Mirroring
Spiritual Reality; An Explanation of the Different
Levels of
the Beis HaMikdash
Adapted from Likkutei Sichos Vol. XXIX, Parshas
Re’eh
Higher Levels on Mount
Moriah; Ascending Plateaus of Holiness
In
Hilchos Beis HaBechirah, the Rambam
writes:[1]
The [Beis Ha]Mikdash was not built on a level plane, but rather
on the incline of the mountain. A person who entered
the eastern gate of the Mount [of the] Beis [HaMikdash]
would proceed until the end of the surrounding rampart
on one level. He would ascend from the surrounding
rampart to the Woman’s Courtyard with twelve steps,
each step being half a cubit high, and half a cubit
wide....
He would ascend from [the Women’s Courtyard] to the Courtyard of the
Israelites... with fifteen steps.... He would ascend
from it to the Priestly Courtyard with one step, a
cubit high. Above [that step] was a platform of three
steps, each a half-cubit in height....
From [the Courtyard], he would ascend to the Entrance Hall [of the
Sanctuary] with twelve steps.... The Entrance Hall
and the Sanctuary were on the same plane.
The
commentaries[2] note that these ascents correspond to different
levels of holiness within the Beis HaMikdash.
As the Rambam writes in the following chapter:[3]
The Women’s Courtyard is holier than the surrounding rampart.... The
Courtyard of the Israelites is holier than the Women’s
Courtyard.... The Priestly Courtyard is holier than
[the Courtyard of the Israelites....] The Sanctuary
is holier than [the portion of the Courtyard] between
the altar and the Entrance Hall.
As
one ascended to higher levels of holiness within the
Beis HaMikdash, one made an actual physical
ascent. The four points at which a person was required
to climb steps, represented four different planes
of holiness.[4]
|
A
Reflection of the Spiritual Within the Material
Context of Our Existence
|
The
Rambam’s wording — “was not..., but rather”
— appears to indicate that building the Beis
HaMikdash in this manner was not merely a structural
necessity because of the situation of the building
on Mount Moriah, but rather, a halachic requirement.
The construction of the Beis HaMikdash on different
levels, reflecting the different planes of holiness,
was part of the Divine vision granted to King David
which served as the source for the plans for the structure
of the complex.
What
is the rationale for such a concept? The selection
of Mount Moriah as “the place which G-d your
L-rd shall choose,”[5] changed the nature of that site for all time.
The actual physical place became holy. Therefore,
the varying levels of height within that place mirrored
the different spiritual levels associated with it.[6]
The
distinction between these different levels of holiness
and their connection to their actual physical site
is reflected by the fact that these distinctions remain
for all time, even after the Beis HaMikdash
has been destroyed. Thus the Rambam states[7] that it is permitted to partake of sacrifices
of the most holy order (ohase
hase) on the site of the Courtyard of the Beis HaMikdash,
even though the structure is destroyed and the courtyard
is not set aside by a divider. This indicates that,
not only does the sanctity of the Beis HaMikdash
as a whole remain in the present era — all the particular
distinctions associated with the different levels
of holiness also continue to prevail.
A Totally Unique Plane of Holiness
This
concept, however, prompts a question: Why wasn’t the
Holy of Holies higher than the Sanctuary? The Holy
of Holies represented the ultimate peak of sanctity
within the world, the place where G-d’s presence
was manifest in a revealed manner. Why wasn’t this
dimension also reflected within the actual structure
of the Beis HaMikdash?
Within
this question itself, however, lies the key to its
resolution. The sanctity of the Holy of Holies was
on a totally different plane from the other portions
of the Beis HaMikdash. The differences between
the other levels of holiness were relative, and a
comparison could be made between one level and another.
Hence, these differences were able to be expressed
by a difference in height. The Holy of Holies, by
contrast, could not be compared to any of the other
portions of the Beis HaMikdash. The manifestation
of the Divine Presence placed it in a category of
its own. Indeed, this distinction was so unique that
it could not be expressed in physical terms.[8]
These
concepts have parallels in our Divine service. A person
must realize that his spiritual development requires
continual growth. As a person ascends to a higher
level of holiness, he must also elevate himself as
a person.[9]
Ultimately,
however, a person must realize that the highest levels
of spiritual fulfillment cannot be attained by virtue
of one’s own achievements. It is only through nullifying
one’s self entirely that one becomes a resting place
for the Divine Presence and a vehicle for the expression
of His will.
May
the above concepts soon be expressed in actual physical
terms, with the coming of the Redemption and the rebuilding
of the Beis HaMikdash. And then, “we will ascend,
appear, and bow down before You;”[10] may this take place in the immediate future.
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