Difference between revisions of "Altars of Earth, Stone, and Wood/2"

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(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>"וְאִם מִזְבַּח אֲבָנִים"</b> – 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,<fn>According to him, the verse refers to the altar at Mt. Eival which was obligatory.</fn> rather than merely providing an option.</point>
 
<point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – 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,<fn>According to him, the verse refers to the altar at Mt. Eival which was obligatory.</fn> rather than merely providing an option.</point>
 
<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>"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>Would a wooden altar not burn?</b> According to <multilink><aht source="RashiShemot30-3">Rashi</aht><aht source="RashiShemot30-3">Shemot 30:3</aht><aht parshan="Rashi">About R. Shelomo Yitzchaki</aht></multilink>, the wooden altar was hollow and filled with earth to its top, and was thus less flammable.<fn>This is explicitly noted by Abarbanel; cf. Seforno Shemot 30:1.  For alternative approaches see <multilink><aht source="TanchumaTerumah11">Tanchuma</aht><aht source="TanchumaTerumah11">Terumah 11</aht><aht parshan="Tanchuma">About the Tanchuma</aht></multilink>, and also see <aht source="Raavyah">Raavyah</aht> who suggests that the top of the altar was, in fact, made of wood.</fn></point>
+
<point><b>Would a wooden altar not burn?</b> According to <multilink><aht source="RashiShemot30-3">Rashi</aht><aht source="RashiShemot30-3">Shemot 30:3</aht><aht parshan="Rashi">About R. Shelomo Yitzchaki</aht></multilink>, the wooden altar was hollow and filled with earth to its top, and was thus less flammable.<fn>This is explicitly noted by Abarbanel; cf. Seforno Shemot 30:1.  For alternative approaches see <multilink><aht source="TanchumaTerumah11">Tanchuma</aht><aht source="TanchumaTerumah11">Terumah 11</aht><aht parshan="Tanchuma">About the Tanchuma</aht></multilink>, and also see <aht source="Raavyah">Raavyah</aht> who suggests that the top of the altar was, in fact, made of wood.</fn></point>
 
<point><b>No steps for modesty</b> The Mekhiltas reinterpret this prohibition to refer to taking large steps.  The priests are not to use stairs so that they do not approach Hashem with a "haughty step" ("פסיעה גסה").  Rashi, though, maintains that there is some immodesty in walking up stairs, even though the priests are wearing pants.</point>  
 
<point><b>No steps for modesty</b> The Mekhiltas reinterpret this prohibition to refer to taking large steps.  The priests are not to use stairs so that they do not approach Hashem with a "haughty step" ("פסיעה גסה").  Rashi, though, maintains that there is some immodesty in walking up stairs, even though the priests are wearing pants.</point>  
 
<point><b>Location of command in Shemot 20</b> – It is unclear why only some limited aspects of the altar would be mentioned already in Parashat Yitro, separate from the main commandment.<fn>See R. Avraham Maimonides and Ramban who attempt to address this question.</fn></point>
 
<point><b>Location of command in Shemot 20</b> – It is unclear why only some limited aspects of the altar would be mentioned already in Parashat Yitro, separate from the main commandment.<fn>See R. Avraham Maimonides and Ramban who attempt to address this question.</fn></point>
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<point><b>One time commands for Moshe himself</b> – According to Ibn Ezra, the commands of Shemot 20 were one time instructions which were each to be fulfilled on a single occasion, and they were not intended for all generations.  Ibn Ezra in Yesod Mora further clarifies that the directive was issued to Moshe himself, and was not a mitzvah incumbent upon the nation.<fn>This could perhaps also account for the switch to the singular forms of "תַּעֲשֶׂה".  Ultimately, because of the delay in entering the land, the stone altar on Mt. Eival was built only by Yehoshua, and thus, before his death, Moshe transmits the instructions regarding the stone altar to the next generation.</fn></point>
 
<point><b>One time commands for Moshe himself</b> – According to Ibn Ezra, the commands of Shemot 20 were one time instructions which were each to be fulfilled on a single occasion, and they were not intended for all generations.  Ibn Ezra in Yesod Mora further clarifies that the directive was issued to Moshe himself, and was not a mitzvah incumbent upon the nation.<fn>This could perhaps also account for the switch to the singular forms of "תַּעֲשֶׂה".  Ultimately, because of the delay in entering the land, the stone altar on Mt. Eival was built only by Yehoshua, and thus, before his death, Moshe transmits the instructions regarding the stone altar to the next generation.</fn></point>
 
