What are the connotations of "Mizbach Adamah"?
Rashi #1: It means that the Mizbe'ach must be built on solid ground, and not on pillars or archways (or above tunnels - Zevachim 61b).
Rashi #2 and Seforno (to Shemos 27:8): Whenever they encamped, they filled the copper Mizbe'ach (which was made in the form of a hollow frame) with earth. 1
Chagigah 27a:. Because the Torah refers to the copper Mizbe'ach as 'Mizbach Adamah' (and see answer #1,) it is not subject to Tum'ah and does not require Tevilah. 2
Kesuvos 111a: Based on the Gezerah Shavah "Mizbach Adamah" and "v'Chiper Admaso Amo" (Devarim 32:43) - Whoever is buried in Eretz Yisrael, it is considered as if he is buried underneath the Mizbe'ach. 3
Oznayim la'Torah: The atonement of the Mizbe'ach is connected to the ground, a reminder that man is 'taken from the earth and will return to the earth' 4 - to ensure that his Teshuvah is sincere.
Maharal (Chidushei Agados Vol. 3, p. 133, to Sanhedrin 7b): In contrast to the idolaters, who worshipped an Asherah tree in order to raise the stature of their deity, Hashem is to be worshipped at an earthen Mizbe'ach. The purpose of our service is not to uplift Him - for he is "God of all powers," and in the very place we find His greatness, there we find His humility. 5 That is why the Torah specifically forbids planting an Asherah next to the Mizbe'ach. 6
Berachos 15a: "One who [upon awakening] relieves himself, washes his hands, dons Tefilin, reads Shema, and prays [the Amidah] - the Pasuk deems it as if he built a Mizbe'ach and offered a Korban thereon." Maharal (Nesivos Olam, Nesiv ha'Avodah Ch. 9, p. 104) explains - The Mizbe'ach in this analogy is the man himself; as we find that the Mizbe'ach is called "an altar of earth". 7 When man reads Shema and prays in cleanliness and purity, his Tefilah is like a Korban.
Moshav Zekenim: If so, why was it necessary to remove the ashes before they traveled (Bamidbar 4:13) - seeing as it was filled with earth from the top, and, before traveling, they removed all the earth from the top, in which case, all ashes were automatically removed! Perhaps the Torah means that one should remove the ashes of the Korbanos first and then the earth (PF). The Toras Kohanim indeed states that, in order not to transgress the Lav of "Lo Sichbeh," before traveling, they would remove the fire together with the ashes and place it in a Keli.
Chagigah (ibid.): As opposed to all the other Kelim in the Beis-Hamikdash - see Torah Temimah, note 110 - except for the Mizbe'ach ha'Zahav - since it is compared to the Mizbach Adamah in Bamidbar 3:31.
Megilah 31a, based on Devarim 10:17-18 .
Maharal implies that Adam (Man) himself is also named for "Adamah," earth. Also see Bereishis 2:7:4.1:1 .
Why is the Mitzvah to construct an earthen Mizbe'ach given here, immediately following the prohibitions relating to Avodah Zarah?
Ramban #1: This Mitzvah follows the prohibition against constructing silver and golden gods. Our relationship with Hashem is direct; all intermediaries are superfluous. Refer to 20:20:5:1 .
Ramban #2: The Mizbe'ach must be built only in the correct place and with the correct intentions. Refer to 20:20:5:2 and 20:21:2.
Seforno: All that is needed to worship Hashem is a Mizbe'ach of earth, and not temples of silver and gold and precious stones!
Rashbam and Hadar Zekenim: Hashem ordered them to construct an earthen Mizbe'ach, because one does not tend to engrave images 1 on an earthen Mizbe'ach. 2 And it is for the same reason that the Torah continues that, if one wants to make the Mizbe'ach of stone, it should be made of complete uncut stones.
Maharal (Tif'eres Yisrael Ch. 46, p. 141): Avodah Zarah is Chitzoniyus. 3 Earth is at the center of the world, not veering to any side; therefore an earthen Mizbe'ach is the appropriate site for the Avodah. 4
Rashbam: And in Parshas Shoftim, the Torah further prohibits planting a tree beside the Mizbe'ach - even if it is made of earth or of complete stones (and see Maharal 20:21:1:6 ).
As explained above, 20:3:6:2 . This is apparently the continuation of what we cited from Maharal in the preceding Pasuk (see 20:20:6:1** and 20:20:7:1*) - The draw towards Avodah Zarah is having a connection based on distance rather than closeness; thus its worshipper seeks ways that are "Zar." Hence, Avodah Zarah is called "external, far-out," and it is found at extremes. (In other words, it brings about attachment to the extremes of Midos, their excess and over-reach. Examples include extreme Chesed without the balancing effect of Din - which brings to Arayos; or extreme Din without the counter-balance of Chesed - leading to murder).
