The Eddie B Sit edition presents an audio series of the Talmud Bavli, and we embark on our study of Masechet Middot. As we begin, we invoke the name of God, "Shem Hashem naaseh venatzliach." This Masechet has been dedicated by our good friend Haimie Dana, may he be preserved and live. Amen. Haimie is a pioneering member of our Shiur, honoring our Rabbi, Avdecha Hamelamed, who teaches the Shiurim at this time. If God wills, may we continue to be Zocheh to teach Torah to the people of Israel. Amen.
Today, we commence our study on Daf Lamed Dalet, Amud Rishon, focusing on Middot, which will provide insights about the Beit Hamikdash. We have already learned that the Kohanim and Leviim were commanded to serve as Shomrim in the Beit Hamikdash. They had designated roles in three specific locations within the Beit Hamikdash. As we explore, we will review what we have previously learned: "Bishlosha mekomot hakohanim shomrim bebeit hamikdash." The Kohanim were to serve as Shomrim in three places within the Beit Hamikdash.
It is important to note that the Beit Hamikdash did not require Shmira for protection against theft, as it was secured at night. Rather, the Shmira was for the Kavod of Beit Hashem, ensuring that the House of God was not left unattended. Important buildings typically have guards, thus the Shomrim were appointed. The three locations where the Kohanim served as Shomrim were: Beit Abtinas, Beit Hanitzotz, and Beit Hamoked.
Beit Abtinas was the location where the Ketoret was prepared, named after the family responsible for its preparation. Beit Hanitzotz, situated on the northern side of the Beit Hamikdash, was known for its brightness, hence the name Nitzotz. Beit Hamoked was built on the roof and featured a dome, also located on the northern side of the Azara. This area included four rooms extending from its corners, which provided warmth for the Kohanim who might have felt cold from the floor.
In addition to the Kohanim, the Leviim were responsible for Shmira in twenty-one different places. We previously discussed the specific locations where the Leviim stood. Five Leviim were stationed at the five gates of Har Habayit, and they also stood on the inside of the Har Habayit, allowing them to sit if they grew tired. Five more Leviim were positioned at the five gates of the Azara, while four stood at the four corners of the Azara but on the outside, as they were not permitted to sit inside, except for the royal lineage of the House of David.
One Levi was assigned to the Lishkat Hakorban, and another to the Lishkat Haparochet, with one more positioned outside the Kodesh Hakodashim on the western side. We had previously examined the details of these locations in depth. The Mishna continues with a description of the Ish Har Habayit, who was responsible for the Shmira. He was in charge of overseeing the security and would check on each watch. Torches would burn before him, and if he found a watchman asleep, it was evident that he was not fulfilling his duty. The Ish Har Habayit had the authority to strike him with a stick and even to burn his clothes if he was negligent. The people would hear the commotion in the Beit Hamikdash, indicating that someone had been punished for sleeping on the job.
The Mishna elaborates that there were five gates in Har Habayit. The two southern gates were known as Shaarei Chulda, which served as entrances and exits to Har Habayit. The Kiponos gate was located on the western side, behind the Kodesh Kodashim, also functioning as an entrance and exit. The Tadi gate on the northern side was not used for entry or exit, while the eastern gate, Sha'ar Hamizrach, featured an image of Shushan Habirah, a symbol associated with the Persian kingdom that governed the Beit Hamikdash at that time.
The eastern gate was significant as it was where the Kohen Gadol would exit to bring the Para Aduma to Har Haminchah, where it would be burned. The gate's connection to the ritual of the Para Aduma served as a reminder of the Jewish people's history and the miracles they experienced during their time in exile.
As we continue to explore the names and functions of the gates, we learn that Kiponos is derived from Greek, referring to a head, while Tadi signifies a high place. The Shechina resided in the western part of the Beit Hamikdash, which is why these names were chosen. The Mishna goes on to describe the seven gates in the Azara, three in the north, three in the south, and one in the east. The southern gate known as Sha'ar Hadelek was where wood was brought for the Mizbeach, while Sha'ar Hakorban was where the Korban Tamid was brought.
The Sha'ar Hamayim was designated for the Sukkot festival, and the eastern gate, Sha'ar Nikanor, was named after Nikanor, who brought the gates to the Beit Hamikdash. His dedication to ensuring the gates were of the highest quality is remembered through this name. The Mishna details the two smaller offices next to Nikanor, one for dressing the Kohanim and another for preparing the Chavittin for the Kohen Gadol.
In the northern section, the Shaar Hanitzotz was known for its brightness and served as a passage to the Azara. The Kohanim would stand on the upper level while the Leviim were on the ground floor. This structure allowed for effective oversight of the activities within the Azara. The Mishna also describes the four smaller rooms in Beit Hamoked, detailing their purposes and functions.
In summary, the Beit Hamoked served as a significant location for the Kohanim, where they would prepare for their duties and rest. The Mishna concludes by discussing the mechanisms for securing the keys to the Azara and the responsibilities of the Leviim in maintaining the sanctity and security of the Beit Hamikdash.
As we reflect on this detailed exploration of the Masechet Middot, we recognize the importance of these structures and their roles in the spiritual life of the Jewish people. We conclude with the understanding that the dedication to maintaining the sanctity of the Beit Hamikdash was a communal responsibility, reflecting the deep reverence held for the House of God.