<point><b>"נְבוּב לֻחֹת"</b> – Ibn Ezra understands this 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.</point>
 
<point><b>"נְבוּב לֻחֹת"</b> – Ibn Ezra understands this 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.</point>
<point><b>Would a wooden altar not burn?</b> As the wooden altar was filled with earth, there was less concern of it burning.</point>
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<point><b>Would a wooden altar not burn?</b> As the wooden altar was filled with earth, there was less concern of it burning.</point>
 
<point><b>No steps for modesty</b> – Since the altars in Shemot 20 were not part of the Tabernacle and the regular priestly rites, it was necessary to include a warning not to use steps, so as to prevent immodest exposure if their service was performed in robes (without pants).</point>
 
<point><b>No steps for modesty</b> – Since the altars in Shemot 20 were not part of the Tabernacle and the regular priestly rites, it was necessary to include a warning not to use steps, so as to prevent immodest exposure if their service was performed in robes (without pants).</point>
 
<point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – Ibn Ezra explains that this refers to all the places in which Hashem chooses to have his glory reside, such as Shiloh and Nov.  The verse is saying that if people visit (and presumably sacrifice at) such places, then Hashem will visit and bless them in return.  According to Ibn Ezra, though, it is not clear why this is mentioned in Shemot 20, as it is unrelated to the altars being discussed there.</point>
 
<point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – Ibn Ezra explains that this refers to all the places in which Hashem chooses to have his glory reside, such as Shiloh and Nov.  The verse is saying that if people visit (and presumably sacrifice at) such places, then Hashem will visit and bless them in return.  According to Ibn Ezra, though, it is not clear why this is mentioned in Shemot 20, as it is unrelated to the altars being discussed there.</point>
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<multilink><aht source="RDZHoffmannShemot20-20">R. D"Z Hoffmann</aht><aht source="RDZHoffmannShemot20-20">Shemot 20:20</aht><aht parshan="R. D&quot;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&quot;Z Hoffmann" /></multilink>
 
</mekorot>
 
</mekorot>
<point><b>"מִזְבַּח אֲדָמָה"</b> – 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.<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 Hashem through revelation or the like ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי").&#8206;<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 Mt. 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>
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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 the locations of such altars to places sanctified by Hashem through revelation or the like ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי").&#8206;<fn>According to Yefet this includes 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 Gideon in Shofetim 6:26-27), a site in which the <i>Shekhinah</i> or an angel appears, or a site where the Ark or another vessel from the Tabernacle or Temple is present.</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:   
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<point><b>"מִזְבַּח אֲבָנִים"</b> – These commentators differ regarding the function of these altars and how they relate to the earthen ones of the previous verse:   
 
<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, is a directive allowing 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, is a directive allowing 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, 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 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, 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>
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<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 slaughtering meat to eat, but was rather sacrificing burnt or peace offerings, and for that reason needed an altar.</fn></li>
<li><b>Permanent 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 copper 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>
+
<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 this 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 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 copper altar was filled, not with earth (like the Tabernacle), but with stone. 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>
<point><b>When and why were private altars allowed?</b> 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.<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, private 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>
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<point><b>When and why were private altars allowed?</b> According to Yefet, sacrificing Olot or shelamim outside the Tabernacle 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 is diffused among various locationsIn contrast, R. D"Z Hoffmann asserts that temporary altars were allowed during periods when a lack of peace and security made it difficult for a person to to get to one centralized location.<fn>According to R. D"Z 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. D"Z 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. R. D"Z Hoffmann raises the possibility that even during this era, private 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>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>
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<point><b>The Altar in the Tabernacle</b> – The command to build the altar of the Tabernacle is unrelated to the commands in Shemot 20.<fn>R. D"Z Hoffmann disassociates the commands, but still asserts that the altar of the Tabernacle was also filled with earth to symbolize that it also lacked permanence.</fn></point>
<point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – 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 Hashem's name is somehow revealed.<fn>See above note for what this includes.</fn></point>
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<point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – According to Yefet and R. D"Z Hoffmann, this phrase limits the permission for sacrificial worship on a private altar to sites in which Hashem's name is somehow revealed.<fn>See the note above for what this includes.</fn></point>
<point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – 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.<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>
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<point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – According to Yefet, the verse is providing two equally valid options for the material from which one might build private altars. One can build from earth, or, if one prefers, from stone.<fn>He asserts that both are valid unless there a command specifies which to use.</fn> R. D"Z Hoffmann, in contrast, understands the word "אִם" 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>"נְבוּב לֻחֹת"</b> – 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.</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. Hoffmann, the altar was filled with earth, so there was no concern of burning.</point>
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<point><b>Would a wooden altar not burn?</b> According to R. D"Z 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>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 be referring, not 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, that even if it refers to the altars upon which sacrifices were brought by priests, there is a degree 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>
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<point><b>No steps for modesty</b> – Since the command in Shemot 20 applies to all private individuals (and not just the priests who wore pants), it was necessary to include a warning not to use steps so as not be immodestly revealing when clothed in robes.</point>
 
