R. Yishmael says: "an altar of earth": fixed upon the earth, and not upon domes or pillars.
3
רַבִּי נָתָן אוֹמֵר: מִזְבֵּחַ חָלוּל בָּאֲדָמָה תַּעֲשֶׂה לִי, שֶׁנֶּאֱמַר: (שמות כז,י) "נְבוּב לֻחֹת תַּעֲשֶׂה אֹתוֹ".*נְבוּב לֻחֹת: חלול באמצע, בין לוחות העץ של דפנות המזבח. מילאו את החלל באדמה כשחנו.
R. Nathan says: It was hollow (and filled) with earth, viz. (Exodus 23:8) "a hollow, or boards shall you make it.
Issi b. Akiva says: an altar of copper filled with earth. As it is written (I Kings 8:64) "For the copper altar before the L–rd was too small to contain the burnt-offerings, etc." Now was it too small? Is it not written (Ibid. 3:4) "A thousand burnt-offerings did Solomon sacrifice on that altar"? What is the intent of "small"? As people speak, "He is a dwarf" — i.e., he is unfit for the service. On the day that the new altar was built, the other was secreted.
(Exodus 20:21) "And you shall slaughter thereon": alongside it (i.e., alongside the top). You say "alongside it, but perhaps it is to be understood literally, i.e., "upon it"? And this would follow, viz.: If the north of the altar, which is not kasher for atonement (i.e., for the sprinkling of the blood [viz. Leviticus 1:5]), is kasher for slaughtering, then the top of the altar, which is kasher for atonement, how much more so should it be kasher for slaughtering! This (a fortiori argument) is refuted by the inner altar, which, though it is kasher for atonement, (the blood of the bullocks for burning being sprinkling upon it) is not kasher for slaughtering, (which is to be performed at the entrance of the tent of meeting.) And this would indicate of the outer altar that though it is kasher for atonement, is not kasher for slaughtering. No, this may be true of the inner altar, which does not render (a leper) kasher (to eat of the offerings) and does not render (an offering) permitted (to be eaten), and does not consummate the atonement, (for after the blood was sprinkled on the inner altar, the remnant had to be spilled on the outer altar) — wherefore it is not kasher for slaughtering. It is, therefore, written (Devarim 12;27) "And you shall offer your burnt-offerings — the flesh and the blood — upon the altar': "the flesh and the blood upon (i.e., on top of) the altar," and not slaughtering on top of the altar, (but alongside it).
R. Assi says: Slaughtering also is on top of the altar. And Scripture supports him, viz. "An altar of earth shall you make for Me and you shall slaughter therein, etc." One verse states "your burnt-offerings and your peace-offerings," and, another "And you shall offer your burnt-offerings — the flesh and the blood, etc." How are these two verses to be reconciled?
R. Yossi b. R. Yehudah says: From half the altar northwards is regarded as north, and from half the altar southwards is regarded as south. And this tells me only that the north of the altar is kasher for slaughtering. Whence do I derive (the same for) all the north of the azarah (the Temple court)? From (Leviticus 14:13) "And he shall slaughter the lamb in the place where he shall slaughter the sin-offering and the burnt-offering, in the holy place." Let this not be written. (Why is it written?) To render kasher the entire northern side (of the azarah)?
"And you shall slaughter therein your burnt-offerings and your peace-offerings." This tells me only of burnt-offerings and peace-offerings. Whence do I derive (the same for) all offerings/ This tells me (that it is permitted to slaughter on the altar only burnt-offerings and peace-offerings. Whence do I derive (the same for) all offerings? From (Ibid. 20:21) "your sheep and your cattle." — But this would imply that he could slaughter there both offerings and non-offerings! Would you say that? What is the context? That of offerings (and not of non-offerings).
9
"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי, אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ." וְהֵיכָן אֲנִי נִגְלָה אֵלֶיךָ? בְּבֵית הַבְּחִירָה. אַף אַתְּ, לֹא תְהֵי מַזְכִּיר אֶת שְׁמִי אֶלָּא בְּבֵית הַבְּחִירָה. מִכָּן אָמָרוּ: שֵׁם הַמְפֹרָשׁ אָסוּר לְהֵאָמֵר בַּגְּבוּלִין.*בַּגְּבוּלִין: כל מקום שהוא מחוץ להר הבית.
(Ibid.) "Wherever I shall mention My name": where I am revealed to you, in the Temple — whence they ruled: It is forbidden to mention the explicit Name (the Tetragrammaton) in the borders (i.e., outside of the Temple).
R. Eliezer b. Yaakov says: If you come to My house, I will come to your house. And if you do not come to My house, I will not come to your house. The place that My heart loves, there My feet will lead Me — whence they derived: Whenever ten men enter a synagogue, the Shechinah is with them, as it is written (Psalms 82:1) "G–d stands in the congregation of the Almighty." And whence is it derived (that the Shechinah reposes) even on three who judge? From (Ibid.) "In the midst of the judges, (three), does He judge." And whence is it derived (that it reposes) even with two? From (Malachi 3:16) "Then there conversed, the fearers of the L–rd, one to the other, and the L–rd listened, etc." And whence is it derived (that the same obtains) even with one? From "Wherever I shall mention My name I shall come to you and I shall bless you."
