The commandment of building the Choice House: To build a house for the sake of God, meaning to say that we would bring Him sacrifices there and that pilgrimage and yearly gathering of all of Israel be there, as it is stated (Exodus 25:8), “And let them make Me a sanctuary.” And with it, this commandment includes the vessels needed for the service of the House of God — such as the menorah, the table, the altar, and all of the other vessels.
From the roots of the commandment are what you will see at the end of my words. However, I am afraid of drawing close to the Dwelling of God, as I know that “anyone who comes close, who comes close” that has not sufficiently sanctified himself “will not see the House and live.” Even the priests that come forward for the service sanctify themselves in their coming to the sanctum inside; and before the Levites [came] to raise their voices in the sanctuary of God, they purified themselves and Aharon waved them as a wave-offering. [Hence] I said, I too will say my counsel and arrange my apology in front of my elders, and “I will wash my palms in innocence” before I go up to the House of God.
It is well-known and famous among us —the people that accepted the commandments — that there are seventy faces to the Torah. And in each one of them, there are many great and numerous roots, and to each and every root, [is there] branches — each one supports a great cluster of fruits that are pleasant for hearts to ponder. Each day they put out a flower for those that are constant over them — flowers of wisdom and good reasoning. The depth of its wisdom enlightens the eyes, [it] is broad and surrounding, to the point that a man does not have the power to grasp its end; as the wise king testified (Ecclesiastes 7:23), “I said that I would fathom it, but it is far from me.” And with all of this, the hands of the one who is involved with it should not tire, for whether he eats little or much, it is all sweet. And if there are many whose hand will not reach the fruit to take it, let them take the leaves for themselves as medication. And I — with the knowledge of its great value and enormous depth and that “it is a wonder and sublime for me” - have opened my mouth to speak about it. And I will rely upon what my teachers have taught me (Avodah Zarah 19a), “Let a person recite (ligros), and even though he does not know what he said, as it is stated (Psalms 119:20), ‘My soul is crushed (garsah) for desire.’”
Know, my son, that all of God’s desire that human beings perform His commandments is only to do good to us. And by virtue of a person being prepared and ready — by doing those commandments to receive the good — then God will do good to him. Therefore, God informed them of the good path to be good, and that path is the path of the Torah; for through it will a man be good. It comes out that all who uphold (accept) God’s commandments, fulfill His desire [to do good to us] — as he is then fit to receive His goodness. But [regarding] anyone who does not ready himself for this, his evil is great as he knows God’s desire in this, and he [still] makes his actions contrary to God’s will. And one section of the Torah was written specifically to inform us of this fundamental principle — and that is what is written in the Order of Vehayah Ekev (Devarim 10:12-13), “And now, Israel, what does the Lord, your God, request from you, etc. for your benefit.” [That is] to say, He is not asking anything from you, in your performing His commandments, besides His wanting, in His great goodness, to do good to you. And, as it says afterwards, “Behold, to the Lord your God belongs the heavens and the heavens of the heavens, and all that is in it.” [That is] to say, He doesn’t require your commandments, except out of His love for you, and for your merit.
And among those that do the commandments, there are some that only place the direction of their focus upon the future reward to them for doing them, as they know that because of them, blessing and good will rest upon them. And they will always be involved with [the commandments] with this intention, and “[this is] their portion in life,” and they merit Eden, the Garden of God. However, there are those that merit that God, may He be blessed, gave them a heart to know and to recognize His elevated characteristics. And from their recognition, they connect the “thoughts of their hearts” to His love with a strong and powerful connection — to the point that they make all of the intention of the preparation of their bodies to fulfill the desire of God, may He be blessed, due to their great longing for Him. And they do not place their [thoughts] upon the future benefit from this involvement. And this is the great level to which the three holy forefathers — and many of their children after them, may all of their memory be blessed — climbed. And this is the highest level to which a person can climb.
And from here, in that this is the grounding of our opinion about the matter of His commandments, blessed be He, we are obligated to say that the building of the House for God, may He be blessed, for us to do our prayers and sacrifices to Him in it — it is all to prepare our hearts to His service, may He be elevated. [It is] not from His need to sit in the house of people and to come under the shade of their beams — whether they build it from cedars of Lebanon or from cypresses, “as the heavens and the heavens of the heavens cannot contain Him,” and they [only] stand by His spirit; “surely the house that people built” would [not] be needed for His glory, God forbid. Are the things not known and clear that it is all for the refinement of our bodies? As bodies are refined by actions; and by the multiplication of good actions and their great constancy, the thoughts of the heart become purified, cleansed [and] sanitized — and God desires the good of the creatures, as we have said. And therefore, He commanded us to fix a place that would be pure and completely clean to purify the thoughts of people there and to refine their [our] hearts towards Him in it. And maybe He, blessed be He, chose that place and prepared it for the good of people from its being exactly at the center of the world, and the center is choicer than the ends; or for [another] reason that He, blessed be He, would be [its] Knower. And through the refinement of action and the purification of thought that we will have there, our minds will rise to clinging with the Highest mind.
And we will explain the dwelling of the Divine Presence in this place in this way according to the simple understanding: Even though, in truth, our Rabbis, may their memory be blessed, said (Megillah 28a) [that] their sanctity is upon them, even when they are desolate — which implies that there is no reason at all for the dwelling of the Divine Presence from the side of the worshipers — [still,] it is possible to say that God chose this place to bless from it people that He crated, as we have said. And [just] like it was His desire to send a prophet to people to teach them the path in which they should walk and [so] merit to preserve their souls, so too did He desire, in His great kindnesses, to fix a place on earth for them that would be prepared for the good of people and their merit — and all of this is from His kindnesses to His creatures. And regardless, blessing and holiness will increase there according to the good actions that people do there. And then with the good actions, the channels of good will open up corresponding to it; since in truth the holiness of a place in its destruction is not similar to its holiness in its inhabitation (use).
And the laying down of this reason in the matter of the Temple obligates us also to make the matter of the sacrifices and the tribe of its workers and the precious well-known vessels rely on the very same reason, according to the simple understanding. Did we not say that the main [inclinations] of the heart follow after the actions? And, if so, the heart of a person will not be properly purified only with the word of the lips, that he say between himself and the wall, “I have sinned, I will not [do it] again.” But when he does a great act for his sin, to take “he-goats from his pens” and to exert himself to bring them to the prepared house to the priest, and [do] all of the procedure that is written about the sacrifices of the sinners — from all of this great action — he will fix the badness of sin in his soul, and it will be avoided by him the [next] time.
And I found with Ramban, may his memory be blessed, [an explanation] on the [level] of the simple meaning, similar to this reason. As he wrote (Ramban on Leviticus 1:9) in the name of others, and this is his language: Since the deeds of people are determined by thought, speech and action, God, may He be blessed, commanded that when he sins, he brings a sacrifice and place his hands upon him corresponding to the deed, and confess with his mouth corresponding to the speech, and burn the innards and the kidneys, as they are the instruments of thought and desire. And the limbs [of the sacrifice] correspond to the hands and feet of a person that does all of his work. And he sprinkles the blood on the altar corresponding to the blood of his soul, so that a person think in doing all of this that he sinned to God with his body and his soul, and it is fit for him that his blood be spilled and his body burnt; were it not for the kindness of the Creator, Who took an exchange and ransom from him [in] the sacrifice — that its blood be instead of his blood and its soul be instead of his soul. And the central limbs correspond to his central limbs. And the portions with which to sustain the teachers of Torah [are so] that they will pray for him. And the daily sacrifice is because there is no saving the community from always sinning. And these words are tenable [and] grab the heart, like the words of classic homiletic teachings (Shabbat 87a). To here [are his words]. And he wrote at more length about the matter and wrote, “And in the way of truth (mysticism), the sacrifices contain a hidden secret, etc.,” as he wrote in his commentary on Parashat Vayikra.
