּנִי וּמַיְיתִי מֵעִיקָּרָא אַבְנֵי זוּטַרְתָּא וְאַבְנֵי רַבְרְבָתָא, כְּדִכְתִיב ״אַבְנֵי עֶשֶׂר אַמּוֹת וְאַבְנֵי שְׁמֹנֶה אַמּוֹת״.

Abaye said: It was prohibited to use iron implements to cut the stones only inside the Temple area. In this case it was permitted to have chiseled stones, as the builders prepared the stones in another location. And the builders initially brought small stones and large stones with which to build the Temple, as it is written: “And the foundation was of costly stones, even great stones, stones of ten cubits, and stones of eight cubits” (I Kings 7:10). Accordingly, the larger stones were used for the lower tier, while the smaller stones were for the higher tier, forming protruding benches upon which the priests could sleep.

״זִקְנֵי בֵּית אָב יְשֵׁנִים שָׁם״. וְאַמַּאי? לְעַיְּילִי מִטּוֹת! אֲמַר אַבַּיֵי: לָאו אוֹרַח אַרְעָא לְעַיּוּלֵי מִטּוֹת לְבֵית הַמִּקְדָּשׁ.

The mishna teaches that the elders of the patrilineal family that would serve in the Temple the following day would sleep there, on the rows of stone. The Gemara asks: But why did the priests sleep on the stones? Let them bring beds into the Chamber of the Hearth. Abaye said: It is not proper conduct to bring beds into the Temple.

״פִּרְחֵי כְהוּנָּה אִישׁ כְּסוּתוֹ בָּאָרֶץ״. אַמַּאי הָתָם קָרֵי לְהוּ ״רוֹבִים״, הָכָא קָרֵי לְהוּ

The mishna further teaches that with regard to the young men of the priesthood, each of them would sleep with his garment on the ground. The Gemara asks: Why is it that there, in the earlier mishna, the tanna calls them young [ rovim ] priests, whereas here, the tanna calls them