Salty Wounds

This week’s Haftorah is taken from Sefer Yechezkel, and describes a Nevuah that Yechezkel Hanavi had about the Mizbeach in Bayis Shlishi and the way it will be inaugurated L’Asid Lavo. The connection between these Pessukim and our Parsha, which ends with a description of the Chanukas Hamizbeach in the Mishkan, is clear, but there is always an opportunity to learn from the Pessukim of the Haftorah themselves. Perhaps therein we can discover a message that can be relevant to our everyday lives even as we await the day that this Nevuah becomes reality.

As the Haftorah begins in middle of a Perek, some context is necessary.

Sefer Yechezkel is comprised of the various Chazonos, or visions, that Yecheskel had, perhaps the most famous being the Ma’aseh Merkava, which appears at the beginning of the Sefer. Towards the later part of the Sefer, however, Yechezkel describes at length a Nevuah he had about the Bayis Shlishi. Although he was in Galus at the time, and had been for some time, Yechzkel tells us: “B’Maaros Elokim Heivani El Eretz Yisroel.” Rashi explains that Yechezkel was not transported to Eretz Yisroel in actuality, but that his Nevuah made it seem as though he had been.

Upon “arriving” at Har Habayis, Yechzkel encounters a man who shows him the Bais Hamikdash that will be constructed in Yemos Hamoshiach. The following number of Perakim provide a very detailed description of the Har Habayis complex, as well as the Mikdash itself. The level of detail found in these Perakim, every room and nook is described, is quite extensive, and goes well beyond that of the Mishkan or the Bayis Rishon that are described elsewhere in Tanach. After showing Yechezkel all of these structues and their measurements, the “man” then shows him the Mizbeach and describes its construction and dimensions.

Veering then from a description of the Bais Hamikdash itself, the Pessukim describe what will happen when its construction is complete. The Navi describes a process that actually closely mirrors the Chanukas Hamishkan that took place in the times of Moshe Rabbeinu. On the first day, the “Kohanim Bnei Tzadok” will bring “Par Ben Bakar L’Chattas”, one single cow as a Korban Chattas. On the next day, and each of the following six days, however, the Korbanos are different. First a “Seir Izim L’Chattas” is brought, followed by two more animals: “Par Ben Bakar Tamim V’Ayal Min HaTzon Tamim”, an additional cow and ram that are brought as an Olah. This eight-day process is, again, similar to the eight days of the Chanukas Hamishkan.

In describing the final set of Korbanos, however, the Navi mentions one detail of the actual Hakrava: “V’Hishlichu Hakohanim Aleihem Melach”, the Kohanim should sprinkle it with salt. These words raise an important question: why, of all the Halachos related to bringing a Korban, does the Navi here mention Melicha. There are myriad Dinim relating to each step of the Korban, why only mention this specific one?

The words of the Meforshei HaPshar here, though few, are noteworthy as well. The Metzudas Dovid, and others, note that this Melicha is the same as is done to every Korban, as the Torah tells us: “Al Kol Korbancha Takriv Melach.” The implication seems to be that this Melicha was not a “Horaas Sha’ah”, a one-time Mitzvah, but the regular Melicha of every Korban. Why do these Meforshim see fit to tell us this fact—why would we assume otherwise, and why is it important for us to know that this Melicha falls under the rubric of “Al Kol Korbancha Takriv Melach”?

Interestingly, although this Passuk and those that surround it, seem to be quite esoteric, it is in fact the source of a Halacha. The Gemarah at the beginning of Menachos tells u: “Melach Sh’al Gabei HaEver, Moalin Bo”, that is, if one has Hana’ah from the salt that was sprinkled on a Korban, and remains on the flesh of the animal, they are subject to the Halachos of Me’ilah. If, however, the salt is not on the animal, but it fell onto the Mizbeach, there is no longer a Din Me’ilah. The Gemarah then brings a source for the first Halacha: “V’Hishlichu Hakohanim Aleihem Melach V’Healu Osam Olah L’Hashem”. This is of course our Passuk in Yechezkel, which Rashi explains, by using the term “Osam Olah” seems to indicate that both the animal and the salt are considered an Olah. The Din of Me’ilah therefore applies to the salt that is on the animal, as it too is an Olah.

This Gemarah, which would seem to have practical considerations, raises an interesting question. The Halacha of Meilah as it relates to Melach Sh’al Gabei HaEver could easily have been taught in one of the many Pessukim in the Torah itself which discuss the Dinim of Korbanos—why is it learned from this Passuk here in Yechezekel? What is it about this Nevuah, relating to the Korbanos that will be brought L’Asid Lavo, that makes it an apt source for this specific Halacha?

As we mentioned, any Korban that is brought on the Mizbeach is salted. There is yet another Chazal which refers to this Halacha in a very different context, but which may allow us some insight into the message of the Navi.

The Gemarah in Brachos teaches that Yissurim, though obviously painful and destressing, serve a positive purpose as well, as they cleanse a person of his Aveiros. The Gemarah brings two proofs to this precept. The first is a Kal V’Chomer from the Halacha known as “Shein V’Ayin”: just like an Eved goes free if his master knocks out his tooth or eye, when one receives Yissruin, which affect his whole being, he too must “go free” of his Avonos. The second proof is based not on the Svara of a Kal V’Chomer but on a Limud from Pessukim. The Torah uses the word “Bris” with regard to Yissurin and also with regard to salt, and just like sale is “Mamtekes”, sweetens, meat, so to Yissurin must erase the Avonos of a person, thus sweetening his lot.