And we will add other things on the [level] of the simple meaning, and say that it is from this root that God commanded us to always sacrifice from things about which the heart of man covets, like meat and wine and bread, so that the heart be more aroused with this matter. And it [likewise] obligated the poor person to bring from his little [supply] of flour that his eyes and heart are upon all of the day. And there is another arousal of the heart with animal sacrifices from the angle of similarity, as human and animal bodies are similar in all of their matters — they are only differentiated that in this one, intellect was given into it, and not into that one. And when the human body goes out of the realm of the intellect at the time of the sin, he must know that he has entered the realm of animals at that time, as this is the only thing that differentiates [between] them. And therefore he is commanded to take a body of flesh like him and to bring it to the place chosen for the raising of the intellect and to burn it there, and to forget its memory — it shall be completely [incinerated], “it shall not be remembered and it shall not be thought of,” corresponding to his body — in order to form a strong image in his heart that any matter of a body without intellect is lost and completely null. And he should [thus] rejoice in his portion of an intelligent soul with which God has graced him, [and] which exists forever. And the body that cooperates with it will also exist in the revival [of the dead] on its account, in its following its counsel, meaning to say in its guarding itself from sin. And in his fixing this image in his soul, he will be very careful about sin. And the Torah promises that through this great act and through the obedience of its doer, this will [cause him to] regret his sin from his heart and from his soul, [that] his accidental sin will be atoned. But this similarity will not suffice to atone for volitional sins, as one who sins volitionally will not be chastised by similarities and words, but only by “the rod for the back of fools” (Proverbs 26:3).
And let it not be difficult to you in putting down this reason, how it is that we would ever bring a voluntary offering, as our reason also [explains] voluntary offerings: Since we have said that a sacrifice is an illustration of the lowering of bodies and the elevation of soul, the sacrificer will find benefit to [learn this] lesson, even without a known sin.
And about the sacrifice of Azazel that would be sent alive to a place of destruction and of extinction, we will say about the simple understanding of the matter [as follows]: The complete sinner should not imagine that after his soul receives the punishment for [the] sins, it will return to stand in the place of the good or [that] there will be some survival and good — even if he is like Yerovam the son of Nevat and his colleagues — just like he sees the whole entire year that the body of the animal that is an illustration for the body of the sinner has some remnants in the House of God, may He be blessed, in the ashes that stay there at the time of the burning. [As] they do not take them out from the Temple until after much time. Therefore in [this] living goat that carries all of the sins, they will see a hint that a sinner whose sins are great — like the heretics and those that deny Torah or the revival of the dead, and all of those that oppose Israel are included [as well] — will never see any good, and “their worm will never die and their fire will never be extinguished.” [It is] like the procedure of this goat — [that] in his carrying the multitude of sins of all of Israel, is sent completely to a desolate land. He is not found in the House of God, not for slaughter and not for sprinkling — “its memory will be lost from the earth.” And this is [the meaning of] what they, may their memory be blessed, said (Talmud Yerushalmi Yoma 6:3) that at the time that Israel was accepted, [the goat] would not reach halfway [down] the mountain before it would become [detached,] limb [from] limb — to show them the illustration of a compete sinner. As so will he be quickly destroyed, and he will be entirely, completely destroyed. [This is] in order that they would learn and [understand] the lesson and improve their ways. And this sign is good for them, as only he who loves one teaches him lessons, as it is written (Proverbs 13:24), “but he who loves him disciplines him early.”
And regarding the division of the sacrifices in their slaughtering and the giving of the blood and the portion of the priests and the rest of its many details, were we to say that the thought of the servant [making the sacrifice] be directed to the [parts of the] multitudinous service — as the distinctions would require the direction of thought to the matter — the only thing that would come up in our hands would be the words of youths. And the principle of the thing is that even in the simple understandings, we cannot find our hand or feet without the support of the mystics (kabbalists). And we bow our heads to them and they should open our eyes about all of this.
However we should not be called from the group of fools, in our spending all of our breath on [empty] words; as in much waste, a little food can sometimes be found. Also because we have seen our Rabbis, may their memory be blessed, saying [words] similar to our words: As they said about the sacrifice of a sotah (a suspect of adultery) (Sotah 14a), “She did an animal act, therefore she should bring barley (animal food)”; and with the sacrifice of a metsora (Vayikra Rabbah 16, Arakhin 16b), “He did an act of chatter, he should bring birds.” And similar to this, they, may their memory be blessed, said regarding the matter of a menstruant woman, “Why did the Torah say that she sit seven clean days? That she be most dear to him.” And in truth, none of all this is in their opinion the ultimate intent of the things. Rather, it is to inform that the matter of the commandment includes many hints, besides the great and strong fundamentals.
From the laws of the commandment is that which they, may their memory be blessed, said (Zevachim 112b) that before the Temple was built in Jerusalem, they would sacrifice in other places; but from when the Temple was built, all of the places were forbidden to build a house for the sake of God and to sacrifice there — as it is stated (Psalms 132:14), “This is the place of My resting forever and ever. And these are the things that are the main part of the building of the Temple: We make a Holy and a Holy of Holies there; and in front of the Holy is another place and it is called the chamber, and the three of them are called the sanctuary (Mishnah Middot 4:6); and we make a partition around the sanctuary distant from it, like the curtains of the courtyard that were in the wilderness; and everything that is encircled by this partition, which is like the courtyard of the Tent of Meeting is called the yard — and the whole thing is called the Temple (mikdash) — and we make the vessels in the Temple that are written in the Torah that we need there. And that which they said (Zevachim 88a) that we immediately melt down all holy vessels that become pierced or cracked and make new ones; and [that] we do not fix a knife, the blade of which is detached or dented, but rather bury it immediately, as there is no poverty in a place of wealth. And [that] we make boundaries in the yard — up until here for Israel, up until here for the priests. And [that] close to it, we build enclosures to use for all the needs of the Temple, and each one is called a compartment. And the rest of its details, such as how was the building of the Temple, its form, all of its measurements, the building of the altar and its ordinances — are [all] elucidated in Tractate Middot. And so [too,] the form of the menorah, the table, and the golden altar and their place in the chamber are in the Gemara, [in] Menachot and Yoma.
And this commandment is practiced at the time that most of Israel is upon their Land. And this is from the commandments that are not impingent upon the individual, but rather upon all of the community. When the Temple is built, speedily in our days, a positive commandment will be fulfilled.
מִצְוַת בִּנְיַן בֵּית הַבְּחִירָה – לִבְנוֹת בַּיִת לְשֵׁם יְיָ, כְּלוֹמַר שֶׁנִּהְיֶה מַקְרִיבִים שָׁם קָרְבְּנוֹתֵינוּ אֵלָיו, וְשָׁם תִּהְיֶה הָעֲלִיָּה לָרֶגֶל וְקִבּוּץ כָּל יִשְׂרָאֵל בְּכָל שָׁנָה, שֶׁנֶּאֱמַר וְעָשׂוּ לִי מִקְדָּשׁ. וְזֹאת הַמִּצְוָה כּוֹלֶלֶת עִמָּהּ הַכֵּלִים הַצְּרִיכִים בַּבַּיִת אֶל הָעֲבוֹדָה, כְּגוֹן הַמְּנוֹרָה וְהַשֻּׁלְחָן וְהַמִּזְבֵּחַ וְכָל שְׁאָר הַכֵּלִים כֻּלָּם.
The commandment of building the Choice House: To build a house for the sake of God, meaning to say that we would bring Him sacrifices there and that pilgrimage and yearly gathering of all of Israel be there, as it is stated (Exodus 25:8), “And let them make Me a sanctuary.” And with it, this commandment includes the vessels needed for the service of the House of God — such as the menorah, the table, the altar, and all of the other vessels.
מִשָּׁרְשֵׁי מִצְוָה זוֹ, מָה שֶׁתִּרְאֶה בְּסוֹף דְּבָרַי. וְאָכֵן מִיִּרְאָתִי לְהִתְקָרֵב אֶל מִשְׁכַּן יְיָ, כִּי יָדַעְתִּי כָּל הַקָּרֵב הַקָּרֵב אִם לֹא יִתְקַדֵּשׁ לְמַדַּי לֹא יִרְאֶה הַבַּיִת וָחַי. גַּם הַכֹּהֲנִים הַנִּגָּשִׁים לַעֲבוֹדָה יִתְקַדָּשׁוּ בְּבוֹאָם אֶל הַקֹּדֶשׁ לִפְנִים, וְהַלְּוִיִּם אַחַר הִטֶּהָרוּ וַיָּנֶף אַהֲרֹן אֹתָם תְּנוּפָה טֶרֶם יִתְּנוּ קוֹלָם בְּהֵיכַל ה'. אָמַרְתִּי גַּם אֲנִי אַגִּיד עֲצָתִי, וְאֶעֱרֹךְ הִתְנַצְּלוּתִי נֶגֶד זְקֵנַי, וְאֶרְחַץ בְּנִקָּיוֹן כַּפַּי טֶרֶם אַעֲלֶה בֵּית יְיָ.
