Mishneh Torah — Admission into the Sanctuary הלכות ביאת מקדש, Chapter 1

כָּל כֹּהֵן הַכָּשֵׁר לַעֲבוֹדָה אִם שָׁתָה יַיִן אָסוּר לוֹ לְהִכָּנֵס מִן הַמִּזְבֵּחַ וּלְפָנִים. וְאִם נִכְנַס וְעָבַד עֲבוֹדָתוֹ פְּסוּלָה וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם שֶׁנֶּאֱמַר (ויקרא י ט) "וְלֹא תָמֻתוּ". וְהוּא שֶׁשָּׁתָה רְבִיעִית יַיִן חַי בְּבַת אַחַת מִיַּיִן שֶׁעָבְרוּ עָלָיו אַרְבָּעִים יוֹם. אֲבָל אִם שָׁתָה פָּחוֹת מֵרְבִיעִית יַיִן. אוֹ שָׁתָה רְבִיעִית וְהִפְסִיק בָּהּ. אוֹ מְזָגָהּ בְּמַיִם. אוֹ שֶׁשָּׁתָה יַיִן מִגִּתּוֹ בְּתוֹךְ אַרְבָּעִים אֲפִלּוּ יֶתֶר מֵרְבִיעִית. פָּטוּר וְאֵינוֹ מְחַלֵּל עֲבוֹדָה. שָׁתָה יֶתֶר מֵרְבִיעִית מִן הַיַּיִן אַף עַל פִּי שֶׁהָיָה מָזוּג וְאַף עַל פִּי שֶׁהִפְסִיק וְשָׁהָה מְעַט מְעַט חַיָּב מִיתָה וּפוֹסֵל הָעֲבוֹדָה:

Whenever a priest who is fit to perform Temple service, a son born to a priest from a forbidden relationship, and a priest who has a disqualifying physical blemish. They are not liable for this severe punishment. drinks wine, he is forbidden (negative commandment 73) and Sefer HaChinuch (mitzvah 152) include this commandment among the 613 mitzvot of the Torah. Note also the parallels in Hilchot Nesiat Kapayim 15:4. to enter the area of the Altar or [proceed] beyond there. If he entered [that area] and performed service, his service is invalid and he is liable for death at the hand of heaven, as [Leviticus 10:9] states: "[Do not drink intoxicating wine...] so that you do not die." 19:2.The above applies provided one drinks a revi'it and 150 cc. according to Chazon Ish. [It is reputed that the wines of the Talmudic era were very strong and drinking even this small amount could cause intoxication.] of undiluted wine at one time, provided the wine is over 40 days old. If, however, one drank less than a revi'it of wine, one drank a revi'it intermittently, one mixed it with water, or one drank even more than a revi'it of wine from the vat, i.e., within 40 days of its being brought into being,). he is exempt and his service is not profaned. If he drank more than a revi'it of wine, even though it was diluted and even though he drank it intermittently, he is liable for death and his service is invalidated. offer interpretations of Keritot 13b that substantiate the Rambam's position.

הָיָה שִׁכּוֹר מִשְּׁאָר מַשְׁקִין הַמְשַׁכְּרִין אָסוּר לְהִכָּנֵס לַמִּקְדָּשׁ וְאִם נִכְנַס וְעָבַד וְהוּא שִׁכּוֹר מִשְּׁאָר מַשְׁקִין הַמְשַׁכְּרִין אֲפִלּוּ מִן הֶחָלָב אוֹ מִן הַדְּבֵלָה הֲרֵי זֶה לוֹקֶה וַעֲבוֹדָתוֹ כְּשֵׁרָה. שֶׁאֵין חַיָּבִין מִיתָה אֶלָּא עַל הַיַּיִן בִּשְׁעַת עֲבוֹדָה. וְאֵין מְחַלֵּל עֲבוֹדָה אֶלָּא שִׁכּוֹר מִן הַיַּיִן:

If a person is intoxicated from beverages other than wine, he is forbidden to enter the Temple. 13b derives this concept from the literal meaning of Leviticus 10:9, translated above as: "Do not drink intoxicating wine," i.e., it interprets the term veseicher according to its simple meaning, i.e., an alcoholic beverage other than wine. There is another opinion in that source that interprets veseicher as an adjective (which we have translated as "intoxicating") describing the manner in which one drinks wine. Apparently, the Rambam does not see the two interpretations as mutually exclusive. See Kessef Mishneh. See also Halachah 15. If he enters and performs service while intoxicated from other beverages - even if he is intoxicated from milk or figs - he is liable for lashes, but his service is valid, for one is liable for death only when drinking wine at the time of service and one does not invalidate service unless he is intoxicated from wine.

