Difference between revisions of "Altars of Earth, Stone, and Wood/2"
(Original Author: Yonatan Novetsky, Yehuda Novetsky, Neima Novetsky, Rabbi Hillel Novetsky) |
(Original Author: Yonatan Novetsky, Yehuda Novetsky, Neima Novetsky, Rabbi Hillel Novetsky) |
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<multilink><a href="NeofitiShemot20-20" data-aht="source">Targumim</a><a href="NeofitiShemot20-20" data-aht="source">Targum Neofiti Shemot 20:20</a><a href="PsJShemot27-8" data-aht="source">Targum Pseudo-Jonathan Shemot 27:8</a><a href="TargumYerushalmi20-20" data-aht="source">Targum Yerushalmi Shemot 20:20</a><a href="Neofiti" data-aht="parshan">About Targum Neofiti</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a><a href="Targum Yerushalmi" data-aht="parshan">About Targum Yerushalmi</a></multilink>, | <multilink><a href="NeofitiShemot20-20" data-aht="source">Targumim</a><a href="NeofitiShemot20-20" data-aht="source">Targum Neofiti Shemot 20:20</a><a href="PsJShemot27-8" data-aht="source">Targum Pseudo-Jonathan Shemot 27:8</a><a href="TargumYerushalmi20-20" data-aht="source">Targum Yerushalmi Shemot 20:20</a><a href="Neofiti" data-aht="parshan">About Targum Neofiti</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a><a href="Targum Yerushalmi" data-aht="parshan">About Targum Yerushalmi</a></multilink>, | ||
<multilink><a href="RasagTafsirShemot20-20" data-aht="source">R. Saadia Gaon</a><a href="RasagTafsirShemot20-20" data-aht="source">Tafsir Shemot 20:20</a><a href="RasagTafsirShemot27-8" data-aht="source">Tafsir Shemot 27:8</a><a href="IbnEzraShemotLong20-20" data-aht="source">Ibn Ezra Shemot Long Commentary 20:20</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, | <multilink><a href="RasagTafsirShemot20-20" data-aht="source">R. Saadia Gaon</a><a href="RasagTafsirShemot20-20" data-aht="source">Tafsir Shemot 20:20</a><a href="RasagTafsirShemot27-8" data-aht="source">Tafsir Shemot 27:8</a><a href="IbnEzraShemotLong20-20" data-aht="source">Ibn Ezra Shemot Long Commentary 20:20</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, | ||
− | <multilink><a href="RashiShemot20-20" data-aht="source">Rashi</a><a href="RashiShemot20-20" data-aht="source">Shemot 20:20</a><a href="RashiShemot20-21" data-aht="source">Shemot 20:21</a><a href="RashiShemot20-22" data-aht="source">Shemot 20:22</a><a href="RashiShemot27-5" data-aht="source">Shemot 27:5</a><a href="RashiShemot27-8" data-aht="source">Shemot 27:8</a><a href="RashiShemot30-3" data-aht="source">Shemot 30:3</a><a href="Rashi" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, | + | <multilink><a href="RashiShemot20-20" data-aht="source">Rashi</a><a href="RashiShemot20-20" data-aht="source">Shemot 20:20</a><a href="RashiShemot20-21" data-aht="source">Shemot 20:21</a><a href="RashiShemot20-22" data-aht="source">Shemot 20:22</a><a href="RashiShemot27-5" data-aht="source">Shemot 27:5</a><a href="RashiShemot27-8" data-aht="source">Shemot 27:8</a><a href="RashiShemot30-3" data-aht="source">Shemot 30:3</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, |
− | <multilink><a href="RashbamShemot27-8" data-aht="source">Rashbam</a><a href="RashbamShemot27-8" data-aht="source">Shemot 27:8</a><a href="Rashbam" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, | + | <multilink><a href="RashbamShemot27-8" data-aht="source">Rashbam</a><a href="RashbamShemot27-8" data-aht="source">Shemot 27:8</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, |
<multilink><a href="RYBSShemot27-8" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSShemot27-8" data-aht="source">Shemot 27:8</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, | <multilink><a href="RYBSShemot27-8" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSShemot27-8" data-aht="source">Shemot 27:8</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, | ||
− | <multilink><a href="RambamBeitHaBechirah1-13" data-aht="source">Rambam</a><a href="RambamBeitHaBechirah1-13" data-aht="source">Hilkhot Beit HaBechirah 1:13</a><a href="Rambam" data-aht="parshan">About R. Moshe Maimonides</a></multilink>, | + | <multilink><a href="RambamBeitHaBechirah1-13" data-aht="source">Rambam</a><a href="RambamBeitHaBechirah1-13" data-aht="source">Hilkhot Beit HaBechirah 1:13</a><a href="R. Moshe b. Maimon (Rambam)" data-aht="parshan">About R. Moshe Maimonides</a></multilink>, |
− | <multilink><a href="ChizkuniShemot27-8" data-aht="source">Chizkuni</a><a href="ChizkuniShemot27-8" data-aht="source">Shemot 27:8</a><a href="Chizkuni" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, | + | <multilink><a href="ChizkuniShemot27-8" data-aht="source">Chizkuni</a><a href="ChizkuniShemot27-8" data-aht="source">Shemot 27:8</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, |
