There were fifteen officers in the Temple and similarly, an officer would always be appointed over these fifteen matters.¹ 5:1 mentions officers for these fifteen positions. The Rambam explains that this was not merely the situation at one specific time, but represented the ongoing division of responsibilities in the Temple. The officers They are [responsible for]: a) the time [for the offering of the sacrifices],² b) the locking of the gates,³ c) the guards,⁴ explains that the Ra'avad's view is based on the Jerusalem Talmud (Shekalim 5:1), while the Rambam's opinion is based on the Babylonian Talmud. He questions why the Ra'vad favors the Jerusalem Talmud when generally, if there is a difference of opinion between the two, the halachah follows the Babylonian Talmud. d) the singers,⁵ e) the cymbals and the other musical instruments,⁶ f) the lotteries,⁷ g) the pairs [of doves],⁸ h) the seals,⁹ i) the wine libations,¹⁰) refers to this person as being appointed over the flour. He explains that since flour would accompany the wine libation, the same person was appointed over both. j) the sick,¹¹ k) the water,¹² l) the preparation of the showbread,¹³ m) the preparation of the incense offering,¹⁴ n) the preparation of the curtains,¹⁵ o) the preparation of the priestly garments.¹⁶

footnotes: ¹ Shekalim ² See Halachah 2. ³ See Halachah 3. ⁴ See Halachah 4. The Ra'avad offers a different interpretation of this officer's function. The Kessef Mishneh ⁵ See Halachah 5. ⁶ See Halachah 7. ⁷ See Halachah 8. ⁸ See Halachah 9. ⁹ See Halachah 10. ¹⁰ See Halachah 12. The Radbaz notes that the Mishnah (loc. cit. ¹¹ See Halachah 14. ¹² See Halachah 15. ¹³ See Halachah 15. ¹⁴ See Halachah 15. ¹⁵ See Halachah 16. ¹⁶ See Halachah 20.

Each one of these officers has many men under his command in order to arrange the task over which he is appointed. The one [appointed] to supervise the times: He and his men watch the times. When the time comes for a sacrifice to be offered,¹⁷ 1:2; 3:8), the Rambam writes that this announcement was made at (or before) dawn. he or one of the men under his charge announce: "Priests arise to the [Temple] service. Levites [go] to the platform,¹⁸ 6:5), they would proceed to their posts at the same time as the priests. Israelites, to the ma'amad." When his voice was heard, everyone would proceed to his task.

footnotes: ¹⁷ Actually, the announcement would be made slightly before the time for the sacrifice. For example, in his Commentary to the Mishnah (Tamid ¹⁸ Where they would stand to sing. Although they would not sing until the wine offering was brought and that was after the limbs of the sacrifice were offered (see Hilchot Temidim UMusafim

The one [appointed] to supervise the locking of the gates: At his command, the gates would be locked¹⁹ and opened.²⁰ Those who sound [the trumpets] every day for the opening of the gates sound them only by his instruction. Every day, [the trumpets] were sounded three times at the opening of the gates [in the following manner]: a tekiah,²¹ a teruah,²² and a tekiah.

footnotes: ¹⁹ At sunset. ²⁰ At dawn. ²¹ A prolonged and drawn out blast. ²² A series of staccato blasts.

The one [appointed] to supervise the guards: He is "the officer of the Temple Mount" who would walk around [checking] the Levites²³ [who would guard the Temple] every night. Whenever anyone would sleep at his post, he would strike him with his staff and burn his garment.²⁴ 8:10 where the function of this officer is also mentioned.

footnotes: ²³ The priests would also stand watch in three places. The commentaries discuss why they are not mentioned. ²⁴ See Hilchot Beit HaBechirah