וּכְשֵׁם שֶׁאָסוּר לַכֹּהֵן לְהִכָּנֵס לַמִּקְדָּשׁ מִפְּנֵי הַשִּׁכְרוּת כָּךְ אָסוּר לְכָל אָדָם בֵּין כֹּהֵן בֵּין יִשְׂרָאֵל לְהוֹרוֹת כְּשֶׁהוּא שָׁתוּי. אֲפִלּוּ אָכַל תְּמָרִים אוֹ שָׁתָה חָלָב וְנִשְׁתַּבְּשָׁה דַּעְתּוֹ מְעַט אַל יוֹרֶה שֶׁנֶּאֱמַר (ויקרא י יא) "וּלְהוֹרֹת אֶת בְּנֵי יִשְׂרָאֵל". וְאִם הוֹרָה בְּדָבָר שֶׁהוּא מְפֹרָשׁ בַּתּוֹרָה עַד שֶׁיְּדָעוּהוּ הַצְּדוֹקִים מֻתָּר כְּגוֹן שֶׁהוֹרָה שֶׁהַשֶּׁרֶץ טָמֵא וְהַצְּפַרְדֵּעַ טָהוֹר וְהַדָּם אָסוּר וְכַיּוֹצֵא בָּזֶה:

Just as a priest is forbidden to enter the Temple while intoxicated, so too, it is forbidden for any person, whether priest or Israelite, to render a halachic ruling when he is intoxicated., where the Rambam links the two prohibitions in the same negative commandment. One is not, however, liable for death for delivering a ruling while intoxicated. Note the discussion of this matter by the Ramban and Megilat Esther in their glosses to Sefer HaMitzvot. Even if he ate dates or drank milk and his mind became somewhat confused, he should not issue a ruling, as [the above passage (ibid.:11)] continues: "And to give instruction to the children of Israel." If he gave a ruling concerning a matter that is explicitly stated in the Torah to the extent that it is known by the Sadducees, he is permitted. For example, he ruled that a sheretz is impure and a frog is pure; [he ruled that] blood is forbidden, or the like.

וּמֻתָּר לְשִׁכּוֹר לְלַמֵּד תּוֹרָה וַאֲפִלּוּ הֲלָכוֹת וּמִדְרָשׁוֹת וְהוּא שֶׁלֹּא יוֹרֶה. וְאִם הָיָה חָכָם קָבוּעַ לְהוֹרָאָה לֹא יְלַמֵּד שֶׁלִּמּוּדוֹ הוֹרָאָה הִיא:

It is permitted for a person who is intoxicated to teach Torah, even Torah law and the interpretation of verses, provided he does not deliver a ruling. If he was a sage who delivers rulings on a regular basis, he should not teach, for his teaching constitutes the delivery of a ruling. (Choshen Mishpat 7:5) which quotes an opinion stating that it is permitted to rule in cases involving financial law when slightly intoxicated.

שָׁתָה כְּדֵי רְבִיעִית בִּלְבַד וְהָיָה בָּהּ מַיִם כָּל שֶׁהוּא. אוֹ יָשַׁן מְעַט אוֹ הָלַךְ כְּדֵי מִיל. כְּבָר עָבַר הַיַּיִן וּמֻתָּר לַעֲבֹד. אֲבָל אִם שָׁתָה יוֹתֵר מֵרְבִיעִית אֲפִלּוּ מָזוּג. שֵׁינַת מְעַט אוֹ הַדֶּרֶךְ מוֹסִיפִין בְּשִׁכְרוּתוֹ. אֶלָּא יִשְׁהֵא לְפִי הַשִּׁכְרוּת עַד שֶׁלֹּא יִשָּׁאֵר מִשִּׁכְרוּתוֹ שׁוּם דָּבָר שֶׁבָּעוֹלָם:

When a person drank precisely a revi'it and it was diluted with the slightest amount of water, he slept a bit, or he walked a mil, (Eruvin 64b). the effects of the wine will have worn off and he is permitted to serve [in the Temple]. If, however, he drank more than a revi'it even if it was diluted, sleeping slightly or journeying adds to his drunkenness. Depending on how intoxicated he was, he must wait until there is no trace of his drunkenness whatsoever.

