Avodat Kochavim - Chapter Six

1. Anyone who willingly, as a conscious act of defiance, performs the deeds associated with an ov or a yid’oni is liable for karet.1 If witnesses were present and warned him, he should be stoned to death. If he performed these actions inadvertently, he must bring a fixed sin offering.אהָעוֹשֶׂה אוֹב אוֹ יִדְּעוֹנִי בִּרְצוֹנוֹ בְּזָדוֹן - חַיָּב כָּרֵת; וְאִם הָיוּ שָׁם עֵדִים וְהַתְרָאָה - נִסְקָל. הָיָה שׁוֹגֵג - מֵבִיא חַטָּאת קְבוּעָה.

What do the deeds associated with an ov involve? A person stands up and offers an incense offering of known content. He holds a wand of myrtle in his hand and waves it while whispering a· known incantation in a hushed tone. This continues until the person making the inquiry hears a voice, as if another person is speaking to him and replying to his questions. It appears as if the words are corning from below the earth in a very low tone, to the extent that it cannot be perceived by the ear, but only sensed by thought.2 Similarly, among the deeds associated with an ov is taking the skull of a corpse,3 offering incense, and chanting incantations until one hears a voice in a very low tone emanating from one’s armpits and replying to one’s questions. Anyone who performs one of these acts should be stoned to death.כֵּיצַד הוּא מַעֲשֵׂה הָאוֹב? זֶה שֶׁהוּא עוֹמֵד וּמַקְטִיר קְטֹרֶת יְדוּעָה וְאוֹחֵז שַׁרְבִיט שֶׁל הֲדַס בְּיָדוֹ וּמְנִיפוֹ; וְהוּא מְדַבֵּר בַּלָּאט בִּדְבָרִים יְדוּעִים אֶצְלָם, עַד שֶׁיִּשְׁמַע הַשּׁוֹאֵל כְּאִלּוּ אֶחָד מְדַבֵּר עִמּוֹ וּמְשִׁיבוֹ עַל מַה שֶׁהוּא שׁוֹאֵל, בִּדְבָרִים מִתַּחַת הָאָרֶץ, בְּקוֹל נָמוּךְ עַד מְאֹד, וּכְאִלּוּ אֵינוֹ נִכָּר לָאֹזֶן אֶלָּא בַּמַּחֲשָׁבָה מַרְגִּישׁ בּוֹ. וְכֵן הַלּוֹקֵחַ גֻּלְגֹּלֶת הַמֵּת וּמַקְטִיר לָהּ וּמְנַחֵשׁ בָּהּ עַד שֶׁיִּשְׁמַע כְּאִלּוּ קוֹל יוֹצֵא מִתַּחַת שֶׁחְיוֹ, שָׁפֵל עַד מְאֹד, וּמְשִׁיבוֹ. כָּל אֵלּוּ - מַעֲשֵׂה אוֹב הֵן וְהָעוֹשֶׂה אֶחָד מֵהֶן נִסְקָל.

2. What do the deeds associated with a yid’oni involve? A person places a bone from a bird4 whose name is yidua in his mouth, offers incense, and performs other deeds until he falls into a trance, losing self-control like an epileptic, and relates events which will occur in the future. All of these are types of idol worship.5 What is the source for the warning against them?6 Leviticus 19:31: “Do not turn to the ovot or the yid’onim.”בכֵּיצַד מַעֲשֵׂה הַיִּדְּעוֹנִי? מַנִּיחַ עֶצֶם עוֹף שֶׁשְּׁמוֹ 'יַדּוּעַ' בְּפִיו, וּמַקְטִיר וְעוֹשֶׂה מַעֲשִׂים אֲחֵרִים עַד שֶׁיִּפֹּל כְּנִכְפֶּה וִידַבֵּר בְּפִיו דְּבָרִים שֶׁעֲתִידִים לִהְיוֹת. וְכָל אֵלּוּ מִינֵי עֲבוֹדַת כּוֹכָבִים הֵן. וְאַזְהָרָה שֶׁלָּהֶן מִנַּיִן? שֶׁנֶּאֱמַר: "אַל תִּפְנוּ אֶל הָאֹבֹת וְאֶל הַיִּדְּעוֹנִים".

