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
HaBechirah1 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 whole4 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 defines5
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 associate12
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.
Adapted from Likkutei Sichos, Parshas Terumah 5750
