Shining Bright

Parshas Trumah begins a series of Parshios in which we learn about the construction of the Mishkan, it’s Kelim and the Bigdei Kehuna. Our association with, and therefore appreciation for, these important items is limited by the fact that we still await their return to our midst. Nonetheless, it is important for us to try and take what we can from the Parshios and their attendant Haftoros, and apply it to our lives even as our yearning continues.

The Haftorah for Parshas Terumah comes from Sefer Melachim, and speaks about the Binyan Bayis Rishon undertaken by Shlomo Hamelech. The Haftorah begins by telling us about the Chachma of Shlomo, which was needed in order to build the Bais HaMikdash. Then the Pessuskim tell us about some of the steps undertaken in to prepare for the building: “VaYaal Hamelech Shlomo Maas MiKol Yisroel”. Shlomo levied a tax on Binei Yisroel, impelling some 30,000 men into labor on behalf of the Binyan HaBayis. In addition, Shlomo had a force of over 150,000 skilled laborers working in quarries to cut the necessary stones. At last, the Navi tells us, it was time for Shlomo HaMelech to begin construction.

The Passuk tells us on what day the building began with much precision. “Vayehi B’Shmonim Shana V’Arba Maos Shana LaTzes Beni Yisroel MiMitzrayim”, four hundred and eighty years after Yetzias Mitzrayim, “BaShana HaReviis”, in the fourth year of the reign of Shlomo HaMelech, “B’Chodesh Ziv Hu Chodesh HaSheni”, in the month called Ziv, which is the second month. For the most part, this is an unremarkable Passuk—it is understandable that the Navi would note when the Bais HaMikdash was first built. That said, there are a few questions that arise when we consider the Passuk a bit closer.

First, why must we know in which month the construction commenced? The year of construction is important with regard to maintaining the historical record—indeed Chazal refer to this Passuk when establishing various timelines—but how is the month in which Shlomo began relevant? We must assume that if the Navi specified the month there is a reason——what may that be?

The way in which the month is identified is noteworthy as well. Generally, the months of the year are referred to in the Pessukim by number, as the names we are familiar with came much later. Indeed, in this case we are told that it was in the “Chodesh HaSheni”. The Navi also, however, saw fit to name the month: “Chodesh Ziv.” Why was this necessary? The name Ziv appears nowhere else in Tanach, and so even after telling us the name of the month, the NAvi must add that it was the second month of the year, as we noted. If so, why mention Chodesh Ziv at all? Why would the Navi refer to this month by a name that provides no real frame of reference, only to resort to the number of the month anyway?

Obviously, in order to answer any of these questions, we must first understand what the word Ziv means, and how or why the month got this name.

Rashi, here, tells us that Chodesh Ziv is Chodesh Iyar, which is so named because it is the month that has “Ziva D’ilana”. While it is perhaps not immediately clear what Ziva D’Ilana is, Rashi points out the Passuk also calls it “Chodesh HaSheni”, which also refers to Iyar, the second month when counting from Nissan. As we noted, in most instances it would be enough to identify the month by its number, in this case Chodesh HaSheni, the Navi, however, clearly wished to tell us that Shlomo began his construction in the month of Ziva D’Ilana. We must therefore define the term “Ziva D’Ilana” in order to fully grasp the message of the Passuk.

The Gemarah in Rosh Hashana has a brings a Machlokes between R’ Yehoshua and R’ Eliezer whether the Avos were born in Tishrei or Nissan. R’ Eliezer notes that the Passuk calls Tishrei the ‘Yerach HaEysanim”, which hints to the fact that the “Eysanei Olam” were born during that month. R’ Yehoshua, however, maintains that the Avos were born in Nissan. His proof is from the words: “B’Chodesh Ziv Hu Chodesh HaSheni”. Now, clearly this Passuk does not refer to Nissan, as it is talking about the second month, but R’ Yehoshua explains that Iyar was the first month in which each of the Avos, the “Zeysanei HaOlam”, those who lit up the world, were already born.

The Gemarah then explains how each of the Tanaim understands the Passuk used by the other. R’ Eliezer explains that the words “B’Chodesh Ziv” are not related to the Avos, but instead refer to the fact that Iyar is the month in which there is “Ziva L’ilanei”, a glow of sorts to the trees. As a proof to this idea, he cites the Mishna that tells us about the Mitzvah of Birchos Ilanos, which takes place in Chodesh Nissan.

Although it is not explicit in the Gemarah, the Drasha of R’ Elizer seems to mirror that of R’ Yehoshua: we make the Birachs Ilanos in Nissan, when the trees are blooming, and so there must be “Ziva D’Ilani” in Chodesh Iyar.

It is quite noteworthy, then, that both according to R’ Eleizer and R’ Yehoshua Chodesh Ziv is defined by something that happened in the preceding month. The term Ziv either relates to the birth of the Avos in Chodesh Nissan, or the blooming of the tree. It is therefore interesting that the Navi chose to refer to this month by a term that does not relate to the month itself but to that which happened previously. Why, in this case, does the Navi coin a name for the Chodesh HaSheni that relates to a different month entirely?

