Hachodesh

This week marks the fourth, 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 Shabbos, however, seems a little more circumspect.

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 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.

The entirety of the connection between Parshas Hachodesh and this Haftorah seems to be found in this Passuk, specifically the words “BaRishon B’Echad Lachodesh”. Now, we know that Chazal did not select the Haftoros based on free-word association—we must therefore assume that there is a lesson to be learned from this Haftorah that can help us frame the Shabbos.

It appears that we may find just such a Medrash in a Passuk that discusses a different Korban, to be brought just a short time later.

The Navi tells us: “BaRishon B’Arba Asar L’Chodesh Yihiyeh Lachem HaPesach”, that Pesach will arrive as usual on the 14th of Nissan. The Passuk then tells us “V’Asa HaNasi Bayom HaHu B’Ado U’Ba’ad Kol Am HaAretz Par Chatas.” On the first Erev Pesach, the Kohen Gadol—referred to here as the Nasi—will bring a Korban Chatas on behalf of himself and Klal Yisroel.

There is a very simple, almost obvious, question to be asked on this Passuk. Korbanos Tzibbur are dictated by Pessukim in the Torah. Nowhere do we learn that there is a Par brought as a Chatas on Erev Pesach—how then do we explain the advent of this Korban? Why will the Kohen Gadol bring a “Par Chatas” on that day?

Rashi, sensitive to this question, cites the Gemara in Menachos that discusses the Pessukim of this Haftorah at length. There, the Gemara notes that many of the Korbanos mentioned there Pessukim run contrary to the Avodas Hakorbanos of the Torah, while others are totally novel. In some cases the Gemara responds to an apparent difficulty with the words of R’ Yochanan: “Parsha Zu Eliyahu Asid L’Dorsha”. We cannot understand the meaning of these Pessukim, only Eliyahu Hanavi will be able to resolve these difficulties, B’Mehera B’Yameinu. The Gemara concludes its discussion with an even more startling statement: the Chachamim wished to hide the entirety of Sefer Yechezkel because of the difficulties posed by these Pessukim, but a Tana named R’ Chanina ben Chizkiya was able to provide Drashos to explain them all. Unfortunately, B’Avonosenu HaRabim, these explanations were subsequently lost, but the Sefer was saved from Geniza.

Based on this Gemarah, Rashi could well have left the Passuk without explanation, deferring to the promise of “Eliyahu Asid L’Dorsha”, but he did not. Rather, he offers an explanation of this apparently novel Korban. Rashi explains that the inauguration of Bayis Shlishi will mirror that of the Mishkan. As we learn in Parshas Shemini, at the end of the period of Miluim, Aron Hakohen brought a Korban that served as a Chatas Ha’am, a Korban that will be emulated by the Kohen Gadol of the future. However, continues Rashi, the Navi wishes to tell us that in case the Korban is not brought on the eighth of Nissan, as the Miluim come to and end, it should still be brought on the 14th of Nissan, which will mark the onset of the regular Avodah of the Mikdash, including the Korban Pesach and all the various Korbanos HaChag.

There are two questions that may be asked on Rashi’s explanation of this Passuk, however.

First, as Rashi himself points out, the Korban brought by Aron Hakohen on the Yom HaShmini was an Egel ben Bakar—a younger calf—while the Korban mentioned in our Passuk is a Par—an older cow. Why, if the Korban of the future is meant to emulate that of the past, is it a different animal? Why wouldn’t the “Nasi” bring an Egel ben Bakar L’Chatas?

Secondly, how can we understand the explanation Rashi gives as to the date of the Korban. The Navi in no way hints that the 14th of Nissan is just a backup date or deadline—why does Rashi suggest that this Korban is meant to be brought earlier, with the date mentioned in the Passuk being a stopgap of sorts?

In order to answer these questions, and better understand the message of the Haftorah, let us examine the concept of a Par being brought as a Korban.

The Medrash Rabba, at the beginning of Parshas Chukas, asks a question: why are all Korbanos brought from male animals, while the Parah Aduma is a female? The Medrash famously answers that the Parah is meant to be Mechaper on the Chet HaEgel, and therefore a female cow is brought as though to say “Tavo Imo Usinakeach Es HaTzoah”, let the mother come and clean the mess of its child.

R’ Yitzchok Isaac Sher, in Leket Sichas Mussar, cites this Medrash and explains that the Parah Aduma has a purpose beyond the Kappara it provides for the Chet HaEgel.

