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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<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"</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 | + | <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 | + | <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: |
<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, | + | <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 slaughtering meat to eat, but was rather sacrificing burnt or peace offerings, and | + | <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 | + | <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> |
</ul> | </ul> | ||
</point> | </point> | ||
− | <point><b>When and why were private altars allowed?</b> | + | <point><b>When and why were private altars allowed?</b> |
− | <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 | + | <ul> |
− | <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 | + | <li>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.</li> |
− | <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 | + | <li>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.<fn>R. D"Z Hoffmann also discusses the status of the forty years in the wilderness, during which the nation was in close proximity of the Tabernacle, but were frequently in transit (see above that the altar was filled with earth because of this state of transience). He raises the possibility that private altars were allowed while the nation was traveling, and were prohibited only while they were encamped. R. D"Z Hoffmann also opines that the entire prohibition of such <i>bamot</i> arose only (in Sefer Vayikra) as a response to the sin of the Golden Calf, due to the concern that a plurality of worship sites would lead to further idolatry. Thus, he asserts (presumably based on <aht source="Devarim12">Devarim 12:8</aht>) that by Sefer Devarim, the prohibition had already been nullified.</fn></li> |
+ | </ul> | ||
+ | </point> | ||
+ | <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 these commands, but still asserts that the altar of the Tabernacle in the wilderness was also filled with earth to symbolize that it too lacked permanence.</fn></point> | ||
+ | <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 reveals himself.<fn>See the note above for what this encompasses.</fn> Such a dispensation also ceased to exist entirely once Hashem selected a single location for his presence ("‏הַמָּקוֹם אֲשֶׁר יִבְחַר ה'‏").</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 can build from earth, or, if one prefers, from stone.<fn>He asserts that both are valid unless a Divine command specifies which to use.</fn> R. D"Z Hoffmann, in contrast, understands the word "אִם" to mean "when", and the verses to refer to two different time periods.<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 the "אִם" as "if". </fn></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>"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 altar was filled with earth, so there was no concern of 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> – | + | <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> |
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<point><b>Crux of the position</b> – </point> | <point><b>Crux of the position</b> – </point> | ||
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<point><b>"מִזְבַּח אֲדָמָה" and "מִזְבַּח אֲבָנִים"</b> – 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.</point> | <point><b>"מִזְבַּח אֲדָמָה" and "מִזְבַּח אֲבָנִים"</b> – 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.</point> | ||
<point><b>The Altar in the Tabernacle</b> – 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.</point> | <point><b>The Altar in the Tabernacle</b> – 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.</point> | ||
− | <point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – 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.</point> | + | <point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – The Hoil Moshe suggests that this verse should be read as if written "בְּכָל הַמָּקוֹם אֲשֶׁר תַּזְכִּיר אֶת שְׁמִי".<fn>See the extensive discussion of this possibility in R. D"Z Hoffmann's commentary and the array of sources cited there.</fn> 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.</point> |
<point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – 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.<fn>The Torah then elaborates on the extra requirements for one who opts for the stone option.</fn> The word "וְאִם" is understood simply to mean "and if".</point> | <point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – 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.<fn>The Torah then elaborates on the extra requirements for one who opts for the stone option.</fn> The word "וְאִם" is understood simply to mean "and if".</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>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> |
Version as of 12:47, 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,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 it was meant to be a permanent structure, it was made of stone.21
- 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.22
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.