Difference between revisions of "Altars of Earth, Stone, and Wood/2"
(Import script) |
(Import script) |
||
Line 4: | Line 4: | ||
<h1>Altars of Earth, Stone, and Wood</h1> | <h1>Altars of Earth, Stone, and Wood</h1> | ||
+ | <!-- | ||
<stub/> | <stub/> | ||
<div class="overview"> | <div class="overview"> | ||
Line 12: | Line 13: | ||
</continue> | </continue> | ||
</div> | </div> | ||
+ | <p></p> | ||
+ | --> | ||
− | |||
<approaches> | <approaches> | ||
Line 37: | Line 39: | ||
<category name="">Different Locations | <category name="">Different Locations | ||
− | <p>The commands to build an earthen or stone altar in Shemot 20 refer to altars which | + | <p>The commands to build an earthen or stone altar in Shemot 20 refer to altars which could co-exist with the altar in the Tabernacle but which were to be built outside the Tabernacle. These are distinct from the altar in the Tabernacle which is spoken about in Shemot 27. Commentators divide regarding which altars are referred to:</p> |
− | <opinion name=""> | + | <opinion name="">One-time Command to Build Specific Altars |
− | <p> | + | <p>The commandments to build earthen and stone altars constitute an individual directive to Moshe to build two specific altars, one at the foot of Mt Sinai, and one on Mt. Eival.</p> |
<mekorot> | <mekorot> | ||
<multilink><aht source="IbnEzraShemotLong20-20">Ibn Ezra</aht><aht source="IbnEzraShemotLong20-20">Shemot Long Commentary 20:20</aht><aht source="IbnEzraShemotLong20-21">Shemot Long Commentary 20:21</aht><aht source="IbnEzraShemotLong27-8">Shemot Long Commentary 27:8</aht><aht source="IbnEzraShemotShort27-8">Shemot Short Commentary 27:8</aht><aht source="IbnEzraYesodMora2">Yesod Mora 2</aht><aht parshan="R. Avraham ibn Ezra" /></multilink> | <multilink><aht source="IbnEzraShemotLong20-20">Ibn Ezra</aht><aht source="IbnEzraShemotLong20-20">Shemot Long Commentary 20:20</aht><aht source="IbnEzraShemotLong20-21">Shemot Long Commentary 20:21</aht><aht source="IbnEzraShemotLong27-8">Shemot Long Commentary 27:8</aht><aht source="IbnEzraShemotShort27-8">Shemot Short Commentary 27:8</aht><aht source="IbnEzraYesodMora2">Yesod Mora 2</aht><aht parshan="R. Avraham ibn Ezra" /></multilink> | ||
Line 45: | Line 47: | ||
<point><b>מִזְבַּח אֲדָמָה</b> – Ibn Ezra identifies the earthen altar with the altar Moshe builds besides Mt. Sinai in Shemot 24.<fn>He points out how in both places the verses mention bringing Olot and Shelamim offerings.</fn> The altar is so called because it was made of earth.</point> | <point><b>מִזְבַּח אֲדָמָה</b> – Ibn Ezra identifies the earthen altar with the altar Moshe builds besides Mt. Sinai in Shemot 24.<fn>He points out how in both places the verses mention bringing Olot and Shelamim offerings.</fn> The altar is so called because it was made of earth.</point> | ||
<point><b>מִזְבַּח אֲבָנִים</b> – Ibn Ezra identifies the stone altar with the only altar explicitly made of stone in Torah, the altar to be built on Mt. Eival in Devarim 27. It is so named because it is constructed from stone.</point> | <point><b>מִזְבַּח אֲבָנִים</b> – Ibn Ezra identifies the stone altar with the only altar explicitly made of stone in Torah, the altar to be built on Mt. Eival in Devarim 27. It is so named because it is constructed from stone.</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>The Altar in the Tabernacle</b> – The altar in the Tabernacle is unconnected to the altars discussed in Shemot 20. It was made of brass, rather than earth or stone, and is referred to as such.</point> |
− | <point><b>One time command</b> – According to Ibn Ezra the commands of Shemot 20 were one time commands | + | <point><b>One time command</b> – According to Ibn Ezra the commands of Shemot 20 were one time commands to be fulfilled at a single occasion. They were 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 needed to be filled with earth.</fn></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 points out that all the altars are referred to by the material from which they were made (and not based on what the interior was filled with). He suggests that the verse in Shemot 20 is simply an אסמכתא, or hook, to teach that the Tabernacle's altar needed to be filled with earth but is not actually referring to that altar.