EXOD953 Light the Menorah in the Beis HaMikdash. Hashem command us to always have lights burning in the Beis HaMikdash, to promote an atmosphere of majesty and splendor, as a person kindles lights in his home to beautify, dignify and enhance its atmosphere and appearance. Why so much splendor in the Beis HaMikdash? It is only so that when people come there, they will feel awe and humility before Hashem.

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EXOD954 The Kohanim shall wear special priestly garments. … when the Kohanim in the Beis HaMikdash perform their duties wearing special priestly garments, it contributes to the atmosphere of splendor and majesty. The more awesome and impressive the atmosphere, the stronger will be the effect on the hearts of people who enter the Beis HaMikdash. The hearts of sinners will soften and they will return to Hashem.

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EXOD955 Our Rabbis taught: Seven things did Rabbi Akiba charge his son, Rabbi Joshua: My son... Do not enter your own house suddenly, and all the more your neighbor’s house... Rashi on this passage: “Do not enter your house suddenly,” but rather call out to them [those inside] before you enter in case they are engaged in something private. Rabbi Yohanan, when he would go to visit [Rabbi Hanina] would knock at the door, as it says, “its voice should be heard when he comes into the sanctuary” (Exodus 28:35). Babylonian Talmud, Pesahim 112a (cf. Niddah 16b).

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EXOD956 When Rabbi Yochanan was about to go in to inquire about the welfare of Rabbi Hanina, he would first clear his throat, in keeping with "And his voice shall be heard when he goes in"[this verse] (Midrash, Leviticus Rabbah 21:8]

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EXOD957 We must knock before entering a room. The m'eel, one of the eight garments of the High Priest, was decorated with bells. Whenever the High Priest would enter the Bais Hamikdash, his presence would be announced by the jingling of the bells on his garment. Rabbi Yochanan learned from this the practice of always knocking on the door of his house before entering. This is one of the seven directives that Rabbi Akiva gave to his son Rabbi Yehoshua. "Don't enter your own house suddenly (that is, without knocking); all the more so, the house of your neighbor." Pesochim 112a, and Rashbam).

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EXOD958 See [[EXOD508]] Exodus 20:23 nakedness PLYN 167

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EXOD959 Kohanim shall eat of sin offerings and guilt offerings. As is known, all actions done with the offerings are meant to positively influence our thoughts and intentions, to incline them towards the good, so that we subdue our baser urges and are inspired to follow our souls and perform mitzvos. For this reason, regarding all of our dealings with the Beis HaMikdash and the offerings, the Torah commands us conduct ourselves with the utmost respect and reverence, so that awe and humility will fill our hearts whenever we enter or even just think of the Beis HaMikdash. Honorable conduct regarding the offerings requires that the Kohanim eat the meat of the offerings that they bring on our behalf in the Beit HaMikdash. The Kohanim are forbidden to sell the meat, or to give it to their servants or the dogs. Similarly, the Kohanim must eat the meat in a holy place, and they must not let it remain uneaten for a long period of time, lest it spoil and lose its appeal. All of these laws reflect the great value and holiness of the offerings.

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EXOD960 Offer the incense. Key concept: Enhance the atmosphere of majesty and splendor in the Beis HaMikdash, so that the Beis HaMikdash instills fear and awe in us to the point that it is visible on our faces. There is no way to accomplish this goal except through objects and practices that people enjoy and that trigger feelings of importance, majesty and greatness. Pleasant fragrances are extremely appealing to the soul. The heart, too, is strongly drawn to them. Therefore, in the Beis HaMikdash, incense is burned, and no human being can ever create a more appealing and wonderful fragrance.

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EXOD961 See [[DEUT1382]] Deuteronomy 24:15 poor SPERO 52-3

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EXOD962 No duty [other than tzedakah] is more important, and none ushers in salvation more speedily [B.B. 9a; Sukk. 49b; Ket. 67b]. "As long as the Temple stood", declared Rabbi Eleazar, "a man would donate his shekel and receive atonement for his soul [this verse]. Now, however, in the absence of a Temple, it all depends on the giving of Tsedakah; if he gives, all is well, if not, hostile forces will come and deprive him of his wealth by force" [B.B. 9a; Abot d'R'Nathan iv; Hosea vi.6]. To ignore giving help to any deserving cause is regarded by Rabbi Joshua b. Karcha [Ket. 68b] equivalent to idol worship; for it brands the man as "possessed" by his possessions, a worshiper of the "Golden Calf".

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