Perhaps, in order to answer this question, if would be helpful to better understand the term “Ziva D’Ilana”, which Rashi accepts as the appropriate way to understand this term. Although we know that Ziv means a radiance or glow, we also know that each word in Lashon Hakodesh has a very specific implication. How then can we identify the true meaning of the term Ziv?

One of the most famous uses of this term appears in a Rashi on the words “VaYetzei Yaakov M’Beer Sheva VaYelech Charana”. Rashi asks: why did the Passuk have to tell us that Yaakov Avinu left Charan, why not just write that he went to Charan? He answers, based on a Medrash Rabbah: “Magid SheYatzas Tzaddik Min Hamakom Asah Rosham She’Bzman SheHaTzaddik Ba’Ir Hu Hodah Hu Ziv Hu Hadara.” The Passuk teaches us that when a Tzaddik leaves a city it makes an impression, for as long as he is in the city he serves as its Hod, Ziv and Hadar. When he leaves, then, “Panah Hoda Panah Ziva Panah Hadara”, these qualities depart with him. what is the Ziv of a Tzaddik, and how may that help us understand the definition of Chodesh Ziv?

The Chasam Sofer, in Parshas Lech Lecha, poses a question: The Passuk says “VaYelech Avrom K’Asher Diber Elav Hashem”, but not that he left Charan. Why doesn’t the Torah teach us the lesson of “Panah Hoda Panah Ziva Panah Hadara” with regard to Avrom? Why wait until Yaakov Avinu left to go back to Charan, using the term “Vayetzei” there instead of here?

The Chasam Sofer also notes that the three terms that Rashi chose—Hod, Hadar, and Ziv—were not by chance, there must a reason that these words are used and not others. If we understand what they mean, however, we will understand why they did not apply to Avrom leaving Charan. He then explains that the presence of a Tzaddik in a city has three effects. First, he protects the inhabitants of the city with his Zechuyos. Second, he serves as the Mayan HaTorah, allowing others to grow in Torah through their interactions with him. Lastly, his visage and actions serve as an example even for those not yet ready to drink from his Mayan Hachachma.

The word Ziv, explains the Chasam Sofer, refers to the second of these effects. The glow of the Tzaddik serves as a light for others, allowing them to find their own path. The other terms have similar implications—they refer to the way in qhich a Tzaddik affects others just by being in the city.

The concept of “Panah Hoda Panah Ziva Panah Hadara”, concludes the Chasam Sofer, only applies when “Hu Hodah Hu Ziv Hu Hadara”, when the people in the city associate themselves with the Tzaddik and allow them selves to be influenced by his presence. Because anyone that Avrom succeeded in affecting while he was in Charan left with him, as the Torah tells us that he took “HaNefashos Asher Asu B’Charan”, his leaving the city did not have the same effect as when Yaakov left Be’er Sheva.

We see now that the word “Ziv” has a very specific implication: it refers to a light that affects others, that is imparted onto those around a person. The term “Chodesh Ziv” can be understood in this vein as well.

When we make the Bracha on the Ilanos in Chodesh Nissan, they have just begun to blossom, it is only in Iyar, as those blossoms give way to fruit, that they have a “Ziva D’Ilana” an effect that can be imparted onto others. The words “Ziva D’Ilana” do not refer to an ethereal glow, but to an ability for others to be Neheneh from the tree. This is the definition of Chodesh Iyar: it is a time in which we reflect on the way that one action or occurrence effects others. Both according to R’ Yehoshua and R’ Eliezer the term “Chodesh Ziv” relates to something that happened in the prior month, but whose affects can only be seen now. That is what Chodesh Ziv is about.

We can assume that when Shlomo Hamelech set out to build the Bais Hamikdash he did not begin in Chodesh Ziv by accident, his considerable Chachma must have been involved. Perhaps this was the message: we are building an edifice, a majestic and impressive structure in which Nissim will be commonplace. There is risk that one approaches such a place as an ends, that he will see the time spent in the Makom Hamikdash as itself an accomplishment.

This would be a shame.

Instead, we must use the Mikdash as an impetus—when one has the chance to visit the Tel Talpios he must allow himself to be affected. The Binyan Bais Hamikdash was begun in Chodesh Ziv, a time in which we focus on the affects of actions and events, and not just on they themselves. this was to remind us that the Mikdash itself is a Makom of Ziv, a place that can affect us, and allow us to grow, if we approach it with the proper frame of mind.

As we await the return of the Mikdash and with it the Ziv HaShechina, we can take this lesson in mind any time we encounter Kodesh—be it a Makom Kadosh, a Mikdash Miat, or even an Ish Kadosh. Rather than allowing the experience to wash over us, we must try to bask in its glow, becoming elevated by the experience so that its affects will be long lasting.