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 tunnels - Zevachim, 61b).
Rashi #2 and Seforno (Sh'mos 27:8): Whenever they encamped, they filled the copper Mizbe'ach (which was made in the form of a hollow frame) with earth. 1
Ramban #1: It follows the prohibition against constructing silver and golden gods. Refer to 20:20:5:1.
Ramban #2: Refer to 20:20:5:2.
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 ab earthen Mizbe'ach - Because one does not tend to engrave images 2 on an earthen Mizbe'ach. 3 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.
Chagigah, 27a: Refer to 20:20:1:1. And because the Torah refers to the copper Mizbe'ach as 'Mizbach Adamah', it is not subject to Tuma'h and does not require Tevilah. 4
Kesuvos, 111a: Based on the Gezeiras ha'Kasuv, Mizbach Adamaha" and "Vechiper Admaso Amo", in Ha'azinu Devarim, 32:43, whoever is buried in Eretz Yisrael it is considered as if he is buried underneath the Mizbe'ach. 5
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' 6 - to ensure that his Teshuvah is sincere.
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 La'av of "Lo Yichbeh", before traveling, they would remove the fire together with the ashes and place it it in a K'li.
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.
Chagigah (Ibid.): As opposed to all the other Keilim in the Beis-Hamikash - See Torah Temimah, note 110. except for the Mizbe'ach ha'Zahav - since it is compared to the Mizbach Adamah - in Bamidbar, 3:31.
And his sins are atoned (Torah Temimah0.
What is the significance of the word "Ta'aseh Li"?
Bearing in mind the Pasuk in Re'ei Devarim, 12:27 "ve'Asisa alav ha'Basar ve'ha'Dam", implying that it is the Basar and the Dam exclusively that are placed on top of the Mizbe'ach, how can the Torah write "Vezavachta alav es Olosecha ... "?
Zevachim, 58a: To teach us that, if (Bedi'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. 3
Zevachim, 59a: To teach us that if the Mizbe'ach has a defect, all the Korbanos that are brought on it are Pasul. 4
As we find in Bamidbar, 2:20.
See also Torah Temimah, note 118.
See Torah Temimah, note 119 and Oznayim la'Torah DH "Vezavachta 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'Tzoncha u'mi'Bekorcha.'
What are the connotations of the latter half of the Pasuk - "be'Chol ha'Makom asher Azkir es Sh'mi ... "?
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 (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: 'Hakadosh-Baruch-Hu is saying to Yisrael "If you will come to My house, 4 I will come to your's (and bless you); and if you don't ... , neither will I ... " '
Sotah, 38b: Seeing as "be'Chol ha'Makom asher Azkir es SH'mi"" cannot be understood literally, the Pasuk must be inverted to read "be'Chol ha'Makom asher Avo eilecha u'Veirachticha" - with reference to the Beis-Hamikdash. 5
Yerushalmi B'rachos, 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 B'rachos, 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, 35a).
And that explains why, after the Churban Beis-Hamikdash, Hashem desires only the four Amos of Halachah.
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.