</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 to prevent immodesty when clothed in robes and not pants.</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 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 more 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> – 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 | + | <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 was to be built for the covenant of Ch. 24 in which the nation accepted Hashem as their sole God. It is not clear though, why Hashem also relayed the command to the build the stone altar here, if that covenantal ceremony was 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, so the present command seems unnecessary.</fn></point> |
<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>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> | ||
+ | --> | ||
</opinion> | </opinion> | ||
− | <opinion name="">Bamot | + | <opinion name="">General Use of Bamot |
− | <p> | + | <p>The verses which speak of earth and stone altars refer to individual altars (<i>bamot</i>) used by non-priests outside the Tabernacle and the Temple for either sacrificial worship or slaughtering of meat.</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 | + | Binyamin Nahawandi the Karaite (cited by Yefet), |
− | <multilink><aht source=" | + | <multilink><aht source="YefetShemot20-20">Yefet the Karaite</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="EshkolHaKofer">Yehuda Hadassi the Karaite</aht><aht source="EshkolHaKofer">Eshkol HaKofer 227</aht><aht parshan="Yehuda Hadassi" /></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> | <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 | + | <point><b>מִזְבַּח אֲדָמָה </b> – According to Yefet (a Karaite) and R. Hoffmann, the command regarding the earthen altar refers to the building of altars for individual sacrificial worship outside the sanctuary.<fn>Yefet stresses that this refers only to non-obligatory and non-permanent sacrifices, and assumes that this is only allowed during periods in which the Aron is separate from the rest of the Tabernacle. R. 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 the locations of such altars to places sanctified by God through revelation or the like ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי").‎<fn>According to Yefet this includes any site in which there was a direct command to sacrifice, (like the directive to build a an altar on Har Eival, mentioned in Devarim 27:5-6 and Yehoshua 8:30-35, or the altar built by Gideon, in Shofetim 6:26-27), a site in which the <i>Shekhinah</i> or an angel appears, or a site where the Aron or another vessel from the Tabernacle or Temple is found.</fn></point> |
− | + | <point><b>מִזְבַּח אֲבָנִים</b> – The commentators differ regarding the function of these altars and how they relate to the earthen ones of the previous verse: | |
− | + | <ul> | |
− | + | <li><b><i>Bamot</i> for individual sacrificial worship</b> – Yefet asserts that the altars for individual sacrifice could be made from either earth or stone and that this verse, too, is a directive allowing such temporary altars.</li> | |
− | + | <li><b>Slaughtering בשר תאוה</b> – 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 <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>According to Yefet, Shaul was not slaughtering meat to eat but rather sacrificing Shelamim or Olot, and for that reason needed an altar. Cf. <multilink><aht source="RYKaraShemuelI14-32">R. Yosef Kara</aht><aht source="RYKaraShemuelI14-32">Shemuel I 14:32-34</aht><aht parshan="R. Yosef Kara" /></multilink> there, though, who also proves from the story that an altar is necessary when slaughtering בשר תאווה, but, unlike the Karaites, limits this obligation to eras in which individual <i>bamot</i> were permissible. According to him, the leniency of slaughtering one's own meat without 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 sprinkle the blood of their non sacrificial meat there as well.</fn> </li> | |