(Exodus, Ibid. 22) "And if an altar of stones you make for Me": R. Yishmael says: Every "if" in the Torah connotes optionality, except for three; (Leviticus 2:14) "And if you offer an offering of first-fruits" — This is mandatory. You say it is mandatory, but perhaps it is optional. (This is not so, for) it is written (Ibid.) "You shall offer the offering of your first-fruits." It is mandatory, not optional.
12
כַּיּוֹצֵא בוֹ: (שמות כב,כד) "אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, אֶת הֶעָנִי עִמָּךְ, לֹא תִהְיֶה לוֹ כְּנֹשֶׁה, לֹא תְשִׂימוּן עָלָיו נֶשֶׁךְ", חוֹבָה. אַתָּה אוֹמֵר חוֹבָה, אוֹ אֵינוֹ אֶלָּא רְשׁוּת? תִּלְמֹד לוֹמַר: (דברים טו,י) "וְהַעֲבֵט תַּעֲבִיטֶנּוּ", חוֹבָה וְלֹא רְשׁוּת.*הַעֲבֵט: לקיחת עבוט, משכון מן הלווה, על ידי המלווה, כדי להבטיח שיחזיר הלווה את חובו.
Similarly, (Exodus 22:24) "If you lend money to My people, the poor man with you, etc." This is mandatory. You say it is mandatory, but perhaps it is optional. It is, therefore, written (Devarim 15:8) "Lend shall you lend him." It is mandatory, not optional.
Similarly, "And if an altar of stones you make for Me." This is mandatory. You say it is mandatory, but perhaps it is optional. (This is not so,) for it is written (Devarim 27:6) "Of whole stones shall you build the altar of the L–rd." It is mandatory and not optional (to build an altar). And what is the intent of "if an altar of stones"? If he wishes to build it of stones, he may do so. (If he wishes to build it) of bricks, he may do so. Now does this not follow a fortiori for the other vessels, viz. If he may vary (i.e., either stones or bricks) for the altar, the more "formidable," how much more so may he do so for other vessels (of lesser formidability) (e.g., the menorah and the table, to make them of silver.)
(Exodus 20:22) "Do not build them gazith": "gazith" is "gezuzoth" (hewn,) iron having been lifted upon them. R. Nathan says: I might think that if one built two stones (into the altar) upon which iron had been lifted (that) the entire altar is unfit, it is, therefore, written "Do not build them hewn" — They are unfit, but not the entire altar.
(Ibid.) "Do not build them hewn": In it (the altar) you may not build them hewn, but you may build them hewn in the sanctuary and in the holy of holies. For it would follow (otherwise), viz.: If in the altar, the less formidable, it is forbidden to build them hewn, how much more so, in the sanctuary and the holy of holies, the more formidable. It is, therefore, written (of the altar) "Do not build them hewn." In it, you may not build them hewn, but you may build them hewn in the sanctuary and in the holy of holies. How, then, am I to understand (I Kings 6:7) "And hammers, chisels, or any iron tools were not heard in the Temple when it was being built"? In the Temple they were not heard, but outside (where they were hewn) they were heard.
(Exodus, Ibid.) "For if you lift your sword upon it": R. Shimon b. Elazar was wont to say: Iron was created to shorten a man's days, and the altar was created to lengthen them. It is not fit that the "shortener" be lifted over the "lengthener."
Rabban Yochanan ben Zakai says: it is said (Devarim 27:6) "Of whole (shleimoth) stones shall you build the altar of the L–rd" — stones which repose peace ("shalom"). Now does this not follow a fortiori, viz.: If the stones of the altar, which do not see or hear or speak — because they repose peace between Israel and their Father in heaven, the Holy One Blessed be He says: Do not lift iron upon them, then one who reposes peace between a man and his wife, between one city and another, between one nation and another, between one government and another, between one family and another — how much more so will he not meet with adversity!
(Exodus, Ibid. 22) "And you shall not go up with steps in My altar": From here they ruled: Make a ramp for the altar. This tells me only of ascending. Whence do I derive (the same for) descending? It is, therefore, written "so that your nakedness not be revealed upon it." It is not the ascending or descending which is the determinant, but the "covering."
R. Yishmael says: The verse is not needed (for this purpose). Is it not already written (Ibid. 28:42) "And make for them trousers of linen"? What, then, is the intent of "so that your nakedness not be revealed upon it"? That they not take broad strides, but walk heel-by-toe.
