Since the Torah will later command "va'Aseh Lahem Michnesei Vad" (28:42), what is meant by the prohibiton of "Lo Sigaleh Ervasecha Alav"?
Mechilta: To teach us that the Kohanim should ascend the Mizbe'ach in small steps (heel-to-toe and toe-to-heel) - and not in large steps. 1
Yerushalmi Berachos, 1:1: And that is why we Daven the Amidah with our legs close to one another - to be like the Kohanim. See Torah Temimah, note 134, who cites others who learn it from the Mal'achim, about whom the Navi writes ,"v'Ragleihem Regel Yesharah" (Yechezkel 1:6). For Maharal, see 20:23:2.1:3 .
What are the ramifications of the prohibition against ascending the Mizbe'ach with steps?
Rashi: It teaches us that rather than steps to ascend the Mizbe'ach, they should manufacture a ramp. 1
What is the reason for the prohibition?
Rashi: Because when climbing up steps, one inevitably opens one's legs wide - and this is akin to revealing one's Ervah (even though the Kohanim wore pants which covered it), which is considered degrading in view of the Mizbe'ach's 1 Kedushah. 2
Ramban: It is out of respect for the Mizbe'ach, and in order to honor it, in honor of Hashem (in whose service it is being used).
Moshav Zekenim: Because the Mizbe'ach makes Shalom between Yisrael and Hashem, and (interpreting "v'Lo Sa'aleh b'Ma'alos" to incorporate a prohibition against haughtiness 3 ), haughtiness creates friction.
Moshav Zekenim: Why was the Torah concerned about the Mizbe'ach more than for other Keilim of the Mikdash? (What is his question? The only other Kli that needed ascent was the Menorah, and there his Ervah did not face the Menorah! Perhaps he is asking why the Torah forbids haughtiness specifically on the Mizbe'ach. See answer #3 and note (PF). For Maharal about haughtiness, see below 20:23:2.1:1*** )
Rashi: And if the Torah is particular about degrading stones, which feel no resentment, how much more so one's fellow-Jew, who is created in the image of Hashem and who is particular about his Kavod! Nazir 45a - And if the Torah is particular about an act that is not intrinsically degrading, how much more should a Nazir not shave off his hair at the entrance of the Ohel Mo'ed - See Torah Temimah, note 133.
However, the simple meaning refers to steps, since the Pasuk is discussing Giluy Ervah (PF).
Why is it forbidden to ascend the Mizbe'ach via stairs? Furthermore, the Gemara (Sanhedrin 7b) expounds, based on the proximity to Parshas Mishpatim, that our Pasuk is applied to judges as well. They must be patient in judgment (i.e. not to "ascend" to a hasty or forced decision), and they must not [appear to] "step on the heads of the holy Nation " (by walking through the crowd that has already been seated on the floor). But how do these ideas emerge from our Pasuk's simple meaning, which discuss a Kohen and the Mizbe'ach?
Maharal #1 (Chidushei Agados Vol. 3, p. 134, to Sanhedrin 7b): Administering justice belongs to Hashem; it would be impossible for mortal man to reach its depths. 1 That is why judgement requires patience; one who hurries to render a verdict will ruin the judgement. The stated reason in our Pasuk for the prohibition to ascend the Mizbe'ach via stairs, is that such a posture reveals nakedness - despite that in other contexts (even within the Mikdash itself) there is absolutely no problem in using stairs. Only during the Avodah must one be exceedingly careful not to veer towards physicality, even in this minute aspect. Hurried judgment is likewise a departure from the intellect and veering towards the physical; thus these transgressions are comparable. 2 Likewise, trampling over the people displays superiority and haughtiness - a trait which the Gemara (Sotah 4b) deems comparable to violating all of the Arayos! 3
Maharal #2 (Nesivos Olam, Nesiv ha'Din Ch. 1, p. 187): The reason for the prohibition of ascending the Mizbe'ach with stairs, is that the Avodah must follow the prescribed Seder (order). Any deviation from its proper order is forbidden because veering to extremes in the Avodah has an aspect of Avodah Zarah. 4 Ascending via stairs uses a stride that is out of place; it is some degree of Giluy Ervah, which is unfitting for the Avodah. 5 From the above, we can extrapolate to the realm of justice and Din, which also is "order." Din, like the Mizbe'ach, is ascribed "unto Hashem;" that is why the Sanhedrin must be situated next to the Mizbe'ach. Thus, patience in judgement is essential because humans are merely physical; and "walking over" the people is deviation from order; rather Din must remain within its proper order. (In other words, these two Mitzvos regarding the Mizbe'ach represent departure to either of two extremes. 6 So too, a judge who is impatient in judgement cannot possibly acquire intelligence; this is physical baseness (like Arayos). He also must not act haughtily by stepping through the people; that too is deviation from intellect towards the physical.)
Maharal #3 (Nesivos Olam, Nesiv ha'Avodah Ch. 6, p. 91): There is a Machlokes in Yerushalmi (Berachos 1:1) whether our posture during Tefilah should be like the Mal'achim, with feet aligned, or like the Kohanim (who walked heel-to-big toe). Maharal explains - Tefilah is about setting oneself under Hashem's domain (in Maharal's expression, Alul bi'Reshus Ha'Ilah - to acknowledge being but an effect directly under the domain of its Cause). Spreading one's feet would represent extending and spreading (of one's own identity), and so during Tefilah one must align the feet and not extend them. 7 The two opinions in Yerushalmi discuss whether thereby we must bring ourselves completely under His domain, like the Mal'achim who never deviate (Yechezkel 1:7), and thus rise above our own human Guf. Or, should we emulate the Kohanim, who do have a human Guf and yet take steps to avoid Giluy Ervah; so too we must bring our human Guf into Tefilah, without any such Giluy (i.e. without extension of the self and departure from under Hashem).
