Date: Fri, 14 Feb 1997 02:39:41 +0000 Reply-To: ml@jer1.co.il Sender: owner-tsc-all@jer1.co.il Precedence: bulk From: "Menachem Leibtag" To: tsc-all@jer1.co.il Subject: HAFTARA - Parshat Terumah ************************************************************* THE TANACH STUDY CENTER/ In Memory of Rabbi Abraham Leibtag [http://www.virtual.co.il/torah/tanach/] ************************************************************* HAFTARA/ PARSHAT TERUMAH [Sefer M'lachim 5:26-6:13] In this week's Parsha shiur, we discussed the difference between the MIKDASH, a permanent sanctuary, and the MISHKAN, a portable and more temporary structure. We posited that the Mishkan was only necessary for the time period of Bnei Yisrael's stay in the desert and their conquest of the Land. Afterward, once stability was achieved, it would have been more ideal for Bnei Yisrael to construct the PERMANENT Mikdash. [See Dvarim 12:5-13] This week's Haftara describes the actual construction of that PERMANENT Mikdash, the Temple built by King Solomon. However, this only takes place some 480 years LATER (see 6:1). What took so long? In Sefer Yehoshua (chapter 18), we are informed that after the first wave of conquest, the Mishkan was set up in the city of Shilo. Chazal tell us that this Mishkan was a semi-permanent structure, as it had stone walls (instead of the "krashim"), but its roof remained the same as in the original Mishkan. [See Rambam Hilchot Bet Ha'bchira 1:1-4] In Sefer Shoftim, it appears that the Mishkan in Shilo was quite neglected, for it is barely mentioned. At the beginning of Sefer Shmuel we find that Elkana and Chana visit Shilo quite often, however the priests who work there are corrupt (I Shmuel 2:11-17). Shilo is then destroyed. The ARON is taken captive by the Phlishtim and then returned to Bet Shemesh. From there it moves to Kiryat Yearim and finally (in the time of David) to Jerusalem. The Mishkan moved from Shilo to Nov and later to Givon. The ARON never returns to the MISHKAN until the first Bet HaMikdash is built. In general, the Mishkan appears to have been quite neglected throughout this entire time period. [See I Divrei Hayamim 13:1-5] David ha'melech is the first leader to actually desire to build the PERMANENT Mikdash (see II Shmuel 7:1-8:15). God tells him YES and NO. YES - that the MIKDASH will be built by a king from the HOUSE OF DAVID, but NO - that in his own lifetime it will not be built, for only his son can build it. Even though David desired to build the Mikdash, neither the country nor the monarchy had reached the state of stability necessary for the BET HA'MIKDASH to be built. Despite his conquests, David's generation was one of war, both against their enemies and among themselves. God told David that the Mikdash can only be built once a generation of peace is secured. [See I Divrei Hayamim 22:5-19/ read carefully!] In the time of Shlomo, this level of peace and security is finally achieved. Thus, God allows him to build the Mikdash. The first five chapters of Sefer Mlachim describe how Shlomo secures the kingdom and establishes a military and economic empire. Am Yisrael had reached an unprecedented level of prosperity, security, and fame. It is important to note that the Haftara begins with the description of the treaty between Shlomo and Chiram, king of Tyre (in Lebanon). He supplies Shlomo with the necessary building materials to construct the Mikdash. [See Mlachim 5:26-32] Not only do we find positive relations with Chiram, the other nations of the area are at peace with Shlomo as well (5:4-5). Even the Queen of Sheba comes to meet him (chapter 10). The age of Shlomo ha'melech is the FIRST time in Jewish History where we find that Am Yisrael has any type of a positive and constructive relationship with other nations. Until that time, the nations were always our enemies. Now, Israel had reached a level of prominence within the 'league of nations'. It is not by chance that this time period coincides with the construction of the Temple. In contrast to the Mishkan, the permanent Mikdash in Yerushalayim serves a center for prayer not only for Am Yisrael, but for ALL nations (see 8:41-43/ see also Yeshayahu 56:7). Therefore, it can only be built once Am Yisrael achieves a status of respect and a state of peace with its neighbors. This follows the biblical theme that one of the ultimate goals of Am Yisrael is to bring God's Name to all Mankind. In this setting, this messianic goal can be achieved. The Mikdash serves as a vehicle to achieve this goal. The Haftara ends with God's warning to Shlomo that this state of prosperity and the success of the Mikdash is a function of Bnei Yisrael's spiritual behavior. By keeping His mitzvot they can fulfill their divine destiny (6:11-13). Should they leave God, they will no longer fulfill their function as God's special Nation and therefore He will take away their prosperity and ultimately, the Mikdash itself could be destroyed (see 9:6-9). Unfortunately, the messianic time-period of Shlomo was short- lived. [See the story of Yerovam's revolt in chapter 11.] The reason, as usual, leaving God and "sinat achim" (hatred of one another). Let's hope that we learn from our mistakes, shabbat shalom menachem