Difference between revisions of "Altars of Earth, Stone, and Wood/2"
(Original Author: Yonatan Novetsky, Yehuda Novetsky, Neima Novetsky, Rabbi Hillel Novetsky) |
(Original Author: Yonatan Novetsky, Yehuda Novetsky, Neima Novetsky, Rabbi Hillel Novetsky) |
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<approaches> | <approaches> | ||
− | <category name="">Same Altar | + | <category name="Same Altar">Two Parts of the Same Altar |
<p>This approach harmonizes the two sets of verses, suggesting that both refer to the altar of the Tabernacle, and the command in Shemot 20 is merely presenting additional aspects which are not mentioned in Shemot 27.</p> | <p>This approach harmonizes the two sets of verses, suggesting that both refer to the altar of the Tabernacle, and the command in Shemot 20 is merely presenting additional aspects which are not mentioned in Shemot 27.</p> | ||
<mekorot> | <mekorot> | ||
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<multilink><aht source="NetzivShemot27-1">Netziv</aht><aht source="NetzivShemot27-1">Shemot 27:1</aht><aht source="NetzivShemot27-8">Shemot 27:8</aht><aht parshan="Netziv">About R. Naftali Z"Y Berlin</aht></multilink> | <multilink><aht source="NetzivShemot27-1">Netziv</aht><aht source="NetzivShemot27-1">Shemot 27:1</aht><aht source="NetzivShemot27-8">Shemot 27:8</aht><aht parshan="Netziv">About R. Naftali Z"Y Berlin</aht></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>"מִזְבַּח אֲדָמָה"</b> – The earthen altar is identical to the wooden altar in the Tabernacle, and it is called an "earthen altar" in Shemot 20 either because the wooden altar was connected to the earth, or because it was filled with earth. Thus, the verse in Shemot 20 is read as if it said: "a [wooden] altar [connected to or filled with] earth you shall make for me".<fn>Ibn Ezra notes the difficulty in this reading – see below.</fn> The Netziv attempts to support this position by noting that the definite article ("הַ") affixed to the word "מִּזְבֵּחַ" in Shemot 27 hints to the reader that this altar is already known from the earlier verse in Shemot 20. | + | <point><b>"מִזְבַּח אֲדָמָה"</b> – The earthen altar is identical to the wooden altar in the Tabernacle, and it is called an "earthen altar" in Shemot 20 either because the wooden altar was connected to the earth, or because it was filled with earth. Thus, the verse in Shemot 20 is read as if it said: "a [wooden] altar [connected to or filled with] earth you shall make for me".<fn>Ibn Ezra notes the difficulty in this reading – see below.</fn> The Netziv attempts to support this position by noting that the definite article ("הַ") affixed to the word "מִּזְבֵּחַ" in Shemot 27 hints to the reader that this altar is already known from the earlier verse in Shemot 20.<fn>It is unclear, though, why this particular aspect of the altar would be mentioned already in Parashat Yitro, separate from the main commandment. See R. Avraham Maimonides and Ramban who attempt to address this question.</fn></point> |
− | + | <point><b>"מִזְבַּח אֲבָנִים"</b> – R. Eliezer b. Yaakov in the Bavli associates this stone altar with the Tabernacle altars in Shiloh, Nov, and Givon,<fn>His position is thus parallel to the earlier understanding of "מִזְבַּח אֲדָמָה".</fn> as well as the Temple altar,<fn>See also Rambam and Ramban.</fn> which were all built from or filled with stones.<fn>There is no Biblical evidence regarding the materials used in the construction of these altars. The Talmud Bavli derives this from the triple repetition of the word "stones" in Shemot 20 and Devarim 27.</fn> The Mekhilta, though, suggests that it refers to the stone altar built on Mt. Eival. Ralbag explains that a wooden altar filled with earth was appropriate for a nation in transit in the desert,<fn>Cf. R"Y Bekhor Shor who emphasizes the need for a lightweight model which would be easier to transport. See also Chizkuni who thus accounts for the holes in the altar ("מִכְבָּר מַעֲשֵׂה רֶשֶׁת") through which the dirt would pour out when the people would travel.</fn> and it was replaced by more permanent stone structures upon their entry and settling of the land of Israel.</point> | |
− | <point><b>"מִזְבַּח אֲבָנִים"</b> – | + | <point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – R. Yishmael in the Mekhilta contends that this is one of three cases in which the word "וְאִם" should be construed as mandating an obligatory action,<fn>According to him, the verse refers to the altar at Mt. Eival which was obligatory.</fn> rather than merely providing an option.</point> |
