Shabbat Kodesh Parashat Terumá
Modern day commentators like to quote the following idea from the Rambam’s “Guide to the perplexed”, on why we were ever instructed to bring animals as sacrifice to the Beit Hamikdash, the Temple in Jerusalem:
„It was in accordance with the wisdom and plan of G’d, as displayed in the whole Creation, that He did not command us to give up and to discontinue all these manners of service (which were common practice by the nations); for to obey such a commandment it would have been contrary to the nature of man, who generally cleaves to that to which he is used…For this reason God allowed these kinds of service (Sacrifices) to continue; He transferred it to His service that had formerly served as a worship of created beings, and of things imaginary and unreal, and commanded us to serve Him in the same manner….” [Guide 3:32]
Scholars have expressed different opinions regarding the above quote. Some say that the Rambam himself reconsidered his opinion later. Others maintain that his opinion is wrong.
However – if we do follow the Rambam’s opinion here, now that we have ceased to bring any Korbanot, the sacrificial offerings, for two millennia why would we refer to a future “Beit Hamikdash HaShlishi”, a Third Temple, – which is mentioned in many early sources which the Rambam will not dispute?
The answer might be that we sometimes (mistakenly) see the centerpoint of the Beit Hamikdash as being a place for bringing our sacrifices. It was evidently an important part of the (first and second) Beit HaMikdash, but not The main point.
The heart of the Beit Hamikdash was the “Holiest of the Holy” . No Korbanot were brought in the Kodesh haKodashim. It was the place in which the first, the broken, as well as the second set of Tablets was stored. So was the Sefer Torah which was written by Moshe Rabeinu himself.
Beit Hamikdash was also home to the High Court for any judiciary matter. A place in which the holy and pure aura assisted the highest experienced judges to decide upon the most important issues for Klal Yisrael, the Jewish people, as well as individual personal matters. Generally, we know that even the best and independent courts of justice recognise their margin of error (in sentencing) to be between 10-15%.
Within the walls of the holiest place, the judicial system worked as close to the 100% mark as is humanly possible.
Warm regards and Shabbat Shalom
Rabbi Chaim Michael Biberfeld