Difference between revisions of "Altars of Earth, Stone, and Wood/2"
(Import script) |
(Import script) |
||
Line 17: | Line 17: | ||
<approaches> | <approaches> | ||
− | <category name=""> | + | <category name="">Different Eras |
− | <p>The commands in Shemot 20 and 27 refer to different | + | <p>The commands in Shemot 20 and 27 refer to different time periods. Before the sin of the Golden Calf, when there were private altars, they were made out of earth or stone. After the sin of the Golden Calf, when the altar was only in the Mishkan, it was made out of wood and brass.</p> |
<mekorot> | <mekorot> | ||
<multilink><aht source="HoilShemot20-20">Hoil Moshe</aht><aht source="HoilShemot20-20">Shemot 20:20</aht><aht parshan="Hoil Moshe">About R. Moshe Yitzchak Ashkenazi</aht></multilink> | <multilink><aht source="HoilShemot20-20">Hoil Moshe</aht><aht source="HoilShemot20-20">Shemot 20:20</aht><aht parshan="Hoil Moshe">About R. Moshe Yitzchak Ashkenazi</aht></multilink> | ||
Line 30: | Line 30: | ||
<point><b>Would not the wood burn?</b> – The Hoil Moshe might suggest that there was no fear that the wood of the tabernacle's altar would burn since it was coated with brass. Further, he suggests that there was a circuitous roof of brass around the wooden altar (his understanding of "כַּרְכֹּב הַמִּזְבֵּחַ") which might have further separated the fire from the wood.</point> | <point><b>Would not the wood burn?</b> – The Hoil Moshe might suggest that there was no fear that the wood of the tabernacle's altar would burn since it was coated with brass. Further, he suggests that there was a circuitous roof of brass around the wooden altar (his understanding of "כַּרְכֹּב הַמִּזְבֵּחַ") 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 | + | <point><b>Changes in plans</b> – This position assumes that sacrificial worship in the Tabernacle was not God's original plan. 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 realized that the nation was not worthy of such worship and needed limits and guards. 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 altar, Hashem desired it be built with more precious materials.<fn>For individuals building numerous altars, this would not be practical.</fn> </point> |
<point><b>Location of command</b> – The command of Shemot 20 is found in its chronological place.</point> | <point><b>Location of command</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 out of order, and were really only first given after the sin of the Golden Calf.</point> | <point><b>Chronology and the Tabernacle </b> – This position assumes that the chapters discussing the command to build the Tabernacle are out of order, and were really only first given after the sin of the Golden Calf.</point> | ||
Line 36: | Line 36: | ||
</category> | </category> | ||
− | <category name=""> | + | <category name="">Different Locations |
− | <p></p> | + | <p>The commands to build an earthen or stone altar in Shemot 20 refer to altars which God commanded to be built outside the Tabernacle. These are distinct from the altar in the Tabernacle which is spoken about in shemot 27.</p> |
<opinion name="">Other Specific Altars | <opinion name="">Other Specific Altars | ||
<p>According to this approach, the commandments to build earthen and stone altars are specific commands, fulfilled on only one occasion, and are unrelated to the Tabernacle.</p> | <p>According to this approach, the commandments to build earthen and stone altars are specific commands, fulfilled on only one occasion, and are unrelated to the Tabernacle.</p> | ||
Line 47: | Line 47: | ||
<point><b>The Altar in the Tabernacle</b> – The altar in the Tabernacle is unconnected to the altars discussed in Shemot 20.</point> | <point><b>The Altar in the Tabernacle</b> – The altar in the Tabernacle is unconnected to the altars discussed in Shemot 20.</point> | ||
<point><b>One time command</b> – According to Ibn Ezra the commands of Shemot 20 were one time commands, not meant for all generations or people, but for Moshe (and Yehoshua) alone.</point> | <point><b>One time command</b> – According to Ibn Ezra the commands of Shemot 20 were one time commands, not meant for all generations or people, but for Moshe (and Yehoshua) alone.</point> | ||
