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8

Although the verse in Exodus (20:22) doesnt specify the type of metal used to cut the mizbeach, the verse in Deuteronomy (27:5) writes specifically that iron is prohibited. This is similarly implied by the verse in I Kings (6:7) "When the Temple was being built it was built of complete quarried stone; hammers, chisels, or any iron utensils were not heard in ...


8

I have also thought about the same question and have come up with seems most logical to me. I too think that talking about "God living" in the Beit HaMikdash causes many unnecessary misconceptions, So I think a better way of explaining it is like this: The Temple was not a house but rather a meeting place, like an office where the "CEO sitting on the other ...


7

I think it means that they cried because they saw that the building was going to be smaller than the Temple that Shlomo HaMelech built, which is something that you can see from the size of the foundation. See Rashi, 3:12 sv זה הבית: כשהיו רואין בניין בית זה היו בוכין מתוך שהיו זוכרים אותו בניין גדול של בית ראשון When they saw the construction of ...


7

This is discussed in Mishna Chagiga 3:8. As seen below, most keilim could become tamei, at which point they would be subject to same purification process as a person -- sprinkling of ashes and mikvah. כיצד מעבירים על טהרת עזרה, מטבילין את הכלים שהיו במקדש, ואומרין להם, הזהרו שלא תגעו בשלחן (ובמנורה) ותטמאוהו . כל הכלים שהיו במקדש, יש להם שניים ...


7

How about Yoav (Melachim I, 2:29)? He goes into "Ohel Hashem" (literally translated as Tabernacle in some places), and holds onto the "horns of the altar". Yoav was not a cohen (relative of King David), and if I'm not mistaken, neither is the guy who is sent in after him (Binayahu Ben Yehoyada). Also, in similar vein you've got Adoniah (Melachim I 1:50), ...


7

Daf Al Hadaf brings this question from Kovetz Bais Hillel He brings a few answers, two of them are below. Rabbi Shlomo Zalman Auerbach answers that when Jews went to Jerusalem for Succos they were still wearing summer clothing and were unprepared for rain. However when they went for Pesach they wore winter clothing and were able to travel even in the rain. ...


6

Second Rashi Pesachim 37a quoting Menachos 27a says that they were not allowed to be Chametz. Thanks to Rabbi David Lau for this answer.


6

The Ramchal in Da'as Tevunos (Simanim 40 and 142) understands this to be a symptom of the hester panim, the hiding of Hashem's presence, that coincided (resulted?) from the destruction of the Beis HaMikdosh. It is an expression of the relationship between the general quality of life in the world and the expression of Hashem's presence in the world. When ...


5

The Rambam in Sefer haMitzvos says in מצוה עח: שהזהיר לכל טמא להכנס תוך מחנה לוייה שכמוהו לדורות הר הבית That the Torah commands us not to go into the Levite camp if one is impure, which corresponds to Har Habayit in our times. So here we seem to have a source. The Rambam refers to the Mishna in כלים Mishna 1:8 as his source. There it says: הַר ...


5

Yerushalmi Yoma 5:3: תני עד שלא ניטל הארון היה יוצא ונכנס לאורו של ארון משניטל הארון היה מגשש ונכנס מגשש ויוצא Translation: We learnt that before the aron was taken away, he would go in and out by the light of the aron. After the aron was taken away, he would feel his way in and feel his way out.


5

This is a matter of dispute between the Rishonim. The Rambam in his commentary to the Mishna (Rosh Hashana 1, 3) wrote that the people observed the fast of Tisha b'Av even during the period of the second temple. http://www.hebrewbooks.org/pdfpager.aspx?req=37942&st=&pgnum=202 However Rabbi Shimon ben Tzemach Duran (Shut Tashbetz 2, 271) wrote that ...


5

Judaism was able to survive the destruction of the Second Temple because Rabbi Yohanan ben Zakkai set up an academy in Yavne where Torah could be taught and a generation of sages figured out how to convert Biblical, sacrifice-oriented Judaism into Rabbinic Judaism, centered on prayer, study, and righteous deeds. From Avot d' Rabbi Natan 4:5 Once, Rabban ...


5

The Talmud (Gittin 56a) relates the following about the Zealot-Pharisee relationship: The biryoni [presumed to be Zealots] were then in the city. The Rabbis said to them: Let us go out and make peace with them [the Romans]. They would not let them, but on the contrary said, Let us go out and fight them. The Rabbis said: You will not succeed. They then ...


4

Nice question. To me it seems that to begin with, the whole concept of having a system wherein people compete to "win" a mitzva opportunity is a tricky matter. If indeed everyone's intention is pure about it, i.e. all participants genuinely want to fulfill Hashem's mitzvah for it's sake, and competing is but a means to express that desire, then fine. But ...


4

According to this source, it may be a moot point. While Rambam claims that the Third Temple will be built by Moshiach, Rashi states that Hashem has already built the Temple in the heavenly realm and it will descend to earth upon arrival of Messiah. I recall hearing somewhere that the Temple will be made of some form of impermeable metal, suggesting it will ...


