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Exodus 40:10 - Altar's sacred anointing transforms holiness

Exodus 40:10 - שמות 40:10

Hebrew Text

וּמָשַׁחְתָּ אֶת־מִזְבַּח הָעֹלָה וְאֶת־כָּל־כֵּלָיו וְקִדַּשְׁתָּ אֶת־הַמִּזְבֵּחַ וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ קָדָשִׁים׃

English Translation

And thou shalt anoint the altar of the burnt offering, and all its vessels, and sanctify the altar: and it shall be an altar most holy.

Transliteration

U-mashachta et-mizbach ha-olah ve-et-kol-keilav ve-kidashta et-ha-mizbeach ve-haya ha-mizbeach kodesh kodashim.

Hebrew Leining Text

וּמָשַׁחְתָּ֛ אֶת־מִזְבַּ֥ח הָעֹלָ֖ה וְאֶת־כׇּל־כֵּלָ֑יו וְקִדַּשְׁתָּ֙ אֶת־הַמִּזְבֵּ֔חַ וְהָיָ֥ה הַמִּזְבֵּ֖חַ קֹ֥דֶשׁ קׇֽדָשִֽׁים׃
וּמָשַׁחְתָּ֛ אֶת־מִזְבַּ֥ח הָעֹלָ֖ה וְאֶת־כׇּל־כֵּלָ֑יו וְקִדַּשְׁתָּ֙ אֶת־הַמִּזְבֵּ֔חַ וְהָיָ֥ה הַמִּזְבֵּ֖חַ קֹ֥דֶשׁ קׇֽדָשִֽׁים׃

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Parasha Commentary

The Sanctification of the Altar

The verse (Shemot 30:28) commands the anointing and sanctification of the Mizbeach Ha'Olah (Altar of Burnt Offering) and its vessels, declaring it to be Kodesh Kodashim (Most Holy). Rashi explains that this anointing was performed with the Shemen HaMishcha (Holy Anointing Oil), which was used exclusively for consecrating sacred objects and individuals (such as the Kohanim and kings). The Rambam (Hilchot Klei HaMikdash 1:17) elaborates that this anointing imbued the altar with a unique sanctity, elevating it to the highest level of holiness.

The Significance of "Kodesh Kodashim"

The designation of the altar as Kodesh Kodashim is noteworthy, as this term is typically reserved for the innermost sanctums, such as the Kodesh HaKodashim (Holy of Holies). The Talmud (Zevachim 59b) discusses why the altar shares this status, explaining that its function—facilitating atonement through korbanot (offerings)—grants it unparalleled holiness. The Midrash Tanchuma (Tetzaveh 14) further emphasizes that the altar represents the connection between Heaven and Earth, making it a focal point of divine service.

The Role of the Altar's Vessels

The verse specifies that all its vessels must also be anointed. The Ramban (Nachmanides) comments that this includes the mizrak (basin for blood), yaseh (shovel), and other utensils used in the sacrificial service. The Sforno adds that the sanctification of these vessels ensures that every aspect of the avodah (service) is performed with the utmost purity and reverence, as they directly handle elements of the korbanot.

Practical Implications of the Altar's Holiness

The Mishnah (Kelim 1:9) categorizes the altar's sanctity, stating that its holiness is permanent and unaffected by the Temple's destruction. The Rambam (Hilchot Beit HaBechirah 6:9) rules that even in future times, the altar retains its sanctity, and sacrifices may only be offered upon it. This underscores the eternal nature of the Mizbeach as a conduit for divine service and atonement.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Zevachim 42b
The verse is referenced in a discussion about the sanctity of the altar and the vessels used in the Temple service, emphasizing their holiness.
📖 Menachot 27b
The verse is cited in a discussion about the anointing and sanctification of the altar, highlighting its status as 'most holy.'

Frequently Asked Questions

Q: What does it mean to 'anoint the altar' in Exodus 40:10?
A: Anointing the altar refers to the sacred act of pouring special anointing oil (shemen hamishchah) on the altar and its vessels to consecrate them for holy service in the Mishkan (Tabernacle). Rashi explains that this anointing was done to sanctify the altar, setting it apart exclusively for divine worship.
Q: Why is the altar called 'most holy' in this verse?
A: The term 'kodesh kodashim' (most holy) indicates the highest level of sanctity. The Rambam teaches that objects used directly for divine service, like the altar, attain this elevated status. The Midrash Tanchuma adds that its holiness comes from its central role in atonement through korbanot (offerings).
Q: What practical lesson can we learn from sanctifying the altar today?
A: While we no longer have the Temple altar, the Talmud (Berachot 55a) teaches that our dining tables can become like altars through Torah study and hospitality. The act of sanctification reminds us to elevate physical objects for holy purposes in our daily lives.
Q: Why were both the altar and its vessels anointed?
A: Rashi explains that both the altar and its utensils required anointing because holiness extends to all items used in divine service. The Sforno adds that this teaches that every detail of avodah (service) must be treated with reverence, as even the vessels become sanctified through their holy use.
Q: How does this verse connect to the broader purpose of the Mishkan?
A: The Ramban explains that the sanctification process described here completes the Mishkan's purpose as a dwelling place for the Divine Presence. Just as the entire Mishkan was anointed (Exodus 40:9), the altar's special sanctification enables it to serve as the focal point for connecting with Hashem through offerings.