Altars of Earth, Stone, and Wood/2
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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.
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.
Sources: Mekhilta DeRabbi Yishmael, Mekhilta DeRashbi, Bavli Zevachim, Targumim, R. Saadia Gaon, Rashi, Rashbam, R. Yosef Bekhor Shor, Rambam, Chizkuni, R. Avraham b. HaRambam, Ramban, Ralbag, Seforno, Netziv
"מִזְבַּח אֲדָמָה" – 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".1 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.
"מִזְבַּח אֲבָנִים" – Most of these commentators similarly associate this altar with the Tabernacle altars in Shiloh, Nov, and Givon, as well as the Temple altar, which were all built from or filled with stones.2 Rashi and Ralbag, though, suggest that it refers to the stone altar built on Mt. Eival.
"וְאִם מִזְבַּח אֲבָנִים" – 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 rather than merely providing an option.
"נְבוּב לֻחֹת" – These commentators explain this phrase to mean that the altar was made of wooden boards with a hollow inside (which was filled with earth).
Would not the wood burn? – According to Rashi, the altar was hollow and filled with earth, and was thus less flammable.3
No steps for modesty The Mekhiltas reinterpret the prohibition to refer to taking large steps. The priests are not to use stairs so that they do not approach Hashem with a "hasty step". Rashi, though, maintains that there is some immodesty in walking up stairs, even though the priests are wearing pants.
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 a dual directive to Moshe to build two specific altars, one at the foot of Mt Sinai, and one on Mt. Eival.
Sources: Ibn Ezra
"מִזְבַּח אֲדָמָה" – Ibn Ezra identifies the earthen altar with the altar Moshe builds besides Mt. Sinai in Shemot 24.4 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. It was made of brass, rather than earth or stone, and is referred to as such.
One time command – 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.
"נְבוּב לֻחֹת" – Ibn Ezra understands the phrase 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 20.5
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.6
Location of the 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 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.7
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 18.8
General Use of Bamot
The verses which speak of earth and stone altars refer to private altars (bamot) used by non-priests outside the Tabernacle and the Temple for either sacrificial worship or slaughtering of meat.
Sources: Binyamin Nahawandi the Karaite (cited by Yefet), Yefet the Karaite, Yehuda Hadassi the Karaite, R. D"Z Hoffmann
"מִזְבַּח אֲדָמָה" – According to Yefet the Karaite and R. Hoffmann, the command regarding the earthen altar refers to the building of altars for private sacrificial worship outside the sanctuary.9 Both limit the locations of such altars to places sanctified by God through revelation or the like ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי").10
"מִזְבַּח אֲבָנִים" – The commentators differ regarding the function of these altars and how they relate to the earthen ones of the previous verse:
- 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, is a directive allowing 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, where Shaul commands his soldiers to slaughter their sheep and cattle on a large stone, instead of pouring the blood on the ground.11
- Permanent 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.12
When and why were private altars allowed? – According to Yefet, sacrificing Olot or shelamim outside the Tabernacle 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.13 To highlight the temporary aspect of these altars, earth was chosen as the building material since it represents a lack of permanence.
The Altar in the Tabernacle – The command to build the altar of the Tabernacle is unconnected to the commands in Shemot 20.14
"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי" – According to Yefet and R. Hoffmann, this phrase limits the places in which a private individual can build a temporary altar for sacrificial worship to sites in which God's name is somehow revealed.15
"וְאִם מִזְבַּח אֲבָנִים" – According to Yefet, the verse is providing two equally valid options for the material from which one might build private altars. One might build from earth, or if one wants, from stone.16 R. Hoffmann, in contrast, understands the word "אם" to mean "when."17
"נְבוּב לֻחֹת" – R. 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.
Would not the wood burn? – According to R. Hoffmann, the altar was filled with earth, so there was no concern of burning.
No steps for modesty – According to this approach, the verse is aimed at individual Israelites who would not necessarily be wearing pants.18
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 Moshe
"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 אֲבָנִים" – This approach views the earthen and stone altars as two equal options given to the private sacrificer. He might build an earthen one, or if he wants, he might build a stone one.19 The word "וְאִם" is understood simply to mean "and if".
No steps for modesty – Since the command in Shemot 20 applies to all private 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.20
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.