<multilink><a href="RAvrahamShemot20-20" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahamShemot20-20" data-aht="source">Shemot 20:20</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink>, | <multilink><a href="RAvrahamShemot20-20" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahamShemot20-20" data-aht="source">Shemot 20:20</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink>, | ||
− | <multilink><a href="RambanShemot20-20" data-aht="source">Ramban</a><a href="RambanShemot20-20" data-aht="source">Shemot 20:20</a><a href="RambanShemot20-21" data-aht="source">Shemot 20:21</a><a href="Ramban" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, | + | <multilink><a href="RambanShemot20-20" data-aht="source">Ramban</a><a href="RambanShemot20-20" data-aht="source">Shemot 20:20</a><a href="RambanShemot20-21" data-aht="source">Shemot 20:21</a><a href="R. Moshe b. Nachman (Ramban)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, |
− | <multilink><a href="RalbagShemot20P20" data-aht="source">Ralbag</a><a href="RalbagShemot20P20" data-aht="source">Beiur Divrei HaParashah Shemot 20:20-21</a><a href="RalbagShemot27P8" data-aht="source">Beiur Divrei HaParashah Shemot 27:8</a><a href="Ralbag" data-aht="parshan">About R. Levi b. Gershon</a></multilink>, | + | <multilink><a href="RalbagShemot20P20" data-aht="source">Ralbag</a><a href="RalbagShemot20P20" data-aht="source">Beiur Divrei HaParashah Shemot 20:20-21</a><a href="RalbagShemot27P8" data-aht="source">Beiur Divrei HaParashah Shemot 27:8</a><a href="R. Levi b. Gershon (Ralbag)" data-aht="parshan">About R. Levi b. Gershon</a></multilink>, |
− | <multilink><a href="AbarbanelShemot27" data-aht="source">Abarbanel</a><a href="AbarbanelShemot27" data-aht="source">Shemot 27</a><a href="Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, | + | <multilink><a href="AbarbanelShemot27" data-aht="source">Abarbanel</a><a href="AbarbanelShemot27" data-aht="source">Shemot 27</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, |
<multilink><a href="SefornoShemot27-8" data-aht="source">Seforno</a><a href="SefornoShemot27-8" data-aht="source">Shemot 27:8</a><a href="SefornoShemot30-1" data-aht="source">Shemot 30:1</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, | <multilink><a href="SefornoShemot27-8" data-aht="source">Seforno</a><a href="SefornoShemot27-8" data-aht="source">Shemot 27:8</a><a href="SefornoShemot30-1" data-aht="source">Shemot 30:1</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, | ||
− | <multilink><a href="NetzivShemot27-1" data-aht="source">Netziv</a><a href="NetzivShemot27-1" data-aht="source">Shemot 27:1</a><a href="NetzivShemot27-8" data-aht="source">Shemot 27:8</a><a href="Netziv" data-aht="parshan">About R. Naftali Z"Y Berlin</a></multilink> | + | <multilink><a href="NetzivShemot27-1" data-aht="source">Netziv</a><a href="NetzivShemot27-1" data-aht="source">Shemot 27:1</a><a href="NetzivShemot27-8" data-aht="source">Shemot 27:8</a><a href="R. Naftali Zvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Z"Y Berlin</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>"מִזְבַּח אֲדָמָה"</b> – 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".<fn>Ibn Ezra notes the difficulty in this reading – see below.</fn> 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.</point> | <point><b>"מִזְבַּח אֲדָמָה"</b> – 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".<fn>Ibn Ezra notes the difficulty in this reading – see below.</fn> 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.</point> | ||
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<point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – 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,<fn>According to him, the verse refers to the altar at Mt. Eival which was obligatory.</fn> rather than merely providing an option.</point> | <point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – 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,<fn>According to him, the verse refers to the altar at Mt. Eival which was obligatory.</fn> rather than merely providing an option.</point> | ||
<point><b>"נְבוּב לֻחֹת"</b> – These commentators explain this phrase to mean that the altar was made of wooden boards with a hollow inside (which was filled with earth).</point> | <point><b>"נְבוּב לֻחֹת"</b> – These commentators explain this phrase to mean that the altar was made of wooden boards with a hollow inside (which was filled with earth).</point> | ||