− | <point><b>נְבוּב לֻחֹת</b> – Ibn Ezra understands "נְבוּב לֻחֹת" 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.<fn>He suggests that the verse is simply an אסמכתא, or hook, to teach that the Tabernacle's altar | + | <point><b>נְבוּב לֻחֹת</b> – Ibn Ezra understands "נְבוּב לֻחֹת" 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.<fn>He suggests that the verse is simply an אסמכתא, or hook, to teach that the Tabernacle's altar needed to be filled with earth.</fn></point> |
<point><b>Would not the wood burn?</b> – As the altar was filled with earth, there was no concern of burning.</point> | <point><b>Would not the wood burn?</b> – As the altar was filled with earth, there was no concern of burning.</point> | ||
− | <point><b>No steps for modesty</b> – Since the command in Shemot 20 is not aimed at the priests, it was necessary to include a warning not to use steps so as | + | <point><b>No steps for modesty</b> – Since the command in Shemot 20 is not aimed at the priests, it was necessary to include a warning not to use steps so as to prevent immodesty when clothed in robes and not pants.</point> |
<point><b>בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי</b> – This refers to all the places in which God chooses to have his glory reside, such as Nov or Shiloh. If one visits such places, then Hashem will bless the person. According to Ibn Ezra, it is not clear why this is being mentioned specifically here as the fact is not specifically related to the altars being commanded.</point> | <point><b>בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי</b> – This refers to all the places in which God chooses to have his glory reside, such as Nov or Shiloh. If one visits such places, then Hashem will bless the person. According to Ibn Ezra, it is not clear why this is being mentioned specifically here as the fact is not specifically related to the altars being commanded.</point> | ||
− | <point><b>...וְאִם מִזְבַּח</b> – Ibn Ezra understands the word "וְאִם" to mean "and if" and explains that Hashem is telling Moshe that presently he needs to build an earthen altar, and if he merits to enter the Land of Israel, he will then build a stone one.<fn>Since Ibn Era does not see the two altars as two potential options, but rather as two separate obligations, he is forced into this somewhat difficult read of the verse.</fn></point> | + | <point><b>...וְאִם מִזְבַּח</b> – Ibn Ezra understands the word "וְאִם" to mean "and if" and explains that Hashem is telling Moshe that presently he needs to build an earthen altar, and if he merits to enter the Land of Israel, he will then build a stone one.<fn>Since Ibn Era does not see the two altars as two potential options, but rather as two separate obligations, he is forced into this somewhat more difficult read of the verse.</fn></point> |
− | <point><b>Location of command</b> – | + | <point><b>Location of command</b> – Ibn Ezra suggests that the command to build the earthen altar is juxtaposed to the commandment not to make other gods, as the the altar is being built for the covenant of Ch. 24 in which the nation will be accepting Hashem as their sole God. It is not clear though, why Hashem is also relaying the command to the build the stone altar here, if that covenantal ceremony is not to take place for many years.<fn>Even if one posits that originally the nation was soon to enter the land, there is still a significant period of time beforehand. In addition, when the full ceremony is commanded in Devarim, the building of the stone altar is mentioned again, regardless, so the present command seems unnecessary.</fn></point> |
− | <point><b>Chronology of Chapter 24</b> – Ibn Ezra assumes that the events of | + | <point><b>Chronology of Chapter 24</b> – Ibn Ezra assumes that the events of Ch. 24 occur in their chronological place, and not, as others suggest, in Chapter 18.<fn>He claims that the words, "We will do and we will hear" of Chapter 24 are not identical to the nation's cry in Ch. 18 of "We will do". The latter simply implied that the nation was ready to listen to Hashem whereas the cry of Ch. 24 implied a willingness to do and heed the various commandments given after the Decalogue and in Parashat Mishpatim. He (as opposed to those who hold that Ch. 24 is earlier) can, thus, maintain that the command to build the earthen altar preceded the covenant of Chapter 24.</fn></point> |