"Do that your nakedness not be revealed upon it": Upon it (the altar) you may not take broad strides, but you may in the sanctuary and in the holy of holies. For it would follow (otherwise), viz.: If on the altar, the less formidable, it is forbidden to take broad strides, how much more so in the sanctuary and the Temple, the more formidable! It is, therefore, written "So that your nakedness not be revealed upon it." Upon it (the altar) you may not take broad strides, but you may in the sanctuary and the holy of holies. Now does this not follow a fortiori, viz.: If of stones, which have no consciousness of evil or of fear, the Holy One Blessed be He said: Do not deport yourself upon them boldly, then your friend, created in the image of Him who spoke and brought the world into being — how much more so should you not deport yourselves boldly with him!
(שמות כ,כ) ["מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי, וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ, אֶת צֹאנְךָ וְאֶת בְּקָרֶךָ, בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי, אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ."] "מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי", מִזְבֵּחַ מְיֻחָד לִי, שֶׁלֹּא תִּבְנֵהוּ מִתְּחִלָּה לְשׁוּם אַחֵר.
(Ibid. 21) "An altar of earth shall you make for Me": specifically for Me, and not for another (i.e., not for any other purpose).
רַבִּי יִשְׁמָעֵאל אוֹמֵר: מִזְבֵּחַ מְחֻבָּר בָּאֲדָמָה תַּעֲשֶׂה לִי, שֶׁלֹּא תִבְנֵהוּ עַל גַּבֵּי כִפִּין,*כִּפִּין: מרחב מקורה בקימורים. וְלֹא עַל גַּבֵּי עַמּוּדִים.
R. Yishmael says: "an altar of earth": fixed upon the earth, and not upon domes or pillars.
רַבִּי נָתָן אוֹמֵר: מִזְבֵּחַ חָלוּל בָּאֲדָמָה תַּעֲשֶׂה לִי, שֶׁנֶּאֱמַר: (שמות כז,י) "נְבוּב לֻחֹת תַּעֲשֶׂה אֹתוֹ".*נְבוּב לֻחֹת: חלול באמצע, בין לוחות העץ של דפנות המזבח. מילאו את החלל באדמה כשחנו.
R. Nathan says: It was hollow (and filled) with earth, viz. (Exodus 23:8) "a hollow, or boards shall you make it.
אִיסֵי בֶּן עֲקַבְיָה אוֹמֵר: מִזְבַּח נְחֹשֶׁת מָלֵא אֲדָמָה תַּעֲשֶׂה לִי, שֶׁנֶּאֱמַר: (מלכים א ח,סד) "כִּי מִזְבַּח הַנְּחֹשֶׁת אֲשֶׁר לִפְנֵי יי, קָטֹן מֵהָכִיל אֶת הָעֹלָה". וְכִי קָטוֹן הָיָה? וַהֲלֹא כְבָר נֶאֱמַר: (מלכים א ג,ד) "אֶלֶף עֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמִּזְבֵּחַ הַהוּא"? וּמַה תִּלְמֹד לוֹמַר "קָטֹן"? אֶלָּא בַיּוֹם שֶׁנִּבְנָה זֶה, נִגְנַז זֶה.
Issi b. Akiva says: an altar of copper filled with earth. As it is written (I Kings 8:64) "For the copper altar before the L–rd was too small to contain the burnt-offerings, etc." Now was it too small? Is it not written (Ibid. 3:4) "A thousand burnt-offerings did Solomon sacrifice on that altar"? What is the intent of "small"? As people speak, "He is a dwarf" — i.e., he is unfit for the service. On the day that the new altar was built, the other was secreted.
"וְזָבַחְתָּ עָלָיו". "עָלָיו", כְּנֶגְדּוֹ. אַתָּה אוֹמֵר "עָלָיו", כְּנֶגְדּוֹ, אוֹ "עָלָיו" כִּשְׁמוּעוֹ? וְהַדִּין נוֹתֵן: וּמָה, אִם צְפוֹן הַמִּזְבֵּחַ, שֶׁאֵינוֹ כָשֵׁר לְכַפָּרָה, כָּשֵׁר לִשְׁחִיטָה, רֹאשׁ הַמִּזְבֵּחַ, שֶׁהוּא כָּשֵׁר לְכַפָּרָה, דִּין הוּא שֶׁיֻּכְשַׁר לִשְׁחִיטָה! וַהֲרֵי הַמִּזְבֵּחַ הַפְּנִימִי יוֹכִיחַ, שֶׁהוּא כָשֵׁר לְכַפָּרָה וְאֵינוֹ כָשֵׁר לִשְׁחִיטָה, הוּא יוֹכִיחַ עַל מִזְבֵּחַ הַחִיצוֹן, אַף עַל פִּי שֶׁהוּא כָשֵׁר לְכַפָּרָה, לֹא יֻכְשַׁר לִשְׁחִיטָה. לֹא! אִם אָמַרְתָּ בַּמִּזְבֵּחַ הַפְּנִימִי, שֶׁאֵינוֹ לֹא מַתִּיר וְלֹא מַכְשִׁיר, וְאֵינוֹ גּוֹמֵר אֶת הַכַּפָּרָה, לְפִיכָךְ אֵינוֹ כָשֵׁר לִשְׁחִיטָה, תֹּאמַר בַּמִּזְבֵּחַ הַחִיצוֹן, שֶׁהוּא מַתִּיר וּמַכְשִׁיר וְגוֹמֵר אֶת הַכַּפָּרָה, לְפִיכָךְ יְהֵי כָשֵׁר לִשְׁחִיטָה! תִּלְמֹד לוֹמַר: (דברים יב,כז) "וְעָשִׂיתָ עֹלֹתֶיךָ, הַבָּשָׂר וְהַדָּם, עַל מִזְבַּח יי אֱלֹהֶיךָ". הַבָּשָׂר וְהַדָּם בְּרֹאשׁ הַמִּזְבֵּחַ, וְאֵין שְׁחִיטָה בְּרֹאשׁ הַמִּזְבֵּחַ.
