From: murray.bbs@cybernet.cse.fau.edu
Newsgroups: soc.culture.jewish
Subject: Sichos, Part 3 of 3
Date: 28 Aug 92 17:18:50 GMT
Organization: Florida Atlantic University, Boca Raton

Part 3 of 3
 
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Seek Out The Welfare Of Jerusalem 
The High Priest's Chamber 
Adapted from Likkutei Sichos, Vol. XXVIII, Parshas Maasei 
 
Publisher's Foreword:
As part  of our series, "Seek  Out the Welfare of  Jerusalem," we would
like to present the following essay which focuses on several dimensions
of the High Priest's chamber in the Beis HaMikdash. 
 
In this essay, the Rebbe Shlita focuses on the two different names used
to refer to this chamber and the significance attached to both of them.
In it, he also focuses  on the question why the High Priests of the era
of  the Second  Beis HaMikdash  desired that  position although  a High
Priest who was unworthy would die within a year after entering the Holy
of Holies. 
 
Just as  G-d's presence dwelled in the Holy of Holies, it dwells within
the righteous leaders of each generation. Thus on the verse, "G-d is in
His holy Sanctuary," our Sages comment:
 
1.   "This refers to R. Yitzchok bar R. Leizer in the  Synagogue of the
     House  of Study in  Kisrin." May the  study of the  Rebbe Shlita's
     teachings bring him  a complete  and speedy recovery  and may  the
     outpouring  of  Divine  blessings  continue  until  we  merit  the
     ultimate blessing, the return of the service in the Beis HaMikdash
     and  in  the Holy  of  Holies.  And may  this  take  place in  the
     immediate future. 
 
3 Elul, 5752 
 
The Chamber of Wood:
 
When  describing  the  different   chambers  that  existed  within  the
courtyard of the Beis HaMikdash, our Sages mention:
 
2.   "The Chamber  of Wood."  This refers  to the  chamber of  the High
     Priest in  which he lived for  the week, and in  which he prepared
     himself for the Yom Kippur service each year. 
 
This name is problematical, for it  implies that the chamber was  built
from wood.
 
3.   The Rambam states: "One may not build within [the Sanctuary or the
     courtyard] using any wood which projects at all.
 
4.   "One may use only stone, or brick and mortar." 
 
It is, however, possible to  explain that the construction of the  High
Priest's chamber did not violate this prohibition. 
 
For  from  the Rambam's  wording, it  appears  that the  prohibition is
against only wood that "projects."
 
5.   There is  no difficulty with  building a structure  of wood  if it
     does not project.  We may assume that this is  the manner in which
     the High  Priest's chamber was built;  although its infrastructure
     was wood, the wood did not project.
 
6.   A  source for the Rambam's  conception of this  prohibition can be
     found  in the  description  of King  Shlomo's construction  of the
     First Beis HaMikdash:  "And he  built the inner  court with  three
     rows of hewn stone, and one row of cedar beams." 
 
Commenting on that passage, our Sages explain that Shlomo sunk the wood
in the building and plastered over it.
 
The Change in the Chamber's Name:
 
In many sources,  the High Priest's chamber is referred  to by the name
of "The Chamber of the  Parhedrin." The latter is a Greek  term meaning
"officers  of the  king." This name  was given  to this  chamber in the
latter portion of the era of  the Second  Beis  HaMikdash, because  the 
High Priesthood was sold by the ruling powers and purchased by unworthy 
men. 
 
After entering  the Holy of Holies on Yom Kippur, they would die within
the  year.  Thus  the  position  changed  hands  frequently,  like  the
"officers of the king" who were replaced every twelve months.
 
My father and teacher explain that the name:
 
7."The Chamber of Wood" was used to refer to the chamber during the era
of the righteous High Priests because the Hebrew for wood,  also means
"tree." Trees are a symbol of long life as  it is written, "As the days
of a tree will be the days of My people." 
 
This name was employed to reflect the righteousness of the High Priests
who used the chamber and lived for extended periods. 
 