3. Anyone who willingly, as a conscious act of defiance, gives of his progeny to Molech is liable for karet. If he did so inadvertently, he must bring a fixed sin offering.גהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ: בִּרְצוֹנוֹ וּבְזָדוֹן - חַיָּב כָּרֵת; בְּשׁוֹגֵג - מֵבִיא חַטָּאת קְבוּעָה.

If witnesses were present and warned him, he should be stoned to death, as Leviticus 20:2 states: “Whoever gives of his progeny to Molech will surely die. The people will stone him.”7 Which verse serves as a warning for this prohibition? “Do not give of your progeny to Molech” Leviticus 18:20. Also, further on Deuteronomy 18:10 states: “There shall not be found among you one who passes his son or daughter through fire.”8וְאִם עָשָׂה בְּעֵדִים וְהַתְרָאָה - נִסְקָל, שֶׁנֶּאֱמַר: "אֲשֶׁר יִתֵּן מִזַּרְעוֹ לַמֹּלֶךְ מוֹת יוּמַת וְגוֹ'". וְאַזְהָרָה שֶׁלּוֹ מִנַּיִן? שֶׁנֶּאֱמַר: "וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ". וּלְהַלָּן הוּא אוֹמֵר: "לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ".

What was done? A person would kindle a great fire and then take some of his progeny9 and give them to the priests who serve the fire. After the child was given to them, the priests return the son to his father to pass him through the fire at his will.10 The father of the child is the one who passes his child through the fire with the priests’ permission. He passes him through the fire from one side to the other while carrying him, the father walking on11 his feet in the midst of the flames.12 Thus, the father does not cremate his son to Molech, as sons and daughters are cremated in the worship of other deities.13 Rather, this form of worship called Molech involved merely passing the child through the fire. Therefore, if one performed this service to a deity other than Molech, one is not liable.14כֵּיצַד הָיוּ עוֹשִׂים? מַדְלִיק אֵשׁ גְּדוֹלָה וְלוֹקֵחַ מִקְצָת זַרְעוֹ לְמָסְרוֹ לְכֹהֲנֵיהֶם עוֹבְדֵי הָאֵשׁ; וְאוֹתָן הַכֹּהֲנִים נוֹתְנִין הַבֵּן לְאָבִיו - אַחַר שֶׁנִּמְסַר בְּיָדָן לְהַעֲבִירוֹ בָאֵשׁ בִּרְשׁוּתוֹ - וַאֲבִי הַבֵּן הוּא שֶׁמַּעֲבִיר בְּנוֹ עַל הָאֵשׁ בִּרְשׁוּת הַכֹּהֲנִים, וּמַעֲבִירוֹ בְּרַגְלָיו מִצַּד זֶה לְצַד אַחֵר בְּתוֹךְ הַשַּׁלְהֶבֶת, לֹא שֶׁהוּא שׂוֹרְפוֹ לַמֹּלֶךְ כְּדֶרֶךְ שֶׁשּׂוֹרְפִין בְּנֵיהֶם וּבְנוֹתֵיהֶם לַעֲבוֹדַת כּוֹכָבִים אַחֶרֶת אֶלָּא בְּהַעֲבָרָה בִּלְבַד - הָיְתָה עֲבוֹדָה זוֹ שֶׁשְּׁמָהּ 'מֹלֶךְ'. לְפִיכָךְ, הָעוֹשֶׂה עֲבוֹדָה זוֹ לַעֲבוֹדַת כּוֹכָבִים אַחֶרֶת חוּץ מִמֹּלֶךְ - פָּטוּר.

4. One is not liable for karet or stoning until one gives over his son to Molech, passing him through the fire as he carries him.15 If he gives him over, but does not pass him through the flames, or passes him through the flames without giving him over, or gives him over and passes him through the flames, but does not carry him, he is not held liable. He is not held liable until he gives over some of his progeny and leaves some of his progeny, as implied by Leviticus 20:3: “For he gave of his progeny to Molech” — i.e., some of his progeny and not his entire progeny.16דאֵינוֹ חַיָּב כָּרֵת אוֹ סְקִילָה עַד שֶׁיִּמְסֹר בְּנוֹ לַמֹּלֶךְ וְיַעֲבִירוֹ בְּרַגְלָיו בָּאֵשׁ דֶּרֶךְ הַעֲבָרָה. מָסַר וְלֹא הֶעֱבִיר, הֶעֱבִיר וְלֹא מָסַר; אוֹ שֶׁמָּסַר וְהֶעֱבִיר שֶׁלֹּא בְדֶרֶךְ הַעֲבָרָה - פָּטוּר, וְאֵינוֹ חַיָּב עַד שֶׁיִּמְסֹר מִקְצָת זַרְעוֹ וְיַנִּיחַ מִקְצָת, שֶׁנֶּאֱמַר: "כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ" - מִקְצָתוֹ, וְלֹא כֻלּוֹ.