− | <point><b>Would a wooden altar not burn?</b> According to <multilink><a href="RashiShemot30-3" data-aht="source">Rashi</a><a href="RashiShemot30-3" data-aht="source">Shemot 30:3</a><a href="Rashi" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, the wooden altar was hollow and filled with earth to its top, and was thus less flammable.<fn>This is explicitly noted by Abarbanel; cf. Seforno Shemot 30:1. For alternative approaches see <multilink><a href="TanchumaTerumah11" data-aht="source">Tanchuma</a><a href="TanchumaTerumah11" data-aht="source">Terumah 11</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, and also see <a href="Raavyah" data-aht="source">Raavyah</a> who suggests that the top of the altar was, in fact, made of wood.</fn></point> | + | <point><b>Would a wooden altar not burn?</b> According to <multilink><a href="RashiShemot30-3" data-aht="source">Rashi</a><a href="RashiShemot30-3" data-aht="source">Shemot 30:3</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, the wooden altar was hollow and filled with earth to its top, and was thus less flammable.<fn>This is explicitly noted by Abarbanel; cf. Seforno Shemot 30:1. For alternative approaches see <multilink><a href="TanchumaTerumah11" data-aht="source">Tanchuma</a><a href="TanchumaTerumah11" data-aht="source">Terumah 11</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, and also see <a href="Raavyah" data-aht="source">Raavyah</a> who suggests that the top of the altar was, in fact, made of wood.</fn></point> |
<point><b>No steps for modesty</b> 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.</point> | <point><b>No steps for modesty</b> 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.</point> | ||
<point><b>Location of command in Shemot 20</b> – It is unclear why only some limited aspects of the altar would be mentioned already in Parashat Yitro, separate from the main commandment.<fn>See R. Avraham Maimonides and Ramban who attempt to address this question.</fn></point> | <point><b>Location of command in Shemot 20</b> – It is unclear why only some limited aspects of the altar would be mentioned already in Parashat Yitro, separate from the main commandment.<fn>See R. Avraham Maimonides and Ramban who attempt to address this question.</fn></point> | ||
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<mekorot> | <mekorot> | ||
<multilink><a href="YefetShemot20-20" data-aht="source">Karaite exegetes</a><a href="YefetVayikra17-1" data-aht="source">Binyamin Nahawandi (cited by Yefet Vayikra 17:1-9)</a><a href="YefetShemot20-20" data-aht="source">Yefet b. Eli Shemot 20:20-21</a><a href="YefetShemot20-21" data-aht="source">Yefet b. Eli Shemot 20:21</a><a href="YefetVayikra17-1" data-aht="source">Yefet b. Eli Vayikra 17:1-9</a><a href="YefetShemuelI14" data-aht="source">Yefet b. Eli Shemuel I 14</a><a href="EshkolHaKofer" data-aht="source">Yehuda Hadassi, Eshkol HaKofer 227</a><a href="Binyamin Nahawandi the Karaite" data-aht="parshan">About Binyamin Nahawandi</a><a href="Yefet b. Eli the Karaite" data-aht="parshan">About Yefet b. Eli</a><a href="Yehuda Hadassi" data-aht="parshan">About Yehuda Hadassi</a></multilink>, | <multilink><a href="YefetShemot20-20" data-aht="source">Karaite exegetes</a><a href="YefetVayikra17-1" data-aht="source">Binyamin Nahawandi (cited by Yefet Vayikra 17:1-9)</a><a href="YefetShemot20-20" data-aht="source">Yefet b. Eli Shemot 20:20-21</a><a href="YefetShemot20-21" data-aht="source">Yefet b. Eli Shemot 20:21</a><a href="YefetVayikra17-1" data-aht="source">Yefet b. Eli Vayikra 17:1-9</a><a href="YefetShemuelI14" data-aht="source">Yefet b. Eli Shemuel I 14</a><a href="EshkolHaKofer" data-aht="source">Yehuda Hadassi, Eshkol HaKofer 227</a><a href="Binyamin Nahawandi the Karaite" data-aht="parshan">About Binyamin Nahawandi</a><a href="Yefet b. Eli the Karaite" data-aht="parshan">About Yefet b. Eli</a><a href="Yehuda Hadassi" data-aht="parshan">About Yehuda Hadassi</a></multilink>, | ||
− | <multilink><a href="RDZHoffmannShemot20-20" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannShemot20-20" data-aht="source">Shemot 20:20</a><a href="R. | + | <multilink><a href="RDZHoffmannShemot20-20" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannShemot20-20" data-aht="source">Shemot 20:20</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. D"Z Hoffmann</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>"מִזְבַּח אֲדָמָה"</b> – 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.<fn>Yefet stresses that this refers only to non-obligatory and non-permanent sacrifices, and that this is permitted only during periods in which the Ark is separate from the rest of the Tabernacle. R. D"Z Hoffmann similarly asserts that such altars can only be built at certain times, when there is a lack of peace or security in Israel. See below for elaboration.</fn> Both limit such altars to places sanctified by Divine revelation ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"),‎<fn>According to Yefet, this includes: (a) any place in which there was a direct command to sacrifice (such as the altar on Mt. Eival mentioned in Devarim 27:5-6 and Yehoshua 8:30-35, or the altar built by Gidon in Shofetim 6:26-27), (b) any site in which the <i>Shekhinah</i> or an angel appears, and (c) any site where the Ark or another vessel from the Tabernacle or Temple is present. Cf. the similar analysis of R. D"Z Hoffmann.