− | <point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – R. Yishmael in the Mekhilta contends that this is one of three cases in which the word "וְאִם" should be construed as mandating an obligatory action rather than merely providing an option.</point> | ||
<point><b>"נְבוּב לֻחֹת"</b> – These commentators explain this phrase to mean that the altar was made of wooden boards with a hollow inside (which was filled with earth).</point> | <point><b>"נְבוּב לֻחֹת"</b> – These commentators explain this phrase to mean that the altar was made of wooden boards with a hollow inside (which was filled with earth).</point> | ||
− | <point><b>Would | + | <point><b>Would the wood not burn?</b> – According to <multilink><aht source="RashiShemot30-3">Rashi</aht><aht source="RashiShemot30-3">Shemot 30:3</aht><aht parshan="Rashi">About R. Shelomo Yitzchaki</aht></multilink>, the altar was hollow and filled with earth, and was thus less flammable.<fn>Cf. <multilink><aht source="TanchumaTerumah11">Tanchuma</aht><aht source="TanchumaTerumah11">Terumah 11</aht><aht parshan="Tanchuma">About the Tanchuma</aht></multilink> and <aht source="Raavyah">Raavyah</aht>.</fn></point> |
+ | <point><b>No steps for modesty</b> The Mekhiltas reinterpret this prohibition to refer to taking large steps. The priests are not to use stairs so that they do not approach Hashem with a "haughty step" ("פסיעה גסה"). Rashi, though, maintains that there is some immodesty in walking up stairs, even though the priests are wearing pants.</point> | ||
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<point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – </point> | <point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – </point> | ||
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<point><b>The Altar at Mt. Sinai</b> – </point> | <point><b>The Altar at Mt. Sinai</b> – </point> | ||
<point><b>Location of command</b> – Ramban</point> | <point><b>Location of command</b> – Ramban</point> | ||
<point><b>The roof of the altar</b> – </point> | <point><b>The roof of the altar</b> – </point> | ||
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<point><b></b> – </point> | <point><b></b> – </point> | ||
<point><b>Crux of the position</b> – </point> | <point><b>Crux of the position</b> – </point> | ||
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</category> | </category> | ||
− | <category name="">Different | + | <category name="">Different Altars |
− | <p>The commands to build an earthen or stone altar in Shemot 20 refer to altars | + | <p>The commands to build an earthen or stone altar in Shemot 20 refer to altars which were distinct from the altar in the Tabernacle which is spoken about in Shemot 27. Commentators divide regarding the identification of the altars in Shemot 20:</p> |
− | <opinion name="">One-time | + | <opinion name="">One-time National Altars |
− | <p>The commandments to build earthen and stone altars | + | <p>The commandments to build earthen and stone altars refer to the building of a special altar for each of two unique covenantal ceremonies, one of which took place at the foot of Mt Sinai, and the other on Mt. Eival.</p> |
<mekorot> | <mekorot> | ||
<multilink><aht source="IbnEzraShemotLong20-20">Ibn Ezra</aht><aht source="IbnEzraShemotLong20-20">Shemot Long Commentary 20:20</aht><aht source="IbnEzraShemotLong20-21">Shemot Long Commentary 20:21</aht><aht source="IbnEzraShemotLong27-8">Shemot Long Commentary 27:8</aht><aht source="IbnEzraShemotShort27-8">Shemot Short Commentary 27:8</aht><aht source="IbnEzraYesodMora2">Yesod Mora 2</aht><aht parshan="R. Avraham ibn Ezra" /></multilink> | <multilink><aht source="IbnEzraShemotLong20-20">Ibn Ezra</aht><aht source="IbnEzraShemotLong20-20">Shemot Long Commentary 20:20</aht><aht source="IbnEzraShemotLong20-21">Shemot Long Commentary 20:21</aht><aht source="IbnEzraShemotLong27-8">Shemot Long Commentary 27:8</aht><aht source="IbnEzraShemotShort27-8">Shemot Short Commentary 27:8</aht><aht source="IbnEzraYesodMora2">Yesod Mora 2</aht><aht parshan="R. Avraham ibn Ezra" /></multilink> | ||
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<point><b>One time command</b> – According to Ibn Ezra the commands of Shemot 20 were one time commands to be fulfilled at a single occasion. They were not meant for all generations or people, but for Moshe (and Yehoshua) alone.</point> | <point><b>One time command</b> – According to Ibn Ezra the commands of Shemot 20 were one time commands to be fulfilled at a single occasion. They were not meant for all generations or people, but for Moshe (and Yehoshua) alone.</point> | ||
