our Sages as follows: It is not right that the tool that shortens man's life should be lifted up upon that which gives length of life. As an Agadic explanation this is good: but the real reason is this: the heathen used to build their altars with hewn stones: we ought not to imitate them. For this reason we have to make an altar of earth: "Thou shalt make unto me an altar of earth" (Exod. xx. 24); if it should be impossible to dispense altogether with stones, they must not be hewn, but employed in their natural state. Thus the Law also prohibits from worshipping over painted stones (Lev. xxvi. 1), or from planting any tree near the altar of the Lord (Deut. xvi. 21). The object of all these commandments is the same, namely, that we shall not employ in the worship of God anything which the heathen employed in the worship of their idols. In general terms this is repeated in the following passage: "Take heed, that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise" (Deut. xii. 30), the Israelites shall not do this, because--as is expressly added--"every abomination unto the Lord, which he hateth, have they done unto their gods."
The mode of worshipping Peor, then very general among the heathen, consisted in uncovering the nakedness. The priests were therefore commanded to make breeches for themselves to cover their nakedness during the service, and, besides, no steps were to lead up to the altar, "that thy nakedness be not discovered thereon" (Exod. xx. 23)
The Sanctuary was constantly guarded and surrounded [by Levites] as a mark of respect and honour: and at the same time the layman, the unclean, and mourners, were prevented from entering the Sanctuary, as will be explained. Among other things that tend to display the greatness and the glory of the Temple and to inspire us with awe, is the rule that none shall approach it in a state of drunkenness or uncleanness, or in a disorderly state, i.e., the hair undressed and the garments rent; and that every one who officiated as priest should first wash his hands and his feet.
In order to raise the estimation of the Temple, those who ministered therein received great honour: and the priests and Levites were therefore distinguished from the rest. It was commanded that the priests should be clothed properly with beautiful and good garments, "holy garments for glory and for beauty" (Exod. xxviii. 2). A priest that had a blemish was not allowed to officiate; and not only those that had a blemish were excluded from the service, but also--according to the Talmudic interpretation of this precept--those that had an abnormal appearance; for the multitude does not estimate man by his true form but by the perfection of his bodily limbs and the beauty of his garments, and the 'temple was to be held in great reverence by all.
The Levites did not sacrifice; they were not considered as being agents in the atonement of sins, for it was only the priest who was commanded "to make atonement for him" (Lev. iv. 26) and "to make atonement for her" (Lev. xii. 8). The duty of the Levites was the performance of vocal music; and a Levite became therefore disabled for service when he lost his voice. The object of the singing is to produce certain emotions; this object can only be attained by pleasing sounds and melodies accompanied by music, as was always the case in the Temple.
Again, the priests, even when fit for service, and actually officiating in the Temple,