<point><b>Crux of the position</b> – </point> | <point><b>Crux of the position</b> – </point> | ||
Line 59: | Line 59: | ||
<opinion name="">Bamot in General | <opinion name="">Bamot in General | ||
− | <p>While wooden altars are used only in the central altar in the Tabernacle (and later in the Temple), the earth and stone altars are | + | <p>While wooden altars are used only in the central altar in the Tabernacle (and later in the Temple), the earth and stone altars are individual altars (<i>bamot</i>) used outside the Tabernacle and the Temple.</p> |
<mekorot> | <mekorot> | ||
<multilink><aht source="YefetShemot20-20">Yefet</aht><aht source="YefetShemot20-20">Shemot 20:20-23 (Ms. London 2466 p. 119a-120b)</aht><aht source="YefetShemot20-21">Shemot 20:21-22 (Ms. Petersburg a 51 p. 131b-132a)</aht><aht source="YefetVayikra17-1">Vayikra 17:1-9 (Ms. Paris 282 p. 97b-99a)</aht><aht source="YefetShemuelI14">Shemuel I 14 (Ms. Petersburg a 156 p. 85a-86b)</aht><aht parshan="Yefet B. Ali" /></multilink>, | <multilink><aht source="YefetShemot20-20">Yefet</aht><aht source="YefetShemot20-20">Shemot 20:20-23 (Ms. London 2466 p. 119a-120b)</aht><aht source="YefetShemot20-21">Shemot 20:21-22 (Ms. Petersburg a 51 p. 131b-132a)</aht><aht source="YefetVayikra17-1">Vayikra 17:1-9 (Ms. Paris 282 p. 97b-99a)</aht><aht source="YefetShemuelI14">Shemuel I 14 (Ms. Petersburg a 156 p. 85a-86b)</aht><aht parshan="Yefet B. Ali" /></multilink>, | ||
Line 66: | Line 66: | ||
<multilink><aht source="RDZHoffmannShemot20-20">R. D"Z Hoffmann</aht><aht source="RDZHoffmannShemot20-20">Shemot 20:20</aht><aht parshan="R. D"Z Hoffmann" /></multilink> | <multilink><aht source="RDZHoffmannShemot20-20">R. D"Z Hoffmann</aht><aht source="RDZHoffmannShemot20-20">Shemot 20:20</aht><aht parshan="R. D"Z Hoffmann" /></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>מִזְבַּח אֲדָמָה and מִזְבַּח אֲבָנִים</b> – The earthen and stone altars | + | <point><b>מִזְבַּח אֲדָמָה and מִזְבַּח אֲבָנִים</b> – The commentators differ regarding both when and where such individual altars could be built, and in how they view relationship between the earthen and stone altars: |
<ul> | <ul> | ||
− | <li> | + | <li><b><i>Bamot</i> in eras of insecurity</b> – R. D"Z Hoffman suggests that the earthen altars were used by individuals to bring sacrifices in eras in which there was no peace and security.<fn>At such times, it was not always possible to get to a centralized location, and so temporary altars could be built. Earth is the chosen material as it represents a lack of permanence.</fn> R. Hoffmann limits the locations of such altars to places sanctified by God through revelation or the like ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"). In periods of peace and security, in contrast, only one permanent and centralized stone altar was allowed. Thus upon arrival in Israel, with the hope that rest was imminent,a stone altar was built on Har Eival. Similarly, in Shiloh, the altar was built in stone and finally, in Shelomo's time the brass altar was filled, not with earth, like the Tabernacle, but with stone.<fn>R. Hoffmann suggests that during the wanderings in the desert, earth filled the altar since that too was not a time of rest. From Vayikra it sounds as if bamot were prohibited during this period too. Hoffmann suggests that this was from fear lest the nation come to believe in many gods due to the plurality of worship sites, a concern that dissipated with time. Hoffmann raises the possibility that even during this era, individual earthen altars were only prohibited when camping, but were permitted during travel. He asserts too, that over the eyars of wandering in the desert eventually the entire prohibition was nullified. Hashem only renewed it in Devarim with regards to the era of the inheritance and the building of a centralized place of worship.</fn></li> |