− | + | <li><b>Permament altars</b> – R. D"Z Hoffman suggests that this command refers to the permanent and centralized altars of Mt. Eival, Shiloh and the Beit HaMikdash. According to R. Hoffmann, the earthen altars were allowed during periods of insecurity and unrest but during eras of peace, only one centralized, altar was to be used. As this was meant to be a permanent structure, it was made of stone.<fn>Thus upon arrival in Israel, with the hope that rest was imminent, a stone altar was built on Mt. Eival. Similarly, in Shiloh, the altar was built in stone and finally, in Shelomo's time, too, the brass altar was filled, not with earth, like the Tabernacle, but with stone. According to R. Hoffmann, then, the command regarding earthen altars in 20:20 relates to the era of היתר במות while the command regarding stone altars (verse 21) relates to the period in which bamot were prohibited.</fn> </li> | |
+ | </ul> | ||
</point> | </point> | ||
− | <point><b> | + | <point><b>When and why were individual altars allowed?</b> – According to Yefet, sacrificing Olot or shelamim outside the Tabrnacle was only allowed during periods in which the Aron was separated from the Tabernacle. This is perhaps related to the idea that in such periods there is less holiness in the sanctuary. R. D"Z Hoffmann asserts, in contrast, that temporary altars were allowed during periods when lack of peace and security made it difficult for a person to to get to one centralized location.<fn>According to R. Hoffmann's logic one might assume that <i>bamot</i> should have been allowed in the desert as well since it was a period of wandering and unrest. R. Hoffmann asserts that for this very reason the altar of the Tabernacle was filled with earth. Moreover, he suggests that the prohibition in Vayikra against such <i>bamot</i> was only a reaction to the sin of the Golden Calf and the fear lest the nation come to believe in many gods due to the plurality of worship sites. 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 years of wandering in the desert eventually the entire prohibition was nullified. Hashem only renewed it in Sefer Devarim with regards to the era of the inheritance and the building of a centralized place of worship.</fn> To highlight the temporary aspect of these altars, earth was chosen as the building material since it represents a lack of permanence.</point> |
− | <point><b> | + | <point><b>The Altar in the Tabernacle</b> – The command to build the altar of the Tabernacle is unconnected to the commands in Shemot 20.<fn>R. D"Z Hoffmann disassociates the commands but does assert that the altar of the tabernacle was filled with earth for the same reason that temporary altars were made of earth.</fn></point> |
− | <point><b> | + | <point><b>בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי</b> – According to Yefet and R. Hoffmann this phrase limits the places in which an individual can build a temporary altar for sacrificial worship to sites in which God's name is somehow revealed.<fn>See above note for what this includes.</fn></point> |
− | <point><b> | + | <point><b>...וְאִם מִזְבַּח</b> – According to Yefet, the verse is giving two options for the material from which one might build individual altars. One might build from earth, or if one wants, from stone.<fn>He asserts that both are valid unless there a command specifies which to use.</fn> R. Hoffmann, in contrast, understands the word "אם" to mean "when."<fn>Since he understands that the verses refer to two separate obligations and relate to two different eras (rather than being one command which can be fulfilled in two ways), it is difficult to explain it as "if". </fn></point> |
− | <point><b> | + | <point><b>נְבוּב לֻחֹת</b> – R. Hoffmann asserts that the altar of the Tabernacle was hollow and filled with earth. It is not clear how the other commentators explain the phrase.</point> |
− | <point><b></b> – </point> | + | <point><b>Would not the wood burn?</b> – According to R. Hoffmann, the altar was filled with earth, so there was no concern of burning.</point> |