<point><b>"נְבוּב לֻחֹת"</b> – Ibn Ezra understands the phrase to mean that the Tabernacle's altar was hollow, and filled with earth. He emphasizes, though, that this is not sufficient reason to call such an altar an "earthen altar", and, thus the altar of the Tabernacle cannot be the subject of the command in Shemot 20.<fn>He points out that all the altars are referred to by the material from which they were made (and not based on what the interior was filled with). He suggests that the verse in Shemot 20 is simply an אסמכתא (textual hook), to teach that the Tabernacle's altar needed to be filled with earth but is not actually referring to that altar.</fn></point> | <point><b>"נְבוּב לֻחֹת"</b> – Ibn Ezra understands the phrase to mean that the Tabernacle's altar was hollow, and filled with earth. He emphasizes, though, that this is not sufficient reason to call such an altar an "earthen altar", and, thus the altar of the Tabernacle cannot be the subject of the command in Shemot 20.<fn>He points out that all the altars are referred to by the material from which they were made (and not based on what the interior was filled with). He suggests that the verse in Shemot 20 is simply an אסמכתא (textual hook), to teach that the Tabernacle's altar needed to be filled with earth but is not actually referring to that altar.</fn></point> | ||
− | <point><b>Would | + | <point><b>Would the wood not burn?</b> – As the altar was filled with earth, there was no concern of burning.</point> |
<point><b>No steps for modesty</b> – Since the command in Shemot 20 is not aimed at the priests, it was necessary to include a warning not to use steps so as to prevent immodesty when clothed in robes and not pants.</point> | <point><b>No steps for modesty</b> – Since the command in Shemot 20 is not aimed at the priests, it was necessary to include a warning not to use steps so as to prevent immodesty when clothed in robes and not pants.</point> | ||
<point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – This refers to all the places in which God chooses to have his glory reside, such as Nov or Shiloh. If one visits such places, then Hashem will bless the person. According to Ibn Ezra, it is not clear why this is being mentioned specifically here as the fact is not specifically related to the altars being commanded.</point> | <point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – This refers to all the places in which God chooses to have his glory reside, such as Nov or Shiloh. If one visits such places, then Hashem will bless the person. According to Ibn Ezra, it is not clear why this is being mentioned specifically here as the fact is not specifically related to the altars being commanded.</point> | ||
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</opinion> | </opinion> | ||
− | <opinion name=""> | + | <opinion name="">Private Altars |
− | <p>The verses which speak of earth and stone altars refer to private altars ( | + | <p>The verses which speak of earth and stone altars refer to private altars (במות) used by non-priests outside the Tabernacle and Temple for either sacrificial worship or slaughtering of meat.</p> |
<mekorot> | <mekorot> | ||
Binyamin Nahawandi the Karaite (cited by Yefet), | Binyamin Nahawandi the Karaite (cited by Yefet), | ||
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<point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – According to Yefet, the verse is providing two equally valid options for the material from which one might build private altars. One might build from earth, or if one wants, from stone.<fn>He asserts that both are valid unless there a command specifies which to use.</fn> R. Hoffmann, in contrast, understands the word "אם" to mean "when."<fn>Since he understands that the verses refer to two separate obligations and relate to two different eras (rather than being one command which can be fulfilled in two ways), it is difficult to explain it as "if". </fn></point> | <point><b>"וְאִם מִזְבַּח אֲבָנִים"</b> – According to Yefet, the verse is providing two equally valid options for the material from which one might build private altars. One might build from earth, or if one wants, from stone.<fn>He asserts that both are valid unless there a command specifies which to use.</fn> R. Hoffmann, in contrast, understands the word "אם" to mean "when."<fn>Since he understands that the verses refer to two separate obligations and relate to two different eras (rather than being one command which can be fulfilled in two ways), it is difficult to explain it as "if". </fn></point> | ||
