Little Leaders

The Haftorah for Parshas Emor comes from the later part of Sefer Yechezkel, which describes the detailed Nevuah that Yechezkel received regarding the Bayis Shlishi. Though the majority of those Perkim discuss the actual construction of the Bais Hamikdash, the Pessukim selected for our Haftorah discuss those who work inside the Mikdash: the Kohanim. The connection between he Parsha and the Haftorah is clear as both discuss Halachos that apply only to this elevated sect within Klal Yisroel, but this can may cause us to assume that we cannot relate to the words of the Navi: many of us are not Kohanim, and the bulk of these Halachos do not apply B’zman HaZeh even to those who are. That said, we know that if we carefully examine the Pessukim, we are sure to find messages that are applicable in every time and place, to every member of our great nation.

The actual Halachos discussed in the Haftorah cover a wide range of topic—from Halachos of the Bigdei Kehuna to which women the Kohanim are permitted to marry—most of which match very closely the Halachos taught to Aron himself in our Parsha. As we learn the Pessukim, however, something of a change in circumstance begins to emerge.

The Navi tells us: V’Es Ami Your Bein Kodesh L’Chol U’Vein Tamei L’Tahor”, the Kohanim will teach Klal Yisroel about the differences between Kodesh and Chol and the laws of Tumah and Taharah. This seems appropriate—the Kohanim are the ones most sensitive to these Halachos and would be the best ones to pass on the intricate details to the Hamon Am. The next Passuk, however, describes an additional role of the Kohanim: “V’Al Riv Heimah Ya’amdu LiMishpat BiMishpati Yishipituhu”. The term Riv, an argument, seems to refer to monetary disputes, meaning that L’Asid Lavo the Kohanim will be the arbiters of Dinei Momonos. Indeed the Gr”a in his Biyur on these words says that the Kohanim will sit in the Sanhedrin. The latter part of the Passuk also mentions Shabbosos and Yomim Tovim, which would seem to indicate that the Kohanim would also guide the people in those Halachos as well.

When Moshe Rabbeinu spoke to the Leviim at the end of his life he said “Yoru Mishpatecha L’Yaakov V’Soroscha L’Yisroel”, which refers to a role in the Chinuch of Klal Yisroel, but never do we see that they specifically served as the Dayanim. In fact, in Sefer Devarim the Torah specifically speaks about a Shofet separate from the Kohanim. we would therefore conclude that the Navi is telling us something specific to the time about which he was Nisnabeh: L’Asid Lavo, when the third Bais Hamikdash is standing, the Konaim will not only do the Avodah and provide guidance in the laws of Tuma and Tahara or Kodesh and Chol—they will be the Dayanim and Poskim as well.

We must of course understand why this is the case: why will the Kohanim of the future have this expanded role? What will prepare the individuals to serve in the capacity of “V’Al Riv Ya’amdu” and “BiMishpati Yishipituhu”?

As we consider the message that the Navi is sending us regarding the Kohanim of the Bayis Shlishi, we should also take note of the way that they are referred to in the Passuk.

The Haftorah, and therefore the section within Sefer Yechezkel that is devoted to the Kohanim, begins with the words “V’Hakohanim HaLeviim Bnei Tzadok.” The Navi refers to the Kohanim by two titles, each of which requires explanation.

First, as can be seen from the subsequent Pessukim, the Navi is speaking about the smaller subset of Kohanim and not Leviim in general—why then are they referred to by both terms? Rashi, almost in passing, notes that the Passuk is written this way because the Kohanim came from Shevet Levi. While this is of course true, there are only a number of places in Tanach (the Ben Yehoyada counts eleven) where the Kohanim are referred to by both terms, Kohanim HaLeviim, while in most cases they are just called “Kohanim”. We would therefore assume that any time both terms are used there is a reason. Indeed the Chida, in Chomas Oncha, brings from the Arizal that in Bayis Shlishi the Kohanim will fill the role of the Leviim as well. While we cannot perhaps understand why this was the case—and certainly not to the depths of the Arizal—the addition of the word “HaLeviim” here seems to once again expand the role of the Kohanim: they will act in their standard capacity as Kohanim, as Dayanim, and as Leviim as well. This is certainly a development that warrants further explanation.

The second term the Navi uses to refer to the Kohanim is “Bnei Tzadok”, the sons of Tzaddok, who was a Kohen that lived in the times of Shlomo Hamelech. Rashi explains that because Tzadok was the first Kohen Gadol in any Bais Hamikdash, the Navi uses his name to address the future Kohanim. This is a bit difficult to understand for a number of reasons. First, Tzadok is not mentioned in the context of the Bais Hamikdash other than in Divrei Hayamim. If the Navi in Melachim did not see it fit to speak of Tzadok’s role as the first Kohen Gadol, why would those Kohanim later on be called by his name? In addition, why wouldn’t the Navi refer to them as Bnei Aaron, seeing as Aron was the first Kohen Gadol ever? What is being communicated to us by the Navi’s choice of Tzadok in reference to the Kohanim of the Bayis Shlishi?

In order to answer these questions, it may be beneficial to understand a little bit more about the namesake that the Navi uses here.

