הרמב"ם, קרבנות ופסח

(1) It is a positive commandment to construct a House for God, prepared for sacrifices to be offered within. We [must] celebrate there three times a year, as [Exodus 25:8] states: "And you shall make Me a sanctuary."
The sanctuary constructed by Moses is already described in the Torah. It was only temporary, as [Deuteronomy 12:9] states: "For at present, you have not come unto [the resting place and the inheritance]."

(2) After [the Jews] entered The Land [of Israel], they erected the Sanctuary in Gilgal during the fourteen years in which they conquered and divided [the land]. From there, they came to Shiloh, built a house of stone, and spread the curtains of the Sanctuary over it. It did not have a roof. The sanctuary of Shiloh stood for 369 years. When Eli died, it was destroyed.
[Afterwards,] they came to Nov and built a sanctuary. When Samuel died, it was destroyed. And they came to Givon and built a sanctuary. From Givon, they came to the eternal structure [in Jerusalem]. The days [the sanctuary stood] in Nov and Givon were 57 years.

(3) Once the Temple was built in Jerusalem, it became forbidden to build a sanctuary for God or to offer sacrifices in any other place.
There is no Sanctuary for all generations except in Jerusalem and [specifically,] on Mt. Moriah, as [I Chronicles 22:1] states: "And David declared: 'This is the House of the Lord, God, and this is the altar for the burnt offerings of Israel.' and [Psalms 132:14] states: "This is My resting place forever."

(4) The [design of the] structure built by [King] Solomon is described explicitly in [the Book of] Kings. [In contrast, the design of] the Messianic Temple, though mentioned in [the Book of] Ezekiel, is not explicit or explained. Thus, the people [in the time] of Ezra built the Second Temple according to the structure of Solomon, [including] certain aspects which are explicitly stated in Ezekiel.

(5) The followings elements are essential when constructing this House:
a) the Sanctuary,
b) the Holy of Holies,
c) preceding the Sanctuary, there should be a place called the Entrance Hall.
The three [together] are called the Temple.
[In addition,] we must make another partition around the Temple, set off from it [slightly], resembling the curtains surrounding the courtyard of the [sanctuary in the] desert. Everything encompassed by this partition is similar to the courtyard of the Tent of Meeting and is called the Courtyard.
The entire area is referred to as the Mikdash.

(6) The following utensils are required for the Sanctuary:
a) an altar for the burnt offering and other sacrifices;
b) a ramp to ascend to the altar. It was positioned before the Entrance Hall to the south.
c) a wash basin with a pedestal where the priests would sanctify their hands and feet for the (Temple) service. It was positioned between the Entrance Hall and the altar, to the left when entering the Sanctuary.
d) the altar for the incense offering,
e) the Menorah, and
f) the table [for the showbread].
The [latter] three were placed within the Sanctuary, before the Holy of Holies.

(7) The Menorah was in the south, to the left as one entered. The Table was to the right. The Showbread was placed upon it. Both of them were close to the Holy of Holies on the outside. The incense altar was positioned between these two, towards the outside.
Divisions are to be made within the Temple Courtyard to [indicate] the point to which the Israelites may proceed; the point to which the priests, [who were not able to participate in the Temple service,] may proceed.
[Also,] within it, we must build structures for the various necessities of the Sanctuary. These structures were called chambers.

(8) When we build the Temple and the courtyard, we must use large stones. If stones cannot be found, we may build with bricks.
We may not split the stones used for the building on the Temple Mount. Rather, we must split and chisel them outside, and [afterwards,] bring them in, as it is said (I Kings 5:31 : "And they brought great stones, costly stones, to lay the foundation of the House with hewn stone." Furthermore, it is said (ibid. 6:7): "Neither hammer, nor axe, nor any tool of iron was heard in the House while it was being built."

(9) We must not build with any wood protruding at all, only stone, bricks, or cement.
[Similarly,] we must not make wooden chambers in the courtyard. Rather, [they were made] of stone or of brick.

(10) Costly stones were laid on the floor of the entire courtyard.
Stones which were uprooted [from their fixture] are invalidated, even though they remained in place, since they were impaired. [Thus,] a priest is forbidden to stand upon them during the [Temple] service until they become fixed in the ground [again.]

(11) The most preferable way to fulfill the mitzvah is by strengthening the building and raising it [to the utmost degree] within the potential of the community, as [implied by Ezra 9:9]: "to exalt the House of our Lord."
They must make it beautiful and attractive according to their potential. If possible, it is a mitzvah to plate it with gold and to magnify all of its aspects.

(12) We must not build the Temple at night, as [Numbers 9:15] states: "on the day in which the Sanctuary was raised up." [Our Sages interpret this phrase as implying:] We may raise it up by day and not by night.
We must be involved with its building from dawn until the appearance of the stars.
Everyone is obligated to build and to assist both personally and financially; [both] men and women, as in the [construction of the] Sanctuary in the desert. [Nevertheless,] children are not to be interrupted from their [Torah] studies.
The construction of the Temple does not supersede the [observance of the] festivals.

