Middot 3

הַמִּזְבֵּחַ הָיָה שְׁלֹשִׁים וּשְׁתַּיִם עַל שְׁלֹשִׁים וּשְׁתַּיִם. עָלָה אַמָּה וְכָנַס אַמָּה, זֶה הַיְסוֹד. נִמְצָא שְׁלֹשִׁים עַל שְׁלֹשִׁים. עָלָה חָמֵשׁ וְכָנַס אַמָּה. זֶה הַסּוֹבֵב. נִמְצָא עֶשְׂרִים וּשְׁמֹנֶה עַל עֶשְׂרִים וּשְׁמֹנֶה. מְקוֹם הַקְּרָנוֹת אַמָּה מִזֶּה וְאַמָּה מִזֶּה. נִמְצָא עֶשְׂרִים וָשֵׁשׁ עַל עֶשְׂרִים וָשֵׁשׁ. מְקוֹם הִלּוּךְ רַגְלֵי הַכֹּהֲנִים, אַמָּה מִזֶּה וְאַמָּה מִזֶּה. נִמְצָא עֶשְׂרִים וְאַרְבַּע עַל עֶשְׂרִים וְאַרְבַּע, מְקוֹם הַמַּעֲרָכָה. אָמַר רַבִּי יוֹסֵי, מִתְּחִלָּה לֹא הָיָה אֶלָּא שְׁמֹנֶה וְעֶשְׂרִים עַל שְׁמֹנֶה וְעֶשְׂרִים, כּוֹנֵס וְעוֹלֶה בְּמִדָּה זוֹ, עַד שֶׁנִּמְצָא מְקוֹם הַמַּעֲרָכָה עֶשְׂרִים עַל עֶשְׂרִים. וּכְשֶׁעָלוּ בְנֵי הַגּוֹלָה, הוֹסִיפוּ עָלָיו אַרְבַּע אַמּוֹת מִן הַדָּרוֹם וְאַרְבַּע אַמּוֹת מִן הַמַּעֲרָב, כְּמִין גַּמָּא, שֶׁנֶּאֱמַר (יחזקאל מג), וְהָאֲרִיאֵל שְׁתֵּים עֶשְׂרֵה אֹרֶךְ בִּשְׁתֵּים עֶשְׂרֵה רֹחַב רָבוּעַ. יָכוֹל שֶׁאֵינוֹ אֶלָּא שְׁתֵּים עֶשְׂרֵה עַל שְׁתֵּים עֶשְׂרֵה, כְּשֶׁהוּא אוֹמֵר (שם) אֶל אַרְבַּעַת רְבָעָיו, מְלַמֵּד שֶׁמִּן הָאֶמְצַע הוּא מוֹדֵד שְׁתֵּים עֶשְׂרֵה אַמָּה לְכָל רוּחַ. וְחוּט שֶׁל סִקְרָא חוֹגְרוֹ בָאֶמְצַע, לְהַבְדִּיל בֵּין הַדָּמִים הָעֶלְיוֹנִים לַדָּמִים הַתַּחְתּוֹנִים. וְהַיְסוֹד הָיָה מְהַלֵּךְ עַל פְּנֵי כָל הַצָּפוֹן וְעַל פְּנֵי כָל הַמַּעֲרָב, וְאוֹכֵל בַּדָּרוֹם אַמָּה אַחַת, וּבַמִּזְרָח אַמָּה אֶחָת:

The altar was thirty two [ <i> amah</i>] by thirty two [<i>amah</i>]. It rose up one <i> amah</i> and indented one <i> amah</i>. This [tier] was called the <i>yesod</i> [base]. We thus find [that at this level, the altar was] thirty by thirty [<i> amot</i>]. It rose another five [<i>amot</i>] and indented one [<i> amah</i>]. This was called the <i>sovev</i> [ledge]. We thus find [that at this level, the altar was] twenty eight by twenty eight [<i> amot</i>]. The area for the horns [on the corners of the altar] was one <i> amah</i> on this side and one <i> amah</i> on this side. We thus find [that at this level, the altar was] twenty six by twenty six [<i> amot</i>]. The area designated for the <i>Kohanim</i> to walk around [the top of the alter] was one <i> amah</i> on this side and one <i> amah</i> on this side. We thus find [that at this level, the altar was] twenty four by twenty four [<i> amot</i>] which was the area of the pyre. Rabbi Yosi said, in the initially [in the first Temple] the base [of the altar] was only twenty eight by twenty eight [<i> amot</i>], rising and indenting in the same pattern until we find that the area of the pyre was twenty by twenty [<i> amot</i>]. When the Jews returned from [the Babylonian] exile they added four <i> amot</i> to the south and four <i> amot</i> to the west in the shape of [the Greek letter] <i>gamma</i> [L shaped], as its stated "And the hearth was twelve <i> amot</i> wide and twelve <i> amot</i> long, a square" (Ezekiel 43:16) . We might have thought that it [the altar] was only twelve by twelve [<i> amot</i>]. However when it says "to its four quadrants," it teaches us that the measurement was taken from the center of the altar and it was twelve [<i> amot</i>] in every direction. And there was a red line that circled [the altar] which was the dividing line [midway] between where blood [that needed to be placed] on the upper half of the altar and [those that had to be placed] on the lower half [of the altar]. The base went around the entire northern side and western side of the altar and took up [only] one <i> amah</i> on the the southern side and one <i> amah</i> on the eastern side.

וּבְקֶרֶן מַעֲרָבִית דְּרוֹמִית הָיוּ שְׁנֵי נְקָבִים, כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, שֶׁהַדָּמִים הַנִּתָּנִין עַל יְסוֹד מַעֲרָבִי וְעַל יְסוֹד דְּרוֹמִי, יוֹרְדִין בָּהֶן וּמִתְעָרְבִין בָּאַמָּה, וְיוֹצְאִין לְנַחַל קִדְרוֹן:

On the southwestern corner [of the base] there were two holes like two thin nostrils where the bloods placed on the western base and on the southern base would channel through them and mix in the stream [that flowed in the Courtyard] and then go out to the Kidron Valley.

לְמַטָּה בָרִצְפָה בְּאוֹתָהּ הַקֶּרֶן, מָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ, וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ, שֶׁבּוֹ יוֹרְדִין לַשִּׁית וּמְנַקִּין אוֹתוֹ. וְכֶבֶשׁ הָיָה לִדְרוֹמוֹ שֶׁל מִזְבֵּחַ, שְׁלֹשִׁים וּשְׁתַּיִם עַל רֹחַב שֵׁשׁ עֶשְׂרֵה, וּרְבוּבָה הָיְתָה לוֹ בְּמַעֲרָבוֹ, שֶׁשָּׁם הָיוּ נוֹתְנִים פְּסוּלֵי חַטַּאת הָעוֹף:

Beneath the floor at that [the southwestern] corner, there was a [underground] place [a tunnel] one <i> amah</i> by one <i> amah</i> which had a marble tile with a ring attached to it, through which they would go down to the <i>shit</i> [where the blood would collect] and clean it. There was a ramp on the southern side of the altar which was thirty two <i> amah</i> [long] by sixteen <i> amah</i> wide. There was a little compartment on the western side where they would place the invalid bird sin-offerings.

