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<page type="Approaches">
<h1>Purpose of the Incense Altar</h1>
<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div>

<approaches>

<category>Atonement
<p>The incense played an important role in attaining atonement and abating the wrath of Hashem.</p>
<mekorot><multilink><a href="BavliShabbat89a" data-aht="source">Bavli Shabbat</a><a href="BavliShabbat89a" data-aht="source">Shabbat 89a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="RambanShemot30-1" data-aht="source">Ramban</a><a href="RambanShemot30-1" data-aht="source">Shemot 30:1</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="TzerorHaMorShemot30-1" data-aht="source">R. Avraham Saba</a><a href="TzerorHaMorShemot30-1" data-aht="source">Tzeror HaMor Shemot 30:1</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba (Tzeror HaMor)</a></multilink>,Gr"A</mekorot>
	<point><b>Evidence of this atoning role</b> – Several passages in Tanakh support the idea that the incense played an atoning role:<br/>
<ul>
<li><b>Rituals of Yom HaKippurim</b> – The Golden Altar is the only vessel besides the <i>kaporet</i> (the cover of the ark) on which blood is sprinkled on Yom HaKippurim, suggesting that it played a unique role in the atonement of the day.<fn>The verses in our chapter highlight this function as well, pointing out: "וְכִפֶּר אַהֲרֹן עַל קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים".</fn> Moreover, part of the Yom HaKippurim service entailed bringing incense into the Holy of Holies, further suggesting that it might have some special atoning powers.</li>
<li><b>Stopping of plague</b>&#160;– Aharon stops the plague in the aftermath of Korach's rebellion via the incense. The verse states explictly that in so doing he atoned for th nation (<a href="Bemidbar17-9-13" data-aht="source">Bemidbar 17:9-13</a>).</li>
</ul></point>
	<point>According to R. Saba, the Tabernacle as a whole was built to atone for the Sin of the Golden Calf.<fn>See <a href="Purpose of the Mishkan" data-aht="page">Purpose of the Mishkan</a>.</fn>&#160; The Incense Altrar provided a means by which the Tabernacle could conitue in its atoning role.<br/>Ramban, in ocntarst,</point>
	<point><b>Purpose of the Tabernacle</b></point>
</category>
<category>Protective Screen
<p>The cloud of incense created a protective buffer between the Divine presence and the priests.</p>
<mekorot>modern scholars<fn>See R"M Leibtag, <a href="https://tanach.org/shmot/tzaveh/tzavehs1.htm">"Parshat Tezaveh -The Special Structure of Parshiot HaMishkan"</a>, R"Y Grossman,&#160;<a href="https://etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%AA%D7%A6%D7%95%D7%94-%D7%A1%D7%93%D7%A8-%D7%9B%D7%9C%D7%99-%D7%94%D7%9E%D7%A9%D7%9B%D7%9F-%D7%95%D7%9E%D7%A9%D7%9E%D7%A2%D7%95%D7%AA%D7%95">"סדר כלי המשכן ומשמעותו"</a> and R"E Samet, <a href="https://etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%AA%D7%A6%D7%95%D7%94-%D7%9E%D7%96%D7%91%D7%97-%D7%94%D7%A7%D7%98%D7%95%D7%A8%D7%AA-%D7%9E%D7%A7%D7%95%D7%9E%D7%95-%D7%91%D7%9E%D7%A9%D7%9B%D7%9F-%D7%95%D7%9E%D7%A7%D7%95%D7%9E%D7%95-%D7%91%D7%A4%D7%A8%D7%A9%D7%94">"מזבח הקטורת - מקומו במשכן ומקומו בפרשה"</a>.</fn></mekorot>
</category>
<category>Deodorizer
<p>The Incense Altar functioned as a deodorizer for the Mishkan. The odors of the animal slaughter and blood would have been overwhelming if they were not countered by the fragrance of the incense.</p>
<mekorot><multilink><a href="RYosefBekhorShorShemot30-1" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorShemot30-1" data-aht="source">Shemot 30:1</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="MorehNevukhim345" data-aht="source">Moreh Nevukhim</a><a href="MorehNevukhim345" data-aht="source">3 45</a><a href="Moreh Nevukhim" data-aht="parshan">About Moreh Nevukhim</a></multilink></mekorot>
</category>
<category>Exalted Status
<p>The Incense Altar is mentioned at the end of the discussion of the Mishkan and its vessels to highlight its exalted status, being second only to the Ark in importance.</p>