</fn> 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.</point> | <point><b>"מִזְבַּח אֲדָמָה"</b> – 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.<fn>Yefet stresses that this refers only to non-obligatory and non-permanent sacrifices, and that this is permitted only during periods in which the Ark is separate from the rest of the Tabernacle. R. D"Z Hoffmann similarly asserts that such altars can only be built at certain times, when there is a lack of peace or security in Israel. See below for elaboration.</fn> Both limit such altars to places sanctified by Divine revelation ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"),‎<fn>According to Yefet, this includes: (a) any place in which there was a direct command to sacrifice (such as the altar on Mt. Eival mentioned in Devarim 27:5-6 and Yehoshua 8:30-35, or the altar built by Gidon in Shofetim 6:26-27), (b) any site in which the <i>Shekhinah</i> or an angel appears, and (c) any site where the Ark or another vessel from the Tabernacle or Temple is present. Cf. the similar analysis of R. D"Z Hoffmann.</fn> 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.</point> | ||
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<p>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.</p> | <p>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.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="HoilShemot20-20" data-aht="source">Hoil Moshe</a><a href="HoilShemot20-20" data-aht="source">Shemot 20:20</a><a href="Hoil Moshe" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> | + | <multilink><a href="HoilShemot20-20" data-aht="source">Hoil Moshe</a><a href="HoilShemot20-20" data-aht="source">Shemot 20:20</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>"מִזְבַּח אֲדָמָה" and "מִזְבַּח אֲבָנִים"</b> – 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.</point> | <point><b>"מִזְבַּח אֲדָמָה" and "מִזְבַּח אֲבָנִים"</b> – 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.</point> | ||
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<point><b>Would a wooden altar not burn?</b> 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.</point> | <point><b>Would a wooden altar not burn?</b> 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.</point> | ||
<point><b>The altars at Mt. Sinai and Mt. Eival</b> – These two altars are unconnected to the commands of either Shemot 20 or Shemot 27.</point> | <point><b>The altars at Mt. Sinai and Mt. Eival</b> – These two altars are unconnected to the commands of either Shemot 20 or Shemot 27.</point> | ||
− | <point><b>Changes in plans</b> – This position assumes that sacrificial worship in the Tabernacle was not Hashem's original plan.<fn>For other cases in which the Hoil Moshe employs a similar methodology, see <a href="Hoil Moshe" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a> and see the discussion of his position in <a href=""עַיִן תַּחַת עַיִן" – An Eye for an Eye" data-aht="page">An Eye for an Eye</a>.</fn> 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.<fn>For a private individual building his own altars, this would have been cost prohibitive and impractical.</fn></point> | + | <point><b>Changes in plans</b> – This position assumes that sacrificial worship in the Tabernacle was not Hashem's original plan.<fn>For other cases in which the Hoil Moshe employs a similar methodology, see <a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a> and see the discussion of his position in <a href=""עַיִן תַּחַת עַיִן" – An Eye for an Eye" data-aht="page">An Eye for an Eye</a>.</fn> 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.<fn>For a private individual building his own altars, this would have been cost prohibitive and impractical.</fn></point> |
<point><b>Location of command in Shemot 20</b> – The command of Shemot 20 is found in its chronological place.</point> | <point><b>Location of command in Shemot 20</b> – The command of Shemot 20 is found in its chronological place.</point> | ||
<point><b>Chronology and the Tabernacle </b> – 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).</point> | <point><b>Chronology and the Tabernacle </b> – 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).</point> |
Version as of 08:09, 25 November 2014
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.
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.
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).
- 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
- 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
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.