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15

Idolatry, immorality and murder. See Babylonian Talmud, Yoma 9b: מקדש ראשון מפני מה חרב מפני ג' דברים שהיו בו ע"ז וגלוי עריות ושפיכות דמים


15

See this mp3 by Rabbi Aharon Kahn, summarized by Joel Rich here: Once a Kohain is ritually impure due to contact with dead, is there any prohibition of further impurity? This makes a difference for med students and pulpit rabbis. The simple understanding is that for non-Kohens, yes we're all tamei so it makes no difference. You want to live in your own ...


15

The Talmud (Arachin 3b) informs us that the Kohanim were exempt from wearing the Tefillah shel Yad while servicing in the Temple because it would constitute a separation between the priestly garments and the skin. The Tefillah shel Rosh could still be worn, and the priestly garments on the head were worn in such a way as to leave room in the front for the ...


13

It's approximating π, as is clear from the g'mara (Eruvin 14:1). The problem is that that g'mara seems to be saying that it's a pretty precise approximation, and we know it's not. (Tosafos there raise this question and offer no answer.) But to answer your question, whether it's an approximation of π or a miracle, it's the former.


12

The relevant verse is I Chron. 22:8, where David quotes G-d as having told him: "You have spilled much blood, and waged great wars." Radak there explains that "much blood" refers to people whose deaths David caused indirectly but who didn't deserve this - such as Uriah, the kohanim of Nov, and non-Jewish civilians caught in the crossfire during his raids ...


11

The Torah made it very clear (Deuteronomy 12:5-18) that once the Jews would reach "the rest and inheritance ...the place G-d will choose" (i.e. the Temple in Jerusalem), that would be the place for sacrificial service. The Second Temple was destroyed by the Romans around the year 70, and thus there haven't been sacrifices since. Thus, many of the roles of ...


11

Look throughout the book of Jeremiah -- the people kept believing that the Temple standing was the sign that everything was going to be okay. Corruption destroying everything? No problem, we have the Temple. Then the Jews learned (the hard way) not to take it for granted.


9

According to the Mishna (Sotah 9:12), the Shamir wasn't extinct until the destruction of the second Beis Hamikdash. Incidentally, there is no mention of the Shamir in Rambam. Ever the rationalist, Rambam doesn't believe in demons (which were associated with the Shamir). He held that it was okay to quarry and cut the stones outside the Beis Hamikdash area, ...


8

The Jews distanced themselves from God, who therefore caused the symbol and medium of their closeness to him to be destroyed. More specifically, the g'mara (according to Rashi there) says, they did not view the Tora as important.


8

Even if the threads are fairly fine (and we don't know if they were), two colors plied together still looks like two colors, not the combined color. Thread is not like paint. Now even if at the usual viewing distance most people would see it as the combined color, it would not look that way close up, like to the kohein wearing the garment or tending to the ...


8

R' Hirsch (e.g. in the long comment at the end of Ex. 25:1-8) takes the four types of thread used in Mishkan construction to represent four basic aspects of life that we humans need to strive to perfect within ourselves and unify in the service of God: Linen, from the flax plant = Vegetative - consumption and reproduction Wool died red with worm blood = ...


8

Wikipedia has a set of answers in their article on Approximations of pi. That links to a terrific article on rabbinic approximations of π by Boaz Tsaban and David Garber. Tsaban and Garber summarize as follows (pp. 10-11): The rational-religious approach of Maimonides holds that, since we cannot know the exact values, the Bible tells us that we do ...


8

I think that the inner colonnaded wall in the Garrard model is actually meant to demarcate the original area of the Temple Mount, which per the Mishnah, Middos 2:1 (English translation here) was a square, 500 cubits (about 800-1000 feet) to a side. [The outer wall, with its colonnade, would be the enlarged area after Herod's renovation of the Temple, ...


8

There are two main opinions, one by Rashi saying that are straight lines going up at an angle, seen also in the Rambam on the Mishna and R' Abraham his son. See sources: רש"י על התורה שמות כה, לב. והציור בפירוש המשנה לרמב"ם מנחות ג, ז. ודעת ר' אברהם בן הרמב"ם בדעת אביו. וכן כתב העזרת כהנים מידות ד, ז.‏ The other opinion is the Ibn Ezra, and it is the ...


7

I don't think one can visualize the churban bais hamikdash without a change in life and perspective. However, I did hear of a summer camp, which had the kids build forts and other buildings, and then on Tisha B'av the counselors burned it all down, and deestroyed it. This apparently helped the kids gain an appreciation of the feelings of loss with the ...