The positive Mitzvah of establishing an earthen Mizbe'ach is the conceptual extension to the prohibition of Avodah Zarah. Avodah Zarah is following the outer extremes, whereas earth represents the opposite - centrality and balance. See Maharal (Intro. to Derech Chayim, "Kol Yisrael," p. 11). Also see Nesivos Olam (Nesiv ha'Shalom, beg. Ch. 3, p. 225) - The earth stands in the center of the universe, not veering to extremes, this is earth's humility.
Chazal teach that Man was created "Afar Min ha'Adamah" (Bereishis 2:7) - i.e., using earth from the [future] site of the Mizbe'ach, which our Pasuk calls "Mizbach Adamah" - so that the Mizbe'ach should bring him atonement. But seemingly it is not the Mizbe'ach itself that atones, but rather the offerings that are brought upon it?
Gur Aryeh (to Bereishis 2:7): The Mizbe'ach is at the exact center of civilization, and the center is the most select location, it is balanced with no deviation. Sin comes from tilting towards extremes. 1 Because man was created from this site, he is balanced, and even if he might sin, it will be easier for him to return to the state in which he was created. 2
As above, 20:21:1.1:5 and notes.
Kesuvos 111a: Whoever is buried in Eretz Yisrael, it is as if he is buried 'under the Mizbe'ach.' Maharal explains this in Chidushei Agados (Vol. 1, p. 163). And see Maharal (ibid. Vol. 3, p. 133, to Sanhedrin 7b) - A Talmid Chacham is likened to a Mizbe'ach, from where Man was created. In that Sugya, we find that appointing a non-qualified judge, when there is a qualified Talmid Chacham available, is likened to planting an Asherah for idolatrous purposes next to the Mizbe'ach, see there. Based on this Gur Aryeh in Bereishis, we may explain that a Talmid Chacham is defined as someone who makes sure to remain "at the Mizbe'ach" - i.e., at the state in which he was created.
What is the significance of the word "Ta'aseh Li"?
Bearing in mind the Pasuk in Re'eh, "v'Asisa Olosecha, ha'Basar v'ha'Dam, Al Mizbach Hashem" (Devarim 12:27) - implying that it is only the Basar and the Dam of the Olah that are placed on top of the Mizbe'ach, why does the Torah state here "v'Zavachta Alav Es Olosecha... " - which implies that one brings up the entire animal for slaughter on top of the Mizbe'ach?
Rashi (citing the Mechilta): "Alav" means (not on top of the Mizbe'ach, but) next to it. 1
Zevachim 58a: To teach us that, if (b'di'Eved) Kodshei Kodshim are Shechted anywhere on top of the Mizbe'ach, it is considered the north side of the Azarah, and both Kodshei Kodshim and Kodshim Kalim are Kasher there. 2
Zevachim 59a: To teach us that if the Mizbe'ach has a defect, all the Korbanos that are brought on it are Pasul. 3
As we find in Bamidbar 2:20. See also Torah Temimah, note 118.
See Torah Temimah, note 119; and Oznayim la'Torah DH " v'Zavachta Alav."
See Torah Temimah, note 117.
What do "Olosecha" and "Shelamecha" comprise, if not from "flock and cattle"?
Rashi, Targum Onkelos and Targum Yonasan: "Flock" and "cattle" actually describe "Olosecha" and "Shelamecha" - as if the Torah had written 'Asher mi'Tzonecha u'mi'Bekarecha.' 1
Gur Aryeh: This could not have been a list of four independent elements. 'Flocks and cattle' are slaughtered there only for these offerings, and for no other purpose. Likewise, 'burnt-offerings and peace-offerings' come from flocks and cattle only.
What are the connotations of the latter half of the Pasuk - "b'Chol ha'Makom Asher Azkir Es Shemi ... "?
Rashi: It means that wherever Hashem allows His Name (Havayah) to be mentioned (exclusively), He will come and bless Yisrael and rest His Shechinah with Yisrael. 1
Ramban (citing the Ibn Ezra) and Seforno: With reference to the previous Pasuk, it means that we do not need to come on to silver and golden mediums to obtain Hashem's blessings, because whenever we mention His Name, He will come personally to bless us. 2
Mishnas R. Aharon (Vol. 4, p. 28): It means that, since the entire Torah consists of Names of Hashem, whoever engages in Torah mentions His name, and this brings the Shechinah. 3
Sukah 53a: Hashem is saying to Yisrael, "If you will come to My house, 4 I will come to yours (and bless you); and if you don't ... , neither will I ... " '
Sotah 38b: Seeing as "b'Chol ha'Makom Asher Azkir Es Shemi" cannot be understood literally, the Pasuk must be inverted to read "b'Chol ha'Makom Asher... Avo Eilecha u'Veirachticha" - with reference to the Beis-Hamikdash. 5
Yerushalmi Berachos, 4:4: The word "Azkir" (instead of 'Hizkir') teaches us that one should Daven in a place that is designated for Tefilah. 6
Avos 1:3 and Berachos 6a: It implies that, even if one person sits and studies Torah, the Shechinah dwells with him. 7
As if the Pasuk was inverted - In the location where the Shechinah rests, the Kohanim are permitted to pronounce the Name of Hashem the way it is written (Sotah 38a).
