From: Menachem Leibtag To: all@tanach.org, parsha@tanach.org, yhe-parsha.ml@vbm-torah.org, navi@tanach.org Date: Wed, 10 Mar 1999 23:13:32 +0200 Subject: PARSHAT HA'CHODESH - shiur Reply-to: tsc@isdn.net.il Priority: normal Reply To: Menachem Leibtag Error-To: Listproc Error X-ListMember: cypess@ymail.yu.edu [all@tanach.org] Please add Tehilim & Mishaberach la'choleh this week for Dov Beer Ben Sarah Reizel. [Thank you.] *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT HA'CHODESH / Maftir & Haftara MAFTIR - For maftir, we read Shmot 12:1-20 [from Parshat Bo], where God commands Moshe with the laws of Korban Pesach and chag ha'matzot. We have already sent out several shiurim on this parsha - most recently - the questions for self study and the shiur for Parshat Bo. In case you don't have them, you can download them from the TSC website at the following url addresses: Questions for Parshat ha'Chodesh: http://www.tanach.org/qss/qchodesh.txt Shiur on Parshat ha'Chodesh http://www.tanach.org/special/matzot.txt and http://www.tanach.org/shmot/bo2.txt [Also available on the home page of the TSC WEB Site are various shiurim relating to Pesach from previous years. ] =================================================== HAFTARA for PARSHAT HA'CHODESH - Yechezkel 45:9-46:18 This week's Haftara is especially fitting for Parshat ha'Chodesh for it discusses a NEW START for the Bet ha'Mikdash which relates specifically to Pesach and Rosh Chodesh Nisan, as well as to the responsibilities of the nation's leadership [the NASI] in times of renewal! INTRODUCTION To better appreciate this week's Haftara, we must first discuss its details within the context of its setting in Sefer Yechezkel. As we will show, chapter 45 constitutes an integral section of chapters 40 thru 48 - the concluding unit of Sefer Yechezkel. In this final unit, Yechezkel describes his vision of the 'new' Bet HaMikdash that Bnei Yisrael will build when they return from Galut. These nine chapters focus on the return of God's SHCHINA to Yerushalayim and stand in contrast to the opening 24 chapters of the sefer that described that very same SHCHINA leaving Yerushalayim! Beginning in chapter 40 (after his famous prophecies of redemption in chapters 36-39, one of which we read last week!), Yechezkel describes his prophetic journey from Bavel to a high mountain in the Land of Israel (see 40:1-3) upon which he witnesses the ongoing construction of the new Temple (40:4->42:20). Upon its completion, Yechezkel describes his vision of God's SHCHINA returning to that Temple, in a manner very similar to his original vision of the SHCHINA leaving the first Temple some twenty years earlier (see 43:1-3). STRUCTURAL CHANGES As we would expect, the structure of the new Temple that Yechezkel envisions is quite different than the structure of the original Temple built by Shlomo ha'melech. As Yechezkel will explain, these changes reflect the 'mistakes' that Bnei Yisrael made with the first Temple. "And God spoke to me saying... this place in which I have dwelled... Bnei Yisrael shall no longer defile My Name, they and their kings... For they placed their threshold next to My threshold and their doorposts next to My doorposts, leaving only a wall between Me and them, and they would defile My Holy Name..." (See 43:8 & its context in 43:1-9) Note how Yechezkel explains the reason for these structural changes. In Shlomo's Bet ha'Mikdash, the King's own palace was built 'next door' to the Temple, and from an architectural perspective, it was part of the same complex. In fact, Sefer Melachim describes the construction of the king's palace (7:1-12) as an integral part of the Temple complex (see 6:1-7:51). [Scan those chapters, note that there is not even a 'parsha break' between 6:38 (the completion of the construction of the HEICHAL) and 7:1 (the beginning of the construction of Shlomo's palace). Note also that the description of remainder of the Temple complex (see 7:13-51) continues immediately after the description of the king's palace!] Now, in the new Mikdash, Yechezkel insists that the King must keep his 'distance' from the Temple, in contrast to the first Temple where: "they placed their threshold next to My threshold and their doorposts next to My