Adapted from Likkutei Sichos, Vol. XXVIII, Parshas Masei

The Chamber of Wood

When describing the different chambers that existed within the courtyard of the Beis HaMikdash, our Sages[1] 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 wood[2] 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 description[7] 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[8] explain that Shlomo sunk the wood in the building and plastered over it.[9]

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 teacher[12] 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.

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May we merit a renewal of the High Priest's service in the Beis HaMikdash and may this take place in the immediate future.

   

Notes:

1. (Back to text) Middos 5:4, Rambam, Mishneh Torah, Hilchos Beis HaBechirah 5:17.

2. (Back to text) Note, however, the Kesef 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.

3. (Back to text) Hilchos Beis HaBechirah, op. cit.

4. (Back to text) 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."

5. (Back to text) This resolution is offered by the Radbaz, Vol. II, Responsum 1467, the Tosafos 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."

6. (Back to text) Only wood that projects resembles a tree that projects from the ground in which it is planted (Maaseh Rokeach).

7. (Back to text) I Melachim 6:36.

8. (Back to text) Rosh HaShanah 4a.

9. (Back to text) 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 Tzophnas Paneach, Vol. II, p. 24d. Similarly, the references to the subject in chassidic thought (Likkutei Torah, Berachah 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.

10. (Back to text) Yoma 1:1.

11. (Back to text) See Rashi, Yoma 8b.

12. (Back to text) Toras Levi Yitzchak p. 287ff.

13. (Back to text) Yeshayahu 65:22. Note the context of the verse in the passage and also its interpretation in Bava Basra 16a.

14. (Back to text) 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."