Hachodesh Princely View

This week marks the forth, and final, of the Daled Parshios: Parshas Hachodesh. This Shabbos always falls out right before, or on, Rosh Chodesh Nissan and in a way heralds the arrival of this special month. The Pessukim of Maftir, “Hachodesh Hazeh Rosh Chadashim”, are apropos to the occasion as they discuss the advent of Rosh Chodesh in general and Nissan in particular. The relationship between the Haftorah and the month is not difficult to identify, but seems somewhat incidental. We know, however, that this particular passage must in some way connect to the essence of the Shabbos, and so we must try to learn the Pessukim of the Haftorah with this in mind.

The last number of Perakim of Sefer Yechezkel are devoted to a lengthy, and very detailed, Nevuah that Yechezkel received regarding the Bais Hamikdash that will be built L’Asid Lavo. The Pessukim of this week’s Haftorah are found at the end of that Nevuah, after Yechezkel has learned all about the actual structure of the Mikdash. In these Pessukim the Navi is told what will happen once the construction of the Mikdash is complete.

The Haftorah describes a process of Miluim that is similar to the one that was carried out in Mishkan, at the hands of Moshe Rabbeinu, and in Bayis Rishon by Shlomo Hamelech. The Navi tells us: “BaRishon B’Echad Lachodesh Tkach Par Ben Bakar Tamim V’Chitesa Es HaMikdash.” On the first day of the first month—Rosh Chodesh Nissan—a single steer will be brought as a Korban, which will serve to be Metaher the Mikdash. This process is to be repeated on the seventh of the month, and by the arrival of Pesach one week later the Mikdash will be prepared for general use.

There is a clear connection between the Haftorah and Chodesh Nissan—the process being described is to take place beginning on Rosh Chodesh—which would certainly explain why Chazal chose these Pessukim for the Haftorah of Hachodesh, but there is a single word that indicates perhaps a deeper message.

There are two Pessukim that are read as an introduction to these Pessukim, which really seem somewhat out of place. The passage just prior to the Pessukim describing the Miluim speak about various Terumos that the Tzibbur will be responsible to take off of their possessions. The Passuk then tells us: “Kol HaAm HaAretz Yihiyu Al HaTerumah HaZos L’Nasi B’Yisroel”. Metzudos explains that these words are meant to reinforce the notion that no one, even a Nasi B’Yisroel, will be exempt of these Terumos.

Then, the Passuk tells us: “V’Al HaNasi Yihiyeh HaOlos V’Hamincha V’Hanesech B’Chagim U’BaChadashim U’BaShabasos”. The Nasi will be responsible for the Korbanos that would be brought on Shabbos, Rosh Chodesh or the various Yomim Tovim. The Navi continues: “Hu Ya’aseh Es HaChatas V’Es HaMincha V’Es HaOlah V’Es HaShlamim L’chaper Al Bais Yisroel.” The Nasi, it seems, will be responsible for the various Korbanos that serve to be Mechaper for Bnei Yisroel.

A simple reading of the Passuk raises an interesting question: in the Mishkan and the first two Batei Mikdash, it was the Kohanim that brought the Korbanos—they were the ones who did the Avodah that was Mechaper on Bnei Yisroel. In the Bayis Shlishis being described to Yechezkel, however, it seems that it was the Nasi, the political leader of Klal Yisroel, that was charged with this role. Why would this be the case? Why in the future Mikdash will the Nasi take the place of the Kohen?

Rashi provides a very simple answer to this question: he won’t. In this case, says Rashi, the word “Nasi” means the Kohen Gadol. In fact, there are a number of times throughout the Pessukim of the Haftorah that the word “Nasi” is used, and Rashi tells us that each time it really refers to the Kohen Gadol, and not the Nasi.

Then, Rashi adds that he heard from R’ Menachem that the word Nasi is to be understood as referring to a Melech, which is closer to its common meaning.

The truth is that there are questions to be asked either way we understand the word “Nasi” as used here.

According to the more literal understanding of the word Nasi, that the Melech or other leader will be the one bringing the Korbanos, we must understand why in fact the Kohanim would not be charged with their traditional role. Why will the Nasi do the word of the Kohanim?

There are a number of ways to answer this question, but the simplest is found in the Metzudos here. He explains that the words “V’Al HaNasi Yihiyeh” and “Hu Ya’aseh” do not mean that the Nasi did the actual Avodah, but that he will sponsor the Korbanos, that they were brought from his possessions. Similarly, each time the word Nasi is used throughout the following Pessukim, Metzudos explains that he was the sponsor of the Korbanos, not the one doing the actual Avodah. In this way we can understand the usage of the term “Nasi” in its more literal sense.

Perhaps more pressing, however, is the need to understand the way that Rashi himself explains this word. If the Navi is referring to the Kohen Gadol each time he uses the word “Nasi”, why the change in terms? Why doesn’t the Passuk just say “Kohen”, why use the word Nasi at all?

We must understand that the Navi meant to tell us something by referring to the Kohen in this way. Somehow the manifestation of the Kohen Gadol at the time of the Bayis Shlishi will reflect that of a Nasi. In what way will this be true, and what can we learn from the fact that the Navi tells us so?

