Difference between revisions of "Repairing the Destroyed Altar/2"
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<p>The altar was erected by Eliyahu himself, earlier in the day, but was destroyed by the Baal prophets.</p> | <p>The altar was erected by Eliyahu himself, earlier in the day, but was destroyed by the Baal prophets.</p> | ||
<mekorot><multilink><a href="MalbimMelakhimI18-26" data-aht="source">Malbim</a><a href="MalbimMelakhimI18-26" data-aht="source">Melakhim I 18:26</a><a href="MalbimMelakhimI18-30-31" data-aht="source">Melakhim I 18:30-31</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></mekorot> | <mekorot><multilink><a href="MalbimMelakhimI18-26" data-aht="source">Malbim</a><a href="MalbimMelakhimI18-26" data-aht="source">Melakhim I 18:26</a><a href="MalbimMelakhimI18-30-31" data-aht="source">Melakhim I 18:30-31</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></mekorot> | ||
| − | <point><b>"וַיְפַסְּחוּ עַל הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה"</b> – Malbim finds support for his reading from this verse, suggesting that it teaches that the Baal prophets trampled | + | <point><b>"וַיְפַסְּחוּ עַל הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה"</b> – Malbim finds support for his reading from this verse, suggesting that it teaches that the Baal prophets trampled an altar built by Eliyahu (hence the singular "אֲשֶׁר עָשָׂה").  Malbim assumes that at the beginning of the contest, both sides erected altars, and when the false prophets failed to get a response from the Baal, they blamed the presence of Eliyahu's altar and set out to destroy it.</point> |
<point><b>Altars after the Beit HaMIkdash</b> – According to this approach, the nation as a whole had not been making private altars after the prohibition was in effect. Eliyahu's action was a one time-event, sanctioned by Hashem, as he later says, "‎‏[וּבִדְבָרְךָ] (ובדבריך) עָשִׂיתִי אֵת כׇּל הַדְּבָרִים הָאֵלֶּה".</point> | <point><b>Altars after the Beit HaMIkdash</b> – According to this approach, the nation as a whole had not been making private altars after the prohibition was in effect. Eliyahu's action was a one time-event, sanctioned by Hashem, as he later says, "‎‏[וּבִדְבָרְךָ] (ובדבריך) עָשִׂיתִי אֵת כׇּל הַדְּבָרִים הָאֵלֶּה".</point> | ||
| − | <point><b> | + | <point><b>Fixed or built?</b> Malbim claims that verses 30-32 are a "כלל ופרט"(general statement followed by details).  The text first shares that Eliyahu repaired his altar, and then details how that was done: via taking twelve new stones etc.  The assumption is that the stones originally used to build the altar had been dispersed by the Baal prophets.</point> |
| − | <point><b>"עַד מָתַי אַתֶּם פֹּסְחִים עַל שְׁתֵּי הַסְּעִפִּים"</b> – | + | <point><b>"עַד מָתַי אַתֶּם פֹּסְחִים עַל שְׁתֵּי הַסְּעִפִּים"</b> – When Eliyahu challenged the people's dual belief, he questioned: "עַד מָתַי אַתֶּם פֹּסְחִים עַל שְׁתֵּי הַסְּעִפִּים".  In using the same verb to convey the prophets' trampling on Eliyahu's altar, the text might be highlighting the irony of the situation. Eliyahu tells the people not to waver between two sides, and the prophets echo him, trampling Hashem's altar in a move to eliminate Hashem from the picture.  Despite their best efforts, however, their god remains absent while Hashem shows Himself in full force.</point> |
<point><b>Nature of the contest</b> – Malbim's reconstruction adds an element of violence to the competition, which is not evident at first glance.</point> | <point><b>Nature of the contest</b> – Malbim's reconstruction adds an element of violence to the competition, which is not evident at first glance.</point> | ||
<point><b>אֶת מִזְבְּחֹתֶיךָ הָרָסוּ</b> – According to this approach,</point> | <point><b>אֶת מִזְבְּחֹתֶיךָ הָרָסוּ</b> – According to this approach,</point> | ||
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<category>Recent Altar | <category>Recent Altar | ||
<p>The altar was built after the Beit HaMIkdash was constructed, but was permitted since the Mikdash was inaccessible to those living in the Northern Kingdom.</p> | <p>The altar was built after the Beit HaMIkdash was constructed, but was permitted since the Mikdash was inaccessible to those living in the Northern Kingdom.</p> | ||
| − | <point><b>The prohibition of private altars</b> – This position might understand the prohibition to be in effect only when the nation has access to | + | <point><b>The prohibition of private altars</b> – This position might understand the prohibition to be in effect only when the nation has access to a centralized place of worship.  See, for instance, R. D"Z Hoffman, who explains that private altars were allowed during the period of the conquest and judges because conditions of war impeded the nation from traveling to/constructing a permanent site of worship.  This position would take his stance one step further and claim that even after the construction of the Mikdash, if circumstances were such that the nation could not access it, they would be allowed to build private altars.  Thus, those in the Northern Kingdom resumed building private altars after the split of the kingdom.</point> |
</category> | </category> | ||
<category>Old Altar | <category>Old Altar | ||
Version as of 10:19, 15 April 2018
Repairing the Destroyed Altar
Exegetical Approaches
New Altar
The altar was erected by Eliyahu himself, earlier in the day, but was destroyed by the Baal prophets.