5. The prohibition against giving one’s progeny to Molech includes: both progeny of legitimate pedigree and illegitimate pedigree, sons and daughters, children and grandchildren. One is liable for giving over any of one’s descendants, because they are all included in the term “progeny.” In contrast, if one passed one’s brothers, sisters, or ancestors through the fire or if one caused oneself to be passed through the fires, one is not held liable. A person who passes one of his progeny through the fire while he is sleeping or blind is not liable.17האֶחָד זֶרַע כָּשֵׁר וְאֶחָד זֶרַע פָּסוּל, אֶחָד בָּנָיו וּבְנוֹתָיו בְּנֵיהֶם וּבְנֵי בְנֵיהֶם, עַל כָּל יוֹצְאֵי יְרֵכוֹ - הוּא חַיָּב, מִפְּנֵי שֶׁהֵן זַרְעוֹ. אֲבָל אִם הֶעֱבִיר אֶחָיו אוֹ אַחְיוֹתָיו אוֹ אֲבוֹתָיו אוֹ שֶׁהֶעֱבִיר עַצְמוֹ - פָּטוּר. הֶעֱבִיר אֶחָד מִזַּרְעוֹ וְהוּא יָשֵׁן אוֹ שֶׁהָיָה סוֹמֵא - פָּטוּר.

6. A monument which the Torah has forbidden18 is a structure around which people gather. This prohibition applies even when it was constructed for the service of God, because this is a pagan practice, as Deuteronomy 16:22 states: “Do not erect a monument which God hates.”19 Whoever erects a monument is punished by lashes.ומַצֵּבָה שֶׁאָסְרָה תוֹרָה, הִיא: בִּנְיָן שֶׁהַכֹּל מִתְקַבְּצִין אֶצְלָהּ, וַאֲפִלּוּ לַעֲבֹד אֶת ה' שֶׁכֵּן הָיָה דֶּרֶךְ עוֹבְדֵי כוֹכָבִים, שֶׁנֶּאֱמַר: "וְלֹא תָקִים לְךָ מַצֵּבָה". וְכָל הַמֵּקִים מַצֵּבָה - לוֹקֶה.

Similarly, a person who bows down on the kneeling stone mentioned in the Torah receives lashes... even if he prostrates oneself upon it to God — as Leviticus 26:1 states: “Do not place a kneeling stone in your land to prostrate yourself upon it.”20 The pagans would customarily place a stone before a false deity so that they could prostrate themselves upon it. Therefore, this practice is not followed in the worship of God.וְכֵן אֶבֶן מַשְׂכִּית הָאֲמוּרָה בַתּוֹרָה, אַף עַל פִּי שֶׁהוּא מִשְׁתַּחֲוֶה עָלֶיהָ לַשֵּׁם - לוֹקֶה, שֶׁנֶּאֱמַר: "וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲווֹת עָלֶיהָ". מִפְּנֵי שֶׁהָיָה דֶּרֶךְ עוֹבְדֵי כוֹכָבִים לְהַנִּיחַ אֶבֶן לְפָנֶיהָ לְהִשְׁתַּחֲווֹת עָלֶיהָ, לְפִיכָךְ אֵין עוֹשִׂין כֵּן לַה'.

A person is not punished by lashes until he spreads out his hands and feet on the stone, thus prostrating himself on it entirely. This is what the Torah means by bowing.21וְאֵינוֹ לוֹקֶה עַד שֶׁיִּפְשֹׁט יָדָיו וְרַגְלָיו עַל הָאֶבֶן וְנִמְצָא כֻלּוֹ מֻטָּל עָלֶיהָ - שֶׁזּוֹ הִיא הִשְׁתַּחֲוָיָה הָאֲמוּרָה בַתוֹרָה.

