Kommentar zu Schemot 20:22

ואם מזבח אבנים AND IF (according to Rashi, AND WHEN) [THOU WILT MAKE ME] AN ALTAR OF STONES — Rabbi Ishmael said: Every time the word אם it used in the Torah it refer to some action the doing of which is optional, except in three instances. Here: ואם מזבח אבנים תעשה לי — you see that this אם is used in the sense of כאשר, “when”, the meaning being: “And when thou makest me an altar of stone, לא תבנה אתהן גזית THOU SHALT NOT BUILD IT OF HEWN STONE, for, as a matter of fact, it is obligatory upon thee to build an altar of stone, as it is said, (Deuteronomy 27:6) “of whole stones thou shalt build [the altar of the Lord thy God]”. Similarly, (Exodus 22:24) אם כסף תלוה את עמי is obligatory and signifies: “when (אם) thou lendest My people money”, and not, “if thou lendest”, because it is said, (Deuteronomy 15:8) “And thou shalt surely lend him”; consequently this אם also is used in the sense of כאשר “when”. Similarly, (Leviticus 2:14) ואם תקריב מנחת בכורים, for this refers to the meal-offering of the Omer which is obligatory and therefore the trantlation is, “And when (ואם) thou offerest the meal-offering of first-fruits”, and not, “if thou offerest”. You must therefore admit that these instances of אם are not conditional, meaning “if”, but they are absolute, and that they are used in the sense of כאשר, “when” (Mekhilta d'Rabbi Yishmael 20:22:1; Yalkut Shimoni on Torah 306; cf. Rashi on Leviticus 2:14).

AND IF THOU MAKE ME AN ALTAR OF STONE. The meaning of the word v’im (and if) in an obligatory commandment⁵⁷⁹Since it is obligatory upon us to build an altar of stone in the Sanctuary, the question arises: Why does the Torah here use the word v’im (and if)? Ramban proceeds to answer this question. is: If the time comes that you will be worthy to inherit the Land and to build Me an altar of stone, beware that thou shalt not build it of hewn stones, for you may think to make it so to enhance the beauty of the structure. In his commentaries,⁵⁸⁰Further, 24:4. Rabbi Abraham ibn Ezra’s opinion is that [the verse here refers] to the altar of the covenant [mentioned] in the section of V’eileh Hamishpatim.⁵⁸¹Ibid. The sense of the expression, ‘and if’ thou make Me an altar of stone is thus as follows: “Make Me now an altar of earth, and if you will merit it, then you shall make Me an altar of stone for the altar of the covenant.” See Ibn Ezra here.
By way of the Truth, [the mystic lore of the Cabala], the verses are in methodical arrangement: “Ye yourselves have seen that from heaven I have talked with you with My Great Name, and ye shall not make before My face gods of silver, or of gold. But I permit you to make an altar to Me alone and to sacrifice thereon burnt-offerings, and also peace-offerings, in every place where I cause My Name to be mentioned for I will come unto thee and bless thee — with blessings of heaven above, blessings of the deep that coucheth beneath.”⁵⁸²Genesis 49:25. The word azkir (I will cause it to be mentioned) is associated with the expression: He hath been mindful of us, He will bless.⁵⁸³Psalms 115:12.

לא תבנה אתהן גזית, in order to make it look more impressive.

ולא תבנה אתהן, for if you were to construct it from hewn stone, i.e. involving metal tools, the artisans are in the habit of engraving pictures, symbols, etc. on these surfaces to commemorate themselves or their favourite deities. In order to forestall this, I command you not to use metal tools which could make such engravings. (compare Isaiah 44,12-13)