4

The Beis Yosef (O.C. 48:1 s.v. ויש נהגין) asks this question, and answers essentially that "the world" sees that Abaya holds the Halacha is like Abba Shaul, and didn't want to change his order. Rabbi Chaim Zilberberg writes in his sefer, Darchei Chaim that he and his father would add in the opinion of the Rabbanan that argue with Abba Shaul in their own ...


4

Ⅱ Chronicles 35:11 describes non-priest levites' slaughtering[1] and skinning sacrificial animals. [1] according to the commentary of M'tzudas David inter alia


4

Dafdigest for Eruvin 105. I have extracted parts of the article which speaks about workers working in the Temple on the plating which was fastened on the walls of the Kodesh Kodoshim. The inside walls of this special chamber were plated with gold panels, which were attached to the walls by artisans and workmen (see Mishnah Middos, 4:1,5). If we do ...


4

Any meat that was burned on the altar was dipped in salt and then put straight on the fire. It was unrelated to the laws of kashering, as we also put straight blood on the altar! For instance Rambam Laws of Korban Procedures 6:4 כשמנתח אברי העולה, מוליכין את כל הנתחים לכבש, ומולחין אותן שם. ואחר כך מעלין כל האברים לראש המזבח, ומסיר גיד הנשה בראש המזבח, ...


4

Kesubos 111a says: אמר רב ענן כל הקבור בארץ ישראל כאילו קבור תחת המזבח Rav Anan said: "Whoever is buried in the Land of Israel it is as if he was buried under the Altar." The Rambam brings this as a Halacha in Malachim 5:11 and says that it represents forgiveness of sin. The Chemdas Tzvi 4:56 discusses at length the meaning of this. One point he ...


3

It can't possibly be referring to the supervisor's a walking stick, as you may not bring a walking stick into the Har haBayit, as we learn in Brachot (Mishna 9:5): לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ Add a third Mishna and you have a solution. Makos Ch. 3:12-13 describes that when giving Malkus (the 39 lashes), the instrument used had a handle 1 ...


3

Your question is discussed in אהלי שם - המקדש - משניות תמיד, מידות He points out that according to Harav Noeh the distance is 38.4 km. The Meleches Shlomo says that hearing the sound of the great gate opening and the ability to smell the ketores were miraculous. The Tiferes Yisroel can see no point in a miracle and therefore concludes that it must have ...


3

The Temple Institute (מכון המקדש) is a Jerusalem-based organization whose goal is to build the Third Temple. As such, they have invested serious money into planning. (A visit to the visitor's center is well worth it, from experience. And it got even better since i was there a few years ago.) They already have the kohanim's clothes, k'toret (incense), and ...


3

The Gemoro (Yoma 22a) answers your question: והא מעיקרא מאי טעמא לא תקינו לה רבנן פייסא? מעיקרא סבור כיון דעבודת לילה היא לא חשיבא להו ולא אתו. כיון דחזו דקאתו ואתו לידי סכנה תקינו לה פייסא. ‏ Asks the Gemoro: So why didn't they do Pias originally (for who would do Trumas Hadeshen)? Answers the Gemoro: Originally they assumed that since it was ...


3

First of all, to clarify what the question is/should be, there's no obligation to wear tzitzis under normal circumstances, unless one is wearing a four cornered garment. Hence, the fact that tzitzis aren't in the list of clothing is not a problem; they aren't commanded in wearing an extra garment to put on tzitzis, just as no Jew is obligated (strictly ...


3

Yes, they had five years of lessons. See Rambam Klei Mikdosh chapter 3 halacha 7 from Chulin 24a. http://m.chabad.org/library/article_cdo/aid/1008228/jewish/Kli-Hamikdash-Chapter-3.htm From the next halacha there, based off the same gemara, we see they lost their singing positions when their voices went bad. See also Sota 12b where we see that having a ...


3

Side note See mishnayos Zevachim, 14:4-8, where different time periods are mentioned for when "במות" (altars outside of the Temple/Tabernacle) where permitted; you are correct in your assumption that they are currently forbidden (ibid., 8). Real answer The verse you cited in your question, according to Rashi (ibid.), refers to the Altar of the Tabernacle, ...


2

I understand the Rambam below is referring to your chapter (so no it is refuring to the one not yet built (it shloud be speedily rebuilt) The rambam  » Mishneh Torah» Sefer Avodah » Beit Habechirah »  1 » 4 The [design of the] structure built by [King] Solomon is described explicitly in [the Book of] Kings. [In contrast, the design of] the Messianic ...


2

In short: there isn't, or at least, not sufficient evidence. The author of the article quoted in the question seems to misunderstand the sources he quotes. While it may be true that the Rashbam interpreted verse in question (Genesis 1:5) in a way that implies that night follows the day, he is in no way making a legal statement, and as he himself says ...



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