+ | <point><b>No steps for modesty</b> – According to this approach, the verse is aimed at individual Israelites who would not necessarily be wearing pants.<fn>See Eshkol HaKofer who brings this point as evidence that the verse must not be referring to the Tabernacle of the sanctuary but rather to altars for slaughtering meat. R. D"Z Hoffmann notes that that this directive relates not just to those using the stone altar (which in his opinion refers to Shiloh or the Temple in which just priests sacrificed) but also the earthen ones. He also suggests, like Rashi there, that even if it refers to the altars upon which sacrifices were brought by priests, there is a modicum of immodesty when taking large steps (פסיעה גסה) up stairs even if wearing pants.</fn></point> | ||
+ | <!-- | ||
<point><b>Crux of the position</b> – </point> | <point><b>Crux of the position</b> – </point> | ||
+ | --> | ||
</opinion> | </opinion> | ||
</category> | </category> | ||
− | <category name=""> | + | <category name="">Same Altar |
− | <p> | + | <p>This approach attempts to harmonize the two sets of verses and suggests that the command in Shemot 20 overlaps with the command in Shemot 27 regarding the altar of the Tabernacle.</p> |
<mekorot> | <mekorot> | ||
<multilink><aht source="MekhiltaBaChodesh11">Mekhilta DeRabbi Yishmael</aht><aht source="MekhiltaBaChodesh11">Yitro BaChodesh 11</aht><aht parshan="Mekhilta DeRabbi Yishmael" /></multilink>, | <multilink><aht source="MekhiltaBaChodesh11">Mekhilta DeRabbi Yishmael</aht><aht source="MekhiltaBaChodesh11">Yitro BaChodesh 11</aht><aht parshan="Mekhilta DeRabbi Yishmael" /></multilink>, | ||
<multilink><aht source="MekhiltaDeRashbi20-20">Mekhilta DeRashbi</aht><aht source="MekhiltaDeRashbi20-20">Shemot 20:20</aht><aht parshan="Mekhilta DeRashbi" /></multilink>, | <multilink><aht source="MekhiltaDeRashbi20-20">Mekhilta DeRashbi</aht><aht source="MekhiltaDeRashbi20-20">Shemot 20:20</aht><aht parshan="Mekhilta DeRashbi" /></multilink>, | ||
<multilink><aht source="BavliZevachim58a">Bavli Zevachim</aht><aht source="BavliZevachim58a">Zevachim 58a</aht><aht source="BavliZevachim61b">Zevachim 61b</aht><aht source="BavliZevachim62a">Zevachim 61b-62a</aht><aht parshan="Talmud Bavli">About the Bavli</aht></multilink>, | <multilink><aht source="BavliZevachim58a">Bavli Zevachim</aht><aht source="BavliZevachim58a">Zevachim 58a</aht><aht source="BavliZevachim61b">Zevachim 61b</aht><aht source="BavliZevachim62a">Zevachim 61b-62a</aht><aht parshan="Talmud Bavli">About the Bavli</aht></multilink>, | ||
− | <multilink><aht source="NeofitiShemot20-20"> | + | <multilink><aht source="NeofitiShemot20-20">Targumim</aht><aht source="NeofitiShemot20-20">Targum Neofiti Shemot 20:20</aht><aht source="PsJShemot27-8">Targum Pseudo-Jonathan Shemot 27:8</aht><aht source="TargumYerushalmi20-20">Targum Yerushalmi Shemot 20:20</aht><aht parshan="Neofiti">About Targum Neofiti</aht><aht parshan="Targum Pseudo-Jonathan" /><aht parshan="Targum Yerushalmi" /></multilink>, |
− | |||
− | |||
<multilink><aht source="RasagTafsirShemot20-20">R. Saadia Gaon</aht><aht source="RasagTafsirShemot20-20">Tafsir Shemot 20:20</aht><aht source="RasagTafsirShemot27-8">Tafsir Shemot 27:8</aht><aht source="IbnEzraShemotLong20-20">Ibn Ezra Shemot Long Commentary 20:20</aht><aht parshan="R. Saadia Gaon" /></multilink>, | <multilink><aht source="RasagTafsirShemot20-20">R. Saadia Gaon</aht><aht source="RasagTafsirShemot20-20">Tafsir Shemot 20:20</aht><aht source="RasagTafsirShemot27-8">Tafsir Shemot 27:8</aht><aht source="IbnEzraShemotLong20-20">Ibn Ezra Shemot Long Commentary 20:20</aht><aht parshan="R. Saadia Gaon" /></multilink>, | ||
<multilink><aht source="RashiShemot20-20">Rashi</aht><aht source="RashiShemot20-20">Shemot 20:20</aht><aht source="RashiShemot20-21">Shemot 20:21</aht><aht source="RashiShemot27-8">Shemot 27:8</aht><aht source="RashiShemot30-3">Shemot 30:3</aht><aht parshan="Rashi">About R. Shelomo Yitzchaki</aht></multilink>, | <multilink><aht source="RashiShemot20-20">Rashi</aht><aht source="RashiShemot20-20">Shemot 20:20</aht><aht source="RashiShemot20-21">Shemot 20:21</aht><aht source="RashiShemot27-8">Shemot 27:8</aht><aht source="RashiShemot30-3">Shemot 30:3</aht><aht parshan="Rashi">About R. Shelomo Yitzchaki</aht></multilink>, | ||
Line 104: | Line 110: | ||
