Purpose and Placement of the Incense Altar/2

Purpose of the Incense Altar

Exegetical Approaches

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Atonement

The incense played an important role in attaining atonement and abating the wrath of Hashem.

Sources:Bavli ShabbatShabbat 89aAbout the Bavli, RambanShemot 30:1About R. Moshe b. Nachman, R. Avraham SabaTzeror HaMor Shemot 30:1About R. Avraham Saba (Tzeror HaMor), Keli YekarShemot 30:1About R. Shelomo Ephraim Luntschitz, Vilna GaonShemot 30:1About R. Eliyahu of Vilna,

Evidence of this atoning role – Several passages in Tanakh support the idea that the incense played an atoning role:

• Rituals of Yom HaKippurim – The Golden Altar is the only vessel besides the kaporet (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.¹ 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.
• Stopping of plague – Aharon stops the plague in the aftermath of Korach's rebellion via the incense. The verse states explicitly that in so doing he atoned for the nation (Bemidbar 17:9-13).
• Paired with Copper Altar – Divrei HaYamim I 6:34 pairs the Incense Altar with the Copper Altar, attributing an atoning role to both.

Purpose of the Tabernacle – These sources differ in their view of the Tabernacle's overall purpose and how the Incense Altar fits into this larger goal.

• Atonement – According to R. Saba, the Tabernacle as a whole was built to atone for the Sin of the Golden Calf.²  The Incense Altar provided a means to attain atonement for future sins as well.
• House the Divine Presence – According to Ramban and the Gr"A, in contrast, the main function of the Mishkan was to invite and house Hashem's presence.  The Incense Altar (like the sacrificial service on the Copper Altar) complemented that function.  In providing a means to cleanse both the people and Mikdash of sin, it ensured that the Divine presence need not depart the Sanctuary.

"וְהִקְטִיר עָלָיו... בַּבֹּקֶר... בֵּין הָעַרְבַּיִם" – 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.

Comparison to the Copper Altar – The Keli Yekar suggests that the Copper Altar provided atonement for the body, while the Golden Altar attained atonement for the soul.³ One might more simply suggest that the two functioned together to gain atonement for both the body and the soul.

Status of the vessel – R. Saba views the incense as second only to the Ark in importance, specifically because of this atoning role and ability to stop plague.

Placement of the command – This approach might explain the command's placement at the end of the unit regarding the Mishkan rather than with the other vessels in one of two ways:

• Distinct function – According to Ramban and Gr"A the command regarding the Incense Altar is separated from the rest of the vessels because it did not share their function.⁴  All the other vessels played a role in inviting and housing the Divine Presence, except for it.⁵
• Change of plan – Alternatively, the altar is discussed at the end to indicate that it was not part of the original plan for the Tabernacle and was mandated only in the aftermath of the Sin of the Golden Calf,⁶ when Yom HaKippurim was instituted.⁷ It is possible that the festival was first conceived to serve as both commemoration of Moshe's gaining atonement for the people,⁸ and as an annual means of atoning for future sins. Since the atoning capabilities of the incense were to play a central role in the service of the day, Hashem commanded that the altar be built. Afterwards, this became part of the Mishkan's daily service as well.⁹

Location in the sanctuary

Punishment of "כרת" – The unique atoning capabilities of the incense might explain why anyone who makes the incense for their own pleasure is punished severely.

Protective Screen

The cloud of incense created a protective buffer between the Divine presence and the priests.

Sources:modern scholars¹⁰

Purpose of the Mishkan – These sources maintain that the man goal of teh Tabernacle was to invite and house the Divine presence.

The need for a buffer – The Mishkan created a paradox. It 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 screen the revelation, protecting the people and enabling the encounter.¹¹

Evidence of this function – This screening function is somewhat explicit in the description of the role played by the incense during the Yom HaKippurim service (Vayikra 16:12-13). 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 kaporet on the Ark.  This shields the priest from the Divine presence, protecting him from death as he comes close to Hashem's abode.

Parallel buffer clouds – 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, He appears in a cloud.¹² When man initiates the encounter, he must make his own cloud.

"וְהִקְטִיר עָלָיו... בַּבֹּקֶר... בֵּין הָעַרְבַּיִם" – This approach might suggest that each day, specifically when the sacrifices are to usher in Hashem's presence, a screen is needed to protect the people.

Location in the sanctuary – 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.

Placement of the command – The command to build to the Incense Altars in not found with the other vessel for one of the following reasons:

• Opposing functions – These sources all suggest that since the incense, unlike the other vessels, did not serve to help house Hashem's presence, but rather to block it, the command is placed separately.
• Change of plan – M. Speigelman¹³ suggests that the incense offering was only mandated after the sin of the Golden Calf,¹⁴ and thus appears only at the end of the unit. 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.

