Altars of Earth, Stone, and Wood

Exegetical Approaches

Overview

Shemot 20 and 27 appear to be at odds regarding the materials from which the altar was constructed, and commentators disagree as to how to reconcile the two accounts. The Mekhilta attempts to synthesize them by suggesting that the altar was made of wood, but filled with earth. Many later exegetes, though, understand that the two texts speak of different altars. Ibn Ezra explains that Shemot 20 speaks of the one-time altars at Mt. Sinai and Mt. Eival, while R. D"Z Hoffmann posits that Shemot 20 refers to altars built for private use rather than for the entire nation. Finally, the Hoil Moshe suggests that the two chapters reflect a change in plans which occurred as a result of the sin of the Golden Calf.

Two Aspects of the Same Altar

This approach harmonizes the two sets of verses, suggesting that both refer to the altar of the Tabernacle, and the command in Shemot 20 is merely presenting additional aspects which are not mentioned in Shemot 27.

"מִזְבַּח אֲדָמָה" – The earthen altar is identical to the wooden altar in the Tabernacle, and it is called an "earthen altar" in Shemot 20 either because the wooden altar was connected to the earth, or because it was filled with earth. Thus, the verse in Shemot 20 is read as if it said: "a [wooden] altar [connected to or filled with] earth you shall make for me".1 The Netziv attempts to support this position by noting that the definite article ("הַ") affixed to the word "מִּזְבֵּחַ" in Shemot 27 hints to the reader that this altar is already known from the earlier verse in Shemot 20.
"מִזְבַּח אֲבָנִים" – R. Eliezer b. Yaakov in the Bavli associates this stone altar with the Tabernacle altars in Shiloh, Nov, and Givon,2 as well as the Temple altar,3 which were all built from or filled with stones.4 The Mekhilta, though, suggests that it refers to the stone altar built on Mt. Eival. Ralbag explains that a wooden altar filled with earth was appropriate for a nation in transit in the desert,5 and it was replaced by more permanent stone structures upon their entry and settling of the land of Israel.
"וְאִם מִזְבַּח אֲבָנִים" – R. Yishmael in the Mekhilta contends that this is one of three cases in which the word "וְאִם" should be construed as mandating an obligatory action,6 rather than merely providing an option.
"נְבוּב לֻחֹת" – These commentators explain this phrase to mean that the altar was made of wooden boards with a hollow inside (which was filled with earth).
Would a wooden altar not burn? According to RashiShemot 30:3About R. Shelomo Yitzchaki, the wooden altar was hollow and filled with earth to its top, and was thus less flammable.7
No steps for modesty The Mekhiltas reinterpret this prohibition to refer to taking large steps. The priests are not to use stairs so that they do not approach Hashem with a "haughty step" ("פסיעה גסה"). Rashi, though, maintains that there is some immodesty in walking up stairs, even though the priests are wearing pants, and that therefore a ramp (כבש) was used also in the Tabernacle.
Location of command in Shemot 20 – It is unclear why only some limited aspects of the altar would be mentioned already in Parashat Yitro, separate from the main commandment.8

Different Altars

The commands to build an earthen or stone altar in Shemot 20 refer to altars which were distinct from the wooden altar of the Tabernacle in Shemot 27. Commentators divide regarding the identities of the altars mentioned in Shemot 20:

One-time National Altars

The commandments to build earthen and stone altars refer to the building of a special altar for each of two unique covenantal ceremonies, one of which took place at the foot of Mt Sinai, and the other on Mt. Eival.

