Frequently Asked Questions
Q: What does Exodus 29:37 mean when it says 'seven days you shall make atonement for the altar'?
A: According to Rashi, the seven days refer to the inauguration period for the Mishkan (Tabernacle) and its altar. During this time, special offerings were brought to consecrate the altar and prepare it for regular service. The atonement process purified the altar, making it fit for divine service.
Q: Why is the altar called 'most holy' in Exodus 29:37?
A: The term 'kodesh kodashim' (most holy) indicates the altar's supreme sanctity. The Rambam explains that items with this designation have a higher level of holiness, restricting their use to specific sacred purposes. The altar's holiness was so great that it could impart sanctity to other objects that came into contact with it.
Q: What does it mean that 'whatever touches the altar shall be holy'?
A: The Talmud (Zevachim 84b) teaches that this verse establishes that objects which come into contact with the altar during service acquire a degree of sanctity. For example, a vessel used for sacrificial service would become holy and could only be used for sacred purposes thereafter.
Q: How does the concept of the altar's holiness apply today without the Temple?
A: While we don't have the physical altar today, the principle teaches us about the power of sacred objects and spaces. Just as the altar sanctified what touched it, we create holiness in our synagogues and homes through Torah study, prayer, and mitzvot. The Rambam writes that these actions create spiritual sanctity in our lives.
Q: Why was a seven-day consecration period necessary for the altar?
A: The Midrash (Tanchuma Tzav 14) explains that seven days correspond to the seven days of creation, showing that the Mishkan service parallels the divine order of the universe. Additionally, the number seven represents completion in Jewish tradition, signifying that the altar was being fully prepared for its sacred purpose.
Context in the Torah
The verse (Shemot 29:37) appears in the context of the consecration of the Mizbe'ach (altar) during the inauguration of the Mishkan (Tabernacle). The process of sanctification involves a seven-day ritual to prepare the altar for divine service, ensuring its utmost holiness.
Seven Days of Atonement
Rashi explains that the "seven days" refer to the period of the Milu'im (inauguration), during which Moshe served as Kohen Gadol (High Priest) to consecrate the Mishkan and its vessels. The Ramban adds that this parallels the seven days of creation, symbolizing the altar as a microcosm of the world, elevated through divine service.
Sanctification of the Altar
The phrase "וקידשת אתו" ("and you shall sanctify it") teaches that the altar requires active sanctification by human action, as derived from the Sifra. The Kli Yakar emphasizes that this sanctification is not merely symbolic but transforms the altar into "קדש קדשים" ("most holy"), the highest level of sanctity in the Mishkan.
Holiness Through Contact
The concluding clause—"כל הנגע במזבח יקדש" ("whatever touches the altar shall be holy")—is interpreted in multiple ways:
Midrashic Insight
The Midrash Tanchuma (Tetzaveh 14) connects this verse to the idea that the altar atones for sins, paralleling the seven days of repentance. Just as the altar is purified over seven days, so too does teshuvah (repentance) require sustained effort to achieve atonement.