<point><b>No steps for modesty</b> – Since the command in Shemot 20 applies to all private individuals (and not just the priests who wore pants), it was necessary to include a warning not to use steps so as not be immodestly revealing when clothed in robes.</point>
 
<point><b>"נְבוּב לֻחֹת"</b> – The Hoil Moshe does not explain this term.</point>
 
<point><b>"נְבוּב לֻחֹת"</b> – The Hoil Moshe does not explain this term.</point>
<point><b>Would a wooden altar not burn?</b> This position could simply suggest that since the Tabernacle's altar was coated with copper, it would not burn.  Further, the Hoil Moshe suggests that the "כַּרְכֹּב הַמִּזְבֵּחַ" was a copper top for the wooden altar which might have further separated the fire from the wood.</point>
+
<point><b>Would a wooden altar not burn?</b> This position could simply suggest that since the Tabernacle's altar was coated with copper, it would not burn.  Further, the Hoil Moshe suggests that the "כַּרְכֹּב הַמִּזְבֵּחַ" was a copper top for the wooden altar 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 plans</b> – This position assumes that sacrificial worship in the Tabernacle was not Hashem's original plan.<fn>For other cases in which the Hoil Moshe employs a similar methodology, see <aht parshan="Hoil Moshe">About R. Moshe Yitzchak Ashkenazi</aht> and see the discussion of his position in <aht page="עַיִן תַּחַת עַיִן – An Eye for an Eye">An Eye for an Eye</aht>.</fn> 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 decided that the nation was not worthy of such worship and needed limitations and safeguards. 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 centralized altar, Hashem desired it be built with more precious materials.<fn>For a private individual building his own altars, this would have been cost prohibitive and impractical.</fn></point>
 
<point><b>Changes in plans</b> – This position assumes that sacrificial worship in the Tabernacle was not Hashem's original plan.<fn>For other cases in which the Hoil Moshe employs a similar methodology, see <aht parshan="Hoil Moshe">About R. Moshe Yitzchak Ashkenazi</aht> and see the discussion of his position in <aht page="עַיִן תַּחַת עַיִן – An Eye for an Eye">An Eye for an Eye</aht>.</fn> 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 decided that the nation was not worthy of such worship and needed limitations and safeguards. 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 centralized altar, Hashem desired it be built with more precious materials.<fn>For a private individual building his own altars, this would have been cost prohibitive and impractical.</fn></point>

Version as of 05:32, 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.

"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" – R. Eliezer b. Yaakov in the Bavli associates this stone altar with the Tabernacle altars in Shiloh, Nov, and Givon,2 as well as the Temple altar,3 which were all built from or filled with stones.4 The Mekhilta, though, suggests that it refers to the stone altar built on Mt. Eival. Ralbag explains that a wooden altar filled with earth was appropriate for a nation in transit in the desert,5 and it was replaced by more permanent stone structures upon their entry and settling of the land of Israel.
"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,6 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 a wooden altar not burn? According to RashiShemot 30:3About R. Shelomo Yitzchaki, the wooden altar was hollow and filled with earth to its top, and was thus less flammable.7
No steps for modesty The Mekhiltas reinterpret this prohibition to refer to taking large steps. The priests are not to use stairs so that they do not approach Hashem with a "haughty step" ("פסיעה גסה"). Rashi, though, maintains that there is some immodesty in walking up stairs, even though the priests are wearing pants.
Location of command in Shemot 20 – It is unclear why only some limited aspects of the altar would be mentioned already in Parashat Yitro, separate from the main commandment.8

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.