Chazal tell us that at the time of Mattan Torah we experienced true Cheirus—even from the Malach HaMaves. We received the “Klei Zayin”, the weapons to defeat the Yetzer Harah and Malach HaMeves, but those were taken from us at the time of the Chet HaEgel—thus returning death to the world. It was the Chet HaEgel, then, that made the Parah Aduma necessary. Without the Chet HaEgel, there would never be Tumas HaMeis from which to become Tahor, and the Parah Aduma would not be needed. When we bring the Parah Aduma, explains R’ Scher, we are meant to reflect on why it is needed, on the Chet that brought Tumah back into the world.

Based on R’ Sher’s words we can understand that Chazal tell us that the Parah Aduma is a Kapparah for it forces us to reflect on the Chet, and try to do Teshuva for its aspects which exist within us. To do so properly, however, we must be able to identify the root of the Chet HaEgel, and see how it affects us even today.

As we have seen, the Medrash brings a Mashal for the Parah Adumah of a child who makes a mess of the king’s palace, and the king sends for the mother to clean it up. Perhaps this Mashal has more than one level of meaning.

Many Seforim point out that the cause of the Chet HaEgel was a lack of self-confidence on the part of Klal Yisroel. We were fooled into thinking that Moshe Rabbeinu was not to return, and panic reigned. We did not think ourselves worthy of a direct relationship with HKBH, and thought that we needed an intermediary. Absent Moshe Rabbeinu, we sought another emissary, and the Egel arose.

If this was the case, we can understand the Medrash on a different level: we acted immaturely, seeing ourselves as a children, when in fact we were adults. We were unaware of the high levels we had achieved at Mattan Torah—Cheirus from the Malach HaMeves –and sold ourselves short. It follows that those gifts were taken from us, for we clearly did not appreciate them. We therefore bring a Parah, a grown cow, to remind us that we must not see ourselves as a child, but be aware of our Kochos and abilities and use them appropriately. When we bring the Parah Aduma, and reflect in this way, it indeed brings a true Kapparah.

Now, we may assume, based on the Medrash, the Parah Aduma is brought as a Kappara for the Egel, but a Par—which is a male and not the mother of the child—would be unrelated to that event. This, however, does not seem to be the case.

In Parshas Titzaveh, the Torah tells us that the Kohanim would become Kadosh by bringing a Korban: “Likach Par Echad Ben Bakar V’Eilim Shenayim Temimim”. Rashi, there, explains the presence of the Par: “L’Chaper Al Maysa HaEgel SheHu Par”. It emerges, then, that any time a Par is brought, even a male, it is seen as a Kapparah for the Chet HaEgel, in the same way as the Parah Aduma. The purpose of bringing an mature cow is always to remind us not to fall into the trap that led to the Chet HaEgel—to see ourselves not as children but adults.

Based on this we can perhaps answer the questions on Rashi in Yechezkel.

The Tanchuma in Parshas Shemini tells us that there was a specific reason that the Korban brought that day was an Egel: to remind Aharon that it was through the Chet of the Egel that the Kehuna was given to him. As we know, the Bechorim were originally meant to be the Mesharsei Hashem, doing the Avodah in the Mishkan, but after the Chet HaEgel the Kehuna was taken from them and given to Aron and his sons.

Aron Hakohen, who was not Choteh at the time of the Egel, brought a young calf specifically, because he did not need the reminder of the grown cow. He understood his Kochos and of what he was capable, and was told to bring an Egel to reinforce this point.

At the time in which the Navi here is discussing, however, a different message might be needed.

When the Mikdash is rebuilt and ready for Avodah, we may be faced with a sense of inadequacy: are we truly worthy of this level of Avodas Hashem? Are we, after the long and damaging Galus, ready to enter the Basi Elokim? It is specifically then that a Par, and not an Egel, will be brought. We will need the reminder that we are Parim, ready to take on the gifts that HKBH bestowed upon us, and rise to the occasion.

Perhaps this is why the Navi mentions the date of “BaRishon B’Arba Asar L’Chodesh”. If, for whatever reason, the Par Chatas cannot be brought prior, we must bring it before the Korban Pesach. As we enter the Zman Cheiruseinu, we have to understand what true Cheirus is, and what we are capable of—if not we are doomed to repeat the errors of our past.

This message seems quite important for the Shabbos preceding, or coinciding with, Rosh Chodesh Nissan. We must bear in mind that the days leading up to Pesach are meant for us to prepare ourselves for Cheirus, by understanding that which we yearn for. If we deem ourselves up to the task, if we understand that we are truly worthy of Cheirus, we can perhaps hope that this is the year in which we will celebrate the reality of B’Nissan Asidin L’Higael.