חרבך הנפת עליה, “you have raised your sword over it.” This verse forbids contact of iron tools with the altar. Elsewhere this is spelled out as:אבנים שלמות תבנה, לא הניף עליהם ברזל, “you shall construct it of whole stones, stones which have not been worked on with iron.” (Joshua 18,4) The Torah uses the word ברזל and חרב interchangeably, as the sword is made of iron. A sword is an instrument meant to kill, an altar is a means to foster peaceful relations between man and G’d, and between man and man. Ibn Ezra offers another reason for this legislation, i.e. the Torah is concerned that part of the holy altar (the parts of the stone chiseled off when making smooth surfaces), should not wind up in the garbage container, whereas the other part of the same stone has become sanctified. Alternately, the Torah does not want people to scoop up these stone chips and to make out of these remains an altar for idolatrous practices. Nachmanides queries both the aforementioned commentaries, pointing out that the Torah did not forbid the altar to be made of hewn stones, it only opposes the use of iron when hewing these stones. This point is made explicitly not only here, but also in Deut. [not quite. Ed.] Accordingly, not only the legendary shamir’s glandular secretions are acceptable as tools to shape the stones for the Temple, but so are tools made of silver of copper. Our sages (Mechilta) see the reason for this injunction in the desire of the Torah to fulfill the positive commandment of building an altar in the most perfect manner, bearing in mind that the task of the altar is to become an instrument to lengthen our lives on this earth. How does it look when we use as tools to achieve this objective instruments that are designed to shorten man’s life? My personal feeling (Nachmanides writing) about this commandment is that the reason that a חרב is called by that name, i.e. something that is מחריב, destructive by nature, and something that was Esau’s primary tool, he being a destroyer, so much so that in blessing him his father Yitzchok expressed the hope that he would at least use the word to lengthen his own life and not die in fruitless battles. The sword’s power extends beyond the terrestrial spheres to the celestial regions for during the ascendancy of the planet Mars, the red planet, the planet that alludes to blood, warriors are notoriously successful. In consideration of all this, neither the Tabernacle nor the Temple built by Solomon contained anything made of iron, the material swords are made of. The only things made of iron that had any function in either the Tabernacle or the Temple were the knives used to slaughter the sacrificial animals. [even these were not used inside the structure itself but in the courtyard where the altar for meat offerings was situated, and where the slaughtering of such animals took place. Ed.] The Mechilta draws attention to the fact that the Torah writes concerning the use of stones hewn with iron tools, that they must not be used in building the altar, i.e. they were permitted to be used in building the Sanctuary and the Holies of Holies. However, Solomon applied a more stringent interpretation of the underlying concept, and did not use such tools in the construction of the Temple itself either.

You can derive from these things a fortiori. . . Rashi is saying: Should you ask, “What does the stone care if we bring anything that cuts and destroys upon it?” the answer is: so we will learn from it a fortiori. The same applies to Rashi’s final comment on the next verse.

V. 22. ואם וגו׳, und wenn du nicht mehr wandern wirst, sondern eingegangen sein wirst in staatliche Stetigkeit und dann auch den wandernden Altar in einen festen Altar aus Steinen umzuwandeln haben wirst, dann soll jeder Stein deines Altars dir die Heiligung und Gottesweihe deines ganzen Staatenlebens predigen. Kein Eisen darf einen Stein berührt haben, aus welchem du deinen Altar erbauen willst, kein Eisen einen Stein berühren, aus welchem du deinen Altar erbaut hast, der Stein, über welchem du dein Eisen geschwungen, ist damit entweiht zum Gottes Altar (רמכ׳׳ם הל׳ בית הבחירה ,א׳). Nicht Zerstörung, Aufbau des Lebens ist die Bestimmung des Altars, und nicht das Schwert, das Instrument der Gewalt, hat sich eine Weihe am jüdischen Altar zu holen, das Recht und die Menschlichkeit haben den Altarbau zu vollziehen, und ihr Reich, nicht die Herrschaft des Schwertes, von dort auszugehen. Neben dem Steinaltar hatte in der Steinhalle das jüdische Recht seine ewige Burg, und nicht das Schwert, der Altar ist das Symbol der jüdischen Gerechtigkeit.

ואם מזבח אבנים, “And if an altar made of stones, etc.” Rashi comments on these words, (quoting Rabbi Yishmael of the Mechilta) that everywhere in the Torah where the word: אם appears, what follows is something voluntary, as opposed to mandatory, with the exception of three times, our verse being one of these three. Our author warns us that if someone were to raise the question that the line in Exodus 21,30: אם כופר יושת עליו, “if ransom is laid upon him,” this is not something voluntary, this is not something mandatory, as the Torah in that paragraph does not describe events that are bound to occur, and the verse only deals with the consequences of such events after they have occurred. The meaning of our verse is that if it is your desire to build an altar out of stones, (instead of only earth) you are free to do so provide that these stones have not been touched with metal tools when being shaped. [The Torah considers “stones” as included in the definition of “earth.” Ed.] You must use whole stones to build an altar. The reason follows, i.e.

גזית — This has the meaning of cutting (גזיזה), the stones being thus called because one hews them and cuts them with an iron tool (Mekhilta d'Rabbi Yishmael 20:22:1).