Maharal (loc. cit., p. 131): Justice is of necessity; and Hashem alone exists of necessity.
Din is associated with the Mizbe'ach; the Sanhedrin must be placed in the Mikdash, close to the Mizbe'ach (Rashi to 21:1). Perhaps we can add that through Avodah, Man draws close to his Creator, and via justice, Man places Hashem's truth in charge within Creation; that is their common factor. In both spheres, one must not veer after the physical Guf and its baseness, but rather to ascend to the highest pinnacle of Man's stature. (EK)
Haughtiness is a trait associated with the physical (Chomer), comparable to Arayos. (See Maharal (Chidushei Agados Vol. 2, p. 31, to Sotah 4b) - A haughty person is inclined towards despicable and disgraceful Chomer; see Maharal's explanation of the Gemara's discussion whether haughtiness is comparable to Avodah Zarah or Arayos.) Maharal states this in many paces (e.g. see Derech Chayim p. 282, to Avos 6:2). Haughtiness is called "Gasus ha'Ru'ach," it is dense and materialistic. Humility, on the other hand, is a transcendent level. Moshe was the most humble of men, he merited that the Torah is called in his name. Maharal (Nesivos Olam, Nesiv ha'Torah Ch. 2, p. 10) - Physical entities have finite dimensions; anything of Chomer must have three dimensions defining its place, in order to exist. The haughty, by asserting 'I am this great,' is actually limiting his greatness. Also see Maharal (ibid. Nesiv ha'Anavah Ch.4) at length.
As we explained above (20:20:6:1** and 20:21:1.1:5*). See Maharal (Nesiv ha'Avodah, cited in Answer #3) - The Kohanim performing the Avodah would walk [in tiny steps,] "heel next to big-toe," as Chazal illustrate (see for example Yerushalmi Berachos, 1:1). Maharal writes that such walking is "orderly" - as opposed to ascending stairs which involves skipping and jumping. Maharal adds that Avodah without order has an aspect of "strangeness" and Avodah Zarah. Perhaps we may explain as follows - By approaching heel-to-toe, one brings himself to Hashem, drawing close to Him; whereas one who walks with large strides towards the Avodah leaves himself distant, such the Avodah is performed out of place. That is the basis of Avodah Zarah (as explained above) - it is service not out of closeness, but rather as a stranger, at a distance. Further explanation (based on 20:22:1.1:3**) - Avodah and Korbanos can be performed in two ways - a. with intent to give something to the object of his Avodah, to fill its needs; b. The object of one's Avodah has no need for a gift; rather it is performed out of submission on his part, and the recognition that all that he has truly belongs to Whom that he serves. The former intent (a) - is the path of idolaters. Whereas of Avodas Hashem (b) , the Pasuk says, "Would I eat the flesh of mighty bulls, or drink the blood of he-goats? [Rather,] sacrifice unto G-d with confession, and pay to the Most High your vows ... (Tehilim 50:13-14). Service to an idol, whose power is limited (according to even the worshipper's belief), involves no closeness, but rather a give-and-take relationship that we term as "Zar" (to be a stranger). Whereas one who serves the Creator draws himself close to Him; and he must do so slowly, to bring his very self into the Avodah. The above is what emerges, in my opinion, from Maharal in Nesivos Olam, beg. Nesiv Avodah (p. 77). (EK) [Also see Maharal (Chidushei Agados Vol. 1, p. 51, to Shabbos 113b), as to the distinction between common regular walking, and Pes'iah Gasah (a haughty stride) that is excessive.]
Certainly, the simple sense of the Pasuk is that a wide stride means Giluy Ervah in the physical sense, as Maharal explains in Chidushei Agados (Answer #1). How does Maharal develop the idea that Avodah must take place within order, in tiny steps? Perhaps it is a corollary of the idea that Avodah when out of place is "Zar" - it is service in which Man does not come closer to G-d, but rather remains distant. This is "Giluy Ervah" (lit. revealing of baseness) in the Avodah - if despite being involved in the loftiest matters, he himself remains materialistic and lowly. (Compare to Maharal (Nesivos Olam, Nesiv ha'Zerizus Ch. 2, p. 187) - In Zerizus for Mitzvos one should be as if he has no physical body.)
See Maharal. A person must view himself as an Alul, a mere effect who is completely dependent upon and connected to his Cause, his Creator. The feet are the lowest part of Man's stature; when Man allows his feet to lead him, he ends up following his physical (Chomer) nature. Thus, extension of the feet is termed 'Giluy Ervah' (lit. revealing of baseness), which is in contradiction to Avodah.
What are the implications of the word, "[Asher Lo Sigaleh Ervasecha] Alav"?
Mechilta: It implies that a Kohen may not take large steps when ascending the Mizbe'ach, but that he may do so when walking in the Heichal or (the Kohen Gadol) in the Kodesh Kodashim.
QUESTIONS ON RASHI
Rashi writes that if the Torah is particular about degrading stones, how much more so one's fellow-Jew. How can we learn from Hekdesh to a commoner?
Lev Eliyahu (p. 150): Because a Yisrael, who is created in the image of Hashem, is Kodesh Kodoshim.