The words “Bris Melach” to which the Gemara refers appear just after the words “Al Kol Korbancha Takriv Melach”, meaning that the fact that Yissruin are “Memarkin Avonoso Shel Adam” is learned from the Din of Melicha on Korbanos. We must of course understand why this is the case, and what the Gemarah is trying to teach us here.

There is a question which many ask on this Gemarah: why are two Limudim necessary? What is the difference between R’ Yochanan, who learns a Kal V’Chomer from the Halacha of Shein V’Ayin and R’ Shimon ben Lakish who learns a Gezeiras Shav from Melach? Both reach the same conclusion, that Yissruin are “Memarkin Avonoso Shel Adam”, what is the difference in how they reach it?

The Nitra Rav zt”l in Maasas Moshe, explains that there is a subtle difference between the two. When an Eved goes free because his Adon harmed him, he gets no compensation for his pain. He is freed from bondage, but he leaves empty handed. According to R’ Yochanan, then, though the Yissurin are Memarkin Avonoso Shel Adam, they do not have an effect on the person—they serve their purpose, but leave him without Schar or other effects.

Salt, on the other hand, is different. When one salts the flesh of an animal it draws out the blood, leaving the meat clean, but it also imparts flavor on the meat itself, it is “Mamtekes Es Habasar”, as the Gemarah notes. Therefore, according to R’ Shimon ben Lakish, besides cleansing a person, and ridding him of his Aveiros, one receives Schar for the way in which he accepts the Yissruim and they may actually have an effect on him.

With this in mind, let us turn back to the Nevuah of Yechezkel, and perhaps understand the message of the Navi.

As we noted, Yechezkel Hanavi received this vision while he was in Galus. In fact, the Pessukim at the beginning of this series of Perakim note that the Nevuah took place fourteen years after the Galus, on Rosh Hashana. The Passuk also says that it was the tenth of the month, leading Chazal to explain that this was a Yovel year, in which Yom Kippur is a sort of Rosh Hashana for that is when the Halachos of Yovel set in.

Yechezkel was thus receiving this Nevuah on the first day of the first Yovel in Galus. This must have been a time at which the reality of Galus began to set in—were the Bais Hamikdash to be standing, and Rov Yisroel Sheruyin Al Admasam, it would have been a day of great impact, but that was not to be the case. it was on this day, when the contrast between Galus and Geulah was so stark, that Yechezkel received a vision related to the day when all Galus would come to an end.

At that time, he was told, the Bais Hamikdash will be rebuilt in all its glory, to the exact specifications of Hakadosh Baruch Hu, down to every last dimension. Then, once the Mizbeach is ready for use, Korbanos will once again be brought. As the Behamos are prepared for Hakrava, the Kohanim will once again salt their flesh, and all those who bear witness will receive an important message.

The years of Galus, as we well know, are marked with Yissurin. The pages of our history among the Umos Haolam are stained with the blood and tears of untold sorrow and suffering and so on this day the message of the Bris Melach will be most appropriate. As the fulfil the Halacha of Melicha on the Korbanos, we will be reminded that the Yessurin not only cleansed us of our Avieros, but were the source of untold Schar. V’Hishlichu Hakohanim Aleihem Melach V’Healu Osam Olah L’Hashem, in sprinkling the meat of the Korbanos with salt, the Kohanim will remind us that those years of Yessurin were part of the process, that they in fact led to this day, and enabled us to finally be one with the Ribono Shel OIam once again.

This is why the Passuk in Yechezkel is appropriate to be the source for the Halacha of Melach Sh’al Gabei HaEver, Moalin Bo”. Though it is a Machlokes in the later Achronim, the Mikdash Dovid explains that the Melach does not have its own Din of Hakrava, but it is part of the Basar of the Korban, and therefore has a Din Me’ilah like any other part of the animal.

This Halacha is thus based on the fact that the salt does not perform one function—drawing out the blood—and then become useless. Its effect on the flesh of the Korban is long-lasting, making it itself a part of the animal, so to speak. What better source for this Halacha can there be then the day in which this aspect of salt will be so important? We learn the Halacha of Me’ilah, which is the result of the salt having a lasting effect on the animal, from the day in which we will be reminded that the Yessurin of Galus themselves had a lasting effect, one that led to the ultimate Geulah.

But, as the Meforshim point out, this was not a lesson confined to that day. The Din of Melicha on those Karbonos is the same as all Korbanos, arising from the Passuk of “Al Kol Korbancha Takriv Melach”. Each time a person brings a Korban, a time which is really set aside for reflection and growth, he can take note of the Melach and be reminded that all that he experiences, even the Yessurin, have a purpose and effect. The Melicha that will take place on that day is just like all others—a reminder of the the realities of how our world operates, and how our lives should as well.

Though we are not yet in a situation of being Makrivei Korbanos, we can take this lesson from the Passuk, and the promise it contains. A day will yet come on which our understanding of all that transpires will be vastly different—we will finally comprehend our Galus and all that is entails. Until that time, we can take comfort in knowing that there is a purpose, and that all which we experience has an effect, and paves the road for our arrival at the Yom HaGadol V’Hanorah.