Difference between revisions of "Purpose and Placement of the Incense Altar/2"
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<category>Exalted Status | <category>Exalted Status | ||
− | <p>The | + | <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 <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> | <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 <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>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> | ||
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<category>Paired with the Olah | <category>Paired with the Olah | ||
<p>As the Incense Altar is intrinsically connected to the Copper Altar and the daily <i>Olah</i> sacrifice, it follows the description of that offering.</p> | <p>As the Incense Altar is intrinsically connected to the Copper Altar and the daily <i>Olah</i> sacrifice, it follows the description of that offering.</p> | ||
− | <mekorot><multilink><a href="IbnEzraShemotSecondCommentary25-22" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary25-22" data-aht="source">Shemot Second Commentary 25:22</a><a href="IbnEzraShemotSecondCommentary27-8" data-aht="source">Shemot Second Commentary 27:8</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, Y. Rock</mekorot> | + | <mekorot><multilink><a href="IbnEzraShemotSecondCommentary25-22" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary25-22" data-aht="source">Shemot Second Commentary 25:22</a><a href="IbnEzraShemotSecondCommentary27-8" data-aht="source">Shemot Second Commentary 27:8</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>,<fn>Ibn Ezra only connects the two in a technical fashion.</fn> Y. Rock<fn>See his article,<a href="https://etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A7%D7%95%D7%A8%D7%97-%D7%9E%D7%A9%D7%9E%D7%A2%D7%95%D7%AA-%D7%94%D7%A7%D7%98%D7%95%D7%A8%D7%AA"> "פרשת קורח - משמעות הקטורת"</a>.</fn></mekorot> |
<point><b>Function of the Incense Altar</b> – Y. Rock suggests that the Incense Altar is supposed to serve as a representation of the Copper Alter inside the sanctuary.  He suggests that the proper place for the Copper Altar would have been inside with the rest of the vessels, as it, too, is meant to invite the Divine Presence though the sacrificial service. Yet, since this service needed to be open to the nation, and one cannot approach the Divine presence without being hurt, it had to take place outside, at a distance from Hashem's dwelling. The solution was to make a model of the Copper Altar inside, in the form of the Golden Altar.<fn>It was similar in name, form and function, as the incense too issued forth a cloud of smoke.</fn>  As the sacrifices were accepted outside, Hashem's presence descended inside.<fn>Thus, in contrast to the position above which suggests that the Incense Altar is the only one not to play a role in ushering in the Divine Presence, this position claims that this is central to the altar's purpose.</fn></point> | <point><b>Function of the Incense Altar</b> – Y. Rock suggests that the Incense Altar is supposed to serve as a representation of the Copper Alter inside the sanctuary.  He suggests that the proper place for the Copper Altar would have been inside with the rest of the vessels, as it, too, is meant to invite the Divine Presence though the sacrificial service. Yet, since this service needed to be open to the nation, and one cannot approach the Divine presence without being hurt, it had to take place outside, at a distance from Hashem's dwelling. The solution was to make a model of the Copper Altar inside, in the form of the Golden Altar.<fn>It was similar in name, form and function, as the incense too issued forth a cloud of smoke.</fn>  As the sacrifices were accepted outside, Hashem's presence descended inside.<fn>Thus, in contrast to the position above which suggests that the Incense Altar is the only one not to play a role in ushering in the Divine Presence, this position claims that this is central to the altar's purpose.</fn></point> | ||
<point><b>"מִזְבֵּחַ מִקְטַר קְטֹרֶת"</b> – The Radbaz questions why the Incense Altar is referred to as an altar if nothing is sacrificed upon it; it more accurately should have been termed a "מִקְטַר". R. Rock suggests that it is so called to recall the Bronze Altar, which it is meant to symbolize.</point> | <point><b>"מִזְבֵּחַ מִקְטַר קְטֹרֶת"</b> – The Radbaz questions why the Incense Altar is referred to as an altar if nothing is sacrificed upon it; it more accurately should have been termed a "מִקְטַר". R. Rock suggests that it is so called to recall the Bronze Altar, which it is meant to symbolize.</point> | ||
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<point><b>Yom HaKippurim service</b></point> | <point><b>Yom HaKippurim service</b></point> | ||