The Ultimate Experience:
 
The name "the Chamber of the Parhedrin" raises a question: 
 
The  High Priests who purchased this position  in the era of the Second
Beis HaMikdash were  aware of their own  spiritual level and they  were
conscious  of the actual experience of their predecessor in office, and
of the concept that an unworthy High Priest would not live  longer than
a year.  Why then did they  desire  this  office and, indeed, sacrifice  
large sums of money to obtain it? 
 
The  answer   is  that   even  these  individuals,   however  unworthy,
appreciated the unique  connection established with  G-d when the  High
Priest entered the Holy of Holies on Yom Kippur. And to experience this
connection, they were willing to  sacrifice everything and divide their 
fortunes and even their lives.
 
There  is another  positive dimension of  the name "the  Chamber of the
Parhedrin." This  reference to changing  officials is an  indication of
the  service the High Priest  must personally undergo  and also inspire
the people to. Through  teshuvah  and sincere  repentance and return to 
G-d, a person can change his identity and become  a new person, differ-
ent from his previous self. This is the core of the service of the High 
Priest on Yom Kippur. 
     
                           *   *   * 
 
May  we merit  a  renewal of  the  High Priest's  service  in the  Beis
HaMikdash and may this take place in the immediate future. 
 
1.   Yerushalmi, Bikkurim 3:3. 
2.   Middos 5:4, Rambam, Mishneh Torah, Hilchos Beis 
     HaBechirah 5:17. 
3.   Note, however, the Kessef Mishneh (responding to the 
     Raavad's objections to Hilchos Beis HaBechirah 1:9) who 
     states that this is not necessarily the case and that the 
     name was adopted for other reasons. The majority of 
     commentaries do not, however, accept his explanation. 
4.   Hilchos Beis HaBechirah, op. cit. 
5.   As the Rambam mentions in Hilchos Avodas Kochavim 6:10, 
     this prohibition is an extension of the Torah's command 
     (Deuteronomy 16:21): "Do not plant an Ashera [a tree which 
     is worshiped] or any other tree near the altar which you 
     will make for G-d." 
6.   This resolution is offered by the Radbaz, Vol. II, 
     Responsum 1467, the Tosafot Yom Tov (Middos 5:4), and 
     others. It is also apparent from the Rambam's statements in 
     Hilchos Avodas Kochavim, loc. cit.: "All the porches and 
     overhangs that project from the walls in the [Beis 
     Ha]Mikdash were of stone and not of wood." 
7.   Only wood that projects resembles a tree that projects 
     from the ground in which it is planted (Maaseh Rokeach). 
8.   I Melachim 6:36. 
9.   Rosh HaShanah 4a. 
10.  The passage from Rosh HaShanah appears to indicate that 
     the wood would have to be covered up entirely by cement or 
     brick to be acceptable. This interpretation is followed by 
     the Chacham Tzvi, (Collection of Additional Responsa) 
     Responsum 64, and the Tzaphnat Paneach, Vol. II, p. 24d. 
     Similarly, the references to the subject in chassidic 
     thought (Likkutei Torah, Berochah 99d) indicate such an 
     interpretation. 
 
There is, however, a  difficulty with this conception, for  the Mishnah
(Middos 3:7, see Hilchos Beis HaBechirah 4:8) speaks  of five oak beams
positioned above the entrance to the Sanctuary. Although it is possible
to explain  that these  beams were  embedded in the  wall and  were not
projecting, they were not  covered by other building materials.  On the
contrary,  they  were attractively  carved  and the  subject  of public
attention (see the beginning of the tractate of Eruvin). 
 
In  this context,  it  must be  noted  that other  authorities  (Maaseh
Rokeach, Har HaMoriah and the Radbaz (loc. cit.) maintain that although
wood may not project outward from  the  building of the Beis HaMikdash, 
there is no difficulty in the wood being openly visible. 
 
11.  Yoma 1:1. 
12.  See Rashi, Yoma 8b. 
13.  Toras Levi Yitzchak p. 287 ff. 
14.  Yeshayahu 65:22. Note the context of the verse in the 
     passage and also its interpretation in Bava Basra 16a. 
15.  Note also the continuation of the passage in Toras Levi 
     Yitzchak which explains the intrinsic connection between the 
     High Priesthood and long life as reflected in our Sages' 
     statement (Sifri commenting on Bamidbar 35:25): "The High 
     Priest lengthens the days of a man's life." 
 
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