<point><b>"נְבוּב לֻחֹת"</b> – R. Hoffmann follows the Midrash in explaining that the altar of the Tabernacle was hollow and filled with earth. It is not clear how the Karaite commentators explain the phrase.</point> | <point><b>"נְבוּב לֻחֹת"</b> – R. Hoffmann follows the Midrash in explaining that the altar of the Tabernacle was hollow and filled with earth. It is not clear how the Karaite commentators explain the phrase.</point> | ||
− | <point><b>Would | + | <point><b>Would the wood not burn?</b> – According to R. Hoffmann, the altar was filled with earth, so there was no concern of burning.</point> |
<point><b>No steps for modesty</b> – According to this approach, the verse is aimed at individual Israelites who would not necessarily be wearing pants.<fn>See Eshkol HaKofer who brings this point as evidence that the verse must not be referring to the Tabernacle of the sanctuary but rather to altars for slaughtering meat. R. D"Z Hoffmann notes that that this directive relates not just to those using the stone altar (which in his opinion refers to Shiloh or the Temple in which just priests sacrificed) but also the earthen ones. He also suggests, like Rashi there, that even if it refers to the altars upon which sacrifices were brought by priests, there is a modicum of immodesty when taking large steps (פסיעה גסה) up stairs even if wearing pants.</fn></point> | <point><b>No steps for modesty</b> – According to this approach, the verse is aimed at individual Israelites who would not necessarily be wearing pants.<fn>See Eshkol HaKofer who brings this point as evidence that the verse must not be referring to the Tabernacle of the sanctuary but rather to altars for slaughtering meat. R. D"Z Hoffmann notes that that this directive relates not just to those using the stone altar (which in his opinion refers to Shiloh or the Temple in which just priests sacrificed) but also the earthen ones. He also suggests, like Rashi there, that even if it refers to the altars upon which sacrifices were brought by priests, there is a modicum of immodesty when taking large steps (פסיעה גסה) up stairs even if wearing pants.</fn></point> | ||
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</category> | </category> | ||
− | <category name=""> | + | <category name="">Change in Plans |
− | <p>The commands in Shemot 20 and 27 refer to different time periods. Before the sin of the Golden Calf, when there were private altars, they were made out of earth or stone. After the sin of the Golden Calf, when the altar was only in the Mishkan, it was made out of wood and | + | <p>The commands in Shemot 20 and 27 refer to different time periods. Before the sin of the Golden Calf, when there were private altars, they were made out of earth or stone. After the sin of the Golden Calf, when the altar was situated only in the Mishkan, it was made out of wood and copper.</p> |
<mekorot> | <mekorot> | ||
<multilink><aht source="HoilShemot20-20">Hoil Moshe</aht><aht source="HoilShemot20-20">Shemot 20:20</aht><aht parshan="Hoil Moshe">About R. Moshe Yitzchak Ashkenazi</aht></multilink> | <multilink><aht source="HoilShemot20-20">Hoil Moshe</aht><aht source="HoilShemot20-20">Shemot 20:20</aht><aht parshan="Hoil Moshe">About R. Moshe Yitzchak Ashkenazi</aht></multilink> | ||
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<point><b>No steps for modesty</b> – Since the command in Shemot 20 applies to all private individuals (and not just the priests dressed in pants), it was necessary to include a warning not to use steps so as not be immodestly revealing when clothed in robes or the like.</point> | <point><b>No steps for modesty</b> – Since the command in Shemot 20 applies to all private individuals (and not just the priests dressed in pants), it was necessary to include a warning not to use steps so as not be immodestly revealing when clothed in robes or the like.</point> | ||
<point><b>"נְבוּב לֻחֹת"</b> – The Hoil Moshe does not explain this term.</point> | <point><b>"נְבוּב לֻחֹת"</b> – The Hoil Moshe does not explain this term.</point> | ||
− | <point><b>Would | + | <point><b>Would the wood not burn?</b> – The Hoil Moshe might suggest that there was no fear that the wood of the tabernacle's altar would burn since it was coated with brass. Further, he suggests that there was a circuitous roof of brass around the wooden altar (his understanding of "כַּרְכֹּב הַמִּזְבֵּחַ") which might have further separated the fire from the wood.</point> |
<point><b>The Altars at Mt. Sinai and Mt. Eival</b> – These two altars are unconnected to the commands of either Shemot 20 or Shemot 27.</point> | <point><b>The Altars at Mt. Sinai and Mt. Eival</b> – These two altars are unconnected to the commands of either Shemot 20 or Shemot 27.</point> | ||