To properly answer this question, it might be helpful to examine an instance in which the Nasi and Kohen Gadol are linked to one another. There is an extensive Aggadata in Meseches Chagigah that speaks about people going beyond their boundaries, and engaging in matters that are outside their general purview. As part of that discussion, the Gemara tells us: “Kol HaMistakel B’Shlosha Devatim Einav Kohos“, there are three things which weaken the eyesight of one who looks at them. They are: “Keshes, Nasi V’Kohanim”, a rainbow, a Nasi and the Kohanim. The Gemarah provides Pessukim to prove that this is true of the Keshes and Nasi, and concludes that this Klal applies to Kohanim only when they are being Mevarech the Tzibbur using the Shem Hashem.

We see from the Gemara that there is a connection between the Nasi and the Kohen, as they both have the affect on a person’s eyesight, but we must of course understand what this means and why it is true.

Rav Dessler, in Michtav M’Eliyahu, speaks about the various Stiros, or contradictions that pervade our lives. For example, each of us knows that we must work on ourselves internally, but at the same time we wish to influence others through external actions. Similarly, we have goals in Torah learning that call for a more basic but faster Limud, while at the same time craving the Amkus allowed by a slower pace. These sorts of Stiros are a constant presence, and sometimes can cause us to worry about our choices.

Rav Dessler explains that, truthfully, these Stiros are not dangerous in and of themselves because the two sides play off each other, allowing us to accomplish more. In fact, any instinct to abandon one side in favor of the other is actual “M’Atzas HaYetzer”.

There is, however, another Stirah that can be rather detrimental, and that is a conflict between ones Lev and his Sechel. In general, one can understand more on an intellectual level than our Lev can process. When this happens, a person has knowledge that he cannot apply to his life, for it is beyond the Madreigah of his Lev. In addition, that which he has observed intellectually might be in conflict with his Lev, leading to further confusion. When this occurs, notes Rav Dessler, a person becomes what Chazal refer to as one who is “Chochmaso Merubah M’Masav”, which is a dangerous state.

Based on this idea, Rav Dessler explains the Gemarah in Chagiga. Each of these items, Keshes, Nasi V’Kohanim, have exalted qualities, beyond our conception. The Nasi is gifted with a Ruach Hashem, as the Gemarah proves from the Passuk which says “V’Nossan M’Hodcha Alav”, and when the Kohanim are Mevarech the Am, the Shechina rests upon them. Thus, if someone exposes himself to either of these, he risks a situation in which his Sechel beholds that which his Lev cannot process—which, as we have seen, can be quite risky. When the Gemarah tells us “Kol HaMistakel B’Shlosha Devatim Einav Kohos” it refers to “Einei Libo”, his heart’s ability to understand. Overexposure to something that it cannot process weakens the Lev to the point that it can’t even handle that which it previously could.

It is clear from the Gemarah, and even more so from the words of R’ Dessler, that there is a distinction between the Nasi and the Kohanim: the Nasi is granted a Chelek of the Hod Hashem on a permanent basis, and so one who looks at him will always be at risk of weakening his Lev. The Kohen, on the other hand, is in this category only when he is Mevarech the Am, and the Shechina rests on him.

Perhaps, based on this, we can understand the Pessukim in our Haftorah.

The Navi is told about the events that will occur L’Asid Lavo, and the Avodah that will be done in the newly rebuilt Mikdash, with an important change: the Kohen is referred to as a Nasi. This perhaps indicates that the Kohanim in the times of the Bayis Shlishi will be elevated—they too will be in the category of “V’Nossan M’Hodcha Alav” on a more constant basis. Whereas Kohanim previously attained this level only during the time of Birchas Kohanim, they will now be on this level even as the do the Avodah. One would therefore have to protect himself from becoming too familiar with the Kohanim B’Avodasam, lest his Lev be affected detrimentally

We may still ask: why is this important for us to know? What do we learn from the fact that the Kohanim will occupy a plane previously reserved for the Nasi?

The answer is that it teaches us about the increased level of Hashra’as Hashechina that will pervade L’Asid Lavo. Not only will the Nasi be gifted with Ruach Hashem, but the Kohanim will as well, even as they do the Avodas HaMikdash. This indicates that HKBH will be at hand on a more constant basis, His presence ever more palpable. This comes with risks, as we have seen, but if one approaches this reality properly, the opportunities for growth are endless.

This would seem to be a very appropriate message as the month of Geulah approaches.

With the advent of Chodesh Nissan, we know that the possibility of Geulah is even more plausible than usual: it is a month that is Mesugal for Nissim and Geulah. We also know, however, that we are the ones that must bring the Geulah, through hard work. This Haftorah, then, serves as something of a motivation. We learn that in the times of the Bayis Shlishi, our closeness to HKBH will be heighted, indicated by the fact that the Kohanim will achieve the status of Nasi. Perhaps with this goal in mind, we will be further incentivized to make the efforts necessary so that we may bring the Korban Pesach K’Hilchaso in just a few short weeks.