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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<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> | ||
− | <point><b>"מִזְבַּח אֲבָנִים"</b> – These commentators differ regarding the function of stone altars and how they relate to the earthen ones of the previous verse: | + | <point><b>"מִזְבַּח אֲבָנִים"</b> – These commentators differ regarding the function of stone altars and how they relate to the earthen ones of the previous verse:<fn>While verse 20 specifies that the earthen altars are for sacrifices ("וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ"), this is not explicit regarding the stone altars of verse 21.</fn> |
<ul> | <ul> | ||
<li><b><i>Bamot</i> for private sacrificial worship</b> – 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.</li> | <li><b><i>Bamot</i> for private sacrificial worship</b> – 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.</li> | ||
<li><b>Slaughtering בשר תאווה</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,<fn>See <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> who also proves from the story that an altar is necessary when slaughtering בשר תאווה. Unlike the Karaites, though, he limits this obligation to eras in which private <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. In a period when everyone could build their own altar for sacrifices, though, one had an altar readily accessible, and thus one was obligated to sprinkle the blood of non-sacrificial meat there as well.</fn> as there Shaul commands his soldiers to slaughter their sheep and cattle on a large stone, instead of pouring the blood on the ground.<fn>Yefet disagrees with this reading of the story and instead explains it in a way that aligns with his understanding of the command to build stone altars. He suggests that Shaul was not simply slaughtering regular meat to eat, but was rather sacrificing burnt or peace offerings, and thus needed an altar.</fn></li> | <li><b>Slaughtering בשר תאווה</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,<fn>See <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> who also proves from the story that an altar is necessary when slaughtering בשר תאווה. Unlike the Karaites, though, he limits this obligation to eras in which private <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. In a period when everyone could build their own altar for sacrifices, though, one had an altar readily accessible, and thus one was obligated to sprinkle the blood of non-sacrificial meat there as well.</fn> as there Shaul commands his soldiers to slaughter their sheep and cattle on a large stone, instead of pouring the blood on the ground.<fn>Yefet disagrees with this reading of the story and instead explains it in a way that aligns with his understanding of the command to build stone altars. He suggests that Shaul was not simply slaughtering regular meat to eat, but was rather sacrificing burnt or peace offerings, and thus needed an altar.</fn></li> | ||
− | <li><b>Permanent altars</b> – R. D"Z Hoffmann suggests that this command refers to the permanent and centralized altars of Mt. Eival, Shiloh, and the Beit HaMikdash. 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.<fn>Thus, upon the nation's arrival in Israel, with the hope that tranquility was imminent, a stone altar was built on Mt. Eival. Similarly, in Shiloh, the altar was built from stone, and finally, in Shelomo's time, too, the copper altar was filled, not with earth (like the Tabernacle), but with stones. According to R. D"Z Hoffmann, then, the command regarding earthen altars in 20:20 relates to the era in which private altars were permitted (היתר במות), while the command regarding stone altars in the following verse (20:21) relates to the period in which <i>bamot</i> were prohibited.</fn></li> | + | <li><b>Permanent altars</b> – R. D"Z Hoffmann suggests that this command refers to the permanent and centralized altars of Mt. Eival, Shiloh, and the Beit HaMikdash.<fn>Thus, according to R. D"Z Hoffmann only the previous verse of "מִזְבַּח אֲדָמָה" refers to private altars. Hadassi's position may be the exact opposite (but this requires additional clarification).</fn> 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.<fn>Thus, upon the nation's arrival in Israel, with the hope that tranquility was imminent, a stone altar was built on Mt. Eival. Similarly, in Shiloh, the altar was built from stone, and finally, in Shelomo's time, too, the copper altar was filled, not with earth (like the Tabernacle), but with stones. According to R. D"Z Hoffmann, then, the command regarding earthen altars in 20:20 relates to the era in which private altars were permitted (היתר במות), while the command regarding stone altars in the following verse (20:21) relates to the period in which <i>bamot</i> were prohibited.</fn></li> |
</ul> | </ul> | ||
</point> | </point> | ||
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<point><b>"נְבוּב לֻחֹת"</b> – 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.</point> | <point><b>"נְבוּב לֻחֹת"</b> – 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.</point> | ||
<point><b>Would a wooden altar not burn?</b> According to R. D"Z Hoffmann, the center of the altar was filled with earth, so there was no concern of it burning.</point> | <point><b>Would a wooden altar not burn?</b> According to R. D"Z Hoffmann, the center of the altar was filled with earth, so there was no concern of it burning.</point> | ||
− | <point><b>No steps for modesty</b> – Hadassi explains that the verse is directed at individual Israelites who would not necessarily be wearing pants, rather than at the priests.</point> | + | <point><b>No steps for modesty</b> – Hadassi explains that the verse is directed at individual Israelites who would not necessarily be wearing pants, rather than at the priests.<fn>According to Hadassi, the verse refers to non-sacrificial slaughter. The Karaite commentary Keter Torah of Aharon b. Eliyahu rejects this possibility since the verse specifies "מִזְבְּחִי", but according to Nahawandi and Hadassi even altars for regular slaughter (מזבח שערים) could be termed "מִזְבְּחִי".</fn></point> |
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<point><b>Crux of the position</b> – </point> | <point><b>Crux of the position</b> – </point> |
Version as of 13:19, 30 January 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.