doorposts, leaving only a wall between Me and them, and they would defile My Holy Name..." (43:8)! Let's explain why: ROYAL NEIGHBORS Shlomo Ha'Melech had very good intentions when he first built the Temple complex in this manner. His hope was that the proximity between these two palaces, with the House of God built high ABOVE the House of the King, would emphasize that God rules above all. Even though there was a need for a kingdom of man to rule the nation, seeing the Temple next door and high above him would serve as a constant reminder to that King that there is indeed a Higher King above him! However, despite these good intentions, in practice Shlomo's plan backfired. The 'proximity' between the King's house and the House of God led to many instances when the King acted as though the Temple was his. For example, if the king was in need of a 'loan', he would often freely 'borrow' some from his 'divine neighbor' next door - i.e. from the Temple treasury. [See I Melachim 15:18-20, and II Melachim 16:7-12, 18:14-17.] For additional examples of the king's misuse of the Temple, see also II Divrei ha'Yamim 16:1-4; 25:17-24; 26:16-21; 28:16-25; and 33:1-9 in regard to the acts of Assah, Amatzya, Uziyahu, Achaz, and Menashe in relation to the Bet Ha'Mikdash. In chapter 43 Yechezkel continues to explain how this was one of the reasons why God found it necessary to destroy the first Temple, in order that the Kings would no longer be able to continue in these wicked ways: "...and I consumed them in My anger. Now, let them put their apostasy and the CORPSES OF THEIR KINGS FAR AWAY from Me, and then I will DWELL among them forever." (43:9) NEW BLUEPRINTS In order to emphasize this message to Am Yisrael in the Exile, Yechezkel informs them of the NEW plans for the next Temple (43:10). These plans put the King far away from the Temple. Instead of the King's palace next door, the Temple will now be surrounded (and spiritually protected) by large courtyards. [See the previous chapter 42:15-20, read carefully. See also context of the entire chapter. Clearly in 43:10, when Yechezkel tells the people of the plans for the Temple, he is referring to the details found in chapters 40->42.] In fact, the name MELECH (=king) itself is rarely used in Sefer Yechezkel to describe the king. [Only in 37:15-28, where he foresees that the Kingdom will no longer be split between the two kingdoms of Yehuda and Ephraim, which is probably why the name king is used specifically there, to emphasize that the Kingdom will not split again.] Instead, Yechezkel consistently refers to the national leader as the NASI - the prince. [Just like Vayikra 4:22.] This is yet another indication of God's disgust with the kings of Israel during the first Temple period. [It is not by chance that a Kingdom (and dynasty), like that of Bayit Rishon, never developed during Bayit Sheni. Yechezkel's rebuke left a lasting impression upon the nation. He may have even been a bit too successful, "v'akaml"!] Therefore, Yechezkel instructs Bnei Yisrael (in Exile) to study the new architectural plans for the Bet HaMikdash which reflect this change. By doing so, they will realize their sins and thus be better prepared for their return (see 43:10-12, read carefully!). NEW KORBANOT FOR THE NASI Not only does Yechezkel foresee a new structure for the Mikdash, he also describes the institution of a special set of KORBANOT that specifically the NASI [the king of political leader] must offer in this new Bet ha'Mikdash, as described in chapters 45 and 46. First of all, in chapter 43 we find the plans for the new MIZBAYACH (43:13-18), a special dedication ceremony (43:18-17), and the decree that the only Kohanim who will be permitted to officiate will be from the family of ZADOK, for only that family remained worthy (43:19 and also 44:15-16!). Not only does Yechezkel 'demote' the appellation of the king from MELECH to NASI, he also requires him to offer special korbanot in the Mikdash. Most likely, these korbanot serve as a constant reminder to the king of the proper relationship between God and king. These special korbanot are discussed in this week's Haftara. First, we are told that the 'funding' for these korbanot is to be collected from the people (25:16-17 /after all, he