FOR IF THOU LIFTETH UP ‘CHARB’CHA’⁵⁸⁴Literally: “thy sword.” The significance of it is explained further on in the text. (THY IRON TOOL) UPON IT THOU HAST PROFANED IT. This is to prohibit the touching of the stones of the altar with an iron tool, just as He said, Thou shalt build the altar of the Eternal thy G-d of unhewn stones;⁵⁸⁵Deuteronomy 27:6. thou shalt lift up no iron tool upon them.⁵⁸⁶Ibid., Verse 5. He mentioned iron here by the term cherev (sword), because all iron tools that have sharp edges are called cherev. Thus it is said of a sword, And Ehud made him ‘cherev’ (a sword) which had two edges;⁵⁸⁷Judges 3:16. and of a blade it is said, Take thee a sharp ‘cherev’ (sword).⁵⁸⁸Ezekiel 5:1. Of hatchet and hammers with which a building is demolished it is said, And he shall break down thy towers ‘b’charbothav’ (with his axes).⁵⁸⁹Ibid., 26:9. Similarly, an iron tool with which stones are cut is called cherev.
According to our Rabbis,⁵⁹²Mechilta on the verse here. the reason for the commandment [against building an altar of stones which have been touched by iron] is the glorification of the altar: [It is not right] that that which shortens life [i.e., iron] is to be lifted up against that which prolongs life. Rabbi Abraham ibn Ezra said that this is in order that the chips of the stones should not remain in the dunghills, while part of them [i.e., the stones] is built into G-d’s altar, or that the chips should not be taken to make an altar for the idols, since their worshippers might do so, hoping that perhaps this will bring them success. And the Rabbi [Moshe ben Maimon] wrote in Moreh Nebuchim⁵⁹³Guide of the Perplexed, III, 45. that this prohibition is an extraordinary precaution against making stones into certain shapes, thus being hewn stones, for such was the custom of the heathens [to build their altars with hewn stones].⁵⁹⁴Thus by prohibiting the building of an altar with stones which have been touched by iron, the Torah gave us an extraordinary precaution to guard against idolatry.
But I say that the reason for the commandment is that a sword is made out of iron and is the destroyer of the world. In fact, this is why it is called cherev (sword) [which is of the same root as churban (destruction)]. And since Esau whom G-d hated⁵⁹⁵Malachi 1:3. is the inheritor of the sword — for to him it was said, And by thy sword shalt thou live⁵⁹⁶Genesis 27:40. — and the sword is his power in heaven and upon the earth — for with [the power of] Mars and the stars [which influence] bloodshed, the sword succeeds, and with them Esau’s might is shown — therefore it must not be brought into the House of G-d. It is this reason which Scripture mentions expressly: “You should not build [the altar] of hewn stones, for in lifting up any iron to make them, you have lifted up your murderous sword, and increased victims; and thus you have profaned it.” It was for this reason that there was no iron in the Tabernacle, for even its pins, which would have been better if made of iron, were made of copper.⁵⁹⁷Further, 27:19. Similarly, in the Sanctuary⁵⁹⁸Literally: “The Permanent House,” a synonym for the Sanctuary in Jerusalem, which cannot be built in any other location. It stands in contrast to the Tabernacle, which could be moved from place to place. there were no vessels of iron except the ritual slaughtering-knives, for slaughtering [of the sacrifice] was not an act of “worship” [requiring a priest].⁵⁹⁹Yoma 42a.
Scripture prohibited only the building of an altar with hewn stones if touched by iron, for so it is clearly stated, when thou lifteth up thy sword upon it thou has profaned it, and still more clearly, thou shalt lift up no iron tool upon it.⁵⁸⁶Ibid., Verse 5. But if he comes to chisel them with silver tools or the shamir,⁶⁰⁰A worm that pierced stones with its touch. which our Rabbis have mentioned,⁶⁰¹Sotah 48b. it is permissible, even though the stones are not whole. This law will refute the reasoning of Rabbi Abraham ibn Ezra.⁶⁰²If, as Ibn Ezra suggested, the reason for the commandment is that the chips of the stones should not be on a dunghill while the stones be in the altar of G-d, why then is it permissible if the chiselling is done with a silver tool? The same question applies to Rambam’s explanation that the commandment is a precautionary measure against idolatry. The reason advanced by the Rabbi [Moshe ben Maimon] is also incorrect on account of this law.
Now [when building the Sanctuary], Solomon added a stricture in the commandment, i.e., that no tool of iron was heard in the House while it was in building⁶⁰³I Kings 6:7. even though it was permissible, [the prohibition applying only to the altar]. Thus we were taught in the Mechilta:⁶⁰⁴Mechilta on the verse here. “Thou shalt not build it of hewn stones. You are not allowed to build the altar of hewn stones, but you may build the Sanctuary and the Holy of Holies of hewn stones. And how do I explain the verse, And there was neither hammer nor axe nor any tool of iron heard in the House, while it was in building?⁶⁰³I Kings 6:7. They were not heard ‘in the House,’ but outside of the House they were heard.” What happened was thus as follows: They would remove the stones from their mountains with iron tools and chisel them there with iron, just as they also cut with iron the trees and the cypresses⁶⁰⁵Ibid., Verse 31. which were in the House. And so it is written, And they quarried great stones, costly stones, to lay the foundation of the House with hewn stone.⁶⁰⁶Ibid., Verse 31. When they brought them to the House to build the walls, they did not fix them with iron, nor did they lift up any iron tool upon them as is the custom of builders. And that which Scripture says, It was built of whole stones from the quarry,⁶⁰³I Kings 6:7. does not mean that they were whole and complete; they were whole only insomuch as they had no notch deep enough for the nail to halt over on passing upon the edge,⁶⁰⁷Chullin 18a. but they were smooth and even. The meaning of the word masa⁶⁰⁸It was built of whole stones ‘masa’ (I Kings 6:7) is generally translated “at the quarry.” Ramban interprets masa to mean “great,” and the sense of the verse is: “it was built of whole large stones.” is “great”; for when they moved them from the mountain, they did not divide the rocks into many stones as is the custom of the builders, and they did not fix them there, nor did they set them into the building with hammers or axes as any other building is built. Solomon did not want it to be built [with any iron tool], or that the sound of iron be even heard in the whole Mount of the House. All these strictures were for the purpose of removing iron from it. This is according to the opinion of Rabbi Yirmiyah in Tractate Sotah.⁶⁰⁹Sotah 48b. In our Gemara: Rabbi Nechemyah. But according to Rabbi Yehudah, the hewn stones were for Solomon’s own house, not for the Sanctuary. According to his opinion, the verse stating, And they quarried great stones, costly stones, to lay the foundation of the house with hewn stone,⁶⁰⁶Ibid., Verse 31. means that they also quarried hewn stones which were for his own house. So also it appears from the plain meaning of Scripture, that he built the court with hewn stone, as it is written, And he built the inner court with three rows of hewn stone,⁶¹⁰I Kings 6:36. and he placed himself under restriction [to build with unhewn stone] only in the Sanctuary and the Holy of Holies. All this was for the sake of removing iron from the Sanctuary. And regarding the iron without weight which David prepared,⁶¹¹I Chronicles 22:14. that was to make instruments of it [with which] to cut the trees and to quarry the stones.