אַנְשֵׁי מִשְׁמָר מֻתָּרִין לִשְׁתּוֹת יַיִן בַּלֵּילוֹת אֲבָל לֹא בִּימֵי שַׁבָּתָן. וַאֲפִלּוּ שְׁאָר בָּתֵּי אָבוֹת שֶׁל מִשְׁמָר שֶׁאֵין עֲבוֹדָתָן הַיּוֹם. שֶׁמָּא תִּכְבַּד הָעֲבוֹדָה עַל אַנְשֵׁי בֵּית אָב שֶׁל יוֹם וְיִצְטָרְכוּ לַאֲחֵרִים מֵאַנְשֵׁי מִשְׁמַרְתָּן לְסַיְּעָן. וְאַנְשֵׁי בֵּית אָב שֶׁל אוֹתוֹ הַיּוֹם אֲסוּרִים לִשְׁתּוֹת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. שֶׁמָּא יִשְׁתֶּה בַּלַּיְלָה וְיַשְׁכִּים לַעֲבוֹדָתוֹ וַעֲדַיִן לֹא סָר יֵינוֹ מֵעָלָיו:

The men of the priestly watch 4:3, 11. are permitted to drink wine at night, but not during the day, during the week [they serve in the Temple]. Even the members of the other clans who were not scheduled to work on a particular day [are forbidden], lest the Temple service overburden the members of the clan who serve that day and they require other members of the watch to help them.The members of the clan of a particular day are forbidden to drink both during the day and night of that day, lest they drink at night and arise to their service in the morning without the effects of the wine having worn off. 17a (the Rambam's source) is not the night before the priests serve in the Temple, but the night afterwards. They are forbidden because it is possible that they will have to continue offering the limbs and fat-tails of the animals at night if they were not able to offer them during the day. The Kessef Mishneh supports the Rambam's interpretation, explaining that there is no need to prohibit the priests from drinking wine the entire night for this reason. It is sufficient that they be restrained until these limbs have been offered.

כָּל כֹּהֵן שֶׁיּוֹדֵעַ מֵאֵי זֶה מִשְׁמָר הוּא וּמֵאֵי זֶה בֵּית אָב הוּא וְיוֹדֵעַ שֶׁבָּתֵּי אֲבוֹתָיו קְבוּעִים בַּעֲבוֹדָה [הַיּוֹם] אָסוּר לוֹ לִשְׁתּוֹת יַיִן כָּל אוֹתוֹ הַיּוֹם. הָיָה יוֹדֵעַ מֵאֵי זֶה מִשְׁמָר הוּא וְאֵינוֹ מַכִּיר בֵּית אָב שֶׁלּוֹ אָסוּר לוֹ לִשְׁתּוֹת כָּל אוֹתָהּ שַׁבָּת שֶׁמִּשְׁמַרְתּוֹ עוֹבְדִין בָּהּ. לֹא הָיָה מַכִּיר מִשְׁמַרְתּוֹ וְלֹא בֵּית אֲבוֹתָיו הַדִּין נוֹתֵן שֶׁאָסוּר לִשְׁתּוֹת יַיִן לְעוֹלָם. אֲבָל תַּקָּנָתוֹ קַלְקָלָתוֹ וַהֲרֵי הוּא מֻתָּר לִשְׁתּוֹת תָּמִיד שֶׁאֵינוֹ יָכוֹל לַעֲבֹד עַד שֶׁיִּקָּבַע בְּבֵית אָב שֶׁלּוֹ וּבְמִשְׁמַרְתּוֹ:

Whenever a priest knows the watch from which he descends and the clan from which he descends, and he knows the day on which the members of his clan were scheduled to serve [in the Temple], he is forbidden to drink wine that entire day. If one knows from which watch he is descended, but does not know his clan, he is forbidden to drink wine the entire week during which his clan worked.If [a priest] does not know [the identity of] his watch or his clan, the law would dictate that he should never be allowed to drink wine. Nevertheless, his difficulty 12:3) and the priests will immediately be called upon to begin their service in the Temple. Instead, the rationale is that because of the length of the exile, we do not expect that the Temple will be built instantaneously. [This is also the view of Rashi (Ta'anit 17a)]. The Kessef Mishneh supports the Rambam's view, noting that according to the Rambam, we may offer sacrifices even if the Temple is not rebuilt (Hilchot Beit HaBechirah 6:15) and furthermore, the establishment of the priest's lineage even through the spirit of prophecy will not take only one day. leads to his solution and he is permitted to drink wine at all times, for he is not allowed to serve [in the Temple] until his clan and watch are established.