From the roots of the commandment are what you will see at the end of my words. However, I am afraid of drawing close to the Dwelling of God, as I know that “anyone who comes close, who comes close” that has not sufficiently sanctified himself “will not see the House and live.” Even the priests that come forward for the service sanctify themselves in their coming to the sanctum inside; and before the Levites [came] to raise their voices in the sanctuary of God, they purified themselves and Aharon waved them as a wave-offering. [Hence] I said, I too will say my counsel and arrange my apology in front of my elders, and “I will wash my palms in innocence” before I go up to the House of God.
יָדוּעַ הַדָּבָר וּמְפֻרְסָם בֵּינֵינוּ הָעָם מְקַבְּלֵי הַמִּצְוֹת כִּי שִׁבְעִים פָּנִים לַתּוֹרָה, וּבְכָל אֶחָד מֵהֶן שָׁרָשִׁים גְּדוֹלִים וְרַבִּים, וּלְכָל שֹׁרֶשׁ וְשֹׁרֶשׁ עֲנָפִים, כָּל אֶחָד יִשָּׂא אֶשְׁכֹּל גָּדוֹל שֶׁל פֵּרוֹת נֶחְמָדִים לְהַשְׂכִּיל לִבּוֹת, יוֹם יוֹם יוֹצִיאוּ פֶּרַח לַשּׁוֹקְדִים עֲלֵיהֶם, פִּרְחֵי חָכְמָה וְשֵׂכֶל טוֹב, כָּל עֵינַיִם מְאִירוֹת וְרָחֲבָה וְנָסְבָה עֵמֶק חָכְמָתָהּ עַד שֶׁאֵין כֹּחַ בָּאָדָם לְהַשִּׂיג תַּכְלִיתָהּ. כְּמוֹ שֶׁהֵעִיד הַמֶּלֶךְ הֶחָכָם (קהלת ז כג) אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי, וְעִם כָּל זֶה אֵין לְהַרְפּוֹת יְדֵי הָעוֹסֵק בָּהּ, כִּי אִם מְעַט וְאִם הַרְבֵּה מִמֶּנָּה יֹאכֵל כֻּלָּהּ מְתוּקָה, וְאִם יֵשׁ כַּמָּה אֲשֶׁר מִפְּרִי עֵץ הַגַּן לֹא תַּשִּׂיג יָדָם לָקַחַת יִקְחוּ לָהֶם עָלֵהוּ לִתְרוּפָה. וְאָנֹכִי עִם דַּעְתִּי, גֹּדֶל עֶרְכָּהּ וְרֹב עָמְקָהּ, וְכִי פְּלִיאָה מִמֶּנִּי נִשְׂגְּבָה, פָּעַרְתִּי פִּי לְדַבֵּר בָּהּ וְאֶסָּמֵךְ בַּמֶּה שֶׁלִּמְּדוּנִי רַבּוֹתַי, (ע"ז יט א) לִגְרֹס אִינִישׁ וְאַף עַל גַּב דְּלָא יְדַע מַאי קָאָמַר שֶׁנֶּאֱמַר (תהלים קיט כ) גָּרְסָה נַפְשִׁי לְתַאֲבָה.
It is well-known and famous among us —the people that accepted the commandments — that there are seventy faces to the Torah. And in each one of them, there are many great and numerous roots, and to each and every root, [is there] branches — each one supports a great cluster of fruits that are pleasant for hearts to ponder. Each day they put out a flower for those that are constant over them — flowers of wisdom and good reasoning. The depth of its wisdom enlightens the eyes, [it] is broad and surrounding, to the point that a man does not have the power to grasp its end; as the wise king testified (Ecclesiastes 7:23), “I said that I would fathom it, but it is far from me.” And with all of this, the hands of the one who is involved with it should not tire, for whether he eats little or much, it is all sweet. And if there are many whose hand will not reach the fruit to take it, let them take the leaves for themselves as medication. And I — with the knowledge of its great value and enormous depth and that “it is a wonder and sublime for me” - have opened my mouth to speak about it. And I will rely upon what my teachers have taught me (Avodah Zarah 19a), “Let a person recite (ligros), and even though he does not know what he said, as it is stated (Psalms 119:20), ‘My soul is crushed (garsah) for desire.’”
דַּע בְּנִי, כִּי כָּל אֲשֶׁר יַגִּיעַ אֵצֶל הַשֵּׁם בַּעֲשׂוֹת בְּנֵי אָדָם כָּל מִצְוֹתָיו אֵינֶנּוּ רַק שֶׁחָפֵץ הַשֵּׁם לְהֵיטִיב לָנוּ, וּבִהְיוֹת הָאָדָם מֻכְשָׁר וּמוּכָן בַּעֲשִׂיַּת אוֹתָן מִצְוֹת לְקַבֵּל הַטּוֹבָה אָז יֵיטִיב אֵלָיו הַשֵּׁם, וְעַל כֵּן הוֹדִיעָם דֶּרֶךְ טוֹב לִהְיוֹתָם טוֹבִים, וְהִיא דֶּרֶךְ הַתּוֹרָה, כִּי בָּהּ יִהְיֶה הָאָדָם טוֹב. נִמְצָא שֶׁכָּל הַמְּקַיֵּם מִצְוֹתָיו הִשְׁלִים חֶפְצוֹ בַּאֲשֶׁר הוּא רָאוּי אָז לְקַבֵּל טוֹבָתוֹ, וְכָל שֶׁאֵינוֹ מֵכִין עַצְמוֹ לְכָךְ, רָעָתוֹ רַבָּה, שֶׁיּוֹדֵעַ חֵפֶץ הַשֵּׁם בָּזֶה, וְהוּא יַעֲשֶׂה מַעֲשָׂיו כְּנֶגֶד חֶפְצוֹ. וּפָרָשָׁה אַחַת נִכְתְּבָה בַּתּוֹרָה לְהוֹדִיעֵנוּ עִקַּר זֶה לְבַד, וְהוּא מָה שֶׁכָּתוּב בְּסֵדֶר וְהָיָה עֵקֶב (דברים י יב יג) וְעַתָּה יִשְׂרָאֵל מָה יְיָ אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ וְגוֹ' עַד לְטוֹב לָךְ. כְּלוֹמַר אֵינֶנּוּ שׁוֹאֵל מֵעִמְּךָ דָּבָר בַּעֲשׂוֹתְךָ מִצְוֹתָיו רַק שֶׁרָצָה בְּטוּבוֹ הַגָּדוֹל לְהֵטִיב לְךָ. וּכְמוֹ שֶׁכָּתוּב אַחֲרָיו הֵן לַיְיָ אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם הָאָרֶץ וְכָל אֲשֶׁר בָּהּ. כְּלוֹמַר וְאֵינוֹ צָרִיךְ לְמִצְוֹתֶיךָ רַק מֵאַהֲבָתוֹ אוֹתְךָ לְזַכּוֹתְךָ.
Know, my son, that all of God’s desire that human beings perform His commandments is only to do good to us. And by virtue of a person being prepared and ready — by doing those commandments to receive the good — then God will do good to him. Therefore, God informed them of the good path to be good, and that path is the path of the Torah; for through it will a man be good. It comes out that all who uphold (accept) God’s commandments, fulfill His desire [to do good to us] — as he is then fit to receive His goodness. But [regarding] anyone who does not ready himself for this, his evil is great as he knows God’s desire in this, and he [still] makes his actions contrary to God’s will. And one section of the Torah was written specifically to inform us of this fundamental principle — and that is what is written in the Order of Vehayah Ekev (Devarim 10:12-13), “And now, Israel, what does the Lord, your God, request from you, etc. for your benefit.” [That is] to say, He is not asking anything from you, in your performing His commandments, besides His wanting, in His great goodness, to do good to you. And, as it says afterwards, “Behold, to the Lord your God belongs the heavens and the heavens of the heavens, and all that is in it.” [That is] to say, He doesn’t require your commandments, except out of His love for you, and for your merit.
