Adapted from Likkutei Sichos, Parshas Terumah 5750
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]
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.
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.
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 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.
Notes:
- (Back to text) 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.
- (Back to text) With the expression, "it is a universally accepted tradition," the Rambam can be explaining why it was permissible to build the Beis HaMikdash on Mount Moriah.
As the Mishnah (Avodah Zarah 3:5) states: before the Jews entered Eretz Yisrael, pagan practices were widespread, being carried out "on every mountain and hill, and under every luxuriant tree." Nevertheless, since it was "universally accepted tradition" that Adam, Hevel, and Noach - individuals venerated by all mankind - had offered sacrifices to G-d on this location, even the gentiles refrained from using this mountain for pagan rites.
There is, however, difficulty with this explanation, because from the Guide to the Perplexed, Vol. III, Ch. 45, it would appear that the Rambam maintained that the gentiles were not aware of the uniqueness of the site of the Beis HaMikdash. (See also Chasam Sofer, Orach Chayim Responsum 208 and the comments of Maasei LeMelech to these halachos.)
- (Back to text) Nevertheless, establishing a precise permanent location for the altar caused the locations of all the other elements of the Beis HaMikdash to become fixed as well. For the measures of every portion of the Beis HaMikdash and their relation to each other is dependent on Divine revelation and, remains constant.
- (Back to text) This question is further reinforced by the fact that the Rambam does not refer to Yitzchak's preparation for sacrifice or this prooftext when stating (Hilchos Beis HaBechirah 1:3) that Jerusalem and Mount Moriah were chosen as the eternal home for the Beis HaMikdash. If the concept is connected with the Beis HaMikdash as a whole, it would be more appropriate, seemingly, to have mentioned it there.
- (Back to text) Sefer HaMitzvos, positive commandment 20. See also Hilchos Beis HaBechirah 1:1 and the explanation of these concepts in the essay, "The Purpose of Building the Beis HaMikdash."
- (Back to text) Accordingly, the Rambam mentions Yitzchak our Patriarch in this halachah. For this point is intrinsically related to him, for he was prepared to be offered as a sacrifice.
- (Back to text) This is reflected in the law (Menachos 73b, Hilchos Maaseh HaKorbonos 3:2, Hilchos Melachim 10:10) which permits us to offer sacrifices sent by gentiles in the Beis HaMikdash. In regard to the Beis HaMikdash as a whole, by contrast, gentiles are explicitly excluded from having a portion; as it is written (Ezra 4:3): "It is not for you... to build the house of our G-d." See also Hilchos Shekalim 4:8, Hilchos Matanos Aniyim 8:8.
- (Back to text) Rashi, Bereishis 25:26, 26:2.
- (Back to text) See the Chasam Sofer, Yoreh De'ah, Responsum 235 which mentions a similar - but not an entirely like - concept.
- (Back to text) Bereishis 22:2.
- (Back to text) See the essay "The Purpose of Building the Beis HaMikdash" which discusses these two dimensions of the structure.
- (Back to text) See the interpretation of Pesachim 88a in Yahel Or (commenting on Tehillim 127:1).
The Uniqueness of the Altar's Site