The one [appointed] to supervise the singers: Each day, he would chose singers to stand on the duchan to sing melodies. At his command, [the trumpets] would be sounded for the sacrifices. There were never less than 21 trumpet blasts sounded each day in the Temple: three at the opening of the gates [of the Temple Courtyard],²⁵ nine for the daily offering of the morning,²⁶ 6:5, 7. and nine for the daily offering of the afternoon. On a day when a Musaf offering is brought, nine trumpet blasts are added for the Musaf offering. If Rosh Chodesh or a festival falls on the Sabbath²⁷ offerings are brought: one for the Sabbath and one for the festival or for Rosh Chodesh. or Rosh HaShanah falls on the Sabbath - in which instance three Musaf offerings are brought²⁸- we do not sound the trumpets for each Musaf offering individually. Instead, nine trumpet blasts are sounded for all the Musaf offerings.

footnotes: ²⁵ As mentioned in Halachah 3. ²⁶ See Hilchot Temidim UMusafim ²⁷ And thus two different Musaf ²⁸ One for the Sabbath, one for Rosh HaShanah, and one for Rosh Chodesh.

On Friday, six trumpet blasts are added: three²⁹ series. to [notify] the people [when] to cease work³⁰ 5:18-20, these trumpet blasts were sounded beginning one and a quarter seasonal hours before sunset. The first three were not sounded together. On the contrary, each represented a further stage in the imminent approach of the Sabbath. The second set of three were sounded close to sunset as a unit of three. and three to make a distinction between the holy and the mundane. On the pilgrimage festivals, three are added [to announce] the opening of the lower gate, i.e., the gate to the Women's Courtyard,³¹ 5:7 for a description of this courtyard. and three [to announce] the opening of the upper gate, i.e., the Gate of Nicanor.³² 5:5 for a description of this gate. Why is it called the upper gate? Because it is higher than the Women's Courtyard.³³ 6:2. On Sukkot, three trumpet blasts are added [to announce] the filling of [a vessel with] water which is used for a libation on that holiday.³⁴ 10:6-7. The trumpets are not sounded for the filling of the water on the Sabbath. Three trumpet blasts are added upon the altar while the water libation is being offered. All of these trumpet blasts were sounded under the direction of the officer in charge of the singers and at his command. All of these blasts were sounded with trumpets.³⁵ 3:8) where he states that it was the shofar that was sounded.

footnotes: ²⁹ I.e., a tekiah, teruah, tekiah ³⁰ As explained in Hilchot Shabbat ³¹ See Hilchot Beit HaBechirah ³² See ibid. ³³ 22 ½ cubits higher, as indicated by ibid. ³⁴ The water libation and these trumpet blasts are described in Hilchot Temidim UMusafim ³⁵ This represents a reversal in the Rambam's thinking from his earlier views in his Commentary to the Mishnah (Tamid

The one [appointed] to supervise the cymbal: He would arrange all the musicians who would help the Levites together with their instruments, as we explained.³⁶

footnotes: ³⁶ See Chapter 3, Halachah 3.

The one [appointed] to supervise the lotteries, he would conduct the lotteries between the priests every day until each one would perform the work that he acquired through the lotteries. There were four lotteries conducted every day. In Hilchot Temidim,³⁷ 4:1, 3. I will explain how these lotteries were conducted.

footnotes: ³⁷ Hilchot Temidim UMusafim

The one [appointed] to supervise [the sale of] the pairs of doves:³⁸ 5:1) notes that the most renown figure to fill this post was Mordechai, the hero of the Purim Megilah. The Radbaz, in his gloss to Halachah 13, feels it necessary to emphasize the extent to which our Sages cherished the service in the Temple. For Mordechai abandoned all the wealth and leisure of the of the Persian court to provide doves for pilgrims to the Temple. He is the one with whom a price is determined to sell pairs [of doves] for the sacrifices, so-and-so many doves for a sela. Everyone who was obligated to [bring] turtle doves³⁹ 3:2 for more particulars. or doves⁴⁰ [as a sacrifice]⁴¹ 1:3). Hence, it was necessary that the Temple provide a source for them. would bring the money for them to the Temple. This officer would give the pairs [of doves] to the people bringing the sacrifices. He would make a reckoning with the treasurers and they would provide him with [the doves].⁴² Every thirty days, a price was established with him. If the price decreases [during that month], [the Temple treasurers] supply him with them according to the lower price. If it increases, they provide them at the price established [originally], for the Temple is always given the upper hand [in business transactions]. Similarly, if a pair of doves is discovered to be unacceptable or was disqualified before it was offered, [this officer] must provide another in its place.⁴³