וְיֵשׁ בְּעוֹשֵׂי הַמִּצְוֹת יָשִׂימוּ מְגַמַּת פְּנֵיהֶם אֶל הַטּוֹבָה הַמְּעֻתֶּדֶת אֲלֵיהֶם בַּעֲשִׂיָּתָן לְבַד, כִּי יֵדְעוּ שֶׁבְּסִבָּתָן תָּנוּחַ עֲלֵיהֶם הַבְּרָכָה וְהַטּוֹב, וְאֶל הַכַּוָּנָה הַהִיא יִתְעַסְּקוּ בָּהֶן לְעוֹלָם, וְאֵלֶּה חֶלְקָם בַּחַיִּים וְזוֹכִים לְעֵדֶן גַּן אֱלֹהִים, וְאוּלָם לֹא הִגִּיעוּ אֶל תַּכְלִית הַכַּוָּנָה הַטּוֹבָה. אֲבָל יֵשׁ אֲשֶׁר זָכוּ וְנָתַן לָהֶם הַשֵּׁם יִתְבָּרַךְ לֵב לָדַעַת וּלְהַכִּיר בְּמִדּוֹתָיו הַמְּעֻלּוֹת, וּמִתּוֹךְ הַכָּרָתָם יִתְקַשְּׁרוּ מוֹרָשֵׁי לְבָבָם בְּאַהֲבָתוֹ קֶשֶׁר חָזָק וְאַמִּיץ עַד שֶׁיָּשִׂימוּ כָּל כַּוָּנַת הֲכָנַת גּוּפָם כְּדֵי לְהַשְׁלִים חֵפֶץ הַשֵּׁם יִתְבָּרַךְ לְרֹב חִשְׁקָם אוֹתוֹ, וְאֶל הַתּוֹעֶלֶת הַמְּעֻתֶּדֶת לָהֶם בָּעֵסֶק הַהוּא לֹא יָשִׁיתוּ לֵב, וְהִיא הַמַּעֲלָה הַגְּדוֹלָה שֶׁעָלוּ אֵלֶיהָ הָאָבוֹת הַקְּדוֹשִׁים הַשְּׁלֹשָׁה וְהַרְבֵּה מִבְּנֵיהֶם אַחֲרֵיהֶם, זֵכֶר כֻּלָּם לִבְרָכָה, וְזֹאת הִיא הַמַּדְרֵגָה הָעֶלְיוֹנָה שֶׁאֶפְשָׁר לְבֶן אָדָם לַעֲלוֹת.
And among those that do the commandments, there are some that only place the direction of their focus upon the future reward to them for doing them, as they know that because of them, blessing and good will rest upon them. And they will always be involved with [the commandments] with this intention, and “[this is] their portion in life,” and they merit Eden, the Garden of God. However, there are those that merit that God, may He be blessed, gave them a heart to know and to recognize His elevated characteristics. And from their recognition, they connect the “thoughts of their hearts” to His love with a strong and powerful connection — to the point that they make all of the intention of the preparation of their bodies to fulfill the desire of God, may He be blessed, due to their great longing for Him. And they do not place their [thoughts] upon the future benefit from this involvement. And this is the great level to which the three holy forefathers — and many of their children after them, may all of their memory be blessed — climbed. And this is the highest level to which a person can climb.
וּמֵעַתָּה בִּהְיוֹת הַנָּחַת דַּעְתֵּנוּ עַל זֶה בְּעִנְיַן מִצְוֹתָיו בָּרוּךְ הוּא, תְּחַיֵּב אוֹתָנוּ לֵאמֹר כִּי בִּנְיַן בַּיִת לַשֵּׁם יִתְבָּרַךְ לַעֲשׂוֹתֵנוּ בָּהּ תְּפִלּוֹת וְקָרְבָּנוֹת אֵלָיו, הַכֹּל לְהָכִין הַלְּבָבוֹת לַעֲבוֹדָתוֹ יִתְעַלֶּה, לֹא מֵהֱיוֹתוֹ צָרִיךְ לָשֶׁבֶת בֵּית אֲנָשִׁים וְלָבוֹא בְּצֵל קוֹרָתָם, וְאִם אַרְזֵי לְבָנוֹן יִבְנוּהוּ אוֹ בְּרוֹתִים, כִּי הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלֻהוּ וּבְרוּחוֹ יַעַמְדוּ, אַף כִּי הַבַּיִת אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם צָרִיךְ לִכְבוֹדוֹ חָלִילָה, הֲלֹא יְדוּעִים הַדְּבָרִים וּבְרוּרִים שֶׁהַכֹּל לְהֶכְשֵׁר גּוּפוֹתֵינוּ, כִּי הַגּוּפוֹת יֻכְשְׁרוּ עַל יְדֵי הַפְּעֻלּוֹת וּבִרְבוֹת הַפְּעֻלּוֹת הַטּוֹבוֹת וְרֹב הַתְמָדָתָן מַחֲשָׁבוֹת הַלֵּב מִטַּהֲרוֹת מִתְלַבְּנוֹת מִזְדַּקְּקוֹת, וְהַשֵּׁם חָפֵץ בְּטוֹבָתָן שֶׁל בְּרִיּוֹת כְּמוֹ שֶׁאָמַרְנוּ. וְעַל כֵּן צִוָּנוּ לִקְבֹּעַ מָקוֹם שֶׁיִּהְיֶה טָהוֹר וְנָקִי בְּתַכְלִית הַנְּקִיּוּת לְטַהֵר שָׁם מַחְשְׁבוֹת בְּנֵי אִישׁ וּלְתַקֵּן לְבָבָם אֵלָיו בּוֹ, וְהוּא בָּרוּךְ הוּא בָּחַר אוֹתוֹ הַמָּקוֹם וֶהֱכִינוֹ אֶל הַטּוֹבָה לִבְנֵי אָדָם אוּלַי מֵהֱיוֹתוֹ אֶמְצָעוּת הָעוֹלָם בְּכִוּוּן, וְהָאֶמְצָעוּת נִבְחַר מִן הַקְּצָווֹת, אוֹ מִן הַטַּעַם שֶׁיִּהְיֶה בָּרוּךְ הוּא הַיּוֹדֵעַ. וּמִתּוֹךְ הֶכְשֵׁר הַמַּעֲשֶׂה וְטַהֲרַת הַמַּחֲשָׁבָה שֶׁיִּהְיֶה לָנוּ שָׁם יַעֲלֶה שִׂכְלֵנוּ אֶל הַדְּבֵקוּת עִם הַשֵּׂכֶל הָעֶלְיוֹנִי.
And from here, in that this is the grounding of our opinion about the matter of His commandments, blessed be He, we are obligated to say that the building of the House for God, may He be blessed, for us to do our prayers and sacrifices to Him in it — it is all to prepare our hearts to His service, may He be elevated. [It is] not from His need to sit in the house of people and to come under the shade of their beams — whether they build it from cedars of Lebanon or from cypresses, “as the heavens and the heavens of the heavens cannot contain Him,” and they [only] stand by His spirit; “surely the house that people built” would [not] be needed for His glory, God forbid. Are the things not known and clear that it is all for the refinement of our bodies? As bodies are refined by actions; and by the multiplication of good actions and their great constancy, the thoughts of the heart become purified, cleansed [and] sanitized — and God desires the good of the creatures, as we have said. And therefore, He commanded us to fix a place that would be pure and completely clean to purify the thoughts of people there and to refine their [our] hearts towards Him in it. And maybe He, blessed be He, chose that place and prepared it for the good of people from its being exactly at the center of the world, and the center is choicer than the ends; or for [another] reason that He, blessed be He, would be [its] Knower. And through the refinement of action and the purification of thought that we will have there, our minds will rise to clinging with the Highest mind.
