Why does the Torah write "v'Im," (lit. "if") - implying that building a stone Mizbe'ach is voluntary?
Rashi (citing the Mechilta): This is one of three occasions where the Torah uses the word "Im" even though the issue is obligatory, 1 in place of 'Ka'asher' (when). 2
Ramban #1, Targum Onkelos and Targum Yonasan: The Torah is saying that, if (when) the time arrives that Yisrael merit inheriting the Land and building a stone Mizbe'ach in the Beis ha'Mikdash, they should take care that the stones should not be hewn.
Ramban #2 (citing Ibn Ezra): It is said with reference to Mizbe'ach ha'Bris that Moshe built at the foot of Har Sinai. 3
As we see in Parshas Ki Savo, Devarim 27:6.
Rashi: The other two examples are; a. "Im Kesef Talveh" - Shemos 22:24 (see Devarim 15:8); b. "v'Im Takriv Minchas Bikurim" regarding Minchas ha'Omer, Vayikra 2:14 (see Vayikra 23:9). Moshav Zekenim - Rashi does not include "Im Kofer Yushas Alav" (Shemos 21:30), for that law applies only if a Mu'ad ox kills a person; it is not always a Chiyuv. Moshav Zekenim (to 21:30, citing R. Yeshayah) - It is not a Mitzvah. Bartenura - "v'Im Yihyeh ha'Yovel" (Bamidbar 36:4) does not teach the Mitzvah of Yovel; it merely teaches about the inheritance of Benos Tzlafchad.
As described in Shemos 24:4. (This answer holds that the Torah follows chronological order, and the events of that Perek had not yet taken place. Refer to Shemos 24:1:3 .)
What is the significance of the fact that the Torah mentions "Avanim" three times in connection with Mizbe'ach - once here, and twice in Parshas Ki Savo (Devarim 27:2,7?
Zevachim 61b: It is a hint at the three future stone Mizb'chos that would be built - one in Shiloh, one in Nov and in Giv'on, 1 and one in the Beis-Hamikdash.
Which are counted as one. See also Torah Temimah, note 126.
What is the definition of "Gazis"?
Mechilta: 'Hewn by an iron implement.' 1
But one that is hewn by a copper or silver implement is permitted. See Torah Temimah, note 131.
What are the implications of the word, "[Lo Sivneh] Es'hen [Gazis]"?
Mechilta #1: It implies that only the Mizbe'ach may not be built of hewn stones, but that one may use hewn stones in the Kodesh and in the Kodesh Kodashim. 1
Mechilta #2: It implies that the stones that are hewn are Pasul 2 but the rest of the Mizbe'ach is Kasher.
Why will using a sword on the stones of the Mizbe'ach, disqualify it?
Rashi #1, Ramban #1 (citing the Mechilta) and Targum Yonasan: Because, since the purpose of the Mizbe'ach is to prolong life, whereas iron (from which a sword is made - Targum Yonasan) 1 curtails life, it would not be correct to use the latter in manufacturing the former.
Rashi #2, Ramban #4: The Mizbe'ach creates peace between Yisrael and their Father in Heaven, it would not be correct a sword that causes destruction 2 to manufacture it. 3 (Ramban - Moreover, Esav, whom Hashem hates, 4 inherited the sword (Bereishis 27:40), it portrays his strength both on earth and in Heaven; 5 therefore it is not befitting to use a sword (iron) in the Beis-Hamikdash). 6
Ramban #2 (citing the Ibn Ezra): It is to prevent a scenario where the chippings end up in the trash-heap, or where the adherents of Avodah-Zarah take some of the chippings to make a Mizbe'ach for Avodah-Zarah. 7
Ramban #3 (citing the Moreh Nevuchim, 3:45) and Rashbam: It is a decree to prevent them from carving pictures on the Mizbe'ach. 8
Ramban (DH v'Zehu ha'Ta'am): However, one may use other metals or the Shamir worm to cut or form the stones of the Mizbe'ach - even though this renders the stones incomplete.