footnotes: ³⁸ The Rambam in his Commentary to the Mishnah (Shekalim ³⁹ A smaller, wild variety of the dove family. See Hilchot Issurei Mizbeiach ⁴⁰ Ordinary domesticated doves. ⁴¹ Many different people would have to bring doves as a sacrifice (see examples in Hilchot Mechusrei Kapparah ⁴² Note the explanation given by the Rambam with regard to the wine libations and meal offerings. In a similar manner, the Temple treasury would purchase doves and sell them to this officer. He would then sell them to those people required to bring them. ⁴³ And suffer the loss from his own funds.

The one [appointed] to supervise [the sale of] the seals: He would receive the money for the wine libations from those obligation to bring libations and give them seals. The one [appointed] to supervise the wine libations would sell the wine libations.⁴⁴

footnotes: ⁴⁴ And the accompanying flour and oil offerings, as explained in the notes to the following halachah.

What is implied? There where four seals in the Temple, one which had "calf" written on it,⁴⁵ of wine. Together with the wine were brought three esronim of flour and half a hin of oil. a second which had "male" written on it,⁴⁶ of wine. Together with the wine were brought two esronim of flour and third of a hin of oil. a third which had "kid" written on it,⁴⁷ of wine. Together with the wine were brought one isaron of flour and fourth of a hin of oil. and a fourth that had "sinner" written on it.⁴⁸ (a mystic affliction similar to leprosy). He is called a sinner because the affliction was brought about by his sins [the Rambam's Commentary to the Mishnah (Shekalim 5:3), i.e., because tzara'at is brought about by gossip. (See the conclusion of Hilchot Tuma'at Tzara'at.) Such a person would bring three animals as a sacrifice, accompanied by three revi'ot of wine, together with three esronim of flour and three revi'ot of oil (Hilchot Ma'aseh HaKorbanot 2:6).

footnotes: ⁴⁵ This referred to the wine libations brought when offering a bull, a half of a hin ⁴⁶ This referred to the wine libations brought when offering a male ram, a third of a hin ⁴⁷ This referred to the wine libations brought when offering a ewe, a fourth of a hin ⁴⁸ This refers to the wine libations brought by a wealthy person afflicted by tzara'at

Whoever would bring his sacrifices to the Temple would give the money for the wine libations to the officer in charge of the seals. He would give him seals according to the number of sacrifices he brought. If a person afflicted with tzara'at was wealthy, he should give him one seal with "sinner" written upon it.⁴⁹ is poor, he is only required to bring a ewe as an offering. Hence, he only purchases a "kid" seal. The recipient then takes the seals to the officer in charge of the wine libations and he gives him wine libations according to the number of seals he has and what is written upon them. In the evening, [the two officers] meet and one gives the other seals and receives money in exchange for them. If there is extra money, it is given to the Temple treasury.⁵⁰ If there is less money, the officer in charge of the seals must pay from his own resources. When a person loses a seal, he should wait until the evening. If there is found an extra amount of money equivalent to the seal that he claims, it is given to him. If not, it is not given to him. The date of each day is written on the seal [to protect against] deceivers [to prevent] one from keeping a seal in his possession until the price of the libations increases.⁵¹ 5:4), the Rambam added another reason. Perhaps, the seal was lost and found by another person. The Radbaz states that the latter is an inferior rationale, because we do not usually take safeguards against such occurrences.

footnotes: ⁴⁹ If, however, a person afflicted with tzara'at ⁵⁰ We do not accept the claim that the officer's own money became mixed together with the money he received. ⁵¹ I.e., the prices of agricultural commodities fluctuate seasonally. Were it not for this safeguard, a person could purchase a seal in the summer (when the prices are relatively cheap, because it is the time of the harvest) and use it in the winter, when the prices had increased.In his Commentary to the Mishnah (Shekalim