"מִזְבַּח אֲדָמָה" – Ibn Ezra identifies the earthen altar with the altar Moshe built at Mt. Sinai in Shemot 24.9 This altar is referred to by this name because it was actually made from earth.10
"מִזְבַּח אֲבָנִים" – Ibn Ezra identifies this stone altar with the only altar which the Torah explicitly states was to be made of stone, the altar to be built on Mt. Eival described in Devarim 27.11
The Altar in the Tabernacle – The altar in the Tabernacle was made of copper plated wood, rather than earth or stone, and is thus unconnected to the altars discussed in Shemot 20.
One time commands for Moshe himself – According to Ibn Ezra, the commands of Shemot 20 were one time instructions which were each to be fulfilled on a single occasion, and they were not intended for all generations. Ibn Ezra in Yesod Mora further clarifies that the directive was issued to Moshe himself, and was not a mitzvah incumbent upon the nation.12
"נְבוּב לֻחֹת" – Ibn Ezra understands this phrase to mean that the Tabernacle's altar was hollow, and filled with earth. He emphasizes, though, that this is not sufficient reason to call such an altar an "earthen altar", and thus the altar of the Tabernacle cannot be the subject of the command in Shemot 20.
Would a wooden altar not burn? As the wooden altar was filled with earth, there was less concern of it burning.
No steps for modesty – Since the altars in Shemot 20 were not part of the Tabernacle and the regular priestly rites, it was necessary to include a warning not to use steps, so as to prevent immodest exposure if their service was performed in robes (without pants).
"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי" – Ibn Ezra explains that this refers to all the places in which Hashem chooses to have his glory reside, such as Shiloh and Nov. The verse is saying that if people visit (and presumably sacrifice at) such places, then Hashem will visit and bless them in return. According to Ibn Ezra, though, it is not clear why this is mentioned in Shemot 20, as it is unrelated to the altars being discussed there.
"...וְאִם מִזְבַּח" – Ibn Ezra understands the word "וְאִם" to mean "and if" and explains that Hashem is telling Moshe that he presently needs to build an earthen altar, and if he merits to enter the Land of Israel, he will then build a stone one.13
Location of the command in Shemot 20 – Ibn Ezra suggests that the command to build the earthen altar appears here because these verses open the unit that will climax with the Sinai covenant of Chapter 24, for which this very altar is being built.14 According to Ibn Ezra, Hashem opens the unit by telling Moshe that they are about to make a covenant which will necessitate an altar, and He then proceeds to relay the content of the covenant. It is not clear, though, why Hashem also relayed the command to the build the stone altar here, given that the covenantal ceremony at Mt. Eival takes place only much later.15
Chronology of Chapter 24 – Ibn Ezra must maintain that the events of Chapter 24 occur in their chronological place, and not, as others suggest, in Chapter 19 and before the giving of the commandments in Chapter 20.16

Private Altars

The verses which speak of earth and stone altars refer to private altars (במות), used by non-priests outside of the Tabernacle and Temple, for both private sacrificial worship and the ritual slaughtering of meat for personal consumption (בשר תאווה).

"מִזְבַּח אֲדָמָה" – According to Yefet the Karaite and R. D"Z Hoffmann, the command regarding the earthen altar refers to the building of altars for private sacrificial worship outside the sanctuary.17 Both limit such altars to places sanctified by Divine revelation ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"),‎18 and to restricted time periods (see below). According to R. D"Z Hoffmann, earth was chosen as the building material to symbolize the temporal nature of these altars.
"מִזְבַּח אֲבָנִים" – These commentators differ regarding the function of stone altars and how they relate to the earthen ones of the previous verse:19
  • Bamot for private sacrificial worship – Yefet asserts that the altars for private sacrifice could be made from either earth or stone and that this verse, too, comes to permit such temporary altars.
  • Slaughtering בשר תאווה – Two other Karaites, Nahawandi and Hadassi, maintain that this verse is referring to building stone altars for the slaughtering of non-sacrificial meat. They point to Shemuel I 14:32-35 as evidence,20 as there Shaul commands his soldiers to slaughter their sheep and cattle on a large stone, instead of pouring the blood on the ground.21
  • Permanent altars – R. D"Z Hoffmann suggests that this command refers to the permanent and centralized altars of Mt. Eival, Shiloh, and the Beit HaMikdash.22 According to R. D"Z Hoffmann, the earthen altars were allowed during periods of insecurity and unrest, but during eras of peace, only one centralized altar was used. As it was meant to be a permanent structure, it was made of stone.23
When and why were private altars allowed?
  • According to Yefet, sacrificing on a private altar was allowed only during periods in which the Ark was separated from the Tabernacle. This is perhaps related to the idea that in such periods the Divine presence was diffused among various locations.
  • In contrast, R. D"Z Hoffmann asserts that private altars were allowed during periods when a lack of peace and security impeded travel to one centralized location.24
The Altar in the Tabernacle – The command to build the altar of the Tabernacle is unrelated to the commands in Shemot 20.25
"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי" – According to Yefet and R. D"Z Hoffmann, this phrase limits the permission for sacrificial worship on a private altar to sites in which Hashem reveals himself.26 Such a dispensation also ceased to exist entirely once Hashem selected a single location for his presence ("‏הַמָּקוֹם אֲשֶׁר יִבְחַר ה'‏").
"וְאִם מִזְבַּח אֲבָנִים" – According to Yefet, the verse is providing two equally valid options for the material from which one might build private altars. One can build from earth, or, if one prefers, from stone.27 R. D"Z Hoffmann, in contrast, understands the word "אִם" to mean "when", and the verses to refer to two different time periods.28
"נְבוּב לֻחֹת" – R. D"Z Hoffmann follows the Midrash in explaining that the altar of the Tabernacle was hollow and filled with earth. It is not clear how the Karaite commentators explain the phrase.
Would a wooden altar not burn? According to R. D"Z Hoffmann, the center of the altar was filled with earth, so there was no concern of it burning.
No steps for modesty – Hadassi explains that the verse is directed at individual Israelites who would not necessarily be wearing pants, rather than at the priests.29