<point><b>Rebellion of Korach</b> – If the incense offering was symbolic of the sacrificial service and accompanying descent of the Divine presence, it is understandable why specifically this was chosen as the test of who was worthy of serving Hashem.</point> | <point><b>Rebellion of Korach</b> – If the incense offering was symbolic of the sacrificial service and accompanying descent of the Divine presence, it is understandable why specifically this was chosen as the test of who was worthy of serving Hashem.</point> | ||
− | <point><b>Variation of this approach</b> – Ibn Ezra similarly suggests that the Incense altar needed to follow the command regarding the Olah, but for much more technical reasons. He claims that since Hashem wanted to warn that one not sacrifice an <i>olah offering</i> on the Incense Altar,<fn>See Shemot 30:9, "לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה".</fn> the command could not appear until after discussing the daily Olah Offering (<a href="Shemot29-38-46" data-aht="source">Shemot 29:38-46</a>).<fn>This, though, is somewhat difficult since the nation was already acquainted with the concept of an olah offering (even if not with the daily offering) and should have easily been able to understand and apply the command even if given earlier.</fn> | + | <point><b>Variation of this approach</b> – Ibn Ezra similarly suggests that the Incense altar needed to follow the command regarding the Olah, but for much more technical reasons. He claims that since Hashem wanted to warn that one not sacrifice an <i>olah offering</i> on the Incense Altar,<fn>See Shemot 30:9, "לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעֹלָה וּמִנְחָה".</fn> the command could not appear until after discussing the daily Olah Offering (<a href="Shemot29-38-46" data-aht="source">Shemot 29:38-46</a>).<fn>This, though, is somewhat difficult since the nation was already acquainted with the concept of an olah offering (even if not with the daily offering) and should have easily been able to understand and apply the command even if given earlier.</fn></point> |
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
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Version as of 07:28, 14 February 2019
The Incense Altar – Placement and Purpose
Exegetical Approaches
Exalted Status
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.
Distinct Function
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:
Technical Role
The Incense Altar played only a technical role in the Mishkan, and had a much lower status than the other vessels in the Sanctuary.
- Deodorizer – Rambam asserts that 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.5 He adds that it was necessary to ensure that there was a pleasant fragrance for, otherwise, the people would not properly honor the Mikdash.
- Container and platform – The Meshekh Chokhmah points out that the incense is burned even without an altar,6 which teaches that the Golden Altar, as opposed to the other vessels, is not in itself significant. It is simply a convenient way to burn the incense.7
Complementary Role
The Incense Altar played an important role which was distinct from, but complemented the other service in the Mishkan.
- Honor - Seforno15 suggest that the incense is brought not to invite Hashem's glory, but rather to honor it once it has already arrived.16
- Atonement - Ramban and the Gr"A, instead, suggests that the Incense Altar plays an atoning role.17 This was not necessary to usher in the Divine Presence, but perhaps helped to ensure that it did not depart..
- Screen - 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.18 The Mishkan created a paradox. Man, craving closeness, invites Hashem to dwell, but Hashem's Holy presence means that man must keep a distance. Thus, the cloud of incense served to create a barrier to protect the people and enable the encounter.19
Change in Plan
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.
- Need for increased barriers - 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. For this, a censer would have sufficed. However, after the sin, Aharon proved himself unworthy of entering even the outer sanctuary without further barriers. As such a daily incense, replete with an altar, was introduced.
- Yom HaKippurim instituted – Alternatively, the altar was mandated only with the the institution of Yom HaKiippurim, itself an innovation introduced in the aftermath of the sin.24 The day was instituted both in commemoration of Moshe's gaining atonement for the people,25 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.
R"M Speigelman suggests that the half shekel coins discussed right after the incense altar were similarly instituted only after the sin.27 Since the nation had donated so eagerly to make the calf, Hashem mandates that they now donate to the Mishkan as atonement,28 as the verse itself says, "לְכַפֵּר עַל נַפְשֹׁתֵיכֶם".29
Paired with the Olah
As the Incense Altar is intrinsically connected to the Copper Altar and the daily Olah sacrifice, it follows the description of that offering.