7

The GR"A points out the following: The word circumference (kav) is spelled קוה but pronounced קו. The gematria of the former is 111 and the latter is 106. The ratio of 111 to 106, multiplied by the approximation of 3, gives you: (111 / 106) * 3 = 3.1415 Perhaps pi to five digits is a better approximation than 3?


7

The extra blood after each sacrifice was poured at the base of the altar (if it was considered Shirayim, leftover) or the Amah - a channel which led out of the courtyard (if the blood's status is dichuy, invalid to be poured on the base). This is from the Talmud, Zevachim 34b. The leftover blood which was poured out flowed to Nachal Kidron, and was redeemed ...


6

Rashi (Shabbos 73a, ד"ה מכבה) says that it was done when boiling the herbs to make the various dyes. (If the fire was burning too hot, they'd have to partially extinguish it so the dye wouldn't be ruined.) However, Tosafos (Shabbos 94a, ד"ה ר' שמעון) argue that the artisans would have been careful to make the fire the right size to begin with. They say ...


6

My understanding -- and someone please correct me if I'm getting this wrong -- is that for the metalworking they needed to do, an ordinary wood fire didn't burn hot enough. The alternative was something known to ancient societies, that if you take a pile of wood, cover it with clay so no oxygen can get in, and then burn it, instead of "burning" (oxidation) ...


6

Whether the third Beis Hamikdash will be pre-built is in fact the subject of a dispute among the Rishonim. Rashi (Sukkah 41a, ד"ה אי נמי) says that it will come down from Heaven ready-made; on the other hand, Rambam (Hil. Melachim 11:4) lists the building of the Beis Hamikdash as one of the things that Moshiach will accomplish (in fact, that he needs to do ...


6

Mishnah Kinnim 2:6: אין מביאין תורין כנגד בני יונה, ולא בני יונה כנגד תורין. כיצד: האישה שהביאה חטאתה תור, ועולתה בן יונה--תכפול, ותביא עולתה תור. עולתה תור, וחטאתה בן יונה--תכפול, ותביא עולתה בן יונה. בן עזאי אומר, הולכין אחר ראשון


6

I think it helps to study mishnayos or g'mara (Midos, Tamid, Yoma, P'sachim, perhaps others) about the avoda and miracles in the bes hamikdash. (Likewise, the musafos ("yotz'ros" of musaf) of Yom Kipur.) It gives one a feel for what's missing. Reading the ArtScroll kinos helps one focus on the loss and gives an idea of the difference that the churban made ...


6

A lot of ink has been spilled on this topic. Kaftor Vaferach (ch. 6) reports that Rabbeinu Yechiel of Paris (who immigrated to the Land of Israel, with his students, sometime in the 1250s) proposed in 5017 (1257) to go to Jerusalem and offer korbanos, and mentions the concerns about tum'ah (which he goes on to dismiss, since public korbanos override it) and ...


6

There is no stone on the exposed kotel which is opposite the kodesh hakadoshim. However if you go to the tunnel tours there is a spot marked which is. See this page for maps and pictures: http://www.generationword.com/jerusalem101/38-western-wall-tunnels.html


6

It seems like the Tifferes Yisroel (Yochin 14) there understands this to mean that the Temple workers were there to take the clothes back from them and return them to storage - and not that they actually physically removed the clothes from their bodies.


5

A sattelite image of Batei Ungarin can be readily found on Google Maps. I believe the Shomrei Emunim Rebbe (whose chassidim live in that area) had a tradition that it was indeed the Beis HaDeshen. However, there are some who believe the true location was in the very near Beis Yisrael neighborhood (this is even mentioned in its Wikipedia entry). If memory ...


5

Chaim, at least according to the Rambam, the Messianic era will not break the laws of nature in any way. Ressurection of the Dead happens at some point after that. So don't worry about the miracles part. It's really all about the geopolitics. First Temple: they had the full Temple, now it was just a question of when the rest of the world would recognize ...


5

The Radva"z in responsum 691* confirms that without a doubt the אבן שתיה (and by extension, the inner sanctum) is located "under the dome". He also notes that figuring out the particulars of what used to be where on the Har Habayis is very tricky business and requires careful calculation. *Bonus - This may also be the year construction on the dome was ...


5

The kohanim were divided into 24 mishmarim, and each mishmar was divided into batei av. So (aside from holidays when all of the kohanim worked), kohanim worked in the beit hamikdash only 2 days a year. The answer that I heard (and I forget who said it, probably the Chofetz Chaim) was that a single day working in the beit hamkidash took 6 months of ...


5

Rambam (Hil. Beis Habechirah 7:4) says that when a person finishes his service in the Beis Hamikdash, he should walk out of the azarah backwards, so as not to turn his back to the Heichal. The fact that he doesn't say anything about being careful with this during their avodah, though, perhaps indicates that it doesn't matter as much. We do find that they ...



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