(Exodus 20:21) "And you shall slaughter thereon": alongside it (i.e., alongside the top). You say "alongside it, but perhaps it is to be understood literally, i.e., "upon it"? And this would follow, viz.: If the north of the altar, which is not kasher for atonement (i.e., for the sprinkling of the blood [viz. Leviticus 1:5]), is kasher for slaughtering, then the top of the altar, which is kasher for atonement, how much more so should it be kasher for slaughtering! This (a fortiori argument) is refuted by the inner altar, which, though it is kasher for atonement, (the blood of the bullocks for burning being sprinkling upon it) is not kasher for slaughtering, (which is to be performed at the entrance of the tent of meeting.) And this would indicate of the outer altar that though it is kasher for atonement, is not kasher for slaughtering. No, this may be true of the inner altar, which does not render (a leper) kasher (to eat of the offerings) and does not render (an offering) permitted (to be eaten), and does not consummate the atonement, (for after the blood was sprinkled on the inner altar, the remnant had to be spilled on the outer altar) — wherefore it is not kasher for slaughtering. It is, therefore, written (Devarim 12;27) "And you shall offer your burnt-offerings — the flesh and the blood — upon the altar': "the flesh and the blood upon (i.e., on top of) the altar," and not slaughtering on top of the altar, (but alongside it).
רַבִּי יוֹסֵה אוֹמֵר: אַף לִשְׁחֹט בְּרֹאשׁ הַמִּזְבֵּחַ. הַכָּתוּב מְסַיְּעוֹ, שֶׁנֶּאֱמַר: "מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי, וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ, אֶת צֹאנְךָ וְאֶת בְּקָרֶךָ". כָּתוּב אֶחָד אוֹמֵר "אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ" וְכָתוּב אֶחָד אוֹמֵר (דברים יב,כז) "וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם". כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְתוּבִין?
R. Assi says: Slaughtering also is on top of the altar. And Scripture supports him, viz. "An altar of earth shall you make for Me and you shall slaughter therein, etc." One verse states "your burnt-offerings and your peace-offerings," and, another "And you shall offer your burnt-offerings — the flesh and the blood, etc." How are these two verses to be reconciled?
רַבִּי יוֹסֵה בְּרַבִּי יְהוּדָה אוֹמֵר: מֵחֲצִי הַמִּזְבֵּחַ לַצָּפוֹן, כַּצָּפוֹן, וּמֵחֲצִי הַמִּזְבֵּחַ לַדָּרוֹם, כַּדָּרוֹם. וְאֵין לִי אֶלָּא צְפוֹן הַמִּזְבֵּחַ שֶׁהוּא כָשֵׁר לִשְׁחִיטָה, שְׁאָר כָּל צְפוֹן הָעֲזָרָה מְנַיִן? תִּלְמֹד לוֹמַר: (ויקרא יד,יג) "וְשָׁחַט אֶת הַכֶּבֶשׂ בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת הַחַטָּאת וְאֶת הָעֹלָה, בִּמְקוֹם הַקֹּדֶשׁ", שֶׁאֵין תַּלְמוּד (לוֹמַר) "בִּמְקוֹם הַקֹּדֶשׁ", אֶלָּא לְהַכְשִׁיר בּוֹ כָּל רוּחַ צְפוֹנִית.
R. Yossi b. R. Yehudah says: From half the altar northwards is regarded as north, and from half the altar southwards is regarded as south. And this tells me only that the north of the altar is kasher for slaughtering. Whence do I derive (the same for) all the north of the azarah (the Temple court)? From (Leviticus 14:13) "And he shall slaughter the lamb in the place where he shall slaughter the sin-offering and the burnt-offering, in the holy place." Let this not be written. (Why is it written?) To render kasher the entire northern side (of the azarah)?
"וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ", אֵין לִי אֶלָּא עוֹלָה וּשְׁלָמִים; וּשְׁאָר כָּל הַקֳּדָשִׁים מְנַיִן? תִּלְמֹד לוֹמַר: (ויקרא יד,יג) "כִּי כַּחַטָּאת הָאָשָׁם הוּא לַכֹּהֵן", שֶׁאֵין תַּלְמוּד (לוֹמַר) "קֹדֶשׁ" וָ"קֳדָשִׁים", אֶלָּא לְהַכְשִׁיר בּוֹ אֶת שְׁאָר כָּל הַקֳּדָשִׁים. אֵין לִי אֶלָּא חַטָּאת וְעוֹלֶה וּשְׁלָמִים; וּשְׁאָר כָּל קָרְבְּנוֹת הַצִּבּוּר מְנַיִן? תִּלְמֹד לוֹמַר "אֶת צֹאנְךָ וְאֶת בְּקָרֶךָ". מַשְׁמָע מֵבִיא אֶת הַקֳּדָשִׁים וְאֶת הַחֻלִּין! אָמַרְתָּ, בַּמֵּי הָעִנְיָן מְדַבֵּר? בַּקֳּדָשִׁים.
"And you shall slaughter therein your burnt-offerings and your peace-offerings." This tells me only of burnt-offerings and peace-offerings. Whence do I derive (the same for) all offerings/ This tells me (that it is permitted to slaughter on the altar only burnt-offerings and peace-offerings. Whence do I derive (the same for) all offerings? From (Ibid. 20:21) "your sheep and your cattle." — But this would imply that he could slaughter there both offerings and non-offerings! Would you say that? What is the context? That of offerings (and not of non-offerings).
"בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי, אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ." וְהֵיכָן אֲנִי נִגְלָה אֵלֶיךָ? בְּבֵית הַבְּחִירָה. אַף אַתְּ, לֹא תְהֵי מַזְכִּיר אֶת שְׁמִי אֶלָּא בְּבֵית הַבְּחִירָה. מִכָּן אָמָרוּ: שֵׁם הַמְפֹרָשׁ אָסוּר לְהֵאָמֵר בַּגְּבוּלִין.*בַּגְּבוּלִין: כל מקום שהוא מחוץ להר הבית.
(Ibid.) "Wherever I shall mention My name": where I am revealed to you, in the Temple — whence they ruled: It is forbidden to mention the explicit Name (the Tetragrammaton) in the borders (i.e., outside of the Temple).
רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: אִם תָּבֹא לְבֵיתִי, אָבֹא לְבֵיתָךְ, וְאִם לֹא תָּבֹא לְבֵיתִי, אַף אֲנִי לְבֵיתָךְ לֹא אָבֹא! מָקוֹם שֶׁלִּבִּי אוֹהֵב, שָׁם רַגְלַי מוֹלִיכוֹת אוֹתִי! מִכָּן אָמָרוּ: כָּל עֲשָׂרָה בְנֵי אָדָם שֶׁנִּכְנָסִין לְבֵית הַכְּנֶסֶת, שְׁכִינָה עִמָּהֶם, שֶׁנֶּאֱמַר: (תהלים פב,א) "אֱלֹהִים נִצָּב בַּעֲדַת אֵל". וּמְנַיִן אֲפִלּוּ שְׁלֹשָׁה שֶׁדָּנִין? שֶׁנֶּאֱמַר: (תהלים פב,א) "בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט." וּמְנַיִן אֲפִלּוּ שְׁנַיִם? שֶׁנֶּאֱמַר: (מלאכי ג,טז) "אָז נִדְבְּרוּ יִרְאֵי יי אִישׁ אֶל רֵעֵהוּ". וּמְנַיִן אֲפִלּוּ אֶחָד? שֶׁנֶּאֱמַר: "בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי, אָבוֹא אֵלֶיךָ".
R. Eliezer b. Yaakov says: If you come to My house, I will come to your house. And if you do not come to My house, I will not come to your house. The place that My heart loves, there My feet will lead Me — whence they derived: Whenever ten men enter a synagogue, the Shechinah is with them, as it is written (Psalms 82:1) "G–d stands in the congregation of the Almighty." And whence is it derived (that the Shechinah reposes) even on three who judge? From (Ibid.) "In the midst of the judges, (three), does He judge." And whence is it derived (that it reposes) even with two? From (Malachi 3:16) "Then there conversed, the fearers of the L–rd, one to the other, and the L–rd listened, etc." And whence is it derived (that the same obtains) even with one? From "Wherever I shall mention My name I shall come to you and I shall bless you."
(שמות כ,כא) ["וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי, לֹא תִבְנֶה אֶתְהֶן גָּזִית, כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ."] "וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי". רַבִּי יִשְׁמָעֵאל אוֹמֵר: כָּל "אִם" וְ"אִם" שֶׁבַּתּוֹרָה, רְשׁוּת, חוּץ מִשְּׁלֹשָׁה: (ויקרא ב,יד) "וְאִם תַּקְרִיב מִנְחַת בִּכּוּרִים לַיי", חוֹבָה. אַתָּה אוֹמֵר חוֹבָה, אוֹ אֵינוֹ אֶלָּא רְשׁוּת? תִּלְמֹד לוֹמַר "תַּקְרִיב אֵת מִנְחַת בִּכּוּרֶיךָ", חוֹבָה וְלֹא רְשׁוּת.