does represent the nation and furthermore, if he had to buy them with his own money it would become quite a financial burden.] Then, after bringing a special korban on Rosh Chodesh Nisan (similar to "yom ha'shmini" in Vayikra 9:1-5 which coincided with Rosh chodesh Nisan), the NASI is commanded to bring a special korban chatat on the 14th of Nisan, together with the korban Pesach (see 45:18-22). Then, during each of the seven days of chag ha'matzot, the NASI must bring 7 "parim" and 7 "eilim" for an OLAH and a "seir" for a chatat. [See 45:23-24.] In a similar manner, the NASI is also commanded to bring this same korban for each of the seven days of SUCCOT (see 45:25)! Now, even though these specific korbanot are very similar to the regular korban MUSAF brought by the "tzibur" as described in Parshat Pinchas (Bamidbar 28:16-23; 29:12-16), it is important not to confuse them! [They can't be the same korbanot tzibur, for a navi is not permitted to change the laws of the Torah - see Rambam Hilchot Yeshodei ha'Torah chapter 9!] [It is important to note that Rashi understands these korbanot as a one time commandment, even though they were for an entire year, sort of a new MILUIM process which included chag ha'matzot and succot that year. Other commentators explain that these laws reflect a new level of kedusha, which required the NASI to offer additional korbanot - see Radak, see also Avrabanel and Malbim.] As we explained above, the necessity for the NASI to offer these additional korbanot may reflect his need to properly recognize the nature of his relationship with God. To ensure that the problems caused by the haughty attitude of the kings (of the first Temple period) would not repeat themselves, the NASI to demonstrate his humility by offering these korbanot whenever the nation gathers en-masse at the Mikdash (i.e. on Pesach and Succot). A similar restriction of the NASI is discussed in chapter 46. When the NASI comes to the Mikdash to bring his korbanot, he can only come up to the gate, present his korbanot to the KOHANIM (who will offer them), then he must bow down and leave (see 46:1-2), just as the rest of the people do (see 46:3). Afterward Yechezkel describes an additional korban which the NASI must bring every shabbat (six kvasim!/ see 45:4-5), and on Rosh Chodesh (one par, one ayil, and six kvasim/ see 45:6-8). Yechezkel even tells us that when the NASI enters and leaves the Mikdash, he uses the same entrance and exit as the people (and should 'mingle' with them! / see 45:9-10). The Haftara concludes with one final limitation upon the NASI. He can only control the land which is part of his "nachala", but can no longer expropriate the land of others. Yechezkel assures the people that the 'next time around' the king will longer take advantage of his power and 'cheat' them from the land which God has given them (see 46:16-18). Even though Yechezkel's prophecy of the final Bet Ha'Mikdash has not yet been fulfilled, his guide for the proper relationship between the people, their political leaders, and God remains our guide for all generations. shabbat shalom & chodesh tov, menachem FOR FURTHER IYUN A. See Mesechet Shabbat 13b; Chagiga 13a; & Menachot 45a; where the gemara discusses that chazal even considered banning Sefer Yechezkel, for certain parshiot appeared to contradict the Torah. Relate the topics discussed in the above shiur to this sugya. ********************************************************* To SUBSCRIBE or to UNSUBSCRIBE to this shiur: send e-mail to: lists@tanach.org with the following message in first line of TEXT: join all or leave all ********************************************************* Previous shiurim are available on the TSC WEBSITE: http://www.tanach.org *********************************************************** If you would like to support the TSC Project or dedicate a shiur, please e-mail: ml@tanach.org *********************************************************** Internet & e-mail list hosting for the TSC provided courtesy of: The Yerushalayim Network (http://www.yerushalayim.net) a Centennial Project of the Orthodox Union (http://www.ou.org) *********************************************************** Copyright (c) 1999 Menachem Leibtag. All rights reserved.