כֹּהֵן שֶׁגָּדַל שְׂעָרוֹ אָסוּר לוֹ לְהִכָּנֵס מִן הַמִּזְבֵּחַ וְלִפְנִים וְאִם נִכְנַס וְעָבַד חַיָּב מִיתָה בִּידֵי שָׁמַיִם כְּשִׁכּוֹר שֶׁעָבַד. שֶׁנֶּאֱמַר (יחזקאל מד כא) "וְיַיִן לֹא יִשְׁתּוּ כָּל כֹּהֵן" (יחזקאל מד כ) "וְרֹאשָׁם לֹא יְגַלֵּחוּ וּפֶרַע לֹא יְשַׁלֵּחוּ". מַה שְּׁתוּיֵי יַיִן בְּמִיתָה אַף מְגֻדְּלֵי פֶּרַע בְּמִיתָה:

A priest who lets his hair grow long is forbidden to enter the area of the Altar or [proceed] beyond there. (negative commandment 163) and Sefer HaChinuch (mitzvah 149) includes this commandment among the 613 mitzvot of the Torah. Note the objections of the Ramban to the inclusion of this charge as one of the mitzvot and the resolutions offered by Megilat Esther in their glosses to Sefer HaMitzvot. If he enters this area and performs service, he is liable for death at the hand of Heaven like an intoxicated [priest] who serves, as [indicated by Ezekiel 44:20-21]: "None of the priests shall drink wine. They shall not shave their heads, nor allow their hair to grow long."). Just as [priests who serve] intoxicated from wine are liable to die, so too, those who allow their hair to grow long are liable to die.

וְאֵין פְּרוּעֵי הָרֹאשׁ מְחַלְּלִין עֲבוֹדָה אַף עַל פִּי שֶׁהוּא בְּמִיתָה עֲבוֹדָתוֹ כְּשֵׁרָה:

[Priests who] let their hair grow long do not disqualify their service. Even though they are obligated to die, their service is valid..

כְּשֵׁם שֶׁאֵין הַכֹּהֲנִים מֻזְהָרִין עַל הַיַּיִן אֶלָּא בִּשְׁעַת בִּיאָה לַמִּקְדָּשׁ כָּךְ אֵין אֲסוּרִין לְגַדֵּל פֶּרַע אֶלָּא בִּשְׁעַת בִּיאָה לַמִּקְדָּשׁ. בַּמֶּה דְּבָרִים אֲמוּרִים בְּכֹהֵן הֶדְיוֹט. אֲבָל כֹּהֵן גָּדוֹל אָסוּר לְגַדֵּל פֶּרַע וְלִקְרֹעַ בְּגָדָיו לְעוֹלָם. שֶׁהֲרֵי תָּמִיד הוּא בַּמִּקְדָּשׁ. וּלְכָךְ נֶאֱמַר בּוֹ (ויקרא כא י) "אֶת רֹאשׁוֹ לֹא יִפְרָע וּבְגָדָיו לֹא יִפְרֹם":

Just as the priests are not warned against drinking wine except at the time they enter the Temple, so too, they are forbidden to grow their hair long only at the time they enter the Temple. supports the Rambam's position. See the following halachah and notes.To whom does the above apply? To an ordinary priest. A High Priest, by contrast, is forbidden to let his hair grow long and rend his garments forever, 5:6 where the Rambam explains the restrictions incumbent on the High Priest in greater detail. As he states there, these prohibitions apply to a High Priest even outside of the Temple and even when he is not in mourning. for he should be in the Temple at all times. 5:7. Therefore with regard to him, [Leviticus 21:10] states: "He should not let [the hair of] his head grow long, nor should he rend his garments."

