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 were not allowed to sit down, or enter it whenever they liked; the Most Holy was only entered by the high-priest four times on the Day of Atonement, and on no other occasion. The object of all these rules was to raise the estimation of the Sanctuary in the eyes of the people.

Since many beasts were daily slaughtered in the holy place, the flesh cut in pieces and the entrails and the legs burnt and washed, the smell of the place would undoubtedly have been like the smell of slaughter-houses, if nothing had been done to counteract it. They were therefore commanded to burn incense there twice every day, in the morning and in the evening (Exod. xxx. 7, 8), in order to give the place and the garments of those who officiated there a pleasant odour. There is a well-known saying of our Sages, "In Jericho they could smell the incense" [burnt in the Temple]. This provision likewise tended to support the dignity of the Temple. If there had not been a good smell, let alone if there had been a stench, it would have produced in the minds of the people the reverse of respect; for our heart generally feels elevated in the presence of good odour, and is attracted by it, but it abhors and avoids bad smell.

The anointing oil (Exod. xxx. 22-33) served a double purpose: to give the anointed object a good odour, and to produce the impression that it was something great, holy, and distinguished, and better than other objects of the same species; it made no difference whether that object was a human being, a garment, or a vessel. All this aimed at producing due respect towards the Sanctuary, and indirectly fear of God. When a person enters the Temple, certain emotions are produced in him; and obstinate hearts are softened and humbled. These plans and indirect means were devised by the Law, to soften and humble man's heart at entering the holy place, in order that he might entrust himself to the sure guidance of God's commandments. This is distinctly said in the Law: "And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings, of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always" (Deut. xiv. 23). The object of all these ceremonies is now clear. The reason why we are not allowed to prepare [for common use] the anointing oil and the incense (ibid. ver. 32, 38) is obvious; for when the odour [of the oil and incense] is perceived only in the Sanctuary, the desired effect is great: besides [if it were allowed for every one to prepare the anointing oil], people might anoint themselves therewith and imagine themselves distinguished; much disorder and dissension would then follow.

It is clear that when the ark was carried on the shoulder, and was not put on a waggon, it was done out of respect towards it, and also to prevent its being damaged in its form and shape; even the staves were not moved out of the rings, for this reason. In order that the form of the ephod and the breastplate should not be spoiled, they were never separated. The garments were also entirely woven and not cut, in order not to spoil the work of the weaving.

Those that ministered in the Temple were strictly prohibited to interfere with each other's work; for if in public duties and offices, each one would not have assigned to him his particular task, general carelessness and neglect would soon be noticed.