Altars of Earth, Stone, and Wood/2

Altars of Earth, Stone, and Wood

Exegetical Approaches

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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.

Sources: Hoil MosheShemot 20:20About R. Moshe Yitzchak Ashkenazi

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 wanted. The verses in Shemot 20 give 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 in the Tabernacle. The requirements for an altar from Shemot 20 do not apply to this 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". 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 – This approach views the earthen and stone altars as two equal options given to the individual sacrificer. He might build an earthen one, or if he wants, he might build a stone one.¹ The word "וְאִם" is understood simply to mean, "and if".

No steps for modesty – Since the command in Shemot 20 applies to all individuals, (and not just the priests dressed in pants), it was necessary to include a warning not to use steps so as not be immodestly revealing when clothed in robes or the like.

נְבוּב לֻחֹת – The Hoil Moshe does not explain this term.

Would not the wood burn? – 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.

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 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.²

Location of command – 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 out of order, and were really only first given after the sin of the Golden Calf.

Crux of the position –

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.

Sources: Ibn EzraShemot Long Commentary 20:20Shemot Long Commentary 20:21Shemot Long Commentary 27:8Shemot Short Commentary 27:8Yesod Mora 2About R. Avraham ibn Ezra

מִזְבַּח אֲדָמָה – Ibn Ezra identifies the earthen altar with the altar Moshe builds besides Mt. Sinai in Shemot 24.³ The altar is so called because it was made of earth.

מִזְבַּח אֲבָנִים – 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.

The Altar in the Tabernacle – The altar in the Tabernacle is unconnected to the altars discussed in Shemot 20.

One time command – 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.

נְבוּב לֻחֹת – 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 20.⁴

Would not the wood burn? – As the altar was filled with earth, there was no concern of burning.

No steps for modesty – 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.

בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי – 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.

...וְאִם מִזְבַּח – 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.⁵

Location of command – 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.⁶

Chronology of Chapter 24 – Ibn Ezra assumes that the events of Ch. 24 occur in their chronological place, and not, as others suggest, in Chapter 18.⁷

Crux of the position –

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.

Sources: YefetShemot 20:20-23 (Ms. London 2466 p. 119a-120b)Shemot 20:21-22 (Ms. Petersburg a 51 p. 131b-132a)Vayikra 17:1-9 (Ms. Paris 282 p. 97b-99a)Shemuel I 14 (Ms. Petersburg a 156 p. 85a-86b)About Yefet B. Ali, R. Yosef KaraShemuel I 14:32-34About R. Yosef Kara, Eshkol HaKofer227About Yehuda Hadasi, R. D"Z HoffmannShemot 20:20About R. D"Z Hoffmann

מִזְבַּח אֲדָמָה and מִזְבַּח אֲבָנִים – 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:

• 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.

נְבוּב לֻחֹת –

Wooden Altar –

The Altar at Mt. Sinai –

The Altar at Mt. Eival – This altar was one of the stone altars mentioned in Shemot 20. It is considered a place where Hashem's name was mentioned, since there was a direct command to build it.

Location of command –

–

Crux of the position –

Always

The earth and stone altar in Shemot 20 is the same altar as the wooden one in the Tabernacle.

Sources: Mekhilta DeRabbi YishmaelYitro BaChodesh 11About Mekhilta DeRabbi Yishmael, Mekhilta DeRashbiShemot 20:20About Mekhilta DeRashbi, Bavli ZevachimZevachim 58aZevachim 61bZevachim 61b-62aAbout the Bavli, Targum NeofitiShemot 20:20About Targum Neofiti, Targum Pseudo-JonathanShemot 27:8About Targum Pseudo-Jonathan, Targum YerushalmiShemot 20:20About Targum Yerushalmi, R. Saadia GaonTafsir Shemot 20:20Tafsir Shemot 27:8Ibn Ezra Shemot Long Commentary 20:20About R. Saadia Gaon, RashiShemot 20:20Shemot 20:21Shemot 27:8Shemot 30:3About R. Shelomo Yitzchaki, RashbamShemot 27:8About R. Shemuel b. Meir, R. Yosef Bekhor ShorShemot 27:8About R. Yosef Bekhor Shor, RambamHilkhot Beit HaBechirah 1:13About R. Moshe Maimonides, ChizkuniShemot 27:8About R. Chizkiyah b. Manoach, R. Avraham b. HaRambamShemot 20:20About R. Avraham Maimonides, RambanShemot 20:20Shemot 20:21About R. Moshe Nachmanides, RalbagBeiur Divrei HaParashah Shemot 20:20-21Beiur Divrei HaParashah Shemot 27:8About R. Levi b. Gershon, SefornoShemot 27:8About R. Ovadyah Seforno, NetzivShemot 27:1Shemot 27:8About R. Naftali Z"Y Berlin

מִזְבַּח אֲדָמָה – Two possibilities are raised regarding this phrase:

• An altar connected to earth –
• An altar filled with earth –

מִזְבַּח אֲבָנִים – Most commentators associate this altar with other specific altar including the altar at Mt. Eival, the altar in Shilo, in Nov, in Giveon, and in the Temple. As Ibn Ezra points out, according to this, the two verses of "מִזְבַּח אֲדָמָה" and "מִזְבַּח אֲבָנִים" are not parallel. On the other hand, R. Natan in the Bavli explains that the stone altar is referring to the specific altar in Shiloh which was filled with stone as oppose to being filled with earth.

נְבוּב לֻחֹת – These commentators explain this phrase to mean that the altar was made of wooden boards and the inside was hollow.

Wooden Altar – The Netziv suggests that Shemot 27:1 is referring back to the altar in Shemot 20 when saying "הַמִּזְבֵּחַ" with the additional ה' הידיעה.

The Altar at Mt. Sinai –

The Altar at Mt. Eival –

Location of command –

The roof of the altar –

–

Crux of the position –

¹ The verses then elaborates on the extra requirements for one who takes the stone option.

² For individuals building numerous altars, this would not be practical.

³ He points out how in both places the verses mention bringing Olot and Shelamim offerings.

⁴ He suggests that the verse is simply an אסמכתא, or hook, to teach that the Tabernacle's altar needed to be filled with earth.

⁵ 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.

⁶ 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.

⁷ 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.

⁸ 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.

⁹ 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.

¹⁰ 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.

¹¹ 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.

¹² For example, 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 Shoftim 6:26-27.