7. Where does the prohibition mentioned above apply? Every place outside the Temple. In the Temple, however, it is permitted to bow down to God on stone. This concept is derived as follows: Leviticus, ibid. states: “Do not place... in your land.” “In your land,” it is forbidden to prostrate oneself on stones. You may, however, prostrate yourself on hewn stones in the Temple.22זבַּמֶּה דְּבָרִים אֲמוּרִים? בִּשְׁאָר הָאֲרָצוֹת [הַמְּקוֹמוֹת]; אֲבָל בְּמִקְדָּשׁ - מֻתָּר לְהִשְׁתַּחֲווֹת עַל הָאֲבָנִים, שֶׁנֶּאֱמַר: "בְּאַרְצְכֶם" - בְּאַרְצְכֶם אִי אַתֶּם מִשְׁתַּחֲוִים עַל הָאֲבָנִים, אֲבָל אַתֶּם מִשְׁתַּחֲוִים עַל הָאֲבָנִים הַמְּפֻצָּלוֹת בְּמִקְדָּשׁ.

For this reason, it is a universally accepted custom among the Jewish people to place mats, straw, or hay in synagogues that are paved with stones, to separate between their faces and the stones.23 If it is impossible to find anything to separate between them and the stones, the person should go to another place to prostrate himself,24 or lie on his side, so that he will not press his face to the stone.וּמִפְּנֵי זֶה נָהֲגוּ כָּל יִשְׂרָאֵל לְהַצִּיעַ מַחְצְלָאוֹת בְּבָתֵּי כְנֵסִיּוֹת הָרְצוּפוֹת בַּאֲבָנִים; אוֹ מִינֵי קַשׁ וָתֶבֶן לְהַבְדִּיל בֵּין פְּנֵיהֶם וּבֵין הָאֲבָנִים. וְאִם לֹא מָצָא דָּבָר מַבְדִּיל בֵּינוֹ וּבֵין הָאֶבֶן - הוֹלֵךְ לְמָקוֹם אַחֵר וּמִשְׁתַּחֲוֶה, אוֹ שׁוֹחֶה עַל צִדּוֹ וּמַטֶּה, כְּדֵי שֶׁלֹּא יַדְבִּיק פָּנָיו בָּאֶבֶן.

8. A person who prostrates himself25 to God upon paved stones without spreading out his hands and feet is not punished by lashes. He is, however, punished by “blows for rebelliousness.”26 In contrast, one who prostrates himself to a false deity27 should be stoned to death, whether or not he spreads out his hands and feet. As soon as he buries his face in the ground he is liable.28חכָּל הַמִּשְׁתַּחֲוֶה לַה' עַל הָאֲבָנִים הַמְּפֻצָּלוֹת בְּלֹא פִשּׁוּט יָדַיִם וְרַגְלַיִם - אֵינוֹ לוֹקֶה אֶלָּא מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת; אֲבָל לַעֲבוֹדַת כּוֹכָבִים: אֶחָד הִשְׁתַּחֲוָיָה בְּפִשּׁוּט יָדַיִם וְרַגְלַיִם, אוֹ בְּלֹא פִשּׁוּט יָדַיִם וְרַגְלַיִם, מִשָּׁעָה שֶׁיִּכְבּשׁ פָּנָיו בַּקַּרְקַע - נִסְקָל.

9. A person who plants a tree near the altar or anywhere in the Temple courtyard29 — regardless of whether it is a fruit-bearing tree or not — is punished by lashes, as Deuteronomy 16:21 states: “Do not plant an asherah30 or any other tree near the altar of God,31 your Lord.” This prohibition applies even when he did so to beautify the Temple and make it more attractive. The reason for this prohibition is that this was a pagan practice. They would plant trees near their altars so that people would gather there.טהַנּוֹטֵעַ אִילָן אֵצֶל הַמִּזְבֵּחַ אוֹ בְכָל הָעֲזָרָה, בֵּין אִילַן סְרָק בֵּין אִילַן מַאֲכָל, אַף עַל פִּי שֶׁעֲשָׂאוֹ לְנוֹי לַמִּקְדָּשׁ וְיֹפִי לוֹ - הֲרֵי זֶה לוֹקֶה, שֶׁנֶּאֱמַר: "לֹא תִטַּע לְךָ אֲשֵׁרָה כָּל עֵץ אֵצֶל מִזְבַּח יְיָ אֱלֹהֶיךָ", מִפְּנֵי שֶׁהָיָה זֶה דֶּרֶךְ עוֹבְדֵי כוֹכָבִים: נוֹטְעִין אִילָנוֹת בְּצַד מִזְבֵּחַ שֶׁלָּהּ, כְּדֵי שֶׁיִּתְקַבְּצוּ שָׁם הָעָם.