<mekorot><multilink><a href="TzerorHaMorShemot30-1" data-aht="source">R. Avraham Saba</a><a href="TzerorHaMorShemot30-1" data-aht="source">Tzeror HaMor Shemot 30:1</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba (Tzeror HaMor)</a></multilink><fn>See also&#160;<multilink><a href="TanchumaTetzaveh15" data-aht="source">Tanchuma</a><a href="TanchumaTetzaveh15" data-aht="source">Tetzaveh 15</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink> and<multilink><a href="IbnEzraShemotFirstCommentary30-10" data-aht="source"> Ibn Ezra </a><a href="IbnEzraShemotFirstCommentary30-10" data-aht="source">Shemot First Commentary 30:10</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>who similarly point to the beloved and exalted nature of the Incense Altar and offering, but they do not use this to explain the placement of the command.</fn></mekorot>
	<point><b>First and last</b> – R. Saba asserts that the discussion of the Mishkan is framed by its two most important vessels. It begins with the Ark and closes with the Incense Altar.</point>
	<point><b>Function of the Incense Altar</b> – The incense played an important role in attaining atonement and abating the wrath of Hashem.&#160; As evidence, R. Saba points to the incense brought by Aharon to stop the plague in the aftermath of Korach's rebellion (<a href="Bemidbar17-9-13" data-aht="source">Bemidbar 17:9-13</a>). He further suggests that the statement "וְכִפֶּר אַהֲרֹן עַל קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים" proves that the atonement of Yom HaKippurim was dependent upon it.<fn>The Golden Altar is the only vessel besides the <i>kaporet</i> (the cover of the ark) on which blood is sprinkled, suggesting that it played a unique role in the atonement of Yom HaKippurim. Moreover, part of the Yom HaKippurim service entailed bringing incense into the Holy of Holies, further suggesting that the incense might have some special atoning powers.</fn></point>
	<point><b>Purpose of the Tabernacle</b> – According to R. Saba, the Tabernacle as a whole was built to atone for the Sin of the Golden Calf.<fn>See <a href="Purpose of the Mishkan" data-aht="page">Purpose of the Mishkan</a>.</fn>&#160; As such, the Incense Altar, with its similar atoning function, is its second most central vessel.</point>
	<point><b>Meaning of קטורת</b> – R. Saba suggests that the root "קטר" means to tie, as it does in Aramaic. In its atoning role, the altar serves to tie together all the aspects of the Tabernacle.&#160; It further connect and joins the nation to Hashem as they are forgiven.</point>
	<point><b>Location in the sanctuary</b> – The altar's placement in the Ohel Moed, facing the Ark, highlights their similar status.</point>
	<point><b>Morning and evening</b> – R. Saba suggests that the incense was burned in both the morning and evening to ensure that that throughout the day the incense could counter any potential wrath of Hashem.</point>
	<point><b>Comparison to the Copper Altar</b> – As the sacrifices on the Copper Altar similarly serve an atoning function, one might question why the Incense Altar is considered so much more important.&#160; R. Saba might respond that sacrificial offerings of the Copper Altar are never seen to actively stop plague in the manner of the incense.<fn>At the same time, we do see that the plague that comes in the aftermath of David's counting of the nation in Shemuel II 24 is stopped after David builds an altar and offers sacrifices.</fn></point>
	<point><b>Punishment of "כרת"</b> – The special status and unique atoning capabilities of the incense might explain why anyone who makes the incense for their own pleasure is punished severely.</point>
</category>
<category>Distinct Function
<p>The Incense Altar is discussed separately from the other vessels because it played a significantly different role than them. This position divides in its evaluation of that role:</p>
	<opinion>Technical Role
	<p>The Incense Altar played only a technical role in the Mishkan, and had a much lower status than the other vessels in the Sanctuary.</p>