(Exodus, Ibid. 22) "And if an altar of stones you make for Me": R. Yishmael says: Every "if" in the Torah connotes optionality, except for three; (Leviticus 2:14) "And if you offer an offering of first-fruits" — This is mandatory. You say it is mandatory, but perhaps it is optional. (This is not so, for) it is written (Ibid.) "You shall offer the offering of your first-fruits." It is mandatory, not optional.
כַּיּוֹצֵא בוֹ: (שמות כב,כד) "אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, אֶת הֶעָנִי עִמָּךְ, לֹא תִהְיֶה לוֹ כְּנֹשֶׁה, לֹא תְשִׂימוּן עָלָיו נֶשֶׁךְ", חוֹבָה. אַתָּה אוֹמֵר חוֹבָה, אוֹ אֵינוֹ אֶלָּא רְשׁוּת? תִּלְמֹד לוֹמַר: (דברים טו,י) "וְהַעֲבֵט תַּעֲבִיטֶנּוּ", חוֹבָה וְלֹא רְשׁוּת.*הַעֲבֵט: לקיחת עבוט, משכון מן הלווה, על ידי המלווה, כדי להבטיח שיחזיר הלווה את חובו.
Similarly, (Exodus 22:24) "If you lend money to My people, the poor man with you, etc." This is mandatory. You say it is mandatory, but perhaps it is optional. It is, therefore, written (Devarim 15:8) "Lend shall you lend him." It is mandatory, not optional.
כַּיּוֹצֵא בוֹ: "וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי", חוֹבָה. אַתָּה אוֹמֵר חוֹבָה, אוֹ אֵינוֹ אֶלָּא רְשׁוּת? תִּלְמֹד לוֹמַר (דברים כו,ו) "אֲבָנִים שְׁלֵמוֹת תִּבְנֶה", רְשׁוּת. אַתָּה אוֹמֵר רְשׁוּת, אוֹ אֵינוֹ אֶלָּא חוֹבָה? תִּלְמֹד לוֹמַר "מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי", רְשׁוּת וְלֹא חוֹבָה. וּמַה תִּלְמֹד לוֹמַר "וְאִם מִזְבַּח אֲבָנִים"? אֶלָּא אִם רָצָה לַעֲשׁוֹת שֶׁלָּאֲבָנִים, יַעֲשֶׂה, שֶׁלַּלְּבֵנִים, יַעֲשֶׂה. וַהֲרֵי דְבָרִים קַל וָחֹמֶר: וּמָה, אִם מִזְבֵּחַ הֶחָמוּר, אִם רָצָה לְשַׁנּוֹת, יְשַׁנֶּה, קַל וָחֹמֶר לִשְׁאָר כָּל הַכֵּלִים.
Similarly, "And if an altar of stones you make for Me." This is mandatory. You say it is mandatory, but perhaps it is optional. (This is not so,) for it is written (Devarim 27:6) "Of whole stones shall you build the altar of the L–rd." It is mandatory and not optional (to build an altar). And what is the intent of "if an altar of stones"? If he wishes to build it of stones, he may do so. (If he wishes to build it) of bricks, he may do so. Now does this not follow a fortiori for the other vessels, viz. If he may vary (i.e., either stones or bricks) for the altar, the more "formidable," how much more so may he do so for other vessels (of lesser formidability) (e.g., the menorah and the table, to make them of silver.)
"לֹא תִבְנֶה אֶתְהֶן גָּזִית". אֵין גָּזִית אֶלָּא גְּזוּזוֹת שֶׁהוּנַף עֲלֵיהֶם בַּרְזֶל. רַבִּי נָתָן אוֹמֵר: הֲרֵי שֶׁבָּנָה בוֹ שְׁתֵּי אֲבָנִים גְּזוּזוֹת שֶׁהֵנִיף עֲלֵיהֶם בַּרְזֶל, שׁוֹמֵעַ אֲנִי, הַמִּזְבֵּחַ כֻּלּוֹ פָּסוּל? תִּלְמֹד לוֹמַר "לֹא תִבְנֶה אֶתְהֶן גָּזִית", הֵן פְּסוּלוֹת, וּשְׁאָר כָּל הַמִּזְבֵּחַ כָּשֵׁר.
(Exodus 20:22) "Do not build them gazith": "gazith" is "gezuzoth" (hewn,) iron having been lifted upon them. R. Nathan says: I might think that if one built two stones (into the altar) upon which iron had been lifted (that) the entire altar is unfit, it is, therefore, written "Do not build them hewn" — They are unfit, but not the entire altar.