אֶחָד אַבְנֵי הַכֶּבֶשׁ וְאֶחָד אַבְנֵי הַמִּזְבֵּחַ, מִבִּקְעַת בֵּית כָּרֶם. וְחוֹפְרִין לְמַטָּה מֵהַבְּתוּלָה, וּמְבִיאִים מִשָּׁם אֲבָנִים שְׁלֵמוֹת, שֶׁלֹּא הוּנַף עֲלֵיהֶן בַּרְזֶל, שֶׁהַבַּרְזֶל פּוֹסֵל בִּנְגִיעָה. וּבִפְגִימָה לְכָל דָּבָר. נִפְגְּמָה אַחַת מֵהֶן, הִיא פְסוּלָה וְכֻלָּן כְּשֵׁרוֹת. וּמְלַבְּנִים אוֹתָן פַּעֲמַיִם בַּשָּׁנָה, אַחַת בַּפֶּסַח וְאַחַת בֶּחָג. וְהַהֵיכָל, פַּעַם אַחַת, בַּפֶּסַח. רַבִּי אוֹמֵר, כָּל עֶרֶב שַׁבָּת מְלַבְּנִים אוֹתוֹ בְמַפָּה מִפְּנֵי הַדָּמִים. לֹא הָיוּ סָדִין אוֹתָן בְּכָפִיס שֶׁל בַּרְזֶל, שֶׁמָּא יִגַּע וְיִפְסֹל, שֶׁהַבַּרְזֶל נִבְרָא לְקַצֵּר יָמָיו שֶׁל אָדָם, וְהַמִּזְבֵּחַ נִבְרָא לְהַאֲרִיךְ יָמָיו שֶׁל אָדָם, אֵינוֹ בַדִין שֶׁיּוּנַף הַמְקַצֵּר עַל הַמַּאֲרִיךְ:

Both the stones of the ramp and the stones for the altar [came] from the valley of Beit Kerem. They would dig below [the stones] virgin soil and would bring complete stones that were never touched by iron, because iron renders them [the stones] unfit by just touch. [They are also unfit] if they are chipped through any means. If one of them were chipped, it is rendered unfit, but the rest [of the sones] are not. The [walls and the the top of the altar] were whitewashed twice a year, once on Pesach and once on Sukkot. The vestibule [was whitewashed] once a year, on Pesach. Rebbi says, every Friday they would be whitewashed with a cloth because of the blood stains. The whitewash was not applied with an iron trowel, out of the concern that the iron trowel would touch the stones, and render them unfit, since iron was created to shorten man's days, and the altar was created to extend man's days, and it is improper that that the shortner be placed upon that which extender.

וְטַבָּעוֹת הָיוּ לִצְפוֹנוֹ שֶׁל מִזְבֵּחַ, שִׁשָּׁה סְדָרִים שֶׁל אַרְבַּע אַרְבַּע, וְיֵשׁ אוֹמְרִים, אַרְבָּעָה שֶׁל שֵׁשׁ שֵׁשׁ, שֶׁעֲלֵיהֶן שׁוֹחֲטִין אֶת הַקֳּדָשִׁים. בֵּית הַמִּטְבָּחַיִם הָיָה לִצְפוֹנוֹ שֶׁל מִזְבֵּחַ, וְעָלָיו שְׁמֹנָה עַמּוּדִים נַנָּסִין, וּרְבִיעִין שֶׁל אֶרֶז עַל גַּבֵּיהֶן, וְאֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִין בָּהֶם, וּשְׁלֹשָׁה סְדָרִים הָיוּ לְכָל אֶחָד וְאֶחָד, שֶׁבָּהֶם תּוֹלִין. וּמַפְשִׁיטִין עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים:

There were rings [in the floor] to the north of the altar. [They were set] six rows with four rings [in each], while some say [there were] four rows with six rings [in each], through which they would slaughter the holy [sacrifices]. The slaughtering area was north of the altar. There were eight low stone pillars there, and squares of cedar wood were placed on top of them. Hooks of iron were attached to them and [each block] had three rows of hooks from where they hung and skinned the animals, [then placing the meat] on tables of marble [that were] between the pillars.

הַכִּיּוֹר הָיָה בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, וּמָשׁוּךְ כְּלַפֵּי הַדָּרוֹם. בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, עֶשְׂרִים וּשְׁתַּיִם אַמָּה. וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם, רוּם מַעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ אַמָּה. אַמָּה אַמָּה וְרֹבֶד שָׁלֹשׁ, וְאַמָּה אַמָּה וְרֹבֶד שָׁלֹשׁ. וְהָעֶלְיוֹנָה, אַמָּה אַמָּה וְרֹבֶד אַרְבַּע. רַבִּי יְהוּדָה אוֹמֵר, הָעֶלְיוֹנָה, אַמָּה אַמָּה וְרֹבֶד חָמֵשׁ:

The laver was between the vestibule and the altar, drawn towards the south. Between the Sanctaury and the altar there were twenty two <i>amot</i> and there were twelve steps there. The height of each step was half an <i>amah</i> with a tread of one [<i>amah</i>]. [They were divided ino three sets of four steps each]. [The first set rose] one <i>amah</i> and one <i>amah</i> [a total of two <i>amot</i>] with a landing of three <i>amot</i>. [The second set also rose] one <i>amah</i> and one <i>amah</i> [a total of two <i>amot</i>] with a landing of three [<i>amot</i>]. The top [set rose] one <i>amah</i> and one <i>amah</i> [a total of two <i>amot</i>] with a landing of four [<i>amot</i>]. Rabbi Yehuda says that at the top [set rose] one <i>amah</i> and <i>amah</i> [a total of two <i>amot</i>] with a landing of five [<i>amot</i>].

פִּתְחוֹ שֶׁל אוּלָם, גָּבְהוֹ אַרְבָּעִים אַמָּה, וְרָחְבּוֹ עֶשְׂרִים אַמָּה. וְחָמֵשׁ מַלְתְּרָאוֹת שֶׁל מִילָת 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 בֵין כָּל אַחַת וְאֶחָת:

The entrance to the Sanctuary was had a height of forty <i>amot</i>, and a width was twenty <i>amot</i>. There were five decorated beams of milas [cedar] wood on top of it [as a lintel]. The lowest [beam of the lintel] was wider [than the entrance] one <i>amah</i> on this side and one <i>amah</i> on this side. And the one above it was was wider [than the one below it] one <i>amah</i> on this side and one <i>amah</i> on this side. So, it was found that the one on top was thirty <i>amot</i> [wide]. There was a layer of stones between each beam.

וּכְלוֹנָסוֹת שֶׁל אֶרֶז הָיוּ קְבוּעִין מִכָּתְלוֹ שֶׁל הֵיכָל לְכָתְלוֹ שֶׁל אוּלָם, כְּדֵי שֶׁלֹּא יִבְעָט. וְשַׁרְשְׁרוֹת שֶׁל זָהָב הָיוּ קְבוּעוֹת בְּתִקְרַת הָאוּלָם, שֶׁבָּהֶן פִּרְחֵי כְהֻנָּה עוֹלִין וְרוֹאִין אֶת הָעֲטָרֹת, שֶׁנֶּאֱמַר (זכריה ו), וְהָעֲטָרֹת תִּהְיֶה לְחֵלֶם וּלְטוֹבִיָּה וְלִידַעְיָה וּלְחֵן בֶּן צְפַנְיָה לְזִכָּרוֹן בְּהֵיכַל ה'. גֶּפֶן שֶׁל זָהָב הָיְתָה עוֹמֶדֶת עַל פִּתְחוֹ שֶׁל הֵיכָל, וּמֻדְלָה עַל גַּבֵּי כְלוֹנָסוֹת. כָּל מִי שֶׁהוּא מִתְנַדֵּב עָלֶה, אוֹ גַרְגִּיר, אוֹ אֶשְׁכּוֹל, מֵבִיא וְתוֹלֶה בָהּ. אָמַר רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק, מַעֲשֶׂה הָיָה, וְנִמְנוּ עָלֶיהָ שְׁלֹשׁ מֵאוֹת כֹּהֲנִים:

Poles of cedar were attached from the wall of the Sanctuary to the wall of the vestibule, to prevent it from collapsing. Gold chains were attached to the ceiling beams of the Sanctuary [from] where the young <i>Kohanim</i> would climb and see the crowns, as it says "The crowns will be be a remembrance for Helem, for Tuviah, for Yedayah and for Chen the son of Tzefaniah in the Sanctuary of Hashem. (Zechariah 6:11) There was a golden vine at the doorway to the Sanctuary, supported by poles, and anyone who offered a donation of a [gold] leaf, a grape, or a cluster would hang them on it [the vine]. Rabbi Eliezer ben Rabbi Tsadok said: Once, three hundred <i>Kohanim</i> were commissioned to clear it away [to someplace else].