	<mekorot><multilink><a href="MorehNevukhim345" data-aht="source">Moreh Nevukhim</a><a href="MorehNevukhim345" data-aht="source">3 45</a><a href="Moreh Nevukhim" data-aht="parshan">About Moreh Nevukhim</a></multilink>, <multilink><a href="MeshekhChokhmahShemot30-1" data-aht="source">R. Meir Simcha of Dvinsk</a><a href="MeshekhChokhmahShemot30-1" data-aht="source">Meshekh Chokhmah Shemot 30:1</a><a href="R. Meir Simcha of Dvinsk (Meshekh Chokhmah)" data-aht="parshan">About R. Meir Simcha of Dvinsk (Meshekh Chokhmah)</a></multilink></mekorot>
		<point><b>Last is least</b> – This approach assumes that the vessels are listed in order of their significance. Thus, if an object found at the end of the list, this implies that it is less important.</point>
		<point><b>Function of the Incense Altar</b> – Rambam asserts that the Incense Altar functioned as a deodorizer for the Mishkan.&#160; The odors of the animal slaughter and blood would have been overwhelming if they were not countered by the fragrance of the incense.<fn>See also<multilink><a href="RYosefBekhorShorShemot30-1" data-aht="source"> R"Y Bekhor Shor</a><a href="RYosefBekhorShorShemot30-1" data-aht="source">Shemot 30:1</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>&#160; who compares the incense to the "מוגמר" of a king, incense brought at the end of&#160; a festive meal to fill the room with fragrance.</fn>&#160; He adds that it was necessary to ensure that there was a pleasant fragrance for, otherwise, the people would not properly honor the Mikdash.</point>
		<point><b>Context</b> – Discussion of the Incense Altar is followed by a description of the water basin (כיור), also a secondary vessel which played no role in any cultic rite, and only served to clean and prepare the priests for service.&#160; This context, thus, supports this approach's position that the Incense Altar also played merely a technical role.</point>
		<point><b>Morning and evening</b> – The incense was burned both in the morning and evening, around the time of the daily sacrificial offerings whose scent it was meant to counter.<fn>It should be noted, however, that the verse does not make this association, instead connecting the timing of the incense burning with the lighting of the Menorah. (See verses 7-8: "בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת הַנֵּרֹת יַקְטִירֶנָּה. וּבְהַעֲלֹת אַהֲרֹן אֶת הַנֵּרֹת בֵּין הָעַרְבַּיִם יַקְטִירֶנָּה").</fn></point>
		<point><b>Placement of the Altar in the Tabernacle</b> – One might question, if the incense was meant to clear the air from the burning flesh, why was it placed inside the sanctuary rather than outside, near the Copper Altar where the animals were being sacrificed?&#160; Rambam might respond that it is specifically in the enclosed space of the Tabernacle that the odor would have been overwhelming. The altar was, thus, placed inside, but close to the outside curtain so as to most effectively accomplish its its goal.</point>
		<point><b>Golden materials</b> – If the altar was simply a deodorizer, it is not clear why it needed to be made of the most precious of metals, gold.&#160; Rambam could reply that everything in the Tabernacle, regardless of their function, needed to be made of the highest quality materials both to honor God and to ensure that the people felt that the Tabernacle was worthy of glory.<fn>This is a theme that Rambam stresses throughout his discussion of the Tabernacle and its service.&#160; Many aspects of service in the Mishkan were mandated to ensure that the people felt the proper respect towards the building and, thus, towards the Divine.</fn></point>
		<point><b>Can laws be utilitarian in nature?</b> One might question whether it is possible that laws might be ordained for purely practical purposes, with no spiritual benefit. Rambam, though, is consistent in reading various laws as being utilitarian in nature. See, for example, his understanding of the laws of <a href="Purpose of Shemittah" data-aht="page">Shemittah</a> and <a href="Purpose of the Laws of Kashrut" data-aht="page">Kashrut</a>.</point>
		<point><b>Incense on Yom HaKippurim</b> – The Yom HaKippurim service, which mandates that the high priest light incense and bring it to the Holy of Holies, is difficult for Rambam, as it is hard to say that this, too, was necessary merely to freshen the air.<sup>.</sup><fn>This is especially true given the fact that the verse says that the consequences of not bringing the incense is death.</fn> Moreover, the rite suggests that the incense burning was not considered a lowly ritual, but one of the most exalted of offerings.<fn>Rambam might respond that it was only this one day a year where the incense functioned in this manner, while its normal usage was much more mundane.</fn></point>