Ramban: Which is why a sword is called 'Cherev,' related to 'Churban.'
Rashi (citing the Mechilta): And if the Torah says this in connection with the stones of the Mizbe'ach, which cannot hear, see or speak, how much more so will no harm befall someone who makes peace between man and wife, family and family and between one man and another.
Ramban: As in Malachi 1:3.
In the form of Mazal Ma'adim, the Mazal that depicts bloodshed.
Ramban: With the exception of the Shechitah-knives, which were permitted because Shechitah is not an Avodah.
Ibn Ezra:Whose adherents would do so in anticipation of success in their endeavors (bearing in mind the strong Yetzer-ha'Ra for Avodah-Zarah, until Ezra and his Beis-Din negated it).
Thereby turning it into 'Even Maskis' (Vayikra 26:1) which the Torah forbids (Moreh Nevuchim). According to the Rashbam, this is an extension of the prohibition in Pasuk 20 (and see 20:21:1.1:4 ).
How can we explain the sequence of these Mitzvos regarding the Mizbe'ach? How does this prohibition regarding iron tools, follow from the preceding prohibitions (images, changes to the Keruvim, and mention of Hashem's Name)?
Maharal (Tif'eres Yisrael Ch. 46, p. 141): The preceding Pasuk explained why do not need any medium or vehicle to receive beneficence from Hashem. 1 Our Pasuk continues - When constructing and serving at the altar, you must not veer out to extremes. 2 "Lest you raise your sword against it" - which is veering to the left side (Midas Din). "Do not let your nakedness be revealed upon it" (20:24) - which is veering to the right side (Midas Chesed). 3
And extremes are characteristic of Avodah Zarah, as above 20:21:1.1:5 and notes.
The right side is associated with spreading Hashpa'ah (influence), and as explained above (ibid.), extreme and un-tempered Chesed leads to sexual immorality. The left side represents Tzimtzum (exactitude, withdrawal) of Hashpa'ah and the trait of Din, which taken to extremes is murder.
QUESTIONS ON RASHI
Rashi writes: "Every instance of the word 'Im' in the Torah means something optional ('if'), except for three...." If building a Mizbe'ach of stones is indeed obligatory, why does the Torah use the term "Im"? And why does it use the term "Im" in the other two contexts (lending money, and the Omer offering)?
Mechilta: To teach us that one has the option of building it of bricks.
Oznayim la'Torah: Because this Pasuk is referring to after they cross the Yarden, when it will become possible to build a Mizbe'ach of stones. 1 "Im" here means 'when.'
Gur Aryeh #1: One who performs these three Mitzvos out of a sense of obligation and fulfilling the King's command, will not find favor before Hashem. Rather, he must do so willingly (as if it were voluntary). a. The Mizbe'ach is the site of Avodah, 2 and Avodah means willing service. 3 b. Loaning money to one's fellow must be done willingly and wholeheartedly. 4 c. The Omer is the first of our new crop. It declares that this new produce is from Hashem, He brought the rain and dew, and He sprouted and ripened the produce. With the Omer we give Him His due, so to speak - and true thanks must be given willingly. 5
Gur Aryeh #2: In the simple sense, although we learn from other Pesukim that these three Mitzvos are indeed mandatory, that is not the focus here. In this Pasuk, the Torah is not commanding the Mitzvah itself (to make a stone Mizbe'ach), but rather giving a detail of how it should be made (i.e. not with hewn stones). 6 So too for the other two Mitzvos - "If you loan money (as I commanded elsewhere), do not act as a creditor" (Shemos 22:24); "If you bring a Minchah from the new crop (as I commanded elsewhere), [use] full barley kernels, roasted on the fire, milled fresh" (Vayikra 2:14). 7
As the Pasuk specifically states in Parshas Ki Savo (Devarim 27:2). See Oznayim la'Torah, and compare to Gur Aryeh (Answer #4).