"מִזְבַּח אֲדָמָה" – Ibn Ezra identifies the earthen altar with the altar Moshe built at Mt. Sinai in Shemot 24.9 This altar is referred to by this name because it was actually made from earth.10
"מִזְבַּח אֲבָנִים" – Ibn Ezra identifies this stone altar with the only altar which the Torah explicitly states was to be made of stone, the altar to be built on Mt. Eival described in Devarim 27.11
The Altar in the Tabernacle – The altar in the Tabernacle was made of copper plated wood, rather than earth or stone, and is thus unconnected to the altars discussed in Shemot 20.
One time commands for Moshe himself – According to Ibn Ezra, the commands of Shemot 20 were one time instructions which were each to be fulfilled on a single occasion, and they were not intended for all generations. Ibn Ezra in Yesod Mora further clarifies that the directive was issued to Moshe himself, and was not a mitzvah incumbent upon the nation.12
"נְבוּב לֻחֹת" – Ibn Ezra understands this 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.
Would a wooden altar not burn? As the wooden altar was filled with earth, there was less concern of it burning.
No steps for modesty – Since the altars in Shemot 20 were not part of the Tabernacle and the regular priestly rites, it was necessary to include a warning not to use steps, so as to prevent immodest exposure if their service was performed in robes (without pants).
"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי" – Ibn Ezra explains that this refers to all the places in which Hashem chooses to have his glory reside, such as Shiloh and Nov. The verse is saying that if people visit (and presumably sacrifice at) such places, then Hashem will visit and bless them in return. According to Ibn Ezra, though, it is not clear why this is mentioned in Shemot 20, as it is unrelated to the altars being discussed there.
"...וְאִם מִזְבַּח" – Ibn Ezra understands the word "וְאִם" to mean "and if" and explains that Hashem is telling Moshe that he presently needs to build an earthen altar, and if he merits to enter the Land of Israel, he will then build a stone one.13
Location of the command in Shemot 20 – Ibn Ezra suggests that the command to build the earthen altar appears here because these verses open the unit that will climax with the Sinai covenant of Chapter 24, for which this very altar is being built.14 According to Ibn Ezra, Hashem opens the unit by telling Moshe that they are about to make a covenant which will necessitate an altar, and He then proceeds to relay the content of the covenant. It is not clear, though, why Hashem also relayed the command to the build the stone altar here, given that the covenantal ceremony at Mt. Eival takes place only much later.15
Chronology of Chapter 24 – Ibn Ezra must maintain that the events of Chapter 24 occur in their chronological place, and not, as others suggest, in Chapter 19 and before the giving of the commandments in Chapter 20.16

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).

"מִזְבַּח אֲדָמָה" – 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.17 Both limit the locations of such altars to places sanctified by Hashem through revelation or the like ("בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי").‎18
"מִזְבַּח אֲבָנִים" – These 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,19 as there Shaul commands his soldiers to slaughter their sheep and cattle on a large stone, instead of pouring the blood on the ground.20
  • 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. 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 this was meant to be a permanent structure, it was made of stone.21
When and why were private altars allowed? According to Yefet, sacrificing Olot or shelamim outside the Tabernacle 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 is diffused among various locations. In contrast, R. D"Z Hoffmann asserts that temporary altars were allowed during periods when a lack of peace and security made it difficult for a person to to get to one centralized location.22 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 unrelated to the commands in Shemot 20.23
"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי" – According to Yefet and R. D"Z Hoffmann, this phrase limits the permission for sacrificial worship on a private altar to sites in which Hashem's name is somehow revealed.24
"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 can build from earth, or, if one prefers, from stone.25 R. D"Z Hoffmann, in contrast, understands the word "אִם" to mean "when".26
"נְבוּב לֻחֹת" – 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.
Would a wooden altar not burn? According to R. D"Z 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.27

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.

"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 chose. The verses in Shemot 20 delineate 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 of the Tabernacle. The altar specifications in Shemot 20 were not applicable to this later 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 can choose to build either an earthen one or a stone one.28 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 who wore pants), it was necessary to include a warning not to use steps so as not be immodestly revealing when clothed in robes.
"נְבוּב לֻחֹת" – The Hoil Moshe does not explain this term.
Would a wooden altar not burn? This position could simply suggest that since the Tabernacle's altar was coated with copper, it would not burn. Further, the Hoil Moshe suggests that the "כַּרְכֹּב הַמִּזְבֵּחַ" was a copper top for the wooden altar 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 Hashem's original plan.29 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 decided that the nation was not worthy of such worship and needed limitations and safeguards. 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 centralized altar, Hashem desired it be built with more precious materials.30
Location of command in Shemot 20 – 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 recorded out of chronological order, as they were commanded only after the sin of the Golden Calf (and the atonement for it).