		<point><b>Incense in the story of Korach</b> – One might further question this position's view of the incense from the story of Korach's rebellion.&#160; If the incense played such an insignificant role in the Tabernacle, why was it chosen to test who merited the priestly position?</point>
		<point><b>Punishment of "כרת"</b> – <multilink><a href="RBachyaShemot30-1" data-aht="source">R. Bachya</a><a href="RBachyaShemot30-1" data-aht="source">Shemot 30:1</a><a href="R. Bachya b. Asher" data-aht="parshan">About R. Bachya b. Asher</a></multilink>&#160;further questions, if the incense was commanded for such a mundane reason, why is the death penalty is given to any who makes it on his own?</point>
	</opinion>
	<opinion>Complementary Role
	<p>The Incense Altar played an important role which was distinct from, but complemented the other service in the Mishkan.</p>
	<mekorot><multilink><a href="RambanShemot30-1" data-aht="source">Ramban</a><a href="RambanShemot30-1" data-aht="source">Shemot 30:1</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="SefornoShemot30-1" data-aht="source">Seforno</a><a href="SefornoShemot30-1" data-aht="source">Shemot 30:1</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="VilnaGaonGRAShemot30-1" data-aht="source">Vilna Gaon</a><a href="VilnaGaonGRAShemot30-1" data-aht="source">Shemot 30:1</a><a href="R. Eliyahu of Vilna (Vilna Gaon – GR%22A)" data-aht="parshan">About R. Eliyahu of Vilna</a></multilink>, modern scholars<fn>See R"M Leibtag, <a href="https://tanach.org/shmot/tzaveh/tzavehs1.htm">"Parshat Tezaveh -The Special Structure of Parshiot HaMishkan"</a>, R"Y Grossman,&#160;<a href="https://etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%AA%D7%A6%D7%95%D7%94-%D7%A1%D7%93%D7%A8-%D7%9B%D7%9C%D7%99-%D7%94%D7%9E%D7%A9%D7%9B%D7%9F-%D7%95%D7%9E%D7%A9%D7%9E%D7%A2%D7%95%D7%AA%D7%95">"סדר כלי המשכן ומשמעותו"</a> and R"E Samet, <a href="https://etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%AA%D7%A6%D7%95%D7%94-%D7%9E%D7%96%D7%91%D7%97-%D7%94%D7%A7%D7%98%D7%95%D7%A8%D7%AA-%D7%9E%D7%A7%D7%95%D7%9E%D7%95-%D7%91%D7%9E%D7%A9%D7%9B%D7%9F-%D7%95%D7%9E%D7%A7%D7%95%D7%9E%D7%95-%D7%91%D7%A4%D7%A8%D7%A9%D7%94">"מזבח הקטורת - מקומו במשכן ומקומו בפרשה"</a>.</fn></mekorot>
		<point><b>Purpose of the Mishkan</b> – According to these sources, the main function of the Mishkan, its vessels, and service was to invite and house Hashem's presence.<fn>See Ramban regarding <a href="Purpose of the Mishkan" data-aht="page">Purpose of the Mishkan</a> who is consistent in viewing the Mishkan as revolving around the Ark and viewing it as means of extending the revelation at Sinai.</fn> Seforno suggests that the Ark, from which Hashem spoke to Moshe, served as Hashem's throne, while the outer sanctuary with the Table and Menorah were like a living room.<fn>As a parallel, he points to the Shunamite woman who decides to make a room for Elisha, the prophet, replete with table, chair and candelabrum.</fn> The sacrificial service on the Copper Altar is man's active attempt to draw God's presence down into the Mishkan.&#160; Thus, each vessel, with the notable exception of the Incense Altar, serves a key role in transforming the Mishkan into Hashem's home.<fn>One, however, might question whether the Table and Menorah really played any more of a role in inviting the Divine Presence than did the Incense Altar. After all, it too can be considered "furniture". See, for example, <multilink><a href="RYosefBekhorShorShemot30-1" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorShemot30-1" data-aht="source">Shemot 30:1</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, who makes the same analogy between the Mishkan and a king's palace, but suggests that the incense has a parallel as well.&#160; It, too, was found in the homes of the elite who would burn incense at the end of festive meals.</fn></point>