The first time the name Tzadok is mentioned in Sefer Yechezkel, a few Perakim prior, the Navi refers to the Kohanim as “Bnei Tzadok HaKeravim M’Bnei Levi Es Hashem L’Sharso”, the Bnei Tzadok who were brought close by Hashem, from among the Bnei Levi, to serve Him. Radak there, like our Rashi, explains that the Navi mentions Tzadok because he was the first Kohen Gadol in the Bais Hamikdash, but then adds that he was from the Bnei Elazar Hakohen and his son Pinchas, through whom the Kehuna was transmitted L’Doros. Radak explains that although Aron passed the Kehuna to both his sons, the children of Isamar were “Yored M’Malaas HaKehuna” because of the sons of Eli, and so the future Kohanim will all stem from Tzadok who came from Elazar.

Historic background aside, it seems that Radak is telling us an important fact: when the Navi speaks about the Kohanim as Bnei Tzaddok, as opposed to Bnei Aron, it does so to highlight that they came from Elezar Hakohen specifically. If this is the case, a more defined picture of the character of Elazar may help us understand why the Navi wished to make this point.

Elazar appears in quite a few Pessukim in the Torah, and is spoken about in various Maamrei Chazal, but there is a pair of Medrashim in Bamidbar Rabba that can perhaps be instructive here.

At the beginning of Sefer Bamidbar, the Torah tells us about the jobs of the various families in the Bnei Levi. There were three main branches—Gershon, Kehas and Merari—and the sons of Aron were selected to be in charge of their fellow Leviim: Isamar was responsible for the families of Gershon and Merari, while Elazar was appointed to the Bnei Kehas. The Medrash notes that Elazar was given the title of Nesi HaNesi’im, the head Nasi, but Isamar was not and explains that this was because Elazar took part in the Avodah of his charges—he helped them carry their loads, and so he was called a Nasi.

Later, the Medrash expands on these activities. Among the items that Elazar was responsible for were a number of small Kelim that could be carried by hand, but rather than assigning underlings to do so, Elazar bore them on his own. In fact, the Medrash explains the balancing act that was necessary for Elazar to be able to carry all these items, yet he did so willingly. The Medrash concludes with the lesson we learn from Elazar: “Ain Gaavah Lifnei Hamakom”.

Perhaps this was the defining Middah of Elazar Hakohen: he was, above all else, a Shafel and an Anav. He was the son of the Aron Hakohen and the heir to the Kehuna Gedolah, and he was given a role that could have been merely supervisory, but he lent a hand. His own stature did not get in the way of him becoming actively involved in that which needed to be done, earning him the acclimation of Chazal who testify that he was “Noheg B’Shiflus Lifnei Hamakom”.

Perhaps this defining Middah was suffused into Elazar’s offspring, priming them to become leaders of Klal Yisroel.

The Gemarah in Eruvin tells us: “Kol HaMashpil Atzmo Hakadosh Baruch Hu Makbiho”, one who lowers himself in Shiflus, is raised by Hashem. In a Drasha for Shabbos Hagadol, R’ Yonasan Shteif, a renowned Rav and Iluy in pre-war Europe, explains that This is the way of the world: Hashem looks for those who are low and raises them up. Perforce, growth and redemption come from being downtrodden and low.

For example, the Tam asks “Mah Zos”, because he is confounded by Galus and the darkness in which we find ourselves, and our response to him is “B’chozek Yad Hotzianu Hashem Mimitzrayim”. The Chozek Yad, explains R’ Yonnasan, refers to the way Pharaoh treated Bnei Yisroel, with a strong hand. We were diminished and bloody, and it was from that Matzav specifically that Hashem took us out: “Shebisifleynu Zachar Lanu…Vayifrikenu”, it was from our state of Shiflus that the Geulah emerged.

This was not only true in the time of Pesach Mitzrayim, however.

There is a Medrash that says that the Talmidim of R’ Yosi ben Kisma asked him when Moshiach will arrive, and he responded cryptically: “Zos Toras HaOlah”. R’ Shteif notes that these words appear not in relation to the Olah, but the beginning of the Parsha of Terumas HaDeshen. He explains that this because the Olah teaches us not to have Ga’avah and so if we want to know how we will be raised, how the Deshen, the ashes, will be Merim, we must first look to the Olah. Only when we master the art of Shilflus can Geulah come—this was the answer of R’ Yosi Ben Kisma: when the lesson of “Zos Toras HaOlah” is learned, the Geulah will arrive.

We can now well understand the words of the Navi Yechezkel.

Bayis Shlishi will arrive when Klal Yisroel has master the art of Shiflus: “Shebisifleynu Zachar Lanu…Vayifrikenu”. We will be redeemed from our Galus and brought to a rebuilt Bais Elokim. At that point the threat of Ga’avah will certainly be strong: we have achieved all that we hoped for, can a sense of Gadlus be far off? It is at this time when we will need leaders that come from Elazar Hakohen, the Bnei Tzadok, who inherited the Middas HaShiflus of their grandfather. In every facet of life, from Tumah to Dinei Momonos, we will be led be those who are defined by their Anava, who are among those called to their position by Hashem under the dictate Kol HaMashpil Atzmo Hakadosh Baruch Hu Makbiho.

Certainly as we learn this Haftorah there is a vital message for all of us. We wait for the day on which we will be led by the Bnei Tzaddok, and now we know how we can bring it closer. If we each work on our understanding of the Toras HaOlah, we will certainly be Zoche to take part in the ultimate Terumas HaDeshen.