Refer also to Shemos 31:18:2:3 .
And that explains why, after the Churban Beis-Hamikdash, Hashem desires only the four Amos of Halachah (Berachos 8a).
The Batei Keneisiyos and the Batei Midrashos. See Torah Temimah, note 120.
See Torah Temimah, note 122,
See Torah Temimah, note 123.
See Oznayim la'Torah.
How is the end of the Pasuk (mentioning Hashem's Name), related to the beginning (making an earthen Mizbe'ach)?
Ramban (citing Ibn Ezra), Seforno: We do not need golden or silver mediums to obtain Hashem's blessings; rather he comes and blesses us whenever we serve Him. See above, 20:21:5:2 .
Maharal (Tif'eres Yisrael Ch. 46, p. 141): If you should feel a desire to make gold or silver images (20:20) as vehicle for receiving Divine assistance; know that this is unnecessary! "... Wherever I allow My Name to be mentioned," I shall come and issue My blessings. 1
You can receive Divine beneficence by merely mentioning the Name, without using any forbidden images.
Nedarim 7b: "Wherever mention of Hashem's Name is to found, poverty is commonplace." Yet in our Pasuk, we find the contrary - that mentioning the Name brings about blessing!
Maharal #1 (Tif'eres Yisrael, end Ch. 39, p. 119): Wealth is blessing in terms of material acquisitions of this world - and material matters flee from before higher, transcendent matters. This explains why use of Hashem's Name leads to poverty. But that is true only of mentioning it unnecessarily; when it has no relevance to this world, and so it brings poverty and destruction. Whereas mentioning the Name in a proper context brings blessing. We cannot say that Hashem completely transcends the world - we know that all creations depend upon Him!
Maharal #2 (Nesivos Olam, Nesiv Yir'as Hashem Ch. 3, p. 29): Everything belongs to Hashem, such that conceptually, Man should not have any possessions at all! Rather, only because "the heavens are unto Hashem," is "the earth given to Man." But one who mentions the Name for no reason is demonstrating that Hashem is not apart or transcendent from Man. This prevents Man from acquiring possessions, bringing poverty (see there further).
Maharal #3 (Chidushei Agados Vol. 2, p. 1, to Nedarim 7b): Man in his lifetime is composite (of Guf and Neshamah); and after death he becomes simplified of that combination. 1 In parallel, a poor man is divested of his money, detached from that which supplies him with life. Hashem's existence is infinitely simple and straightforward (Pashut); 2 mention of His Name undoes the composite nature and the extras of wealth. When mentioning the Name, it is sufficient that the man alone stand with Hashem, without such extras and complications. But the above does not apply to someone mentioning Hashem's Name in its proper context, when there is connection with Hashem - then he will receive blessing in all matters. 3
In Maharal's thought, all entities are a combination of Chomer (material) and Tzurah (form-defined purpose). The Tzurah takes hold of the Chomer and brings it from potential to actualization (as illustrated above, 20:17:7:1*). Man, during his lifetime, is a composite of a Guf of Chomer, and the Neshamah, which is its Tzurah. Life itself can be said to be a combination of basic existence, and its end-goal and purpose. Thus, the wealthy man is "composite" - he has initiatives and methods that facilitate his livelihood - whereas the poor man is simple in contrast, devoid of such arrangements to provide livelihood.
Maharal: The Creator is absolutely simple; all depend upon His existence, whereas He is not dependent on the existence of a single one of His creations. He is the Cause of all, whereas He has no cause (see Rambam, beg. Hil. Yesodei ha'Torah).
But to mentioning His Name for naught is at odds with the Name itself, and composite beings cannot maintain this. Perhaps to explain, as above - Man is composite, he uses initiatives and methods to facilitate his livelihood - but in truth, Hashem is Man's initial Cause as well as the cause of his livelihood. Mentioning Hashem's Name in its proper context brings blessing, whereas to use the Name outside of that context means that this man feels that he has his own methods. He will end up being divested of such matters, and become poor - and "the poor man is considered as if dead" (Nedarim 64b). (EK)
QUESTIONS ON RASHI
Rashi writes: "'That I will mention My Name' - [I.e.,] that I shall grant you permission to mention My Explicit Name ... Only in the place where the Shechinah comes, that is the Beis ha'Mikdash; only there is permission granted to the Kohanim to mention the Name...." Why explain thus?
Gur Aryeh: If the verse is to be taken in the simple sense, let the Pasuk say, 'Any place where you will mention the Name....'
