Difference between revisions of "Purpose and Placement of the Incense Altar/2"
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<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/ offering, but 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/ offering, but 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> | ||
− | <point><b>Function of the Incense Altar</b> – The incense played an important role in attaining atonement and abating the wrath of Hashem.  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> | + | <point><b>Function of the Incense Altar</b> – The incense played an important role in attaining atonement and abating the wrath of Hashem.  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>  As such, the Incense Altar, with its similar atoning function, is its second most central vessel.</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>  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.  It further connect and joins the nation to Hashem as they are forgiven.</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.  It further connect and joins the nation to Hashem as they are forgiven.</point> | ||
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<ul> | <ul> | ||
<li><b>Deodorizer</b> – 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.<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>  who compares the incense to the "מוגמר" of a king, incense brought at the end of  a festive meal to fill the room with fragrance.</fn>  He adds that it was necessary to ensure that there was a pleasant fragrance for, otherwise, the people would not properly honor the Mikdash.</li> | <li><b>Deodorizer</b> – 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.<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>  who compares the incense to the "מוגמר" of a king, incense brought at the end of  a festive meal to fill the room with fragrance.</fn>  He adds that it was necessary to ensure that there was a pleasant fragrance for, otherwise, the people would not properly honor the Mikdash.</li> | ||
− | <li><b>Container and platform</b> – The Meshekh Chokhmah points out that the incense is burned even without an altar,<fn>See <multilink><a href="BavliZevachim59a" data-aht="source">Bavli Zevachim</a><a href="BavliZevachim59a" data-aht="source">Zevachim 59a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, "והאמר רב גידל אמר רב מזבח שנעקר מקטירין קטרת במקומו. "</fn> 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.<fn>He | + | <li><b>Container and platform</b> – The Meshekh Chokhmah points out that the incense is burned even without an altar,<fn>See <multilink><a href="BavliZevachim59a" data-aht="source">Bavli Zevachim</a><a href="BavliZevachim59a" data-aht="source">Zevachim 59a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, "והאמר רב גידל אמר רב מזבח שנעקר מקטירין קטרת במקומו. "</fn> 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.<fn>He differs from the Rambam in his evaluation of the incense itself, suggesting that it played an atoning role on Yom Hakippurim.  Nonetheless, he points out that this is limited to atoning for the impurities of the Mikdash itself, and thus contingent on the existence of the rest of the Mishkan.  As such, it could not be mentioned until all the other vessels were discussed.</fn></li> |
</ul></point> | </ul></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.  This context, thus, supports this approach's position that the Incense Altar also played merely a technical role.</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.  This context, thus, supports this approach's position that the Incense Altar also played merely a technical role.</point> | ||
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<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 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.  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>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.  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>Death penalty?</b> R. Bachya further points out that, if the incense was commanded for such a mundane reason why is the death penalty is given to any who makes the incense on his own?</point> | ||
</opinion> | </opinion> | ||
<opinion>Complementary Role | <opinion>Complementary Role | ||
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</category> | </category> | ||
<category>Change in Plan | <category>Change in Plan | ||
− | <p>The unique placement of the command regarding the incense | + | <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>".</fn></mekorot> | + | <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>".  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.</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.</point> | ||
− | |||
<point><b>What changed?</b><ul> | <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 | + | <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.  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 nintroduced.</li> |
− | <li><b>Yom HaKippurim instituted</b> – Alternatively, the altar was mandated only with the  the institution of Yom | + | <li><b>Yom HaKippurim instituted</b> – Alternatively, the altar was mandated only with the  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 of atonement,<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> | </ul></point> | ||
− | <point><b>Why is the command mentioned before the sin?</b> Despite the command being introduced only after the sin, it is placed here for thematic reasons, to complete the unit of the Mshkan and its vessels.  Nonetheless, it appears only after the | + | <point><b>Why is the command mentioned before the sin?</b> Despite the command being introduced only after the sin, it is placed here for thematic reasons, to complete the unit of the Mshkan and its vessels.  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, "לְכַפֵּר עַל נַפְשֹׁתֵיכֶם".<fn>According to this reading, the four verses which speak of the half sheklel donations (13-16) are a one time command, meant only for the generation of the Wilderness (while the earlier verse which speaks of not ocunting heads might be for all time). See the Gr"A in <a href="Half Shekels – For Census or Tabernacle" data-aht="page">Half Shekels – For Census or Tabernacle</a>.</fn></p></point> | ||
</category> | </category> | ||
<category>Technicalities | <category>Technicalities |
Version as of 04:12, 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 the other vessels. 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 usher in the Divine presence, the cloud of incense was meant to screen the revelation.18 The Mishkan created a paradox of sorts. 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 nintroduced.
- 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.23 The day was instituted both in commemoration of Moshe's gaining of atonement,24 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.25 Since the nation had donated so eagerly to make the calf, Hashem mandates that they now donate to the Mishkan as atonement,26 as the verse itself says, "לְכַפֵּר עַל נַפְשֹׁתֵיכֶם".27
Technicalities
The placement of the unit discussing the Incense Altar says nothing about the function or intrinsic worth of the vessel. It is simply the result of technical, literary concerns.