וְעַל דֶּרֶךְ הַפְּשָׁט עַל הַצַּד הַזֶּה נְפָרֵשׁ שְׁרִיַּת הַשְּׁכִינָה בַּמָּקוֹם הַהוּא, וְאַף עַל פִּי שֶׁהָאֱמֶת כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה כח א) קְדֻשָּׁתָן עֲלֵיהֶם אֲפִלּוּ כְּשֶׁהֵן שׁוֹמֵמִין, שֶׁמַּשְׁמַע בְּזֶה שֶׁאֵין כָּל סִבַּת שְׁרִיַּת הַשְּׁכִינָה שָׁם מִצַּד הָעוֹבְדִים, אֶפְשָׁר לוֹמַר כִּי אוֹתוֹ הַמָּקוֹם בְּחָרוֹ הָאֵל לְבָרֵךְ בְּנֵי אָדָם אֲשֶׁר בָּרָא מִמֶּנּוּ כְּמוֹ שֶׁאָמַרְנוּ, וּכְמוֹ שֶׁהָיָה חֶפְצוֹ לִשְׁלֹחַ לִבְנֵי אָדָם נָבִיא לְהוֹרוֹתָם דֶּרֶךְ יֵלְכוּ בָּהּ וְיִזְכּוּ לְקַיֵּם נַפְשׁוֹתָם, כְּמוֹ כֵן חָפַץ בַּחֲסָדָיו הַגְּדוֹלִים לִקְבֹּעַ לָהֶם מָקוֹם בָּאָרֶץ שֶׁיִּהְיֶה נָכוֹן אֶל טוֹבַת הַבְּרִיּוֹת וּזְכוּתָם, וְכָל זֶה מֵחֲסָדָיו עַל בְּרִיּוֹתָיו. וּמִכָּל מָקוֹם, לְעוֹלָם תִּתְרַבֶּה שָׁם הַבְּרָכָה וְהַקְּדֻשָּׁה לְפִי הַפְּעֻלּוֹת הַטּוֹבוֹת שֶׁיַּעֲשׂוּ שָׁם בְּנֵי אָדָם, וְאָז עִם הַפְּעֻלּוֹת הַטּוֹבוֹת יִפָּתְחוּ מַעְיְנֹת הַטּוֹב כְּנֶגְדּוֹ, כִּי בֶּאֱמֶת אֵינָהּ דּוֹמָה קְדֻשַּׁת הַמָּקוֹם בְּחֻרְבָּנוֹ לִקְדֻשָּׁתוֹ בְּיִשּׁוּבוֹ.
And we will explain the dwelling of the Divine Presence in this place in this way according to the simple understanding: Even though, in truth, our Rabbis, may their memory be blessed, said (Megillah 28a) [that] their sanctity is upon them, even when they are desolate — which implies that there is no reason at all for the dwelling of the Divine Presence from the side of the worshipers — [still,] it is possible to say that God chose this place to bless from it people that He crated, as we have said. And [just] like it was His desire to send a prophet to people to teach them the path in which they should walk and [so] merit to preserve their souls, so too did He desire, in His great kindnesses, to fix a place on earth for them that would be prepared for the good of people and their merit — and all of this is from His kindnesses to His creatures. And regardless, blessing and holiness will increase there according to the good actions that people do there. And then with the good actions, the channels of good will open up corresponding to it; since in truth the holiness of a place in its destruction is not similar to its holiness in its inhabitation (use).
וְהַנָּחַת הַטַּעַם הַזֶּה בְּעִנְיַן הַבַּיִת תְּחַיֵּב אוֹתָנוּ גַּם כֵּן לִסְמֹךְ אֶל הַטַּעַם הַזֶּה בְּעַצְמוֹ לְפִי הַפְּשָׁט עִנְיַן הַקָּרְבָּנוֹת וְשֵׁבֶט עוֹבֵד וְכֵלִים יְקָרִים יְדוּעִים. הֲלֹא אָמַרְנוּ כִּי עִקְּרֵי הַלְּבָבוֹת תְּלוּיִין אַחַר הַפְּעֻלּוֹת, וְעַל כֵּן כִּי יֶחֱטָא אִישׁ, לֹא יִטְהַר לִבּוֹ יָפֶה בִּדְבַר שְׂפָתַיִם לְבַד, שֶׁיֹּאמַר בֵּינוֹ וְלַכֹּתֶל חָטָאתִי לֹא אוֹסִיף עוֹד, אֲבָל בַּעֲשׂוֹתוֹ מַעֲשֶׂה גָּדוֹל עַל דְּבַר חֶטְאוֹ, לָקַחַת מִמִּכְלְאוֹתָיו עַתּוּדִים וְלִטְרֹחַ לַהֲבִיאָם אֶל הַבַּיִת הַנָּכוֹן אֶל הַכֹּהֵן וְכָל הַמַּעֲשֶׂה הַכָּתוּב בְּקָרְבְּנֵי הַחוֹטְאִים, מִתּוֹךְ כָּל הַמַּעֲשֶׂה הַגָּדוֹל הַהוּא יִקָּבַע בְּנַפְשׁוֹ רֹעַ הַחֵטְא וְיִמָּנַע מִמֶּנּוּ פַּעַם אַחֶרֶת.
And the laying down of this reason in the matter of the Temple obligates us also to make the matter of the sacrifices and the tribe of its workers and the precious well-known vessels rely on the very same reason, according to the simple understanding. Did we not say that the main [inclinations] of the heart follow after the actions? And, if so, the heart of a person will not be properly purified only with the word of the lips, that he say between himself and the wall, “I have sinned, I will not [do it] again.” But when he does a great act for his sin, to take “he-goats from his pens” and to exert himself to bring them to the prepared house to the priest, and [do] all of the procedure that is written about the sacrifices of the sinners — from all of this great action — he will fix the badness of sin in his soul, and it will be avoided by him the [next] time.
וּכְעֵין זֶה הַטַּעַם מָצָאתִי לְהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה עַל צַד הַפְּשָׁט שֶׁכָּתַב (ויקרא א ט) בְּשֵׁם אֲחֵרִים, וְזֶה לְשׁוֹנוֹ, כִּי בַּעֲבוּר שֶׁמַּעֲשֵׂה בְּנֵי אָדָם נִגְמָרִים בְּמַחֲשָׁבָה וּבְדִבּוּר וּבְמַעֲשֶׂה, צִוָּה הַשֵּׁם יִתְבָּרַךְ כִּי כַּאֲשֶׁר יֶחֱטָא יָבִיא קָרְבָּן וְיִסְמֹךְ עָלָיו יָדָיו כְּנֶגֶד הַמַּעֲשֶׂה, וְיִתְוַדֶּה בְּפִיו כְּנֶגֶד הַדִּבּוּר, וְיִשְׂרֹף בָּאֵשׁ הַקֶּרֶב וְהַכְּלָיוֹת שֶׁהֵם כְּלֵי הַמַּחֲשָׁבָה וְהַתַּאֲוָה, וּכְרָעַיִם כְּנֶגֶד יָדָיו וְרַגְלָיו שֶׁל אָדָם הָעוֹשִׂים כָּל מְלַאכְתּוֹ, וְיִזְרֹק הַדָּם עַל הַמִּזְבֵּחַ כְּנֶגֶד דָּמוֹ בְּנַפְשׁוֹ כְּדֵי שֶׁיַּחְשֹׁב אָדָם בַּעֲשׂוֹתוֹ כָּל אֵלֶּה כִּי חָטָא לֵאלֹהִים בְּגוּפוֹ וּבְנַפְשׁוֹ, וְרָאוּי לוֹ שֶׁיִּשָּׁפֵךְ דָּמוֹ וְיִשָּׂרֵף גּוּפוֹ, לוּלֵי חֶסֶד הַבּוֹרֵא שֶׁלָּקַח מִמֶּנּוּ תְּמוּרָה וְכֹפֶר הַקָּרְבָּן, שֶׁיִּהְיֶה דָּמוֹ תַּחַת דָּמוֹ, נֶפֶשׁ תַּחַת נֶפֶשׁ. וְרָאשֵׁי אֶבְרֵי הַקָּרְבָּן כְּנֶגֶד רָאשֵׁי אֵבָרָיו. וְהַמָּנוֹת לְהַחֲיוֹת בָּהֶן מוֹרֵי הַתּוֹרָה שֶׁיִּתְפַּלְּלוּ עָלָיו. וְקָרְבַּן הַתָּמִיד בַּעֲבוּר שֶׁלֹּא יִנָּצְלוּ הָרַבִּים מֵחֲטוֹא תָּמִיד. וְאֵלֶּה הַדְּבָרִים מִתְקַבְּלִין מוֹשְׁכִין הַלֵּב כְּדִבְרֵי הַגָּדָה (שבת פז א), עַד כָּאן. וְהֶאֱרִיךְ הוּא עוֹד בָּעִנְיָן, וְכָתַב, וְעַל דֶּרֶךְ הָאֱמֶת יֵשׁ בַּקָּרְבָּנוֹת סוֹד נֶעֱלָם וכו', כְּמוֹ שֶׁכָּתַב בְּפֵרוּשָׁיו בְּפָרָשַׁת וַיִּקְרָא.