But if so, let the Torah use the word "Im" regarding the Korbanos directly; why is used here regarding the Mizbe'ach? It therefore seems that making the site for the Avodah is what brings us closer to Avodas Hashem. (See above, 20:21:1.2 - Man receives atonement from having been created from the site of the Mizbe'ach; see more below (20:22:5.1 ). Perhaps this relates to the Halacha's great exactitude in its precise placement; see Rambam (Hil. Beis ha'Bechirah 2:) - "The placement of the Mizbe'ach is exceedingly precise; we do not deviate from its placement, ever.") (EK)
This requires explanation - Is an Eved who serves unwillingly, not called an Eved? Maharal (Nesivos Olam, Nesiv ha'Avodah Ch. 1, p. 77) explains at length - Unlike a servant's mundane service, from which the master receives benefit (and it is therefore not so relevant whether the servant worked willingly or not), Hashem does not need any benefit from us! Rather, Avodas Hashem is for Man's own benefit. It means giving of oneself, or of one's possessions, over to Hashem; doing so because one is an Eved to Hashem and "whatever the servant acquires belongs to the master." Perhaps this approach explains his comments here in Gur Aryeh - One who brings an offering only due to Divine command, shows that he intends to "give" to the Creator - rather than bringing himself towards true Avodah - and that is not what Hashem desires.
Why is the need for whole-hearted-intent, true specifically of Halva'ah (lending) to one's fellow, more so than a gift of Tzedakah? Indeed, see Rashi to Devarim 24:19 (based on Sifrei, Ki Seitzei 283) - If a coin dropped from someone's hand, and a poor man found it and was supported thereby, he will be blessed for this! If so, why is the Mitzvah of Halva'ah defined by the degree of generous spirit involved? Maharal (Nesivos Olam, Nesiv ha'Tzedakah Ch. 6, p. 180) - There is a Mitzvah even in lending to the rich. The point of this Mitzvah is that Yisrael is a unified nation, in which each individual is helped by his fellow. This explains the prohibition of Ribis (interest), which would stand in opposition to the purpose of the Mitzvah. Hence, unlike Tzedakah which has a relationship of giver and receiver - such that as long as the poor man receives, the Mitzvah to give has been fulfilled - Halva'ah is unity and equality among Yisrael - which of course is not accomplished when the lender does so unwillingly, forced by Divine command!
Compare to Maharal (Ohr Chadash p. 183, to Esther 6:11) - The Omer demonstrates that not only is the miraculous from Hashem, but even the natural order (such as the timely arrival of the crops).
The word 'Im' then means, 'If you indeed do as I commanded, do so in this manner.' Compare to the 'Im' of "Im b'Chukosai Telechu" (Vayikra 26:3) - 'If indeed you keep My Mitzvos (as I commanded you)... then I will grant your rain, etc.'
Also see Gur Aryeh to Vayikra 2:14 .
Rashi writes: "... Because the Mizbe'ach was created to lengthen man's days." How so?
Gur Aryeh #1: It is sin that shortens Man's days; the Mizbe'ach atones and pushes aside the sins, and thus lengthens his days. 1
Gur Aryeh #2: From the perspective of Sod, regarding the Korbanos upon the Mizbe'ach we find only the Name Havayah, and not the other Divine Names - and that Name itself lengthens Man's days. 2
Maharal (Chidushei Agados Vol. 3, p. 142, to Sanhedrin 22a): "One who divorces his first wife, the Mizbe'ach sheds tears over him." As Maharal explains, no connection and attachment is like that of man and wife - and especially his first wife. Yisrael are called the beloved of Hashem, and the Mizbe'ach is the connection and attachment between Yisrael and Hashem. This also explains the prohibition to use iron tools, which destroy and sever [connection].
Kesuvos 10b: The Mizbe'ach is "Mezi'ach u'Meizin, Mechabev u'Mechaper." This appears to be a corollary of what was explained in the preceding Pasuk (20:21:1.2) - Not only does the Avodah in practice bring atonement, but even preparing the site for the Avodah does so.
Gur Aryeh presumably means because the Name Havayah is the source for all of existence (refer to Shemos 6:2:2.3:1, and our comments to Shemos 3:14-15 at length).