כַּמָּה הוּא גִּדּוּל פֶּרַע. שְׁלֹשִׁים יוֹם כְּנָזִיר שֶׁנֶּאֱמַר בּוֹ (במדבר ו ה) "גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ" וְאֵין נְזִירוּת פְּחוּתָה מִשְּׁלֹשִׁים יוֹם. לְפִיכָךְ כֹּהֵן הֶדְיוֹט הָעוֹבֵד מְגַלֵּחַ מִשְּׁלֹשִׁים יוֹם לִשְׁלֹשִׁים יוֹם:

What is meant by growing one's hair long? [Leaving it uncut for] 30 days like a Nazirite, concerning whom [Numbers 6:5] states: "He shall let the mane of the hair of his head grow long" and a nazirite vow is not less than 30 days. 3:2. Thus we can assume that growing one's hair long encompasses a 30 day period. Therefore an ordinary priest who serves [in the Temple] must cut his hair every 30 days.).

וְאַנְשֵׁי מִשְׁמָר אֲסוּרִין לְסַפֵּר וּלְכַבֵּס בְּשַׁבַּתָּן כְּדֵי שֶׁלֹּא יַעֲלוּ לְמִשְׁמַרְתָּן כְּשֶׁהֵן מְנֻוָּלִין אֶלָּא מְגַלְּחִין וְרוֹחֲצִין וּמְכַבְּסִין קֹדֶם שֶׁיַּעֲלוּ:

The priests of the watch [serving in the Temple that week] are forbidden to cut their hair and launder their garments during that week, 8:5). Instead, the intent is the priest's personal garments. As a mark of respect, he should ascend to the Temple in freshly laundered clothes (Yeri'ot Shlomo). so that they will not enter the Temple when they are unkempt. 7:19. See also Hilchot K'lei HaMikdash 6:11. Instead, they should cut their hair, wash, and do their laundry before coming [to the Temple].

מִי שֶׁשָּׁלְמָה מִשְׁמַרְתּוֹ בְּתוֹךְ הָרֶגֶל מֻתָּר לְגַלֵּחַ בָּרֶגֶל. אֲבָל אִם שָׁלְמָה בְּעֶרֶב הָרֶגֶל אֵינוֹ מְגַלֵּחַ אֶלָּא בְּעֶרֶב הָרֶגֶל:

When a priest's watch is concluded in the midst of a festival, he is permitted to cut his hair in the midst of the festival. Here leniency was granted, because he is considered to have been held back from cutting his hair before the festival by forces beyond his If, however, his watch concludes on the day preceding a festival, he should cut his hair only on that day.

דִּין קְרוּעֵי בְּגָדִים וְדִין פְּרוּעֵי רֹאשׁ אֶחָד הוּא שֶׁנֶּאֱמַר (ויקרא י ו) "רָאשֵׁיכֶם לֹא תִּפְרָעוּ וּבִגְדֵיכֶם לֹא תִפְרֹמוּ וְלֹא תָמֻתוּ" הָא אִם עָבַד וְהוּא קְרוּעַ בְּגָדִים חַיָּב מִיתָה בִּידֵי שָׁמַיִם אַף עַל פִּי שֶׁעֲבוֹדָתוֹ כְּשֵׁרָה וְלֹא חִלְּלָהּ:

The laws [applying to a priest who enters the Temple with] torn garments are the same as those [applying to one with] long hair, as [Leviticus 10:6] states: "Do not let [the hair on] your heads grow long or rend your garments lest you die." (negative commandment 164) and Sefer HaChinuch (mitzvah 150) includes this commandment among the 613 mitzvot of the Torah. In this instance as well, the Ramban objects to the inclusion of this charge as one of the 613 mitzvot. Thus if [a priest] served with torn garments, he is liable for death at the hand of Heaven although his service is valid and was not profaned. 8:4 where the Rambam writes: "If [the priestly garments] were muddy, torn, longer than his appropriate measure... and a priest performed service while wearing them, his service is invalid." Among the resolutions offered is that in Hilchot K'lei HaMikdash, the Rambam is speaking about clothes that remain torn (therefore, even after the fact, the service is invalid), while here he was speaking about torn garments that were mended. As the Radbaz explains, here the Rambam is speaking about a tear like the tear made when one rends his garments in mourning (which can be mended) as indicated in the following halachah, and there, he is speaking about a garment that was torn in many places.

