Комментарий к Шмот 20:23

ולא תעלה במעלות AND THOU SHALT NOT GO UP BY STEPS [TO MY ALTAR] — When thou buildest an ascent to the altar thou shalt not construct it of steps, échelons in old French, but it shall be even (i. e. the surface shall be unbroken) and sloping (cf. Rashi on Exodus 27:5).

NEITHER SHALT THOU GO UP BY STEPS UNTO MINE ALTAR. Because He began the commandment of the altar, He therefore completed it and did not postpone it until He would command about the subject of the sacrifices in Torath Kohanim⁵⁹⁰Literally: “Law of the Priests.” Generally, it is another name for the Book of Leviticus. This is proof to the words of the Sages,⁵⁹¹Mentioned above in Verse 21, that the altars referred to here are those of the Tabernacle and the Sanctuary. Now since these altars were ascended by a ramp connecting them with the ground, this verse, which states that the altar should not be ascended by steps, fits in with the general subject. But if it is as Ibn Ezra wrote, (mentioned here in the text above, Verse 22), that the altar of stone referred to here was the altar of the covenant made at Mount Sinai the present verse does not fit in here because that altar had no ramp. which are not really in need of defense.
The reason for [the prohibition against ascending the altar with] steps is that the fear of the altar and its enhancement is for the glory of G-d. Each of G-d’s commandments has many reasons, there being many benefits in each for body and soul.
Mishpatim

ולא תעלה במעלות, even though I do not bother you to undertake all kinds of architecturally attractive structures in order for you to qualify for My making My residence among you, you must be extremely careful not to be disrespectful when approaching the top of My altar. [exposing of one’s flesh is considered a sign of disrespect. Ed.]

ולא תעלה במעלות, this is why the ramp leading to the altar in the Temple was so long, i.e. it was 32 cubits long in order to achieve a height of only ten cubits. They also used to sprinkle salt on the surface of this ramp in order to prevent the priests from slipping on the surface when ascending same.

Do not make it as a row of steps. . . Rashi is answering the question: [Why does the verse prohibit the kohein to go up the steps?] If the altar was made with steps, the kohein is compelled to use them to go up. And if the altar was not made with steps, there is no reason that he use them. Thus Rashi explains that the prohibition is on the builder. When he builds the altar, he should not make steps.

V. 23. Und wie ein Prediger des Rechts und der Menschlichkeit, dieser Genien der zu Gott emporstrebenden Gesellschaft, der Altar sein soll, so soll er auch ein Prediger keuscher Sittlichkeit, dieses Fundamentes des Göttlichen im Menschen sein, ohne welches auch Recht und Menschlichkeit vergebens in der Gesellschaft gesucht werden. Mit גלוי ערוה werden die Höhen des Altars nicht erstiegen! ותשחת הארץ לפני האלקים ist die älteste und ernsteste Erfahrung der(Bereschit 6, 12) ותמלא הארץ חמס Menschengeschichte.

ולא תעלה במעלות על מזבחי, “and do not ascend My altar by steps.” The word עליו restricts this prohibition to taking big steps to the altar, not including the manner in which you can walk in the Temple itself. (Mechilta בחדש, section 11)

אשר לא תגלה ערותך THAT THY NAKEDNESS BE NOT UNCOVERED — because on account of these steps you will have to take large paces and so spread the legs. Now, although this would not be an actual uncovering of one’s nakedness (of the parts usually kept covered), since it is written, (Exodus 28:42) “And thou shalt make for them (the priests) linen breeches [to cover the flesh of their nakedness]”, still the taking of large paces is near enough to uncovering one’s nakedness that it may be described as such, and you would then be treating them (the stones of the altar) in a manner that implies disrespect. Now the following statement follows logically à fortiori: How is it in the case of stones which have no sense (feeling) to be particular about any disrespect shown to them? Scripture ordains that since they serve some useful purpose you should not treat them in a manner that implies disrespect! Then in the case of your fellow-man who is made in the image of your Creator and who is particular about any disrespect shown to him, how much more certain is it that you should not treat him disrespectfully! (Mekhilta d'Rabbi Yishmael 20:23:1)

Fassen wir diesen Epilog der "Zehngebote" zusammen, so ist er den drei Hauptverirrungen entgegengekehrt, die unser Verhältnis zu Gott untergraben und die bis in ihre letzten Ausladungen aus unserer Mitte zu bannen, die Bestimmung der göttlichen Gesetzgebung ist. Es sind dies: שפיכת דמים ,עבודה זרה und גלוי עריות, die Spitzen der Verbrechen gegen Gott, gegen den Nebenmenschen, gegen uns selbst. V. 20 u. 21: ג׳׳ע :23 ,ש׳׳ד :22 ע׳׳ז. Gott, die Gesellschaft und der Mensch, das sind die Objekte des göttlichen Gesetzes, und nicht "was bei Gott im Himmel ist", sondern wie diese unsere Beziehungen auf Erden sein sollen, das, kündigt dieser Epilog an, wie es den Inhalt der Gesetzgebung bildet, soll es, und es allein auch den Inhalt der symbolischen Sprache des Heiligtums und der Heiligtümer bilden. Der Altar wie das Gesetz, beide haben nur den Menschen und den göttlichen Aufbau und Ausbau des Menschlichen auf Erden zum Gegenstande.