And I found with Ramban, may his memory be blessed, [an explanation] on the [level] of the simple meaning, similar to this reason. As he wrote (Ramban on Leviticus 1:9) in the name of others, and this is his language: Since the deeds of people are determined by thought, speech and action, God, may He be blessed, commanded that when he sins, he brings a sacrifice and place his hands upon him corresponding to the deed, and confess with his mouth corresponding to the speech, and burn the innards and the kidneys, as they are the instruments of thought and desire. And the limbs [of the sacrifice] correspond to the hands and feet of a person that does all of his work. And he sprinkles the blood on the altar corresponding to the blood of his soul, so that a person think in doing all of this that he sinned to God with his body and his soul, and it is fit for him that his blood be spilled and his body burnt; were it not for the kindness of the Creator, Who took an exchange and ransom from him [in] the sacrifice — that its blood be instead of his blood and its soul be instead of his soul. And the central limbs correspond to his central limbs. And the portions with which to sustain the teachers of Torah [are so] that they will pray for him. And the daily sacrifice is because there is no saving the community from always sinning. And these words are tenable [and] grab the heart, like the words of classic homiletic teachings (Shabbat 87a). To here [are his words]. And he wrote at more length about the matter and wrote, “And in the way of truth (mysticism), the sacrifices contain a hidden secret, etc.,” as he wrote in his commentary on Parashat Vayikra.
וְעוֹד נוֹסִיף דְּבָרִים עַל צַד הַפְּשָׁט, וְנֹאמַר כִּי מִזֶּה הַשֹּׁרֶשׁ צִוָּנוּ הָאֵל לְהַקְרִיב לְעוֹלָם מֵהַדְּבָרִים שֶׁלֵּב בְּנֵי אָדָם חוֹמֵד מֵהֶם כְּמוֹ הַבָּשָׂר וְהַיַּיִן וְהַפַּת כְּדֵי שֶׁיִּתְעוֹרֵר הַלֵּב יוֹתֵר עִם הָעֵסֶק בָּהֶם, וְלֶעָנִי חִיֵּב לְהָבִיא מִמְּעַט קִמְחוֹ אֲשֶׁר עֵינָיו וְלִבּוֹ עָלָיו כָּל הַיּוֹם. וְעוֹד יֵשׁ הִתְעוֹרְרוּת אַחֵר לַלֵּב בְּקָרְבַּן הַבְּהֵמוֹת מִצַּד הַדִּמְיוֹן שֶׁגּוּף הָאָדָם וְהַבְּהֵמָה יִדְמוּ בְּכָל עִנְיְנֵיהֶם לֹא יִתְחַלְּקוּ, רַק שֶׁבָּזֶה נִתַּן הַשֵּׂכֶל וְלֹא בָּזֶה. וּבִהְיוֹת גּוּף הָאָדָם יֹצֵא מִגֶּדֶר הַשֵּׂכֶל בְּעֵת הַחֵטְא, יֵשׁ לוֹ לָדַעַת שֶׁנִּכְנָס בָּעֵת הַהִיא בְּגֶדֶר הַבְּהֵמוֹת אַחַר שֶׁלֹּא יְחַלְּקֵם רַק הוּא לְבַדּוֹ. וְעַל כֵּן נִצְטַוָּה לָקַחַת גּוּף בָּשָׂר כָּמוֹהוּ וְלַהֲבִיאוֹ אֶל הַמָּקוֹם הַנִּבְחָר לְעִלּוּי הַשֵּׂכֶל וּלְשָׂרְפוֹ שָׁם, וּלְהַשְׁכִּיחַ זִכְרוֹ כָּלִיל יִהְיֶה לֹא יִזָּכֵר וְלֹא יִפָּקֵד תַּחַת גּוּפוֹ, כְּדֵי לְצַיֵּר בִּלְבָבוֹ צִיּוּר חָזָק שֶׁכָּל עִנְיָנוֹ שֶׁל גּוּף בְּלִי שֵׂכֶל אָבֵד וּבָטֵל לְגַמְרֵי, וְיִשְׂמַח בְּחֶלְקוֹ בַּנֶּפֶשׁ הַמַּשְׂכֶּלֶת שֶׁחֲנָנוֹ הָאֵל שֶׁהִיא קַיֶּמֶת לְעוֹלָם, וְגַם לַגּוּף הַשֻּׁתָּף עִמָּהּ יֵשׁ קִיּוּם בִּתְחִיָּה בְּסִבָּתָהּ בְּלֶכְתּוֹ בַּעֲצָתָהּ, כְּלוֹמַר שֶׁיִּשָּׁמֵר מִן הַחֵטְא, וּבְקָבְעוֹ בְּנַפְשׁוֹ צִיּוּר זֶה, יִזָּהֵר מִן הַחֵטְא הַרְבֵּה. וְהִבְטִיחָה הַתּוֹרָה שֶׁבַּמַּעֲשֶׂה הַגָּדוֹל הַזֶּה וּבְהַסְכָּמַת עוֹשֵׂהוּ שֶׁיִּתְנַחֵם עַל חֶטְאוֹ מִלֵּב וּמִנֶּפֶשׁ, תְּכֻפַּר אֵלָיו שִׁגְגָתוֹ. אֲבָל הַזְּדוֹנוֹת לֹא יַסְפִּיק לְכַפְּרָם דִּמְיוֹן זֶה, כִּי הַחוֹטֵא בְּמֵזִיד לֹא יוּכַח בְּדִמְיוֹנוֹת וּדְבָרִים, כִּי אִם שֵׁבֶט לְגֵו כְּסִילִים (משלי כו ג).
And we will add other things on the [level] of the simple meaning, and say that it is from this root that God commanded us to always sacrifice from things about which the heart of man covets, like meat and wine and bread, so that the heart be more aroused with this matter. And it [likewise] obligated the poor person to bring from his little [supply] of flour that his eyes and heart are upon all of the day. And there is another arousal of the heart with animal sacrifices from the angle of similarity, as human and animal bodies are similar in all of their matters — they are only differentiated that in this one, intellect was given into it, and not into that one. And when the human body goes out of the realm of the intellect at the time of the sin, he must know that he has entered the realm of animals at that time, as this is the only thing that differentiates [between] them. And therefore he is commanded to take a body of flesh like him and to bring it to the place chosen for the raising of the intellect and to burn it there, and to forget its memory — it shall be completely [incinerated], “it shall not be remembered and it shall not be thought of,” corresponding to his body — in order to form a strong image in his heart that any matter of a body without intellect is lost and completely null. And he should [thus] rejoice in his portion of an intelligent soul with which God has graced him, [and] which exists forever. And the body that cooperates with it will also exist in the revival [of the dead] on its account, in its following its counsel, meaning to say in its guarding itself from sin. And in his fixing this image in his soul, he will be very careful about sin. And the Torah promises that through this great act and through the obedience of its doer, this will [cause him to] regret his sin from his heart and from his soul, [that] his accidental sin will be atoned. But this similarity will not suffice to atone for volitional sins, as one who sins volitionally will not be chastised by similarities and words, but only by “the rod for the back of fools” (Proverbs 26:3).