Change in Plans

The commands in Shemot 20 and 27 each refer to different time periods. Before the sin of the Golden Calf, there were private altars which were made out of earth or stone. However, after the sin of the Golden Calf, worship became centralized, and the lone sacrificial altar situated in the Mishkan was constructed of wood and copper.

"מִזְבַּח אֲדָמָה" and "מִזְבַּח אֲבָנִים" – According to the Hoil Moshe, until the Sin of the Golden Calf, anyone was allowed to build an altar wherever they chose. The verses in Shemot 20 delineate the requirements for these altars: they must be made of either earth or uncut stones, and cannot have steps.
The Altar in the Tabernacle – Once the Israelites sinned with the Golden Calf, Hashem prohibited personal worship, and required all sacrifices to be made in one centralized location, on the altar of the Tabernacle. The altar specifications in Shemot 20 were not applicable to this later altar.
"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי" – The Hoil Moshe suggests that this verse should be read as if written "בְּכָל הַמָּקוֹם אֲשֶׁר תַּזְכִּיר אֶת שְׁמִי".30 Before the sin, one was allowed to build an earthen or stone altar in any place that one desired to call out in the name of Hashem.
"וְאִם מִזְבַּח אֲבָנִים" – This approach views the earthen and stone altars as two equal options given to the private sacrificer. He can choose to build either an earthen one or a stone one.31 The word "וְאִם" is understood simply to mean "and if".
No steps for modesty – Since the command in Shemot 20 applies to all private individuals (and not just the priests who wore pants), it was necessary to include a warning not to use steps so as not be immodestly revealing when clothed in robes.
"נְבוּב לֻחֹת" – The Hoil Moshe does not explain this term.
Would a wooden altar not burn? This position could simply suggest that since the Tabernacle's altar was coated with copper, it would not burn. Further, the Hoil Moshe suggests that the "כַּרְכֹּב הַמִּזְבֵּחַ" was a copper top for the wooden altar which might have further separated the fire from the wood.
The altars at Mt. Sinai and Mt. Eival – These two altars are unconnected to the commands of either Shemot 20 or Shemot 27.
Changes in plans – This position assumes that sacrificial worship in the Tabernacle was not Hashem's original plan.32 Originally, Hashem did not want to limit sacrifices to any individual group or place, as His glory is found all over and is accessible to all. After the nation's sin, though, Hashem decided that the nation was not worthy of such worship and needed limitations and safeguards. The Hoil Moshe does not explain why the sin required that different materials be used when building the centralized altar in the Tabernacle. One might propose that once there was to be just one centralized altar, Hashem desired it be built with more precious materials.33
Location of command in Shemot 20 – The command of Shemot 20 is found in its chronological place.
Chronology and the Tabernacle – This position assumes that the chapters discussing the command to build the Tabernacle are recorded out of chronological order, as they were commanded only after the sin of the Golden Calf (and the atonement for it).
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