יֵרָאֶה לִי שֶׁכָּל כֹּהֵן הַכָּשֵׁר לַעֲבוֹדָה אִם נִכְנַס מִן הַמִּזְבֵּחַ וְלִפְנִים וְהוּא שְׁתוּי יַיִן אוֹ שִׁכּוֹר מִשְּׁאָר הַמְשַׁכְּרִין אוֹ פְּרוּעַ רֹאשׁ אוֹ קְרוּעַ בְּגָדִים כְּדֶרֶךְ שֶׁקּוֹרְעִין עַל הַמֵּתִים אַף עַל פִּי שֶׁלֹּא עָבַד עֲבוֹדָה הֲרֵי זֶה לוֹקֶה. הוֹאִיל וְהוּא רָאוּי לַעֲבוֹדָה וְנִכְנָס בִּשְׁעַת הָעֲבוֹדָה מְנֻוָּל כָּכָה וַהֲרֵי הוּא מֻזְהָר שֶׁלֹּא יִכָּנֵס:

It appears to me that any priest who is fit to serve who enters the area of the altar or [proceeds] beyond there offers an explanation that justifies the Rambam's ruling. while intoxicated due to wine, drunk due to other alcoholic beverages, with long hair, or with torn garments as one tears because of a person's death, he is liable for lashes, even if he did not perform service. [The rationale is that] he is fit for service and entered [the Temple] at the time of service in such an unkept manner although he was warned not to enter.

וְדִין הַנִּכְנָס כָּכָה מִן הַמִּזְבֵּחַ וְלִפְנִים וְדִין הַיּוֹצֵא מִשָּׁם אֶחָד הוּא. כֵּיצַד. כְּגוֹן שֶׁשָּׁתָה רְבִיעִית יַיִן בֵּין הָאוּלָם וְלַמִּזְבֵּחַ אוֹ קָרַע בְּגָדָיו שָׁם וְיָצָא לוֹקֶה. וְכֵן אִם עָבַד בִּיצִיאָתוֹ חַיָּב מִיתָה:

The laws that apply to someone who enters beyond the altar and the laws that apply to ones who depart from there are the same. What is implied? One drank a revi'it of wine between the Ulam and the altar or tore his garments there and departed, he is liable for lashes. to Parshat Shemini. The Kessef Mishneh and others offer support for the Rambam's interpretation. Similarly, if he performed service as he departed, he is liable for death.

וְכֵן אָסוּר לְכָל אָדָם בֵּין כֹּהֵן בֵּין יִשְׂרָאֵל לְהִכָּנֵס לַמִּקְדָּשׁ כֻּלּוֹ מִתְּחִלַּת עֶזְרַת יִשְׂרָאֵל וְלִפְנִים כְּשֶׁהוּא שְׁתוּי יַיִן אוֹ שִׁכּוֹר אוֹ פְּרוּעַ רֹאשׁ דֶּרֶךְ נִוּוּל אוֹ קְרוּעַ בְּגָדִים אַף עַל פִּי שֶׁאֵינוֹ בְּאַזְהָרָה. שֶׁאֵין זֶה כָּבוֹד וּמוֹרָא לַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁיִּכָּנֵס בּוֹ מְנֻוָּל. אֲבָל יִשְׂרָאֵל שֶׁגִּדֵּל שְׂעָרוֹ עַד שֶׁנַּעֲשָׂה מַחְלֶפֶת וְלֹא הָיָה דֶּרֶךְ נִוּוּל הֲרֵי זֶה מֻתָּר לְהִכָּנֵס לְעֶזְרַת יִשְׂרָאֵל:

Similarly, it is forbidden for any person, whether a priest or an Israelite, to enter the entire Temple area, from the Courtyard of the Israelites and onward, ch. 7, the other areas of the Temple Mount have a lesser degree of holiness. when he is intoxicated from wine, drunk [from other beverages], with unkept long hair or with torn garments. Although there is no explicit warning [against this in the Torah], it is not a sign of honor or reverence, which speaks of the command to fear the Temple. to the great and holy house to enter it unkept. If, however, an Israelite lets his hair grow until it is formed into a weave and it was not unkept, he is permitted to enter the Courtyard of the Israelites. gives the example of the prophet Samuel who was a Nazirite and hence, allowed his hair to grow long. Nevertheless, he combed it until it was attractive and hence, he was allowed to remain in the Sanctuary of Shiloh.