10. It is forbidden to construct a porch made of wood in the Temple as one would do in one’s courtyard. Even though the wood would be affixed within the structure and not planted within the ground. This is an extra restriction, as implied by the words: “any other tree” in the verse cited above.32 Instead, all the porches and structures which protruded33 from the walls within the sanctuary were of stone and not of wood.34יאָסוּר לַעֲשׂוֹת אַכְסַדְרָאוֹת שֶׁל עֵץ בְּמִקְדָּשׁ כְּדֶרֶךְ שֶׁעוֹשִׂין בַּחֲצֵרוֹת - אַף עַל פִּי שֶׁהוּא בַבִּנְיָן וְאֵינוֹ עֵץ נָטוּעַ - הַרְחָקָה יְתֵרָה הִיא, שֶׁנֶּאֱמַר: "כָּל עֵץ"; אֶלָּא כָּל הָאַכְסַדְרָאוֹת וְהַסְּבָכוֹת הַיּוֹצְאוֹת מִן הַכְּתָלִים שֶׁהָיוּ בַמִּקְדָּשׁ - שֶׁל אֶבֶן הָיוּ, לֹא שֶׁל עֵץ.

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Avodat Kochavim - Chapter Five

Avodat Kochavim - Chapter Seven

Footnotes

Sefer HaMitzvot (negative commandments 8 and 9) and Sefer HaChinuch (mitzvot 255 and 256) consider the prohibitions against performing the deeds associated with an ov and a yid’oni to be two of the 613 mitzvot of the Torah.

The Rambam’s expression implies that the reply is only imagined and is not actually heard by the inquirer. This is consistent with his statements in Chapter 11, Halachah 16, that these practices (and the other means of divination and magic mentioned there) are emptiness and lies that have no real substance.

See also the Rambam’s Commentary to the Mishnah, Sanhedrin 7:7, where he elaborates on the description of this practice.

Rashi (Sanhedrin 65b) states that a yidua is a wild beast. Most commentaries accept his opinion. The Rambam’s statements appear to be based on the Zohar (Vol. III, p. 184b) which describes Balak as a master of this form of divination and states that he performed it using a bone from a bird.

Performing these acts involves the acceptance of entities apart from God as sources of influence. From the commentaries of Rashi and Ramban to Deuteronomy 18:11, it appears that the divinations performed with an ov and a yidoni are a combination of sorcery and idolatry. For the intent is to perform sorcery, yet there is a dimension of servitude to the impure powers one seeks to call on. Therefore, sometimes, these divinations are described as types of idolatry and, sometimes, as sorcery.

In a number of places, the Torah mentions the punishments to be conferred on those who perform these acts. In those verses, however, there is no explicit commandment forbidding such deeds.

Molech was an Ammonite deity whose worship is mentioned several places in the Torah and the prophets. (See I Kings 11:7, II Kings 16:3, 23:10.) Sefer HaMitzvot (negative commandment 7) and Sefer HaChinuch (mitzvah 208) consider the prohibition against worshiping Molech to be one of the 613 mitzvot of the Torah.

In Sefer HaMitzvot (loc. cit.), the Rambam mentions that the warning against this service is “repeated in the Torah.” The first prohibition states that Molech worship is prohibited. The second defines that worship as passing one’s child through fire (Kessef Mishneh).

See the latter half of the following halachah.

10.

Our translation follows the standard published text of the Mishneh Torah. The authoritative manuscripts read “with their (i.e., the priests’) permission.”

11.

The Maharik maintains that the son walks on his own power.

12.

The Rambam’s statements are based on Sanhedrin 64b and the Jerusalem Talmud (Sanhedrin 7:10). The Kessef Mishneh and others object to the Rambam’s interpretation of these sources. They prefer Rashi’s interpretation, which states that the father compelled the son to run through the flames.

13.

The Ramban, in his Commentary to the Torah (Leviticus 18:21), takes issue with the Rambam’s statements and maintains that the son was burned to death in this service. The Meiri elaborates in support of the Rambam’s view, explaining that this service was an initiation rite, consecrating the son unto Molech’s service.

14.

