Then, Only Then

This Haftorah for Parshas Pekudei comes from Sefer Melachim and is a direct continuation of the Haftorah for Parshas Vayakel, although they are almost never both read in the same year. The Haftorah for Vayakel speaks about the process of building the Bayis Rishon, while this week’s focuses on its completion. The Pessukim discuss the final steps of actually bringing Hashraas HaShechina to the completed Mikdash, as well as the words and actions of Shlomo Hamelech on that auspicious day. As we await the day on which we too will be Zoche to a similar experience, we can look to these Pessukim for lessons in how to bring that moment closer.

The Navi tells us that Shlomo gathered the leaders of the nation, as well as “Kol Ish Yisroel” at the Makom Hamikdash on Sukkos. At that time the Kohanim carried all the Keilim up to the Bais Hamikdash, and Korbanos “Asher Lo Yisafru V’Lo Yimnu Merov”, which were too numerous to count, were brought. Then, the Passuk tells us: “Vayaviu Hakohanim Es Aron Bris Hashem El Mekomo” the Aron itself was brought into its place “El Devir HaBayis El Kodesh Hakedoshim”. It seems that the placement of the Aron in the Kodesh Hakodashim was the final step in the preparation of the Mikdash, as the Navi immediately tells us: “Vayehi K’Tzes HaKohanim Min HaKodesh V’HaAnan Maleh Es HaBayis”.

The cloud that filled the Mikdash after the Kohanim left was clearly significant, as the next Passuk tells us that the Kohanim were unable to stay in the Mikdash to do their work, “Ki Maleh Kevod Hashem Es Bais Hashem”. Metzudos explains that “Kevod Hashem” refers to the Shechina itself, and it was therefore the presence of the Shechina that made it impossible for the Kohanim to stay there.

The Navi then tells us the reaction that Shlomo Hamelech had to this phenomenon: “Az Amar Shlomo Hashem Amar Lishkon B’Arafel”. Rashi explains that when Shlomo saw the cloud that had permeated the Mikdash, he said “Atah Roeh Ani Shehashechina Shoreh B’Bayis SheBanisi.” Shlomo understood that the presence of the cloud heralded the arrival of the Shechina, because Hashem had promised that He would dwell in a cloud, as the Passuk in Acharei Mos says “Ki B’Anan Eiraeh Al HaKapores.” The Navi then tells us about the Bracha that Shlomo Hamelech gave to Klal Yisroel, in which he speaks about the desire that his father, Dovid Hamelech, had to build the Mikdash—a wish that was now fulfilled at the hands of his son.

As the arrival of the Anan marked the moment of Hashra’as HaShechina, to which the entire sequence of events was leading, it seems important to understand this part of the Haftorah to the best of our ability. In order to do so, a few questions must be addressed.

When the Aron was placed in the Kodesh HaKedoshim, the Kohanim left the Mikdash and the cloud immediately descended, preventing them from reentering. At this sight, Shlomo makes an almost whimsical statement: “Hashem Amar Lishkon B’Arafel”. Why did he react this way? Was it just to inform the gathered masses that the Shechina had arrived? If so, why not say so—why resort to this almost cryptic formation?

We must also understand the words Shlomo used: “Hashem Amar Lishkon B’Arafel”. The Passuk that Rashi brings, which was the way Shlomo knew that the Shechina had arrived, uses the word “Anan”, as does the Passuk here describing the arrival of the Shechina. Why, then, does Shlomo use the word Arafel, which has a connotation of darkness, and not Anan?

Finally, why does the Passuk use the words “Az Amar Shlomo”? If Shlomo’s words here were spurred by the sight of the Anan, as Rashi explains, why not say so? The words “Az Amar Shlomo” seem remarkable—what is their message?

There are several Medrashim that discuss the word “Az”, and its various meanings. For example, the Mechilta in Parshas Beshalach tells us: “Yesh Asid L’Sheavar V’Yesh Az L’Asid”. The word Az is sometimes used in the past tense, and sometimes talks of the future. The words “Az Yashir”, for example is L’Sheavar, whereas the words “Az Yimaleh Schok Pinu” is L’Asid. Among the examples cited in the Medrash is our Passuk: “Az Amar Shlomo”.

If we think about it, the word “Az” is quite unique: it can have opposite connotations—it is sometimes connected to something that happened already, and sometimes to an event that will happen in the future. Although in our case its meaning is somewhat instinctive—Shlomo’s words were in reaction to the Anan descending into the Mikdash—it is still noteworthy that this word with its dual implications is used in this Passuk. What does this teach us?

There is another Medrash that speaks of the word “Az” in an interesting way.

In Parshas Shemos, the Torah tells the story of Moshe’s near-death experience in the “Malon” as he returned to Mitzrayim, when Tzipporah saved him by giving Eliezer a Bris. The Passuk there says: “Az Amra Chasan Damim LaMulos”. The Yalkut Shemoni there tells us: “Kol Parkimatria Shel Moshe Aino Ella B’Az”, much of Moshe’s activities in the Torah are accompanied by the word “Az”. The Yalkut provides examples, such as the words Az Yashir, and even the Passuk in Parshas V’Eschanan that speaks about the Arei Miklat: “Az Yavdil Moshe Shalosh Arim B’Ever HaYarden”.