<point><b>Changes in plans</b> – This position assumes that sacrificial worship in the Tabernacle was not God's original plan. Originally, Hashem did not want to limit sacrifices to any individual group or place, as His glory is found all over and is accessible to all. After the nation's sin, though, Hashem realized that the nation was not worthy of such worship and needed limits and guards. The Hoil Moshe does not explain why the sin required that different materials be used when building the centralized altar in the Tabernacle. One might propose that once there was to be just one altar, Hashem desired it be built with more precious materials.<fn>For private individuals building numerous altars, this would not be practical.</fn> </point> | <point><b>Changes in plans</b> – This position assumes that sacrificial worship in the Tabernacle was not God's original plan. Originally, Hashem did not want to limit sacrifices to any individual group or place, as His glory is found all over and is accessible to all. After the nation's sin, though, Hashem realized that the nation was not worthy of such worship and needed limits and guards. The Hoil Moshe does not explain why the sin required that different materials be used when building the centralized altar in the Tabernacle. One might propose that once there was to be just one altar, Hashem desired it be built with more precious materials.<fn>For private individuals building numerous altars, this would not be practical.</fn> </point> |
Version as of 18:48, 29 January 2014
Altars of Earth, Stone, and Wood
Exegetical Approaches
Overview
Shemot 20 and 27 appear to be at odds regarding the materials from which the altar was constructed, and commentators disagree as to how to reconcile the two accounts. The Mekhilta attempts to synthesize them by suggesting that the altar was made of wood, but filled with earth. Many later exegetes, though, understand that the two texts speak of different altars. Ibn Ezra explains that Shemot 20 speaks of the one-time altars at Mt. Sinai and Mt. Eival, while R. D"Z Hoffmann posits that Shemot 20 refers to altars built for private use rather than for the entire nation. Finally, the Hoil Moshe suggests that the two chapters reflect a change in plans which occurred as a result of the sin of the Golden Calf.
Two Parts of the Same Altar
This approach harmonizes the two sets of verses, suggesting that both refer to the altar of the Tabernacle, and the command in Shemot 20 is merely presenting additional aspects which are not mentioned in Shemot 27.
Different Altars
The commands to build an earthen or stone altar in Shemot 20 refer to altars which were distinct from the altar in the Tabernacle which is spoken about in Shemot 27. Commentators divide regarding the identification of the altars in Shemot 20:
One-time National Altars
The commandments to build earthen and stone altars refer to the building of a special altar for each of two unique covenantal ceremonies, one of which took place at the foot of Mt Sinai, and the other on Mt. Eival.
Private Altars
The verses which speak of earth and stone altars refer to private altars (במות) used by non-priests outside the Tabernacle and Temple for either sacrificial worship or slaughtering of meat.
- Bamot for private sacrificial worship – Yefet asserts that the altars for private sacrifice could be made from either earth or stone and that this verse, too, is a directive allowing such temporary altars.
- Slaughtering בשר תאווה – Two other Karaites, Nahawandi and Hadassi, maintain that this verse is referring to building stone altars for the slaughtering of non-sacrificial meat. They point to Shemuel I 14:32-35 as evidence, where Shaul commands his soldiers to slaughter their sheep and cattle on a large stone, instead of pouring the blood on the ground.16
- Permanent altars – R. D"Z Hoffman suggests that this command refers to the permanent and centralized altars of Mt. Eival, Shiloh and the Beit HaMikdash. According to R. Hoffmann, the earthen altars were allowed during periods of insecurity and unrest but during eras of peace, only one centralized, altar was to be used. As this was meant to be a permanent structure, it was made of stone.17
Change in Plans
The commands in Shemot 20 and 27 refer to different time periods. Before the sin of the Golden Calf, when there were private altars, they were made out of earth or stone. After the sin of the Golden Calf, when the altar was situated only in the Mishkan, it was made out of wood and copper.