וְאַל יִקְשֶׁה עָלֶיךָ בְּהַנָּחַת טַעַם זֶה אֵיךְ נָבִיא קָרְבַּן נְדָבָה לְעוֹלָם, כִּי טַעְמֵנוּ זֶה יִסְבֹּל גַּם הַנְּדָבוֹת. שֶׁאַחַר שֶׁאָמַרְנוּ שֶׁהַקָּרְבָּן דִּמְיוֹן לְהַשְׁפָּלַת הַגּוּפוֹת וּלְעִלּוּי הַנְּפָשׁוֹת, אַף בְּלֹא חֵטְא יָדוּעַ יִמְצָא בּוֹ הַמַּקְרִיב תּוֹעֶלֶת לָקַחַת הַמּוּסָר.
And let it not be difficult to you in putting down this reason, how it is that we would ever bring a voluntary offering, as our reason also [explains] voluntary offerings: Since we have said that a sacrifice is an illustration of the lowering of bodies and the elevation of soul, the sacrificer will find benefit to [learn this] lesson, even without a known sin.
וּבְקָרְבַּן עֲזָאזֵל שֶׁנִּשְׁלַח חַי אֶל מְקוֹם הַחֻרְבָּן וְהַכִּלָּיוֹן נֹאמַר בִּפְשַׁט הָעִנְיָן לְבַל יְדַמֶּה הַחוֹטֵא הַגָּמוּר שֶׁאַחַר שֶׁתְּקַבֵּל נַפְשׁוֹ עֹנֶשׁ עַל חֲטָאִים, תָּשׁוּב לַעֲמֹד בִּמְקוֹם הַטּוֹבִים אוֹ תִּהְיֶה לָהּ הִשָּׁאֲרוּת וְטוֹבָה קְצָת וַאֲפִילּוּ תִּהְיֶה כְּיָרָבְעָם בֶּן נְבָט וַחֲבֵרָיו, כְּמוֹ שֶׁהוּא רוֹאֶה כָּל הַשָּׁנָה כֻּלָּהּ שֶׁיֵּשׁ לְגוּף הַבְּהֵמָה שֶׁהוּא לְדִמְיוֹן גּוּף הַחוֹטֵא הִשָּׁאֲרוּת קְצָת בֵּית הַשֵּׁם יִתְבָּרַךְ בָּאֵפֶר שֶׁנִּשְׁאַר שָׁם בְּעֵת הַשְּׂרֵפָה לֹא יוֹצִיאוּהוּ מִן הַבַּיִת עַד אַחַר זְמַן הַרְבֵּה. עַל כֵּן בַּשָּׂעִיר הַחַי הַנּוֹשֵׂא כָּל הָעֲוֹנוֹת יִרְאוּ רֶמֶז כִּי הַחוֹטֵא שֶׁעֲוֹנֹתָיו מְרֻבִּים כְּמוֹ הָאֶפִּיקוֹרוֹסִין וְשֶׁכָּפְרוּ בַּתּוֹרָה וּבִתְחִיַּת הַמֵּתִים וְכָל הַמְּצֵרִים לְיִשְׂרָאֵל בִּכְלָל, לֹא יִרְאוּ בַּטּוֹבָה לְעוֹלָם וְתוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה, כְּמַעֲשֶׂה הַשָּׂעִיר בְּנָשְׂאוֹ רִבּוּי עֲוֹנוֹת כָּל יִשְׂרָאֵל יֻשְׁלַךְ לְגַמְרֵי אֶל אֶרֶץ גְּזֵרָה, לֹא יִמָּצֵא בְּבֵית יְיָ לֹא לִשְׁחִיטָה וְלֹא לִזְרִיקָה, זִכְרוֹ יֹאבַד מִנִּי אָרֶץ. וְזֶהוּ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ירושלמי יומא פ"ו ה"ג) כִּי בְּשָׁעָה שֶׁיִּשְׂרָאֵל מְרֻצִּין, לֹא הִגִּיעַ לַחֲצִי הָהָר עַד שֶׁנַּעֲשָׂה אֵבָרִים אֵבָרִים, לְהוֹדִיעָן דִּמְיוֹן הַחוֹטֵא הַגָּמוּר כִּי כֵן יֹאבַד מְהֵרָה וְיִהְיֶה כָּלֶה כִּלָּיוֹן גָּמוּר, לְמַעַן יִלְמְדוּ וְיִקְחוּ מוּסָר וְיֵיטִיבוּ דַּרְכֵיהֶם. וְזֶהוּ הַסִּימָן הַטּוֹב לָהֶם, שֶׁאֵין מְלַמֵּד מוּסָר אֶלָּא הָאוֹהֵב, כְּמוֹ שֶׁכָּתוּב (משלי יג כד) וְאֹהֲבוֹ שִׁחֲרוֹ מוּסָר.
And about the sacrifice of Azazel that would be sent alive to a place of destruction and of extinction, we will say about the simple understanding of the matter [as follows]: The complete sinner should not imagine that after his soul receives the punishment for [the] sins, it will return to stand in the place of the good or [that] there will be some survival and good — even if he is like Yerovam the son of Nevat and his colleagues — just like he sees the whole entire year that the body of the animal that is an illustration for the body of the sinner has some remnants in the House of God, may He be blessed, in the ashes that stay there at the time of the burning. [As] they do not take them out from the Temple until after much time. Therefore in [this] living goat that carries all of the sins, they will see a hint that a sinner whose sins are great — like the heretics and those that deny Torah or the revival of the dead, and all of those that oppose Israel are included [as well] — will never see any good, and “their worm will never die and their fire will never be extinguished.” [It is] like the procedure of this goat — [that] in his carrying the multitude of sins of all of Israel, is sent completely to a desolate land. He is not found in the House of God, not for slaughter and not for sprinkling — “its memory will be lost from the earth.” And this is [the meaning of] what they, may their memory be blessed, said (Talmud Yerushalmi Yoma 6:3) that at the time that Israel was accepted, [the goat] would not reach halfway [down] the mountain before it would become [detached,] limb [from] limb — to show them the illustration of a compete sinner. As so will he be quickly destroyed, and he will be entirely, completely destroyed. [This is] in order that they would learn and [understand] the lesson and improve their ways. And this sign is good for them, as only he who loves one teaches him lessons, as it is written (Proverbs 13:24), “but he who loves him disciplines him early.”
וּבְעִנְיַן חִלּוּק הַקָּרְבָּנוֹת בִּשְׁחִיטָתָן וּבְמַתְּנוֹת הַדָּם וּבְחֵלֶק הַכֹּהֲנִים וְיֶתֶר פִּרְטֵיהֶן רַבִּים, אִם נֹאמַר לְפִי הַפְּשָׁט שֶׁהָיָה כֵּן לִהְיוֹת מַחְשֶׁבֶת הָעוֹבֵד מְכֻוֶּנֶת אֶל הָעֲבוֹדָה הָרַבָּה, כִּי הַחִלּוּקִין יַכְרִיחוּ כִּוּוּן הַמַּחֲשָׁבָה בְּדָבָר, לֹא נַעֲלֶה בְּיָדֵינוּ רַק דִּבְרֵי נַעֲרוּת. וּכְלַל הַדְּבָרִים כִּי גַּם בַּפְּשָׁטִים לֹא נִמְצָא יָדֵינוּ וְרַגְלֵינוּ בִּלְתִּי סַעַד הַמְקֻבָּלִים, וַאֲלֵיהֶם נִכְרַע אַפַּיִם וְיִפְתְּחוּ לָנוּ בְּכָל אֵלֶּה הָעֵינַיִם.
And regarding the division of the sacrifices in their slaughtering and the giving of the blood and the portion of the priests and the rest of its many details, were we to say that the thought of the servant [making the sacrifice] be directed to the [parts of the] multitudinous service — as the distinctions would require the direction of thought to the matter — the only thing that would come up in our hands would be the words of youths. And the principle of the thing is that even in the simple understandings, we cannot find our hand or feet without the support of the mystics (kabbalists). And we bow our heads to them and they should open our eyes about all of this.