− | <li> | + | <li><b>Slaughtering בשר תאוה</b> – R. Yosef Kara suggests that during the era in which individual <i>bamot</i>were permissible, one needed to sprinkle the blood of even non-sacrificial meat on an altar.<fn>according to him, the lenienecy of slaughtering one's own meat with an altar is only applicable when such altars are "at a distance", such as when there is only one centralized altar, but in a period when everyone could build their own altar for sacrifices, they needed to bring their non sacrificial meat there as well.</fn> He points to <aht source="ShemuelI14-32">Shemuel I 14:32-35</aht> as evidence, where Shaul commands his soldiers to slaughter their sheep and cattle on a large stone, instead of pouring the blood on the ground.<fn>R. Kara never says explicitly that such altars are what is referred to by the command to build earthen or stone altars, but one could adapt this to his position.</fn></li> |
+ | <li><b>Sacrificing in revealed places</b> - Yefet suggests that the verses in Shemot 20 allow one to build an altar and bring non-obligatory and non-permanent sacrifices in any place where Hashem's name was mentioned ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"). This includes any site in which there was a direct command to sacrifice,<fn>For example, the directive to build a an altar on Har Eival, mentioned in <aht source="Devarim27-5">Devarim 27:5-6</aht> and Yehoshua 8:30-35, or the altar built by Gideon, in Shoftim 6:26-27.</fn>, a site in which the <i>Shechinah</i> or an angel appears, or a site where the Aron or another vessel from the Tabernacle or Temple is found. ???Unlike, R. Hoffmann, Yefet asserts that one could build either an earthen or a stone altar for the purpose.</li> | ||
</ul> | </ul> | ||
</point> | </point> |
Version as of 18:57, 16 January 2014
Altars of Earth, Stone, and Wood
Exegetical Approaches
Please contact us if you would like to assist in its development.
Overview
Different Eras
The commands in Shemot 20 and 27 refer to different time periods. Before the sin of the Golden Calf, when there were private altars, they were made out of earth or stone. After the sin of the Golden Calf, when the altar was only in the Mishkan, it was made out of wood and brass.
Different Locations
The commands to build an earthen or stone altar in Shemot 20 refer to altars which God commanded to be built outside the Tabernacle. These are distinct from the altar in the Tabernacle which is spoken about in shemot 27.
Other Specific Altars
According to this approach, the commandments to build earthen and stone altars are specific commands, fulfilled on only one occasion, and are unrelated to the Tabernacle.
Bamot in General
While wooden altars are used only in the central altar in the Tabernacle (and later in the Temple), the earth and stone altars are individual altars (bamot) used outside the Tabernacle and the Temple.
- Bamot in eras of insecurity – R. D"Z Hoffman suggests that the earthen altars were used by individuals to bring sacrifices in eras in which there was no peace and security.8 R. Hoffmann limits the locations of such altars to places sanctified by God through revelation or the like ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"). In periods of peace and security, in contrast, only one permanent and centralized stone altar was allowed. Thus upon arrival in Israel, with the hope that rest was imminent,a stone altar was built on Har Eival. Similarly, in Shiloh, the altar was built in stone and finally, in Shelomo's time the brass altar was filled, not with earth, like the Tabernacle, but with stone.9
- Slaughtering בשר תאוה – R. Yosef Kara suggests that during the era in which individual bamotwere permissible, one needed to sprinkle the blood of even non-sacrificial meat on an altar.10 He points to Shemuel I 14:32-35 as evidence, where Shaul commands his soldiers to slaughter their sheep and cattle on a large stone, instead of pouring the blood on the ground.11
- Sacrificing in revealed places - Yefet suggests that the verses in Shemot 20 allow one to build an altar and bring non-obligatory and non-permanent sacrifices in any place where Hashem's name was mentioned ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"). This includes any site in which there was a direct command to sacrifice,12, a site in which the Shechinah or an angel appears, or a site where the Aron or another vessel from the Tabernacle or Temple is found. ???Unlike, R. Hoffmann, Yefet asserts that one could build either an earthen or a stone altar for the purpose.
Always
The earth and stone altar in Shemot 20 is the same altar as the wooden one in the Tabernacle.
- An altar connected to earth –
- An altar filled with earth –