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">Two | + | <category name="Same Altar">Two Aspects 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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<category name="">Different Altars | <category name="">Different Altars | ||
− | <p>The commands to build an earthen or stone altar in Shemot 20 refer to altars which were distinct from the altar | + | <p>The commands to build an earthen or stone altar in Shemot 20 refer to altars which were distinct from the wood altar of the Tabernacle in Shemot 27. Commentators divide regarding the identification of the altars in Shemot 20:</p> |
<opinion name="">One-time National Altars | <opinion name="">One-time National 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> | <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> | ||
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<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> | ||
</mekorot> | </mekorot> | ||
− | <point><b>"מִזְבַּח אֲדָמָה"</b> – Ibn Ezra identifies the earthen altar with the altar Moshe | + | <point><b>"מִזְבַּח אֲדָמָה"</b> – Ibn Ezra identifies the earthen altar with the altar Moshe built at Mt. Sinai in Shemot 24.<fn>He points out how in both places the verses mention the sacrificing of burnt and peace offerings.</fn> This altar is referred to by this name because it was actually made from earth.<fn>Ibn Ezra asserts that all Biblical altars are referred to by the material from which they were constructed, and not based on with what their interior was filled. He thus suggests that the verse in Shemot 20 can merely serve as 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. See above for his objection to the Rabbinic interpretation.</fn></point> |
− | <point><b>"מִזְבַּח אֲבָנִים"</b> – Ibn Ezra identifies | + | <point><b>"מִזְבַּח אֲבָנִים"</b> – Ibn Ezra identifies this stone altar with the only altar which the Torah explicitly states was to be made of stone, the altar to be built on Mt. Eival described in Devarim 27.</point> |
− | <point><b>The Altar in the Tabernacle</b> – The altar in the Tabernacle | + | <point><b>The Altar in the Tabernacle</b> – The altar in the Tabernacle was made of copper plated wood, rather than earth or stone, and is thus unconnected to the altars discussed in Shemot 20.</point> |
− | <point><b>One time command</b> – According to Ibn Ezra the commands of Shemot 20 were one time commands to be fulfilled | + | <point><b>One time command</b> – According to Ibn Ezra, the commands of Shemot 20 were one time commands to be fulfilled on a single occasion. They were not meant for all generations, but for Moshe (and Yehoshua) alone.</point> |
− | <point><b>"נְבוּב לֻחֹת"</b> – Ibn Ezra understands | + | <point><b>"נְבוּב לֻחֹת"</b> – Ibn Ezra understands this 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.</point> |
− | <point><b>Would the wood not burn?</b> – As the altar was filled with earth, there was no concern of burning.</point> | + | <point><b>Would the wood not burn?</b> – As the altar was filled with earth, there was no concern of it burning.</point> |
− | <point><b>No steps for modesty</b> – Since the | + | <point><b>No steps for modesty</b> – Since the altars in Shemot 20 were not part of the Tabernacle and the regular priestly rites, it was necessary to include a warning not to use steps, so as to prevent immodest exposure if their service was performed in robes (without pants).</point> |
− | <point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – | + | <point><b>"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי"</b> – Ibn Ezra explains that this refers to all the places in which God chooses to have his glory reside, such as Shiloh and Nov. If one visits (and presumably sacrifices at) such places, then Hashem will visit and bless you in return. According to Ibn Ezra, though, it is not clear why this is mentioned in Shemot 20, as it is unrelated to the altars being discussed there.</point> |
− | <point><b>"...וְאִם מִזְבַּח"</b> – Ibn Ezra understands the word "וְאִם" to mean "and if" and explains that Hashem is telling Moshe that presently | + | <point><b>"...וְאִם מִזְבַּח"</b> – Ibn Ezra understands the word "וְאִם" to mean "and if" and explains that Hashem is telling Moshe that he presently needs to build an earthen altar, and if he merits to enter the Land of Israel, he will then build a stone one.<fn>Since Ibn Ezra views the two altars not as two potential options, but rather as two separate obligations, he is forced into this somewhat more difficult read of the verse.</fn></point> |
− | <point><b>Location of the command</b> – Ibn Ezra suggests that the command to build the earthen altar is juxtaposed | + | <point><b>Location of the command</b> – Ibn Ezra suggests that the command to build the earthen altar is juxtaposed with the commandment not to make other gods, as this altar was to be built for the Sinai covenant of Chapter 24, in which the nation accepted Hashem as their sole God. It is not clear, though, why Hashem also relayed the command to the build the stone altar here, given that the covenantal ceremony at Mt. Eival was to take place only much later.<fn>Ibn Ezra could potentially argue that the initial plan (were it not for the sin of the Golden Calf) was for the nation to enter the land of Israel immediately after Moshe received the Tablets of the Law.</fn> In addition, when the full ceremony is commanded in Devarim, the instruction to build a stone altar is repeated, making the command in Shemot 20 seemingly redundant.</point> |
− | <point><b>Chronology of Chapter 24</b> – Ibn Ezra | + | <point><b>Chronology of Chapter 24</b> – Ibn Ezra must maintain that the events of Chapter 24 occur in their chronological place, and not, as others suggest, in Chapter 19 and before the giving of the commandments in Chapter 20.<fn>He claims that the words, "We will do and we will hear" of Chapter 24 are not identical to the nation's response in Chapter 19 of "We will do". The latter simply implied that the nation was ready to listen to Hashem, whereas their statement in Chapter 24 implied a willingness to actually perform the various commandments given after the Decalogue and in Parashat Mishpatim. Ibn Ezra (as opposed to those who hold that Chapter 24 is earlier) is, thus, able to maintain that the command to build the earthen altar preceded the covenant of Chapter 24.</fn></point> |
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<point><b>Crux of the position</b> – </point> | <point><b>Crux of the position</b> – </point> |
Version as of 21:16, 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 Aspects 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 wood altar of the Tabernacle 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.