"לֹא תִבְנֶה אֶתְהֶן גָּזִית". בּוֹ אֵין אַתְּ בּוֹנֶה גָּזִית, אֲבָל אַתְּ בּוֹנֶה בָּהֵיכָל וּבְקָדְשֵׁי הַקֳּדָשִׁים גָּזִית. שֶׁהָיָה בַדִּין: וּמָה, אִם מִזְבֵּחַ הַקַּל, אָסוּר לִבְנוֹת בּוֹ גָּזִית, הַהֵיכָל וְקָדְשֵׁי הַקֳּדָשִׁים חֲמוּרִין, דִּין הוּא שֶׁתְּהֵי אָסוּר לִבְנוֹת בָּהֶן גָּזִית! תִּלְמֹד לוֹמַר "לֹא תִבְנֶה אֶתְהֶן גָּזִית", בּוֹ אֵין אַתְּ בּוֹנֶה גָּזִית, אֲבָל אַתְּ בּוֹנֶה בָּהֵיכָל וּבְקָדְשֵׁי הַקֳּדָשִׁים גָּזִית. וּמָה אֲנִי מְקַיֵּם: (מלכים א ו,ז) "וּמַקָּבוֹת וְהַגַּרְזֶן, כָּל כְּלִי בַרְזֶל, לֹא נִשְׁמַע בַּבַּיִת בְּהִבָּנֹתוֹ"? בַּבַּיִת אֵינוֹ נִשְׁמָע, אֲבָל בַּחוּץ, הוּא נִשְׁמָע.
(Ibid.) "Do not build them hewn": In it (the altar) you may not build them hewn, but you may build them hewn in the sanctuary and in the holy of holies. For it would follow (otherwise), viz.: If in the altar, the less formidable, it is forbidden to build them hewn, how much more so, in the sanctuary and the holy of holies, the more formidable. It is, therefore, written (of the altar) "Do not build them hewn." In it, you may not build them hewn, but you may build them hewn in the sanctuary and in the holy of holies. How, then, am I to understand (I Kings 6:7) "And hammers, chisels, or any iron tools were not heard in the Temple when it was being built"? In the Temple they were not heard, but outside (where they were hewn) they were heard.
"כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ." מִכָּן הָיָה רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: הַמִּזְבֵּחַ נִבְרָא לְהַאֲרִיךְ יָמָיו שֶׁלָּאָדָם, וְהַבַּרְזֶל נִבְרָא לְקַצֵּר יָמָיו שֶׁלָּאָדָם. אֵינוֹ דִין שֶׁיָּנִיף הַמְּקַצֵּר עַל הַמַּאֲרִיךְ.
(Exodus, Ibid.) "For if you lift your sword upon it": R. Shimon b. Elazar was wont to say: Iron was created to shorten a man's days, and the altar was created to lengthen them. It is not fit that the "shortener" be lifted over the "lengthener."
רַבָּן יוֹחָנָן בֶּן זַכַּי אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (דברים כז,ו) "אֲבָנִים שְׁלֵמוֹת תִּבְנֶה", אֲבָנִים שֶׁמְּטִילוֹת שָׁלוֹם. וַהֲרֵי דְבָרִים קַל וָחֹמֶר: מָה, אִם אַבְנֵי מִזְבֵּחַ, שֶׁאֵינָן לֹא רוֹאוֹת וְלֹא שׁוֹמְעוֹת וְלֹא מְדַבְּרוֹת, עַל שֶׁהֵן מְטִילוֹת שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם, אָמַר הַקֹּדֶשׁ (דברים כז,ה) "לֹא תָנִיף עֲלֵיהֶם בַּרְזֶל", הַמֵּטִיל שָׁלוֹם בֵּין אִישׁ לְאִישׁ, בֵּין אִישׁ לְאִשְׁתּוֹ, בֵּין עִיר לְעִיר, בֵּין אֻמָּה לְאֻמָּה, בֵּין מִשְׁפָּחָה לְמִשְׁפָּחָה, בֵּין מֶמְשָׁלָה לְמֶמְשָׁלָה, עַל אַחַת כַּמָּה כַּמָּה שֶׁלֹּא תְבוֹאֵהוּ פֻרְעָנוּת!
Rabban Yochanan ben Zakai says: it is said (Devarim 27:6) "Of whole (shleimoth) stones shall you build the altar of the L–rd" — stones which repose peace ("shalom"). Now does this not follow a fortiori, viz.: If the stones of the altar, which do not see or hear or speak — because they repose peace between Israel and their Father in heaven, the Holy One Blessed be He says: Do not lift iron upon them, then one who reposes peace between a man and his wife, between one city and another, between one nation and another, between one government and another, between one family and another — how much more so will he not meet with adversity!
(שמות כ,כב) ["וְלֹא תַעֲלֶה בְמַעֲלֹת עַל מִזְבְּחִי, אֲשֶׁר לֹא תִגָּלֶה עֶרְוָתְךָ עָלָיו."] "וְלֹא תַעֲלֶה בְמַעֲלֹת עַל מִזְבְּחִי". מִכָּן אָמָרוּ: עָשָׂה כֶּבֶשׁ לַמִּזְבֵּחַ, אֵין לִי אֶלָּא עֲלִיָּה; יְרִידָה מְנַיִן? תִּלְמֹד לוֹמַר "אֲשֶׁר לֹא תִגָּלֶה עֶרְוָתְךָ עָלָיו." הָא לֹא עֲלִיָּה וְלֹא יְרִידָה גָּרְמָה, אֶלָּא כִּסּוּי גָּרַם.