(13) The Altar should only be made as a structure of stone. Though the Torah states, [Exodus 20:24]: "You shall make Me an altar of earth," [that verse is interpreted to mean that] the altar must be in contact with the earth and not built on an arch or on a cave.
Though [ibid.:22] states: "If you shall make an Altar of stone...," the Oral Tradition explains that the matter is not left to [our] decision, but is an obligation [incumbent upon us].

(14) Any stone which is damaged to the extent that a nail will become caught in it [when passing over it], as is the case regarding a slaughtering knife, is disqualified for [use in the] Altar or the ramp, as [Deuteronomy 27:6] states: "You shall build the Altar of the Lord with whole stones."
From where would they bring the stones of the Altar? From virgin earth. They would dig until they reach a point which was obviously never used for tilling or for building, and they would take the stones from there. Alternatively, [they would take them] from the Mediterranean Sea and build with them.
Similarly, the stones of the Temple and the Courtyard were whole.

(15) Damaged or split stones from the Temple and the Courtyard are invalid. They can not be redeemed [and used for mundane purposes]. Rather, they must be entombed.
Every stone which was touched by iron, even though it was not damaged, is disqualified [for use] in building the Altar or the ramp, as it is said (Exodus 20:22 : "By lifting your sword against it, you will have profaned it."
Anyone who builds the altar or the ramp with a stone that has been touched by iron [violates a negative command and] is [given] lashes, as it is said (ibid.): "Do not build them with hewn stone."
One who builds with a damaged stone violates a positive command.

(16) [If] a stone was damaged or touched by iron once it had been built into the Altar or the ramp, that stone [alone] is invalidated, but the others are still fit for use.
They coated the altar [with cement] twice a year, [before] Pesach and [before] Sukkot. When they coated it, they used a cloth, rather than an iron lathe, lest it touch a stone and invalidate [it.]

(17) We must not make steps for the Altar, as [Exodus 20:23] states: "Do not ascend on My Altar with steps." Rather, we must build an incline on the southern side of the Altar, diminishing [in height] as it declines from the top of the Altar until the earth. It was called the ramp.
Anyone who ascends the Altar with steps [violates a negative command and] is [given] lashes.
Similarly, anyone who demolishes a single stone from the Altar, any part of the Temple building, or [the floor of the Temple Courtyard] between the Entrance Hall and the Altar with a destructive intent is worthy of lashes, as [Deuteronomy 12:3-4] states: "And you shall destroy their altars.... Do not do so to God, your Lord."

(18) The Menorah and its utensils, the Table and its utensils, the Incense Altar, and all the sacred utensils may be made only from metal. If they are made from wood, bone, stone, or glass, they are unacceptable.

(19) If the nation is poor, it is permissible to make them of tin. If they [later] become wealthy, they should be made of gold.
If the nation possesses the means, they should even make the basins, the spits, and the rakes of the altar of the burnt offering and, [similarly,] the [Temple's] measuring vessels, out of gold. They should even coat the gates of the Courtyard with gold, if it is within their potential.

(20) All the [Temple's] utensils must initially be made for sacred purposes. If they were initially made for mundane uses, they may not be used for [the Temple's] sake.
A vessel [intended to be used for the Temple], but which was never used for [the Temple] may be used for mundane purposes. Once it has been used for [the Temple], it may not be used for mundane purposes.
Stones or boards which were originally hewn for use in a synagogue should not be used in the Temple Mount construction.

(1) In the future, the Messianic king will arise and renew the Davidic dynasty, restoring it to its initial sovereignty. He will build the Temple and gather the dispersed of Israel.
Then, in his days, the observance of all the statutes will return to their previous state. We will offer sacrifices, observe the Sabbatical and Jubilee years according to all their particulars as described by the Torah.
Anyone who does not believe in him or does not await his coming, denies not only the statements of the other prophets, but those of the Torah and Moses, our teacher. The Torah testified to his coming, as Deuteronomy 30:3-5 states:

God will bring back your captivity and have mercy upon you. He will again gather you from among the nations... Even if your Diaspora is at the ends of the heavens, God will gather you up from there... and bring you to the land....

These explicit words of the Torah include all the statements made by all the prophets.
Reference to Mashiach is also made in the portion of Bilaam who prophesies about two anointed kings: the first anointed king, David, who saved Israel from her oppressors; and the final anointed king who will arise from his descendants and save Israel in the end of days. That passage Numbers 24:17-18 relates:

'I see it, but not now' - This refers to David;
'I perceive it, but not in the near future;" - This refers to the Messianic king;
'A star shall go forth from Jacob' - This refers to David;
'and a staff shall arise in Israel' - This refers to the Messianic king;
'crushing all of Moab's princes' - This refers to David as II Samuel 8:2 relates: 'He smote Moab and measured them with a line;'
'decimating all of Seth's descendants' - This refers to the Messianic king about whom Zechariah 9:10 prophesies: 'He will rule from sea to sea.'
'Edom will be demolished' - This refers to David as II Samuel 8:6 states 'Edom became the servants of David;'
'Seir will be destroyed' - this refers to the Messianic king as Ovadiah 1:21 prophesies: 'Saviors will ascend Mount Zion to judge the mountain of Esau....'

