SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

More on Yehoshua bin Nun's Mizbei'ach!
Last week, we discussed one of the most spectacular archeological discoveries ever made in Eretz Yisrael - archeologist Adam Zertal's unearthing, after being buried for 3,300 years, the very altar that Yehoshua bin Nun constructed on Har Eival after Bnei Yisrael crossed the Jordan and entered Eretz Cana'an. However, even after several seasons of intense digging, the function of the large, unusual, terraced structure built of unhewn stone was not immediately apparent. Only after a perceptive remark made by a visiting colleague did Zertal belatedly realize that he had unearthed a massive altar. Energized, he "grabbed a Bible and turned to Exodus 27:8, which describes the Tabernacle altar the Israelites were commanded to build in the wilderness." Zertal writes, "That evening I drew a rough sketch of what I thought the structure would have looked like, assuming it was an altar." He then showed the sketch to a staff member. "Dumbstruck, he ran from the room and soon returned with a Mishna. The particular edition he was using contained a drawing of the Second Temple altar as it was described in Midot… The drawing in the book was almost identical to the sketch I had drawn."

Perhaps archeologist Zertal's use of the expression "almost identical" is somewhat overstated, but leaving proportions aside, the similarities of these two Israelite altars, separated by a time-gap of 1300 years are quite remarkable. The Torah states, "You shall not ascend My altar on steps…" (Shemot 20:23). Scrupulously adhering to this ordinance, the Kohanim ascended to the top of the "Mikdash Mizbei'ach" by means of "a sloping platform - a ramp - at the south of the altar" (Midot 3:3). Similarly, 1300 years earlier, Yehoshua's engineers constructed a ramp (4' wide by 23' long) by means of which Kohanim ascended to the top of the altar. Easily climbed, the ramp, like the rest of the altar-construction was fabricated of unhewn stone. The Mishna explains that the "Mikdash Mizbei'ach" was constructed of three square platforms, one placed on the other. The second platform, built upon the base platform, "rose up five Amot and receded one Ama; this formed the Soveiv, the circuit ledge" (Midot 3:1). This recession of one Ama on each side, from the second to the third platform (the top of which formed the "roof" of the Mizbei'ach), provided a pathway for the Kohanim to circumambulate the second platform of the Mizbei'ach. Yehoshua's altar also has a Soveiv. Zertal writes.

"Asort of terrace about a yard lower than the top of the structure was built adjacent to it, surrounding the platform on three sides." The Mishna notes that the Soveiv of the "Mikdash Mizbei'ach" only served as a walkway, however, the circuit-ledge "terrace" on two opposite sides of the Mt. Ebal altar are considerably wider than simple promenades. Did Bnei Yisrael offer Korbanot on these extra-wide circuit-ledge "terraces" as well as on the "roof" of the altar? There certainly was room!

The Gemara says, "Two small ramps protruded from the large ramp, by means of which [the Kohanim] could turn to the base and to the Soveiv …" (Zevachim 62b). Our sources give no hint as to their appearance or size. Not surprisingly, the attempted reconstructions of the traditional commentaries are at variance. These small ramps enabled the Kohanim to reach the Soveiv. Yehoshua's altar also had "small ramps". Zertal notes, "Adjacent to the northern side of the (large) ramp is another small, narrow wall, somewhat lower than the one beside it." This inclined 'wall' served as a means of ascent to the circuit-ledge "terrace".

The Mishna calls the upper corners of the third and highest platform of the "Mikdash Mizbei'ach" as "the place of the 'horns.'" These 'horns' were protrusions of one Ama square and five Tefachim high positioned on the corners of the altar. Yehoshua's Mizbei'ach currently does not have horns. It would have been virtually impossible for such fragile protuberances, standing upright and exposed on the corners of the altar, to have survived.

The Mishna reads, "The Mizbei'ach was 32 Amot in length by 32 Amot in width. It rose up one Ama and (then) receded one Ama; this was the base… The base of the Mizbei'ach extended along the entire length of the north side and all the length of the west side. It projected one more Ama to the south and one more Ama along the east" (Midot 3:1). However, in contradistinction to the Mikdash Mizbei'ach, Yehoshua's altar does not have a base at all. There IMHO, hangs a fascinating tale. A "Bama Gedola" is defined by the Tosefta (Zevachim 13) as the altar of the Ohel Mo'ed (the Mishkan, Tabernacle) at a time when the Aron was not present. However, this was true only at a time of Heter Bamot, when private individuals were permitted to build "field altars". When the central Sanctuary at Shilo was functioning and, forever after the building of Bayit Rishon, it was forbidden for private individuals to build Bamot and offer Korbanot. Under the leadership of Moses' successor, Yehoshua, Am Yisrael crossed the Jordan and "encamped in Gilgal, to the east border of Jericho" (Yehoshua 4:19). The Mishna notes, "When they - Am Yisrael - came to Gilgal, it was permitted [for private individuals to build] Bamot (Zevachim 14:6). The Rambam explains, "The sanctuary in Gilgal was not a permanent building, it was the same [portable] Mishkan that accompanied them in the wilderness. However, the language used in the Torah's interdict against Bamot depends on the term Bamachaneh - 'in the camp'. It is written, 'Any man from the House of Israel who will slaughter a bullock, a sheep or a goat in the camp (of Am Yisrael) or who will slaughter it outside the camp, and he has not brought it to the entrance of the Ohel Mo'ed to bring it as an offering before G-d… that man shall be cut off from his people" (Vayikra 17:3, 4). This is the source of the prohibition against Bamot. However, when they entered …Eretz Cana'an and came to Gilgal, this prohibition was rescinded because the [unified] encampment of Am Yisrael had broken up. …Since there was no longer a defined camp (Machaneh Mugdar) and the people were spreading throughout the country, the term Bamachaneh - and the prohibition "attached" to it - no longer applied. With the demise of the unified camp, it was once more permitted for private individuals to build Bamot and offer Korbanot on them just as it has been lawful to do before the erection of the Mishkan" (ibid.).

However, what does all this have to do with Yehoshua's altar? Just this. Even though the Mishkan was set up in Gilgal, its Mizbei'ach only had the status of a Bama Gedola because the Aron was not present. The Aron was with the Israelite armies in the field. The Gemara comments, "The horn, the ramp, the base (R. Yosi b.R. Yehuda also includes the Soveiv) are indispensable [for the validity of a Bama Gedola]. The measurements… are not indispensable" (Zevachim 62a). When Yehoshua, in fulfillment of Moses' command (Devarim 27:5,6), erected a Mizbei'ach on Har Eival (Yehoshua 8:30, 31), he deliberately built his altar without a base. Yehoshua wanted to emphasize that this altar was a Hora'at Sha'a - a "special case". He did not want it to be used as a Bama Gedola, and thereby possibly under- mine the legitimacy of the newly reestablished Mishkan in Gilgal. The national sanctuary of Am Yisrael was to remain in Gilgal until after the land had been conquered and apportioned to the tribes.

<to be continued>
Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service