וְאוּלָם אֵין לִקְרוֹתֵנוּ מִכַּת הַכְּסִילִים בְּהוֹצִיאֵנוּ כָּל רוּחֵנוּ בִּדְבָרִים, כִּי בִּפְסֹלֶת רַב מְעַט אֹכֶל נִמְצָא לְעִתִּים. גַּם כִּי רָאִינוּ לְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כַּיֹּצֵא בִּדְבָרֵינוּ אוֹמְרִים שֶׁאָמְרוּ בְּקָרְבַּן סוֹטָה (סוטה יד א) הִיא עָשְׂתָה מַעֲשֵׂה בְּהֵמָה לְפִיכָךְ תַּקְרִיב שְׂעוֹרִים. וּבְקָרְבַּן מְצֹרָע (ויקרא רבה פט"ז), הוּא עָשָׂה מַעֲשֵׂה פָּטִיט יַקְרִיב צִפֳּרִים (ערכין טז, ב). וּבְדוֹמֶה לָזֶה אָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּעִנְיַן הַנִּדָּה (נדה לא א), מִפְּנֵי מָה אָמְרָה תּוֹרָה לֵשֵׁב שִׁבְעָה נְקִיִּים? שֶׁתְּהֵא חֲבִיבָה עָלָיו בְּיוֹתֵר. וּבֶאֱמֶת שֶׁאֵין כָּל זֶה לְדַעְתָּם תַּכְלִית הַכַּוָּנָה בַּדְּבָרִים רַק לְהוֹדִיעַ כִּי עִנְיַן הַמִּצְוָה יִסְבֹּל הַרְבֵּה רְמָזִים מִלְּבַד עִקָּרִים גְּדוֹלִים וַחֲזָקִים.
However we should not be called from the group of fools, in our spending all of our breath on [empty] words; as in much waste, a little food can sometimes be found. Also because we have seen our Rabbis, may their memory be blessed, saying [words] similar to our words: As they said about the sacrifice of a sotah (a suspect of adultery) (Sotah 14a), “She did an animal act, therefore she should bring barley (animal food)”; and with the sacrifice of a metsora (Vayikra Rabbah 16, Arakhin 16b), “He did an act of chatter, he should bring birds.” And similar to this, they, may their memory be blessed, said regarding the matter of a menstruant woman, “Why did the Torah say that she sit seven clean days? That she be most dear to him.” And in truth, none of all this is in their opinion the ultimate intent of the things. Rather, it is to inform that the matter of the commandment includes many hints, besides the great and strong fundamentals.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (זבחים קיב ב) שֶׁקֹּדֶם שֶׁנִּבְנָה הַבַּיִת בִּירוּשָׁלַיִם הָיוּ מַקְרִיבִין קָרְבָּנוֹת בִּשְׁאָר מְקוֹמוֹת, אֲבָל מִשֶּׁנִּבְנָה הַבַּיִת נֶאֶסְרוּ כָּל הַמְּקוֹמוֹת לִבְנוֹת בָּם בַּיִת לַשֵּׁם וּלְהַקְרִיב שָׁם, שֶׁנֶּאֱמַר (תהלים קלב יד) זֹאת מְנוּחָתִי עֲדֵי עַד. וְאֵלּוּ הֵם הַדְּבָרִים שֶׁהֵם עִקָּר בְּבִנְיַן הַבַּיִת עוֹשִׂין בּוֹ קֹדֶשׁ וְקֹדֶשׁ קָדָשִׁים, וְיִהְיֶה לִפְנֵי הַקֹּדֶשׁ מָקוֹם אַחֵר וְהוּא הַנִּקְרָא אוּלָם, וּשְׁלָשְׁתָּן נִקְרָאִין הֵיכָל (מדות פ"ד מ"ו) וְעוֹשִׂין מְחִצָּה אַחַת סָבִיב לַהֵיכָל רְחוֹקָה מִמֶּנּוּ כְּעֵין קַלְעֵי הֶחָצֵר שֶׁהָיוּ בַּמִּדְבָּר, וְכָל הַמֻּקָּף בִּמְחִצָּה זוֹ שֶׁהִיא כְּעֵין חֲצַר אֹהֶל מוֹעֵד הוּא הַנִּקְרָא עֲזָרָה, וְהַכֹּל נִקְרָא מִקְדָּשׁ. וְעוֹשִׂין בַּמִּקְדָּשׁ הַכֵּלִים הַכְּתוּבִים בַּתּוֹרָה שֶׁצְּרִיכִים שָׁם. וּמָה שֶׁאָמְרוּ (זבחים פח א) שֶׁכָּל כְּלֵי הַקֹּדֶשׁ שֶׁנִּקְּבוּ אוֹ נִסְדְּקוּ שֶׁמִּיָּד מַתִּיכִין אוֹתָן וְעוֹשִׂין אוֹתָן חֲדָשִׁים, וְסַכִּין שֶׁנִּשְׁמַט מִקַּתּוֹ אוֹ נִפְגַּם אֵין מְתַקְּנִין אוֹתוֹ אֶלָּא גּוֹנְזִין אוֹתוֹ מִיָּד, שֶׁאֵין עֲנִיּוּת בִּמְקוֹם עֲשִׁירוּת. וְעוֹשִׂין בְּתוֹךְ הָעֲזָרָה גְּבוּלִין עַד כָּאן לְיִשְׂרָאֵל, עַד כָּאן לַכֹּהֲנִים, וּבוֹנִין סָמוּךְ לָהּ בָּתִּים לְהִשְׁתַּמֵּשׁ בָּהֶם כָּל צָרְכֵי הַמִּקְדָּשׁ, וְכָל אַחַת נִקְרֵאת לִשְׁכָּה. וְיֶתֶר פְּרָטֶיהָ, כְּגוֹן בִּנְיַן הַבַּיִת כֵּיצַד? וְתַבְנִיתוֹ וְכָל מִדּוֹתָיו, וּבִנְיַן הַמִּזְבֵּחַ וּמִשְׁפָּטָיו, מְבֹאָרִים בְּמַסֶּכֶת מִדּוֹת. וְכֵן תַּבְנִית הַמְּנוֹרָה וְהַשֻּׁלְחָן וּמִזְבַּח הַזָּהָב וּמְקוֹמָם בַּהֵיכָל, בַּגְּמָרָא מְנָחוֹת (כח א צז א) וְיוֹמָא (לג ב).
From the laws of the commandment is that which they, may their memory be blessed, said (Zevachim 112b) that before the Temple was built in Jerusalem, they would sacrifice in other places; but from when the Temple was built, all of the places were forbidden to build a house for the sake of God and to sacrifice there — as it is stated (Psalms 132:14), “This is the place of My resting forever and ever. And these are the things that are the main part of the building of the Temple: We make a Holy and a Holy of Holies there; and in front of the Holy is another place and it is called the chamber, and the three of them are called the sanctuary (Mishnah Middot 4:6); and we make a partition around the sanctuary distant from it, like the curtains of the courtyard that were in the wilderness; and everything that is encircled by this partition, which is like the courtyard of the Tent of Meeting is called the yard — and the whole thing is called the Temple (mikdash) — and we make the vessels in the Temple that are written in the Torah that we need there. And that which they said (Zevachim 88a) that we immediately melt down all holy vessels that become pierced or cracked and make new ones; and [that] we do not fix a knife, the blade of which is detached or dented, but rather bury it immediately, as there is no poverty in a place of wealth. And [that] we make boundaries in the yard — up until here for Israel, up until here for the priests. And [that] close to it, we build enclosures to use for all the needs of the Temple, and each one is called a compartment. And the rest of its details, such as how was the building of the Temple, its form, all of its measurements, the building of the altar and its ordinances — are [all] elucidated in Tractate Middot. And so [too,] the form of the menorah, the table, and the golden altar and their place in the chamber are in the Gemara, [in] Menachot and Yoma.
וְנוֹהֶגֶת מִצְוָה זוֹ בִּזְמַן שֶׁרֹב יִשְׂרָאֵל עַל אַדְמָתָן. וְזוֹ מִן הַמִּצְוֹת שֶׁאֵינָן מֻטָּלוֹת עַל הַיָּחִיד כִּי אִם עַל הַצִּבּוּר כֻּלָּן, כְּשֶׁיִּבָּנֶה הַבַּיִת בִּמְהֵרָה בְּיָמֵינוּ יִתְקַיֵּם מִצְוַת עֲשֵׂה.
And this commandment is practiced at the time that most of Israel is upon their Land. And this is from the commandments that are not impingent upon the individual, but rather upon all of the community. When the Temple is built, speedily in our days, a positive commandment will be fulfilled.