(1) It is a positive Torah commandment to pray every day, as [Exodus 23:25] states: "You shall serve God, your Lord." Tradition teaches us that this service is prayer, as [Deuteronomy 11:13] states: "And serve Him with all your heart" and our Sages said: Which is the service of the heart? This is prayer.
The number of prayers is not prescribed in the Torah, nor does it prescribe a specific formula for prayer. Also, according to Torah law, there are no fixed times for prayers.

(2) Therefore, women and slaves are obligated to pray, since it is not a time-oriented commandment.
Rather, this commandment obligates each person to offer supplication and prayer every day and utter praises of the Holy One, blessed be He; then petition for all his needs with requests and supplications; and finally, give praise and thanks to God for the goodness that He has bestowed upon him; each one according to his own ability.

(3) A person who was eloquent would offer many prayers and requests. [Conversely,] a person who was inarticulate would speak as well as he could and whenever he desired.
Similarly, the number of prayers was dependent on each person's ability. Some would pray once daily; others, several times.
Everyone would pray facing the Holy Temple, wherever he might be. This was the ongoing practice from [the time of] Moshe Rabbenu until Ezra.

(4) When Israel was exiled in the time of the wicked Nebuchadnezzar, they became interspersed in Persia and Greece and other nations. Children were born to them in these foreign countries and those children's language was confused.
The speech of each and every one was a concoction of many tongues. No one was able to express himself coherently in any one language, but rather in a mixture [of languages], as [Nehemiah 13:24] states: "And their children spoke half in Ashdodit and did not know how to speak the Jewish language. Rather, [they would speak] according to the language of various other peoples."
Consequently, when someone would pray, he would be limited in his ability to request his needs or to praise the Holy One, blessed be He, in Hebrew, unless other languages were mixed in with it. When Ezra and his court saw this, they established eighteen blessings in sequence.
The first three [blessings] are praises of God and the last three are thanksgiving. The intermediate [blessings] contain requests for all those things that serve as general categories for the desires of each and every person and the needs of the whole community.
Thus, the prayers could be set in the mouths of everyone. They could learn them quickly and the prayers of those unable to express themselves would be as complete as the prayers of the most eloquent. It was because of this matter that they established all the blessings and prayers so that they would be ordered in the mouths of all Israel, so that each blessing would be set in the mouth of each person unable to express himself.

(5) They also decreed that the number of prayers correspond to the number of sacrifices - i.e., two prayers every day, corresponding to the two daily sacrifices. On any day that an additional sacrifice [was offered], they instituted a third prayer, corresponding to the additional offering.
The prayer that corresponds to the daily morning sacrifice is called the Shacharit Prayer. The prayer that corresponds to the daily sacrifice offered in the afternoon is called the Minchah Prayer and the prayer corresponding to the additional offerings is called the Musaf Prayer.

(6) They also instituted a prayer to be recited at night, since the limbs of the daily afternoon offering could be burnt the whole night, as [Leviticus 6:2] states: "The burnt offering [shall remain on the altar hearth all night until morning]." In this vein, [Psalms 55:18] states: "In the evening, morning and afternoon I will speak and cry aloud, and He will hear my voice."
The Evening Prayer is not obligatory, as are the Morning and Minchah Prayers. Nevertheless, the Jewish people, in all the places that they have settled, are accustomed to recite the Evening Prayer and have accepted it upon themselves as an obligatory prayer.

(7) Similarly, they instituted a prayer after the Minchah Prayer [to be recited] close to sunset on fast days only, its purpose being to increase supplication and pleading because of the fast.
This is called the Ne'ilah prayer, as if to say that the gates of Heaven are closed behind the sun, which becomes hidden, since it is recited only close to [the time of] sunset.

(8) Thus, three prayers are recited daily: the Evening Prayer, the Morning Prayer, and the Minchah Prayer. There are four on Sabbaths, festivals and Rosh Chodesh: the three that are recited daily and the Musaf Prayer. On Yom Kippur, there are five: these four and the Ne'ilah prayer.

(9) The number of these prayers may not be diminished, but may be increased. If a person wants to pray all day long, he may.
Any prayer that one adds is considered as a freewill offering. Therefore, one must add a new idea consistent with that blessing in each of the middle blessings. [However], making an addition of a new concept even in only one blessing is sufficient in order to make known that this is a voluntary prayer and not obligatory.
In the first three [blessings] and the last three [blessings], one must never add, detract or change anything at all.

(10) The community should not recite a voluntary prayer, since the community does not bring a freewill offering. Even an individual should not recite the Musaf Prayer twice, once as the obligation of the day and the other as a voluntary prayer, because the additional offering is never a freewill offering.
One of the Geonim taught that it is forbidden to recite a voluntary prayer on Sabbaths or holidays, since freewill offerings were not sacrificed on these days, but only the obligatory offerings of the day.