ALSHEICH, also called ALSHECH, MOSES, son of R. Chayim, was born in Safet, Upper Galilee, about 1520. He was the pupil of the famous Joseph Coro, and became one of the most distin guished commentators and popular Jewish preachers of the sixteenth century. He was chosen chief rabbi in his native place, where he died about 1595. His merits as an exponent of Scripture consist chiefly in his having simplified the exegetical labours of his predecessors. He generally gives the literal interpretation first, and then endeavours to evolve the recondite and allegorical sense ; so that his commentaries may be regarded as a useful synopsis of the various Alidrashic and Cabbalistic views of Scripture. He wrote a commentary on the Penta teuch, called ;min Amsterdam 1777 ; com mentaries on the Song of Songs, Offenbach 1721 ; a commentary on the Psalms, called t$ Amsterdam 1695 ; a commentary on Proverbs, called unn z4-1, Venice 16o1 ; a commentary on yob, called pzirp Venice 1603 ; taries on the earlierProphets, called ryiNzi'VI nit.np Offenbach 1719 ; commentaries on the later Prophets, including the twelve minor Prophets, called z Fiirth 1765.—C. D. G. ALTAR (ran from nmt, to slay (a victim).
but used also for the altar of incense; Sept. gene. rally evo-tao-rhptov, sometimes pcaaos). The first altar we read of in the Bible was that erected by Noah on leaving the ark. According to a Rab binical legend, it was partly formed from the re mains of one built by Adam on his expulsion from Paradise, and afterwards used by Cain and Abel, on the identical spot where Abraham prepared to offer up Isaac (Zohar, In Gen. fol. 51, 3, 4 ; Tar gum of Jonathan, Gen. viii. 2o). Mention is made of altars erected by Abraham (Gen. xii. 7 ; xiii. 4 ; xxii. 9) ; by Isaac (xxvi. 25) ; by Jacob (xxxiii. 20 ; xxxv. 1, 3) ; by Moses (Exod. xvii. 15). After the giving of the law, the Israelites were com manded to make an altar of earth (rinIN nntn) ; they were also permitted to employ stones, but no iron tool was to be applied to them. This has been generally understood as an interdiction of sculpture, in order to guard against a violation of the second commandment. Altars were frequently built on high places (nnz, rnnz, ; the word being used not only for the elevated spots, but for the sacrificial structures upon them. Thus Solomon built an high place for Chemosh (1 Kings xi. 7), and Josiah brake down and burnt the high place, and stamped it small to powder (2 Kings xxiii. 15); in which passage ;in: is distinguished from ran. This practice, however, was forbidden by the Mosaic law (Deut. xii. 13 ; xvi. 5), except in par ticular instances, such as those of Gideon (Judg. vi. 26) and David (2 Sam. xxiv. r8). It is said of Solomon ' that he loved the Lord, walking in the statutes of David, his father, only he sacrificed and burnt incense in the high places' (r Kings iii. 3). Altars were sometimes built on the roofs of houses • in 2 Kings xxiii. 12, we read of the altars that were on the top of the upper chamber of Ahaz. In the
tabernacle, and afterwards in the temple, two altars were erected, one for sacrifices, the other for in cense : the table for the shew-bread is also some times called an altar.
I. The altar of burnt-offering (r613177 ran). 1. That belonging to the tabernacle was a hollow square, five cubits in length and breadth, and three cubits in height ; it was made of Shittim-wood [SHITTim], and overlaid with plates of brass. In the middle there was a ledge or projection, =17, deambulacrum, on which the priest stood while officiating; immediately below this, a brass grating was let down into the altar to support the fire, with four rings attached, through which poles were passed, when the altar was removed. Some critics have supposed that this grating was placed per pendicularly, and fastened to the outward edge of the =-0, thus making the lower part of the altar larger than the upper. Others have imagined that it extended horizontally beyond the nz-17, in order to intercept the coals or portions of the sacrifice which might accidentally fall off the altar. Thus the Targumist Jonathan says, Quod si cadat frus tum aut pruna ignis ex altari, cadat super craticu lam nec pertingat ad terram ; turn capient illud sacerdotes ex craticula et reponent in altari.' But for such a purpose (as Dr. Bahr remarks) a grating seems very unsuitable. As the priests were forbidden to go up by steps to the altar (Exod. xx. 26). a slope of earth was probably made rising to a level with the According to the Jewish tradition this was on the south side, which is not improbable ; for on the east was `the place of the ashes' (clpn )i in), Lev. i. 16, and the laver of brass was pro bably near the western side, so that only the north and south sides were left. Those critics who sup pose the grating to have been perpendicular or on the outside, consider the injunction in Exod. xx. 24, as applicable to this altar, and that the inside was filled with earth ; so that the boards of Shittim wood formed merely a case for the real altar. Thus Jarchi, on Exod. xxvii. 5, says, Altare terreum est hoc ipsum xneum altare, cujus concavum terra implebatur cum castra metarentur.' In Exod. xxvii. 3, the following utensils are men tioned as belonging to the altar, all of which were to be made of brass. (I) rni'D siroth, pans or dishes to receive the ashes that fell through the grating. (2) WV+ yaire, shovels (forcipes, Vulg.) for cleaning the altar. (3) nIpnrn mizrakoth (ba sons, Auth. Vers.; cpeast, Sept.; patera sacrifice, Gesenins), vessels for receiving the blood and sprink ling it on the altar. (4) )1.6Tn nzidagoth (` hooks,' Auth. Vers.; Sept.; fuscinula-, Vulg.), large forks to turn the pieces of flesh or to take them off the fire (see i Sam. ii. 13). (5) nInnn machlholh (` fire-pans,' Auth. Vers. ; rd irupriov, Sept.): the same word is elsewhere tran slated censers, Num. xvi. 17 ; but in Exod. xxv. 38, snuff-dishes;' inro91p.aza, Sept.