Were the rite to involve cremation of the son, one would be liable even when one performed it in service of another deity, since it would resemble bringing a burnt offering (Kessef Mishneh).

15.

In this instance as well, the Kessef Mishneh maintains that the father causes the son to walk through the fire, but does not carry him.

16.

The Sefer Mitzvot Gadol explains that such a person is not held liable, because being punished for one's transgression brings about atonement. A person whose defiance of God is great enough to motivate him to give over all of his children to the worship of Molech is not granted the opportunity for atonement.

17.

All these laws are based on Sanhedrin 64b.

18.

Sefer HaMitzvot (negative commandment 11) and Sefer HaChinuch (mitzvah 493) consider the prohibition against erecting a monument to be one of the 613 mitzvot of the Torah.

19.

Genesis (28:18) relates how Jacob set up a monument for the worship of God. Afterwards, however, this practice was accepted by idolaters. Thus, what was beloved in the time of the ancestors became “hated” in the era of their descendants (Sifri, Shof’tim).

20.

Sefer HaMitzvot (negative commandment 12) and Sefer HaChinuch (mitzvah 349) consider the prohibition against prostrating oneself on a stone to be one of the 613 mitzvot of the Torah.

21.

Megillah 22b derives this concept from Genesis 37:10: “Shall your mother and I... come to prostrate ourselves before you on the earth.”

22.

The Temple courtyard and the Temple building were paved with stones, and the Jews and the priests would prostrate themselves there.

23.

Megillah 22b, 23a mentions this concept in connection with the recitation of the Tachanun prayers, which certain individuals would recite lying spread out on the floor. (See Hilchot Tefillah 5:13-14.) At present, in Ashkenazic communities, this issue is relevant during the High Holiday services, when it is customary to prostate oneself several times.

24.

Megillah, loc. cit., mentions these alternatives specifically.

25.

I.e., bowing down with his face to the ground.

26.

This punishment is given for the violation of a Rabbinic command.

27.

As mentioned in Chapter 3, Halachah 2, one is held liable for prostrating oneself to a false deity even when this is not the accepted mode of serving that deity.

28.

From the Rambam’s expression, it would appear that the transgressor’s face would have to touch the ground. From Sanhedrin 65a, however, it appears that one is liable even when one merely bent over in deference to the false deity.

29.

The commentaries note that the Sifri, the source for this halachah, states that the prohibition applies throughout the entire Temple Mount (an area much larger than the Temple courtyard). Avodat HaMelech resolves this difficulty on the basis of the Rambam’s statements (Hilchot Beit HaBechirah 6:10) that the Temple courtyard can be extended to include the entire Temple Mount, but no further.

30.

An asherah is a sacred tree or pole associated with the worship of a fertility goddess.

31.

Sefer HaMitzvot (negative commandment 13) and Sefer HaChinuch (mitzvah 490) consider the prohibition against planting a tree in the Temple courtyard to be one of the 613 mitzvot of the Torah.

32.

The commentaries question whether this “extra restriction” is merely a Rabbinic decree added as a safeguard to the Biblical prohibition, or whether it is included within the scope of that prohibition itself. The Rambam’s statements here (and similarly, his omission of the entire matter in Sefer HaMitzvot, loc. cit.) lead to the conclusion that he believes that this restriction is rabbinic in origin. [Though he mentions a Biblical verse as a prooftext, that citation is merely an asmachta (support) which the Rabbis used after making their decree.]

33.

Beams that did not protrude were, however, placed within the Temple building for support (I Kings 6:10) and for the purpose of ornamentation (Hilchot Beit HaBechirah 4:8).

34.

Both here and in Hilchot Beit HaBechirah 1:9, the Ra’avad protests against the Rambam’s statements, noting that during the Hakhel celebrations, a wooden platform was constructed for the king, and that the High Priest’s chamber was made of wood. He offers two possible resolutions:
a) The prohibition forbade only the construction of permanent structures, not temporary ones like the king’s platform;
b) The prohibited area — “near the Altar of God” — began in the Courtyard of the Priests and did not apply in the Courtyard of the Israelites and the Women’s Courtyard where the problematic structures were found. See the notes to Hilchot Beit Habechirah where the subject is discussed in detail.

By Rabbi Moshe ben Maimon ("Maimonides"); translated by Eliyahu Touger

The text on this page contains sacred literature. Please do not deface or discard.

Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.

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