Guarding the Beis HaMikdash

There is a positive mitzvah to guard the Temple. [This Biblical mitzvah applies] even though there is no fear of enemies or thieves, for the guarding [of the Temple] is an expression of respect for it. A palace with guards is [much more impressive] than a palace without guards.

The mitzvah of guarding [the Temple] applies throughout the night.

The priests and Levites shall serve as guards,as Numbers 18:2 states: "And you and your sons [shall be] before the tent of the testimony," i.e., you shall keep watch over it. Also, [ibid. 18:4] states: "And they [the Levites] shall watch over the Tent of Meeting," and [ibid. 3:38] states: "And Moses, Aharon, and his sons shall camp before the Sanctuary towards the east, and they will be the guardians of the holy watch."

Anyone who nullifies this watch transgress a negative commandment, as [Numbers 18:5] states: "And you shall take care to keep the Holy Watch." Any form of the verb, shemar, "take care," implies a warning against transgressing a negative command.

Thus, guarding [the Temple fulfills] a positive command and nullifying its watch [represents the violation of] a negative command.

Why do I say that the original consecration sanctified the Temple and Jerusalem for eternity, while in regard to the consecration of the remainder of Eretz Yisrael, in the context of the Sabbatical year, tithes, and other similar [agricultural] laws, [the original consecration] did not sanctify it for eternity?

Because the sanctity of the Temple and Jerusalem stems from the Shechinah, and the Shechinah can never be nullified. Therefore, [Lev.26:31] states: "I will lay waste to your Sanctuaries." The Sages declared: "Even though they have been devastated, their sanctity remains."

In contrast, the [original] obligation to keep the laws of the Sabbatical year and tithes on the Land stemmed from the fact that it was conquered by the [Jewish people, as a] community. Therefore, when the land was taken from their hands [by the Babylonians,] their [original] conquest was nullified. Thus, according to Torah law, the land was freed from the obligations of the Sabbatical year and of tithes because it was no longer Eretz Yisrael.

When Ezra returned [to Eretz Yisrael] and consecrated it, it was not sanctified by means of through conquest, but rather through Chazzakah. Therefore, every place which was repossessed by the [exiles returning from] Babylon and consecrated when Ezra consecrated [the land] the second time, is sacred today.

Thus, as explained in Hilchot Terumah, it is necessary to keep the laws of the Sabbatical years and the tithes [on this land] even though it was taken from [the Jewish people in later years].

Even though, the Temple is now in ruin because of our sins, a person must hold its [site] in awe, as one would regard it when it was standing.

[Therefore,] one should only enter a region which he is permitted to enter. He should not sit in [the area of] the Temple Courtyard, nor should he act frivolously when standing before [the place of] the eastern gate, as [implied by Lev.19:30]: "You shall observe My Sabbaths and you shall revere My Sanctuary." [Explaining the analogy between the two commands, the Sages comment:] "Just as the observance of the Sabbath [applies] for eternity, so too, the reverence for the Temple must be eternal. Even though it is in ruin, it remains holy."

One's heart must always be a Holy of Holies for the presence of the Shechinah, as the verse states, "and let them make Me a Sanctuary that I may dwell among them." The verse does not say "among it" [b'tocho, i.e., the Sanctuary], rather, "among them" [b'tocham], that is, the Holy of Holies which is the heart.