Sources:Malbim
"וַיְפַסְּחוּ עַל הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה" – Malbim finds support for his reading from this verse, suggesting that it teaches that the Baal prophets trampled an altar built by Eliyahu (hence the singular "אֲשֶׁר עָשָׂה"). Malbim assumes that at the beginning of the contest, both sides erected altars, and when the false prophets failed to get a response from the Baal, they blamed the presence of Eliyahu's altar and set out to destroy it.
Altars after the Beit HaMIkdash – According to this approach, the nation as a whole had not been making private altars after the prohibition was in effect. Eliyahu's action was a one time-event, sanctioned by Hashem, as he later says, "[וּבִדְבָרְךָ] (ובדבריך) עָשִׂיתִי אֵת כׇּל הַדְּבָרִים הָאֵלֶּה".
Fixed or built? Malbim claims that verses 30-32 are a "כלל ופרט"(general statement followed by details). The text first shares that Eliyahu repaired his altar, and then details how that was done: via taking twelve new stones etc. The assumption is that the stones originally used to build the altar had been dispersed by the Baal prophets.
"עַד מָתַי אַתֶּם פֹּסְחִים עַל שְׁתֵּי הַסְּעִפִּים" – When Eliyahu challenged the people's dual belief, he questioned: "עַד מָתַי אַתֶּם פֹּסְחִים עַל שְׁתֵּי הַסְּעִפִּים". In using the same verb to convey the prophets' trampling on Eliyahu's altar, the text might be highlighting the irony of the situation. Eliyahu tells the people not to waver between two sides, and the prophets echo him, trampling Hashem's altar in a move to eliminate Hashem from the picture. Despite their best efforts, however, their god remains absent while Hashem shows Himself in full force.
Nature of the contest – Malbim's reconstruction adds an element of violence to the competition, which is not evident at first glance.
אֶת מִזְבְּחֹתֶיךָ הָרָסוּ – According to this approach,
Recent Altar
The altar was built after the Beit HaMIkdash was constructed, but was permitted since the Mikdash was inaccessible to those living in the Northern Kingdom.
The prohibition of private altars – This position might understand the prohibition to be in effect only when the nation has access to a centralized place of worship. See, for instance, R. D"Z Hoffman, who explains that private altars were allowed during the period of the conquest and judges because conditions of war impeded the nation from traveling to/constructing a permanent site of worship. This position would take his stance one step further and claim that even after the construction of the Mikdash, if circumstances were such that the nation could not access it, they would be allowed to build private altars. Thus, those in the Northern Kingdom resumed building private altars after the split of the kingdom.
Old Altar
The altar had been made much earlier, in one of the eras in which it was permitted to erect private altars.
Whose altar? According to this approach, there might have been many altars remaining in the Northern kingdom from earlier permitted eras and this one need not have had any special significance. Rashi and Radak ("על פי הדרש"), nonetheless, identify the altar with that erected by Shaul after the war with Amalek, as the verse shares, "בָּא שָׁאוּל הַכַּרְמֶלָה וְהִנֵּה מַצִּיב לוֹ יָד". However, it is doubtful whether the Carmel spoken of is identical to the Mt. Carmel of our verse which is in the North, as Sefer Shemeul suggests that Shaul was close to Gilgal at the time.
No Altar
Eliyahu's fixing of the destroyed altar is a metaphor for his repairing the nation's relationship with Hashem.