		<point><b>Function of the Incense Altar</b> – These sources differ in how they view the purpose of the incense and its altar:<br/>
<ul>
<li><b>Honor</b> - Seforno<fn>See also Ramban.</fn> suggest that the incense is brought not to invite Hashem's glory, but rather to honor it once it has already arrived.<fn>See also Ramban who points out that after building the Tabernacle, Hashem says, "וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי", perhaps suggesting that after Hashem's presence descends to meet with the nation, they are meant to honor Him.</fn></li>
<li><b>Atonement</b> - Ramban and the Gr"A, instead, suggests that the Incense Altar plays an atoning role.<fn>It is, thus, found right before the discussion of the half shekel donations which were similarly "לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶֽם".</fn> This was not necessary to usher in the Divine Presence, but perhaps helped to ensure that it did not depart..</li>
<li><b>Screen</b> - R"M Leibtag, R"E Samet and R"Y Grossman all suggest that, in contrast to the other vessels which were meant to invite the Divine presence, the cloud of incense was meant to screen the revelation.<fn>This is gleaned from the role played by the incense during the Yom HaKippurim service.&#160; The high priest brings incense into the Holy of Holies, where Hashem's presence is most found, so that the cloud from the offering will cover the<i> kaporet</i> on the Ark, protecting the priest from death as he comes close.</fn>&#160; The Mishkan created a paradox.&#160; Man, craving closeness, invites Hashem to dwell, but Hashem's Holy presence means that man must keep a distance.&#160; Thus, the cloud of incense served to create a barrier to protect the people and enable the encounter.<fn>One might compare the cloud of incense to the "thickness of the cloud" through which Hashem communicated to Moshe during the revelation a Sinai. R"E Samet points out that, in fact, whenever Hashem initiates revelation, at Sinai, or in the Tent of Meeting, He appears in a cloud (see Shemot 19:16, 24:15, 33:9, 34:5 and 40:34).&#160; When man initiates the encounter, he must make his own cloud.</fn></li>
</ul></point>
		<point><b>"וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל"</b> – Chapters 25-29 are sandwiched by the two statements "וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם" and "וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל", suggesting that everything that was commanded in between was intended to accomplish this goal of creating a dwelling place.&#160; The fact that the command regarding the Incense Altar comes only after this inclusio, supports this position's understanding that it, in contrast, was not meant to invite or house the Divine presence.</point>
		<point><b>Context</b> – The discussion of the altar is found together with a discussion of other aspects of the Mishkan, like the basin, half shekel coins, and anointing oil which similarly play no role in inviting the Divine presence.</point>
		<point><b>Location in the sanctuary</b> – R. Samet suggests that the verse emphasizes that the altar faced the Ark "were I will meet with you" to highlight that the incense was meant to screen that revelation. It is also possible that its position in the outer sanctum was meant to show that, despite its distinct function, it was of equal importance to the adjacent Menorah and Table.</point>
		<point><b>Morning and Evening</b> – Seforno suggests that the incense is brought specifically when the daily sacrifices are offered, so that when Hashem descends to accept them, the nation can greet Him with honor, ensuring that the offerings are accepted with favor. The modern scholars might similarly explain that each day, right as the sacrifices are to usher in Hashem's presence,&#160; a screen is needed to protect the people.</point>
	</opinion>
</category>
<category>Change in Plan
<p>The unique placement of the command regarding the incense indicates that it was not part of the original plans for the Mishkan, but introduced only after the Sin of the Golden Calf.</p>
