The Chamber of Wood
When describing the different chambers that existed within
the courtyard of the Beis HaMikdash, our Sages1
mention “the Chamber of Wood.” This refers to the chamber of the High Priest in
which he lived for the week during which he prepared himself for the Yom Kippur
service each year.
This name is problematic, for it implies that the chamber was
built from wood2 and the Rambam states:3 “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 description7 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 Sages8 explain that Shlomo sunk the wood in
the building and plastered over it.9
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.
The Change in the
Name of the Chamber
In many sources,10
the High Priest’s chamber is referred to by the name the “Chamber of the
Parhedrin.” Parhedrin 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 at that time 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.11
My father and teacher12 explains that the name “The Chamber of Wood” was used
to refer to the chamber during the era of the righteous High Priests, because
the Hebrew for wood, .g also means “tree.” Trees are as a symbol of long life,
as inferred from the verse,13 “As the days of a tree will be the days of My
people.” The name “chamber of wood” reflects the righteousness of the High
Priests who used the chamber and lived for extended periods.14
The name “chamber of Parhedrin,” by contrast, reflects the unworthy
nature of the High Priests who died within a year.
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 — from the actual experience of their predecessor in office — of the
fact 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 — 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 allusion to
the service of teshuvah, which the High Priest must personally undergo
and also inspire the people to. Through teshuvah — sincere repentance and
return to G‑d — a person can change his identity and become a new person,
changing his previous identity. 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.
Adapted from Likkutei Sichos, Vol. XXVIII, Parshas
Masei
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