Both the stones of the ramp and the stones of the altar were from
the Bet Kerem valley, and they would dig below the virgin, and bring
from there whole stones upon which no iron had been lifted, because
iron disqualifies by touch, and by a dent, for anything. If one of
them was dented - it is disqualified, but all of the others are fit.
And they would whiten them twice a year: once on Passover and once
on the Festival - and the Sanctuary once, on Passover. Rabbi says:
Every Shabbat eve they would whiten it with a cloth, because of the
blood. They would not plaster them with an iron trowel, lest it touch
and disqualify. Because iron was created to shorten man's days, and
the altar was created to prolong man's days; it is not right for that
which shortens to be lifted upon that which prolongs.
Kehati
Both the stones of which the ramp
was constructed - and the stones of the altar were
mined from the Bet Kerem valley - near Jerusalem,
known for its smooth stones (Hameiri; Tiferet Yisrael) - and
they would dig below the virgin - soil, i.e., beneath that
which could be plowed, for stones untouched by human hand - and
bring from there whole stones upon which no iron had been lifted
- i.e., the stones were intact and were mined without iron tools -
because iron disqualifies stones by
- mere - touch - i.e., even if undamaged, they cannot
be used for the altar; thus: "There shall you build an altar
unto the Lord your God, an altar of stones; you shall lift up no iron
upon them; you shall build the altar for the Lord your God, of whole
stones" (Deut. 27:5-6); "When you make Me an altar of stone,
you shall not build it of hewn stones, for if you lift up your sword
upon it, you have profaned it" (Ex. 20:22). Rambam's statement:
"The altar may be made only of a construction of hewn stones"
(HiI. Bet Habehirah 1:13), appears to be a scribal error (cf. 1955
Mosad Harav Kook edition, which follows the 1480 Rome edition).
And by a dent, for anything - this may mean that
a stone is disqualified when damaged, even by a non-ferrous implement
(Bartenura)
- based on the variant reading: - "and through damage by anything"
(Arukh; Rosh; Hameiri; but see Tiferet Yisrael who retains the standard
reading).
If - once the altar stands - one of them
- the stones of the altar - was dented, it - the
damaged stone alone - is disqualified - and must
be replaced - but all of the others - the other stones
- are fit - to remain in the altar. Some comentators
apply the same to a stone subsequently touched by an iron implement
(Rambam), but others disqualify the entire altar in this case (Biurei
Hagra).
And they would whiten them - whitewash the altar
and the ramp - twice a year - with a coat of plaster
- once on - i.e., shortly before - Passover,
and once on the - Sukkot - Festival - and
the Sanctuary - i.e., the entire Sanctuary building (Tosefot
Yom Tov; cf. 4:6) was plastered - once - each year
- on Passover, Rabbi - Yehudah the Prince -
says - In addition, every Shabbat eve -
i.e., Friday - they would whiten it - i.e., clean
the altar - with a cloth, because of the blood. When
they replastered the altar and ramp, they would not plaster
them with an iron - plasterer's - trowel -
lest it break through the layer of plaster and touch
a stone, and - thus - disqualify
the stone (according to Biurei Nagra, the entire altar).
Because iron was created to shorten man's days -
by weapons of war (Ex. 20-22, cited above, associates the iron implement
with "your sword") - and the altar was created to
prolong man's days - as sacrifices bring atonement, blessing,
and long life - it is not right for that which shortens to
be lifted upon that which prolongs - hence, contact with
iron disqualifies the stones of the altar. The commentators extend
this restriction to the other structures of the Temple (but see Kesef
Mishneh, Hil. Bet Habehirah 1: 14-16; see Ravad; see fiferet Yisrael).
Masechet Midot
Chapter 3
Mishnah 5
There were rings to the north of the altar; six rows of four each
- but some say, four of six each - at which they would slaughter the
consecrated animals. Bet Hamitbebayim was to the north of the altar,
and on it were eight dwarf columns, with square blocks of cedar on
top of them, and iron hooks were fixed to them. And each one had three
sets, by which they would suspend and skin, on marble tables that
were between the columns.
Kehati
There were - 24 - rings - one
for each mishmar - to the north of the altar - attached
to the floor of the azarah, arranged in six rows
- running east and west- of four each -but some say, four-rows
-of six each - at which they would slaughter the consecrated
animals - i.e., the sacrifices. They would insert the animal's
neck into the ring (according to Rambam, its feet) to facilitate the
slaughtering.
Bet Hamitbehayim - the section of the azarah where
sacrifices were skinned and dismembered - was - also
- to the north of the altar - just past the rings
(5:2), and on it - i.e., on the floor of Bet Hamitbehayim
- were eight dwarf - stone - columns, with
square blocks of cedar on top of them, and iron hooks were fixed to
them - to the blocks on the columns. And each one
- of the blocks - had three sets - of hooks
- by which they would suspend - the slaughtered sacrifices
- and skin them on marble tables that were
between the columns - i.e., they placed the suspended animal
on a table, rather than letting it drag on the floor (see Tam. 3:5
and our commentary there).