<mekorot>M. Speigelman<fn>See his article, "<a href="https://etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%95%D7%99%D7%A7%D7%94%D7%9C-%D7%A9%D7%A7%D7%9C%D7%99%D7%9D-%D7%94%D7%9E%D7%A9%D7%9B%D7%9F-%D7%9C%D7%90%D7%97%D7%A8-%D7%97%D7%98%D7%90-%D7%94%D7%A2%D7%92%D7%9C">פרשת ויקהל (שקלים) - המשכן לאחר חטא העגל</a>".&#160; The position developed below draws on this article, but develops several points differently.</fn></mekorot>
	<point><b>Function of the Incense</b> – According to this approach, the incense played a protective role. The incense cloud creates a barrier between man and God, which both ensures that man does not come too close to His presence<fn>See posistion above for elaboration.</fn> and also helps protect him from Hashem's wrath.<fn>The barrier prevents God's attribute of justice from taking effect immediately, and thus can play a role in stopping plague.</fn></point>
	<point><b>When was the Mishkan commanded?</b> This position assumes that the Mishkan was commanded before the Sin of the Golden Calf but that certain changes were introduced in its aftermath.<fn>See other variations of this idea in <a href="Purpose of the Mishkan" data-aht="page">Purpose of the Mishkan</a> and <a href="Altars of Earth, Stone, and Wood" data-aht="page">Altars of Earth, Stone, and Wood</a>.</fn></point>
	<point><b>What changed?</b><ul>
<li><b>Need for increased barriers</b> - M. Speigelman suggests that until the sin, an incense cloud was only necessary if one was to enter the Holy of Holies, where God's presence was predominantly found.&#160; For this, a censer would have sufficed. However, after the sin, Aharon proved himself unworthy of entering even the outer sanctuary without further barriers.&#160; As such a daily incense, replete with an altar, was introduced.</li>
<li><b>Yom HaKippurim instituted</b> – Alternatively, the altar was mandated only with the&#160; the institution of Yom HaKiippurim, itself an innovation introduced in the aftermath of the sin.<fn>See <multilink><a href="TanchumaKiTisa31" data-aht="source">Tanchuma</a><a href="TanchumaKiTisa31" data-aht="source">Ki Tisa 31</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>.</fn> The day was instituted both in commemoration of Moshe's gaining&#160; atonement for the people,<fn>It, then is no different than all the other festivals which were instituted, in part, to commemorate an event which took place in the Wilderness period.</fn> and as an annual means of atoning for future sins. The dual screening and protective function of the incense played a central role in the service of the day, mandating the altar's construction. Afterwards, this became part of the Mishkan's daily service as well.</li>
</ul></point>
	<point><b>Why is the command mentioned before the sin?</b> Despite the command being introduced only after the sin,<fn>As such, the proper place for the command would have been Shemot 34.</fn> it is placed here for thematic reasons, to complete the unit of the Mishkan and its vessels.&#160; Nonetheless, it appears only after the unit's concluding verses to highlight hat it was not part of the original command.</point>
	<point><b>Context</b> – <p>R"M Speigelman suggests that the half shekel coins discussed right after the incense altar were similarly instituted only after the sin.<fn>He points out that in the beginning of Parashat Terumah, we read of the initial requests for donations to the Mishkan, where there is no mention of the obligation for every individual to give a half shekel coin. The omission is due to the fact that at that point it was not yet necessary.</fn> Since the nation had donated so eagerly to make the calf, Hashem mandates that they now donate to the Mishkan as atonement,<fn>In so doing, they announced their allegiance to Hashem and not the calf.</fn> as the verse itself says, "&#8206;לְכַפֵּר עַל נַפְשֹׁתֵיכֶם".&#8206;<fn>According to this reading, the four verses which speak of the half shekel donations (13-16) are a one time command, meant only for the generation of the Wilderness. See the Gr"A and Hoil Moshe in <a href="Half Shekels – For Census or Tabernacle" data-aht="page">Half Shekels – For Census or Tabernacle</a>.</fn></p></point>
</category>
</approaches>
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