Every thirty days, a price for the wine and the flour is established with the officer in charge of the wine libations. If the price of the wine libations increases, he must supply them according to the price established beforehand. If their price decreases, he must supply them according to the lower price.⁵² The profit the Temple treasury makes on these [fluctuations in] price is called "the windfall of the libations." It is used to purchase burnt offerings as "the dessert of the altar."⁵³ 4:4), where he explains that the term kayitz refers to the time of the fig and grape harvest. These fruits are served as desert, after a person has eaten his major meal. Similarly, these offerings do not represent the fundamental "food" of the altar, but instead, are offered only when the altar is free. Burnt offerings of doves are not used for this purpose, because doves are not used for communal offerings.⁵⁴ 1:4.

footnotes: ⁵² For as stated above, the Temple treasury is given the upper hand in all financial transactions. ⁵³ Our translation is based on the Rambam's Commentary to the Mishnah (Shekalim ⁵⁴ See Hilchot Ma'aseh HaKorbanot

Since the priests stand on the floor at all times,⁵⁵ 5:17). eat much meat,⁵⁶ 4:9, where he lists certain types of meat as unhealthy food. and during their Temple service, they are not covered by any garments other than one cloak, they [often] suffer digestive ailments.⁵⁷ Therefore an officer is appointed to check them and heal all their illnesses. He and the people in his charge are involved with them at all times.⁵⁸

footnotes: ⁵⁵ While barefoot, so nothing would separate between their feet and the Temple's floor (Radbaz; see Hilchot Bi'at HaMikdash ⁵⁶ See the Rambam's statements in Hilchot De'ot ⁵⁷ As the Rambam mentions, this officer was in charge of healing all the priests' medical ailments. He singles out their digestive ailments here, because they were the most prevalent (Radbaz). ⁵⁸ The Radbaz continues explaining that their health situation would have been far more serious except that they were watched over by unique Divine providence.

Similarly, an officer is appointed to dig cisterns and reservoirs⁵⁹ 5:1) explains that these officers had intimate knowledge of the earth and knew how to determine under which rocks there was a spring of cold water and where a spring of hot water could be found. and fix the cisterns for people at large so that there will be water available in Jerusalem for all of its inhabitants and for all those who come on the pilgrimage festivals.⁶⁰ 5:1), this person's activity was not confined to Jerusalem. Instead, he would dig wells throughout Eretz Yisrael so that water would be available to the pilgrims. And there was one appointed for all the craftsmen who prepare the showbread and he supervises all their work.⁶¹) criticizes these priests, because they were unwilling to teach others their unique craft. And there is one appointed over the craftsmen who prepare the incense offering and he supervises all their work.⁶²) explains that they also would not teach their craft to others. At first, the Sages considered this to be undesirable. Later, they discovered that the House of Avtinas refused to do so in order that the information not be used to prepare incense offerings for idols. The Sages then deemed their conduct praiseworthy.

footnotes: ⁵⁹ The Jerusalem Talmud (Shekalim ⁶⁰ As the Rambam explains in his Commentary to the Mishnah (Shekalim ⁶¹ These were the elders of the House of Garmu. The Jerusalem Talmud (loc. cit. ⁶² These were the elders of the House of Avtinas. The Jerusalem Talmud (loc. cit.

The one [appointed] to supervise [the making of] the curtains would be in charge of all those who wove the curtains and embroidered [designs]⁶³ understands the Rambam's wording as implying that the embroidery was not part of the original weave of the curtain, but needle work done afterwards. Nevertheless, he quotes other sources that indicate that the designs were made within the pattern of the weave itself. on them so that they would be prepared for the Temple and the gates. Each year, they would make two curtains⁶⁴ 29b). See also Hilchot Shekalim 4:2 which describes additional points concerning these curtains. to separate between the Sanctuary and the Holy of Holies.⁶⁵ 4:2 for an explanation regarding the use of these two curtains. The strands of these curtains were all six-fold. They were of four types of fabric: linen, sky-blue dyed wool, purple dyed wool, and crimson dyed wool. Each one was six fold. Thus there were 24 strings.⁶⁶ explains that the term sheish, the word the Torah uses for linen implies a strand of six threads. See Chapter 8, Halachah 14. From this, we learn that the strings of the other three fabrics were made in a similar manner. The curtains were a hand-breadth⁶⁷ thick. They were woven with 72 heddles.⁶⁸ Its length was forty cubits and its width was 20 cubits.⁶⁹

