The Site of the Altar: Revered
Throughout History
Adapted from Likkutei
Sichos, Parshas Terumah 5750
The Precise Location
of the Altar
It is possible to explain
the Rambam’s intent in the first two halachos
of the second chapter of Hilchos Beis HaBechirah[1]
as follows: In the first halachah, the Rambam
emphasizes that the location of the altar must be
on Mount Moriah, for this is the place where Yitzchak
was prepared to be sacrificed.
Afterwards, the Rambam
seeks to support his statement: “The altar [is to
be constructed] in a very precise location; it may
never be changed.” This implies that there is an emphasis,
not only on Mount Moriah as a whole as the site of
the altar, but that the altar be constructed on a
particularly precise location on Mount Moriah. As
evidence for the unique importance of this location,
the Rambam points to the “universally accepted
tradition” that Adam, Cayin, Hevel, and Noach all
offered sacrifices on this exact site.[2]
Significantly, a requirement for such a specific location
is not found in regard to any other dimensions of
the structure of the Beis HaMikdash.[3]
Sacrifices: The Purpose
of the Beis HaMikdash
There is a slight difficulty
with this conception: In the first halachah,
the Rambam relates how “Yitzchak... was prepared
to be sacrificed on [the future site of the Beis]
HaMikdash.” If the halachah concerns the
place of the altar, why does the Rambam refer
to the Beis HaMikdash as a whole[4] and not to the
altar in particular?
It can, however, be explained
that in doing so, the Rambam is referring to
the central role the altar played in regard to the
Beis HaMikdash as a whole. For the Rambam
sees the sacrificial worship performed on the altar
as a fundamental purpose of the Beis HaMikdash.
Indeed, he defines[5]
the mitzvah of building the Beis HaMikdash,
as to “make a house for service where sacrifices
will be offered.”[6]
In the second halachah,
by contrast, the Rambam speaks of the altar’s
site alone. For in this halachah, the emphasis
is on the altar, not as the central focus of the entire
Beis HaMikdash, but as an individual entity
in its own right.
The Beis HaMikdash,
a Sanctuary for Israel; the Altar, a Center of
Worship for All Mankind
On this basis, we can
appreciate why in the first halachah, the
Rambam mentions only the preparation of Yitzchak
as a sacrifice and not the other historical points
he cites in the second. For the fundamental aspect
of the Beis HaMikdash — that of a dwelling
for G-d established through man’s service —
is relevant only to the descendants of Yitzchak.
In the second halachah,
by contrast, the Rambam also mentions the
sacrifices of Noach, Cayin and Hevel, and Adam, for
the concept of offering sacrifices to G-d is
relevant to all mankind.[7] Indeed, as the
Rambam continues, Adam was created from this
spot to emphasize how, from the very beginning of
man’s creation, G-d had selected this as the
place for him and all of his descendants to secure
atonement.
The above explanation
enables us to appreciate several unique nuances in
the wording employed by the Rambam: In the
first halachah, the Rambam mentions
“Yitzchak our Patriarch,” focusing on Yitzchak as
father of the Jewish people. Because the content of
the second halachah refers to mankind as a
whole, when it mentions Avraham and Yitzchak, it does
not use such a modifier. Similarly, the second halachah
refers to the “universally accepted tradition” regarding
the holiness of the altar’s pointing to the reverence
with which the site was regarded, not only by the
Jewish people, but by all mankind.
The Contribution
of Avraham and the Contribution of Yitzchak
Developing the above concepts,
we can understand why in the first halachah
the Rambam refers to the site where “Yitzchak
our Patriarch was prepared to be sacrificed,” while
in the second halachah, he mentions “the location
on which Avraham built the altar on which he prepared
Yitzchak for sacrifice.” There are two fundamental
differences between these two phrases: In the first
halachah, Yitzchak is mentioned and not Avraham,
and a passive verb is used. The second halachah,
by contrast, although it mentions both Avraham and
Yitzchak, puts the emphasis on Avraham, and it uses
active verbs.
The first halachah
which is associated with the Beis HaMikdash
as a whole highlights the preparation of Yitzchak
as a sacrifice, because when Yitzchak was prepared
as a sacrifice, his person became sanctified.[8]
This process of sanctification, in turn, conveyed
holiness upon Mount Moriah as a whole, preparing it
to be the site of the Beis HaMikdash.[9]
This sanctity was, however, conveyed to the place
by G-d, and thus the preparation of Yitzchak
was merely a catalyst, and not in itself a direct
cause. Therefore, the Rambam employs a passive
form.
The second halachah,
by contrast, focuses on the site of the altar in particular,
showing how Avraham and Yitzchak came to a place that
was holy by nature — and not by virtue of their activities
— for the sake of performing their spiritual service.
It uses an active verb to indicate how Avraham — the
active participant in the binding of Yitzchak — recognized
and utilized the holiness which G-d had already
invested within the site.
This conception is further
reflected by the fact that in the first halachah,
the Rambam quotes a prooftext: “Go to the land
of Moriah,”[10]
while he does not do so in the second halachah.
In the first halachah, a prooftext is necessary,
because the Rambam must show how the sanctification
of Mount Moriah as the site of the Beis HaMikdash
came about through G-d’s direct command. In
the second halachah, he need not bring a prooftext,
for the holiness of the site of the altar had been
established from creation.
The
Manifestation of
the Divine Presence, Holiness that Surpasses All Human
Service
The distinction of the
Beis HaMikdash is not merely that it is a place
for sacrifice, but that it is “a house for G-d,”
in which His presence is manifest.[11] This dimension
is related to Yitzchak who became sanctified as an
offering, i.e., was infused with a holiness that transcended
his individual existence. Hence, when speaking of
the Beis HaMikdash as a whole, the Rambam
refers to Yitzchak.
When, however, referring
to the altar — and thus to the spiritual service of
offering sacrifices — the Rambam places the
emphasis on the service of Avraham. For although Yitzchak
willingly offered his life as a sacrifice, the binding
of Yitzchak is considered as primarily a challenge
of Avraham’s devotion. For he was aware of the nature
of the command from the moment it was given — as opposed
to Yitzchak, who became aware of it only while ascending
Mount Moriah. Moreover, Avraham had to overcome the
natural feelings of a father’s love for his son, and
this is a more severe challenge than offering one’s
own life.
*
* *
Our Rabbis associate[12]
the First Beis HaMikdash with Avraham, the
Second Beis HaMikdash with Yitzchak, and the
Third Beis HaMikdash, to be built in the Era
of the Redemption, with Yaakov, in whose person the
services of both Avraham and Yitzchak were combined
and synthesized. This synthesis reflects an infinite
Divine influence. Similarly, the Third Beis HaMikdash
will reflect infinite G-dliness, for it will
be an eternal structure.
May we merit the coming
of the Redemption and the construction of the Beis
HaMikdash. And then we will offer sacrifices
on the altar which will be built on its original location.
May this take place in the immediate future.
[1].
See the preceding essay “The Uniqueness of the Altar’s
Site” where these two halachos are quoted
in their entirety. The manner in which they are
explained in that essay differs, however, from the
exposition here.
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