Deodorizer

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. Moreover, the people would not properly honor the Mikdash if it was surrounded by an unpleasant odor.

Sources:R. Yosef Bekhor ShorShemot 30:1About R. Yosef Bekhor Shor, Moreh Nevukhim3 45About Moreh Nevukhim

Comparison to kings' palaces – R. Yosef Bekhor Shor compares the incense to the fragrant spices used by kings at the end of festive meals (מוגמר), which similarly served to freshen and scent the air.

Purpose of the Mishkan – Rambam views the Mishkan as a whole as being only a concession to the people's needs and a means to wean them away from idolatry.¹⁵  As such, it is less surprising that he views certain aspects of it as being utilitarian in nature.

Location of the command – Since the Incense Altar played only a technical role in the Mishkan, and had a much lower status than the other vessels in the Sanctuary, it is discussed at the end and grouped with other secondary vessels such as the water basin (כיור).¹⁶

"וְהִקְטִיר עָלָיו... בַּבֹּקֶר... בֵּין הָעַרְבַּיִם" – 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.¹⁷

Placement of the Altar in the Tabernacle – 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?  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.

Golden materials – If the altar was simply a deodorizer, it is not clear why it needed to be made of the most precious of metals, gold.  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.¹⁸

Incense on Yom HaKippurim – The Yom HaKippurim service, which mandates that the high priest light incense and bring it to the Holy of Holies, is difficult for this position, as it is hard to say that this, too, was necessary merely to freshen the air.¹⁹ Moreover, the rite suggests that the incense burning was not considered a lowly ritual, but one of the most exalted of offerings.²⁰

Incense in the story of Korach – 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?

Punishment of "כרת" – R. BachyaShemot 30:1About R. Bachya b. Asher 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?

Can laws be utilitarian in nature? Some argue against this position, assuming that Hashem would never mandate a law 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 Shemittah and Kashrut.

¹ The verses in our chapter highlight this function as well, pointing out: "וְכִפֶּר אַהֲרֹן עַל קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים".

² See Purpose of the Mishkan.

³ Thus, physical animals, representative of the physical body, were sacrificed on the Outer Altar, while the smokey incense, symbolizing the internal soul, was burned inside.

⁴ As R. Saba thinks that both the altar and the Tabernacle as a whole had the same atoning  purpose, he can not use this explanation.  He instead suggests that the Altar  closes the discussion of the Mishkan due to its exalted status. The description of the Mishkan is framed by its two most important vessels, opening with the Ark and closing with the Incense Altar. One might question, however, whether Tanakh employs such inclusios in its lists or whether they are generally ordered according to significance or theme.

⁵ See SefornoShemot 25:23-25About R. Ovadyah Seforno who 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. The sacrificial service on the Copper Altar is man's active attempt to draw God's presence down into the Mishkan. Thus, each vessel, with the exception of the Incense Altar, served a key role in transforming the Mishkan into Hashem's home.
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, R. Yosef Bekhor ShorShemot 30:1About R. Yosef Bekhor Shor, who makes the same analogy between the Mishkan and a king's palace, but suggests that the incense has a parallel as well. It, too, was found in the homes of the elite who would burn incense at the end of festive meals.

⁶ This theory assumes that the Mishkan was commanded before the Sin of the Golden Calf but that certain changes were introduced in its aftermath. For other variations of this idea, see Purpose of the Mishkan and Altars of Earth, Stone, and Wood.

⁷ See TanchumaKi Tisa 31About the Tanchuma.

⁸ 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.

⁹ According to this theory the altar should really be discussed only in Shemot 34 after the Sin.  It is  likely placed earlier for thematic reasons, to complete the unit of the Mishkan and its vessels. However, to highlight that it was not part of the original command, it appears after the unit's concluding verses.

¹⁰ See R"M Leibtag, "Parshat Tezaveh -The Special Structure of Parshiot HaMishkan", R"Y Grossman, "סדר כלי המשכן ומשמעותו" and R"E Samet, "מזבח הקטורת - מקומו במשכן ומקומו בפרשה".

¹¹ 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).  When man initiates the encounter, he must make his own cloud.

¹² See, for example, Shemot 19:16, 24:15, 33:9, 34:5 and 40:34.

¹³ See his article, "פרשת ויקהל (שקלים) - המשכן לאחר חטא העגל".  The position developed below draws on this article, but develops several points differently.

¹⁴ Cf. the similar theory discussed above.

¹⁵ See Purpose of the Mishkan.

¹⁶ It, too,played no role in any cultic rite, and only served a preparatory function, cleaning and purifying the priests for service.

¹⁷ 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").

¹⁸ This is a theme that Rambam stresses throughout his discussion of the Tabernacle and its service. 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.

¹⁹ This is especially true given the fact that the verse says that the consequences of not bringing the incense is death.

²⁰ 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.