(Exodus, Ibid. 22) "And you shall not go up with steps in My altar": From here they ruled: Make a ramp for the altar. This tells me only of ascending. Whence do I derive (the same for) descending? It is, therefore, written "so that your nakedness not be revealed upon it." It is not the ascending or descending which is the determinant, but the "covering."
רַבִּי יִשְׁמָעֵאל אוֹמֵר: אֵינוֹ צָרִיךְ! הֲלֹא כְבָר נֶאֱמַר: (שמות כח,מב) "וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד, לְכַסּוֹת בְּשַׂר עֶרְוָה, מִמָּתְנַיִם וְעַד יְרֵכַיִם יִהְיוּ." וּמַה תִּלְמֹד לוֹמַר "אֲשֶׁר לֹא תִגָּלֶה עֶרְוָתְךָ עָלָיו"? שֶׁלֹּא יִפְסַע בּוֹ פְּסִיעָה גַּסָּה, אֶלָּא גּוּדָל בְּצַד עָקֵב, וְעָקֵב בְּצַד גּוּדָל.
R. Yishmael says: The verse is not needed (for this purpose). Is it not already written (Ibid. 28:42) "And make for them trousers of linen"? What, then, is the intent of "so that your nakedness not be revealed upon it"? That they not take broad strides, but walk heel-by-toe.
"אֲשֶׁר לֹא תִגָּלֶה עֶרְוָתְךָ עָלָיו." עָלָיו אֵין אַתְּ פּוֹסֵעַ פְּסִיעָה גַסָּה, אֲבָל אַתְּ פּוֹסֵעַ פְּסִיעָה גַסָּה בָּהֵיכָל וּבְקָדְשֵׁי הַקֳּדָשִׁים. שֶׁהָיָה בַדִּין: וּמָה, אִם מִזְבֵּחַ הַקַּל, אָסוּר לִפְסֹעַ בּוֹ פְּסִיעָה יְתֵרָה, הַהֵיכָל וְקָדְשֵׁי הַקֳּדָשִׁים הַחֲמוּרִין, דִּין הוּא שֶׁתְּהֵא אָסוּר לִפְסֹעַ בָּהֶן פְּסִיעָה יְתֵרָה! תִּלְמֹד לוֹמַר "אֲשֶׁר לֹא תִגָּלֶה עֶרְוָתְךָ עָלָיו", בּוֹ אֵין אַתְּ פּוֹסֵעַ פְּסִיעָה יְתֵרָה, אֲבָל אַתְּ פּוֹסֵעַ פְּסִיעָה יְתֵרָה בָּהֵיכָל וּבְקָדְשֵׁי הַקֳּדָשִׁים. וַהֲרֵי דְבָרִים קַל וָחֹמֶר: וּמָה, אִם אֲבָנִים, שֶׁאֵין בָּהֶן דַּעַת לֹא לְרָעָה וְלֹא לְטוֹבָה, אָמַר הַמָּקוֹם, לֹא תִּנְהֹג בָּהֶן בְּבִזָּיוֹן, חֲבֵרָךְ, שֶׁהוּא בִדְמוּתוֹ שֶׁלְּמִי שֶׁאָמַר וְהָיָה הָעוֹלָם, דִּין הוּא שֶׁלֹּא תִּנְהֹג בּוֹ בְּבִזָּיוֹן.
"Do that your nakedness not be revealed upon it": Upon it (the altar) you may not take broad strides, but you may in the sanctuary and in the holy of holies. For it would follow (otherwise), viz.: If on the altar, the less formidable, it is forbidden to take broad strides, how much more so in the sanctuary and the Temple, the more formidable! It is, therefore, written "So that your nakedness not be revealed upon it." Upon it (the altar) you may not take broad strides, but you may in the sanctuary and the holy of holies. Now does this not follow a fortiori, viz.: If of stones, which have no consciousness of evil or of fear, the Holy One Blessed be He said: Do not deport yourself upon them boldly, then your friend, created in the image of Him who spoke and brought the world into being — how much more so should you not deport yourselves boldly with him!
(שמות כ,כב-כא,א) "אֲשֶׁר לֹא תִגָּלֶה עֶרְוָתְךָ עָלָיו. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים", נִמְצֵינוּ לְמֵדִין שֶׁסַּנְהֶדְרִין בְּצַד מִזְבֵּחַ. אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר: (מלכים א ב,כח) "וַיָּנָס יוֹאָב אֶל אֹהֶל יי, וַיַּחֲזֵק בְּקַרְנוֹת הַמִּזְבֵּחַ." חַסְלַת מַסֶּכְתָּא דְבַחֹדֶשׁ הַשְּׁלִישִׁי.
"so that your 'nakedness' not be revealed upon him."