<multilink><aht source="NetzivShemot27-1">Netziv</aht><aht source="NetzivShemot27-1">Shemot 27:1</aht><aht source="NetzivShemot27-8">Shemot 27:8</aht><aht parshan="Netziv">About R. Naftali Z"Y Berlin</aht></multilink> | <multilink><aht source="NetzivShemot27-1">Netziv</aht><aht source="NetzivShemot27-1">Shemot 27:1</aht><aht source="NetzivShemot27-8">Shemot 27:8</aht><aht parshan="Netziv">About R. Naftali Z"Y Berlin</aht></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>מִזְבַּח אֲדָמָה</b> – | + | <point><b>מִזְבַּח אֲדָמָה</b> – The earthen altar is identical to the altar in the Tabernacle. It is so called in Shemot 20 either because the altar was connected to the earth or because it was filled with earth. Neziv attempts to bring evidence for this position by pointing to the definite article which precedes the word מזבח in Shemot 27, hinting to the reader that this is the altar that was already referred to in Shemot 20. |
− | |||
− | |||
− | |||
− | |||
</point> | </point> | ||
− | <point><b>מִזְבַּח אֲבָנִים</b> – Most commentators associate this altar with | + | <point><b>מִזְבַּח אֲבָנִים</b> – Most of these commentators associate this altar with the successor to the altar of the tabernacle: the altars in Shilo, Nov, Giveon, and the Temple, which were built from or filled with stones. Rashi and Ralbag, though, suggest that it refers to the stone altar built on Mt. Eival.</point> |
− | <point><b>נְבוּב לֻחֹת</b> – These commentators explain this phrase to mean that the altar was made of wooden boards | + | <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> | + | <point><b>Would not the wood burn?</b> – As the altar was filled with earth, there was no fear of burning.</point> |
+ | <point><b>בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי</b> – </point> | ||
+ | <point><b>...וְאִם מִזְבַּח</b> – </point> | ||
+ | <point><b>No steps for modesty</b> The Mekhiltas reinterpret the prohibition to refer to taking large steps. The priests are not to use stairs so that they do not approach Hasem with a פסיעה גסה. Rashi, instead, maintains that even clothed in pants, there is some immodesty in walking up stairs.</point> | ||
<point><b>The Altar at Mt. Sinai</b> – </point> | <point><b>The Altar at Mt. Sinai</b> – </point> | ||
− | + | <point><b>Location of command</b> – Ramban</point> | |
− | <point><b>Location of command</b> – </point> | ||
<point><b>The roof of the altar</b> – </point> | <point><b>The roof of the altar</b> – </point> | ||
+ | <!-- | ||
<point><b></b> – </point> | <point><b></b> – </point> | ||
<point><b>Crux of the position</b> – </point> | <point><b>Crux of the position</b> – </point> | ||
+ | --> | ||
</category> | </category> | ||
Version as of 01:09, 29 January 2014
Altars of Earth, Stone, and Wood
Exegetical Approaches
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 could co-exist with the altar in the Tabernacle but which were to be built outside the Tabernacle. These are distinct from the altar in the Tabernacle which is spoken about in Shemot 27. Commentators divide regarding which altars are referred to:
One-time Command to Build Specific Altars
The commandments to build earthen and stone altars constitute an individual directive to Moshe to build two specific altars, one at the foot of Mt Sinai, and one on Mt. Eival.
General Use of Bamot
The verses which speak of earth and stone altars refer to individual altars (bamot) used by non-priests outside the Tabernacle and the Temple for either sacrificial worship or slaughtering of meat.
- Bamot for individual sacrificial worship – Yefet asserts that the altars for individual sacrifice could be made from either earth or stone and that this verse, too, is a directive allowing such temporary altars.
- Slaughtering בשר תאוה – 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, where Shaul commands his soldiers to slaughter their sheep and cattle on a large stone, instead of pouring the blood on the ground.10
- Permament altars – R. D"Z Hoffman suggests that this command refers to the permanent and centralized altars of Mt. Eival, Shiloh and the Beit HaMikdash. According to R. Hoffmann, the earthen altars were allowed during periods of insecurity and unrest but during eras of peace, only one centralized, altar was to be used. As this was meant to be a permanent structure, it was made of stone.11
Same Altar
This approach attempts to harmonize the two sets of verses and suggests that the command in Shemot 20 overlaps with the command in Shemot 27 regarding the altar of the Tabernacle.