footnotes: ⁶³ The Kessef Mishneh ⁶⁴ Each year, new curtains were made, because the smoke from the incense offerings would discolor the old ones (Rabbenu Asher to Tamid ⁶⁵ See Hilchot Beit HaBechirah ⁶⁶ I.e., each string had four strands and each strand had six threads. The Kessef Mishneh ⁶⁷ 8 centimeters in contemporary measure thick. ⁶⁸ For there were 72 strings used to weave it. ⁶⁹ For the Holy of Holies was 20 cubits wide and 40 cubits high.

There were thirteen curtains in the Second Temple: Seven over the seven gates to the Temple Courtyard,⁷⁰ 5:4 for an explanation regarding the gates to the Temple Courtyard. one over the opening of the Entrance Porch,⁷¹ 4:8). one over the entrance to the Sanctuary, two⁷² to serve as the d'vir⁷³ 4:2 for an explanation of this term. between it and the [most] holy chamber, and two corresponding to them in the upper storey.⁷⁴ 54a; see Hilchot Beit HaBechirah 4:13, 7:23).

footnotes: ⁷⁰ See Hilchot Beit HaBechirah ⁷¹ The Entrance Porch did not have a gate (ibid. ⁷² The two mentioned in the previous halachah. ⁷³ See the notes to Hilchot Beit HaBechirah ⁷⁴ For it was necessary to make a distinction between the place of the Sanctuary and that of the Holy of Holies on the second storey as well (Rashi, Yoma

When a curtain becomes impure [due to contact] with a derivative of impurity,⁷⁵ 7:1-2). Also, it is speaking about a time when the curtain was not hanging in its place. For if it is hanging in its place, it is considered as part of the structure and it does not contract ritual impurity. it should be immersed within [the Temple Courtyard].⁷⁶ It was brought into [the Temple] immediately, because there is no need to wait until the evening.⁷⁷ 9:1; 12:6). If it became impure because of contact with a substance that is a source of impurity, it should be immersed [in a mikveh] outside [the Temple Courtyard]⁷⁸ 3:17). and it is spread out in the chayl,⁷⁹ 5:3). because it must wait until sunset [for its impurity] to depart. If it was new, it would be spread over the colonnade⁸⁰ 5:1. so that the people could see its embroidery for it was attractive.

footnotes: ⁷⁵ I.e., an entity that is not inherently impure, but rather contracted impurity because of contact with another impure entity. More specifically, the commentaries explain that the curtain came into contact with liquids that contracted impurity which render utensils impure (see Hilchot Sha'ar Avot HaTuma'ah ⁷⁶ It was immersed in "the Sea of Solomon," a large copper receptacle in the Temple Courtyard. That immersion was acceptable, because that receptacle received its water directly from underground springs. ⁷⁷ This type of impurity was instituted by Rabbinic decree and they did not impose the stringency of waiting until sunset (see Hilchot Sha'ar Avot HaTuma'ah ⁷⁸ For an article that is ritually impure may not be brought within the Temple Courtyard (Hilchot Bi'at HaMikdash ⁷⁹ The rampart surrounding the wall of the Temple Courtyard (Hilchot Beit HaBechirah ⁸⁰ See Hilchot Beit HaBechirah

All of the utensils in the Temple had copies and copies of the copies so that if the original contracted impurity, the second could be used in its place.

The one [appointed] to supervise [the making of] the priestly garments: He is occupied with the preparation of the garments of the ordinary priests and the garments of the High Priests and their being woven.⁸¹ 5:1), the Rambam writes that this officer would perform both functions. Everything [necessary for them] is done under his authority. He had a chamber in the Sanctuary.⁸² 1:4.

footnotes: ⁸¹ The Ra'avad maintains that this officer was in charge of dressing the priests (and not necessarily preparing their garments). In his Commentary to the Mishnah (Shekalim ⁸² In the Temple Courtyard, next to the Gate of Nicanor. See Midot