How can we understand the centrality of the word “Az” to Moshe’s life, and how can this help us understand the events described in our Haftorah?

R’ Yechezkel Weinfeld, in his Sefer on Pesach called Motzi Asirim, discusses this idea at length, explaining the meaning behind the word “Az”.

The Medrash Rabba on the words “Az Yashir” tells us that Moshe said to HKBH: “B’Mah SheChatasi Lifanecha Bo Ani Mikalsecha”. Moshe had complained to Hashem about Pharoah’s treatment of the Yidden, saying “M’Az Basi El Pharoah”, and now that he saw the Mitzriyim destroyed he used the same word, Az, to praise Hashem. The Medrash concludes by telling us that this is the Derech of Tzaddikim: “B’Mah Shehem Sorchim Hem Miskanim”. Just Moshe was “Sarach” with the word “Az”, and he was Misaken with the same word, so too Tzaddikim use their mistakes for their Tikkun.

In one sense we can understand this concept easily: every Middah can be used for Tov or the opposite. It therefore stands to reason that the ultimate Tikkun for using a Middah in the wrong way would be to reverse course and use it for good. Such a radical transformation could certainly be seen as the Derech Tzaddikim. At the same time, we must understand the way the Medrash applies this to Moshe Rabbeinu.

Rav Weinfeld points out that the word “M’Az” was not really the “Sirchon” of Moshe Rabbeinu—it was the conceit of his complaints that were innapropriate. Why, then, did he feel it was proper to be Misaken with the word “Az” at the time of Shiras Hayam?

The answer lies in the use of the word “Az” in the first place. If we think about it, explains Rav Weinfeld, the Torah didn’t have to use this word at all—we would have known that they sang Shira at the time of Krias Yam Suf. Rather, the word Az tells us that they sang a Shira of Az. The song that Klal Yisroel sang was not only in praise of Hashem for the Nissim of Krias Yam Suf, it was on the entire series of events that led to that moment—including the parts that seemed to have been Tzaros. Once Bnei Yisroel witnessed the events of Yetzias Mitzrayim and Krias Yam Suf, they understood that Hashem had been with them all along, and they sang a Shira of Az, on the past as well.

The mistake that Moshe Rabbeinu made, when he said “M’Az Basi El Pharoah” was that he looked only at the present moment, and did not take a long view. Later, though, he understood that the Koshi of the Shibud, which he had been complaining about at the time, actually brought the Geulah closer. Once he was able to see this, to understand the complete picture Moshe sang a Shira of Az—using a word that is at once reflective and forward-looking. The dual connotation of the word Az teaches us that things are not always as they seem—there is a past and a future and no single moment or incident stands alone—and was the way in which to be Misaken for the Sirchon of the past.

This helps us understand the statement of the Yalkut, that “Kol Parkimatria Shel Moshe Aino Ella B’Az”. Moshe had learned the lesson of Az, that one must be able to see the future and the past if he wishes to understand a single moment, and used this idea to inform his entire life. The cities that Moshe Rabbeinu separated M’Ever L’Yarden did not act as Arei Miklat until the ones that would be separated in the future came into effect. This action, one which happened now, but was forward-looking, was one of “Az”, it was done by taking into account that “now” and “then” are connected to one another.

Perhaps, based on this idea, we can explain the Passuk in our Haftorah.

When all the preparations were complete, the Shechina came to dwell in Its new home, the Bais Hamikdash. The corporal appearance of the Shechina was a cloud that was so pervasive that it did not allow the Kohanim to enter any part of the Mikdash. If we think about it, this may have been a disappointing moment: we are finally ready to do the Avodah in the Bais Hamikdash, but the Shechina prevents us from entering.

Shlomo saw this and understood that there was an opportunity to teach Klal Yisroel an important lesson: “Hashem Amar Lishkon B’Arafel’. Often, the ways of Hashem are hidden—they exist in the Arafel, which means a concealing cloud. We look at events and cannot see how they may be to our benefit—we see only darkness. We must, however, take the approach of “Az”, understanding that no event or moment stands on its own—there is always a past and future with which it is linked. If we understand the message of Az, then we can see the Shechina even in the Arafel.

When we think that our intentions are pure, that our goals are righteous, but are in some way prevented from carrying them out—when we cannot enter the proverbial Mikdash—we must understand that it is the Shechina itself that impedes us. If we take the view of Az, we will understand that all that events do not exist in a vacuum and the Ratzon Hashem dictates all.

We can now understand why Shlomo used the word “Arafel” and why the Navi used the word “Az”—and the lesson we must take. We can lead lives of “Az”, trying to be at once reflective and forward-looking, understanding the reality of “Hashem Amar Lishkon B’Arafel” and that all that we see pales in comparison to that which we don’t.