לא תעלה במעות, “you must not ascend by means of steps, etc;” this legislation was for the honour of the altar itself. Seeing that the altar is the means by which the sins of the Jewish people are atoned for, it is appropriate to treat it not only with courtesy but to accord it honour. [If I understand the thoughts of the author correctly, the emphasis is on the fact that the altar stands “only” in the courtyard. Whereas it does not need special legislation to demand a dress mode inside the Temple which does not reveal any flesh not engaged in the actual performance of the Temple service, one might have thought that the rules pertaining to the altar which was outside the building, would be less stringent. Therefore the Torah wrote a special verse telling us that the sanctity of the altar is equivalent to that of the furnishings inside the structure, the היכל and the קדשי קדשים. Ed.]

כי חרבך, “for your sword, etc.;” the word כי, here is used as an alternate proposition for the word אם. “if.” The altar is meant to promote peace and life, whereas the sword is used to shorten life. Something that had been shaped by the same material as that used to shorten life, could not serve as a symbol of peace and life, (Talmud Midot chapter 3 Mishnah 4)ותחלליה, “and you have profaned it.“ We have been told about the penalty for violating this commandment without having previously been informed of the prohibition. The Torah rectifies this by spelling out the prohibition not to use metal tools in hewing the stoned for such an altar in Deuteronomy 27,5: לא תניף עליהם ברזל, “do not wield an iron tool over them.

כי חרבך הנפת עליה — This word כי is used here in the sense of פן, which signifies “perhaps it may be” (and it does not mean “because”) — “perhaps it may happen that thou liftest up thy iron tool above it”.

ותחללה THEN THOU HAST PROFANED IT — Thus you may learn that if thou liftest up thy iron tool above it thou profanest it. The reason of this is, because the altar is created (its purpose is) to lengthen man’s days and iron has been created (one of its purposes is) to shorten man’s days, it is not right that an object which shortens man’s life should be lifted up above that which lengthens it (Mekhilta, Middoth 3:4). And a further reason is: because the altar makes peace between Israel and their Father in Heaven, and therefore there should not come upon it anything that cuts and destroys. Now, the following statement follows logically, à fortiori: How is it in the case of stones which cannot see nor hear nor speak? Because that they promote peace Scripture ordains, “Thou shalt not lift up against them any iron tool!” Then in the case of one who makes peace between a man and his wife, between family and family, between a man and his fellow, how much more certain is it that punishment will not come upon him (Mekhilta d'Rabbi Yishmael 20:22:2).