Lion’s Share

This Haftorah for Parshas Titzaveh is taken from Sefer Yechezkel, and describes a Nevuah that Yechezkel Hanavi had about the Mizbeach of Bayis Shlishi and the way it will be inaugurated L’Asid Lavo. Seeing as the Parsha ends with a description of the Chanukas Hamizbeach in the Mishkan, the connection to the Haforah is clear. That said, there is always an opportunity to learn from the Pessukim of the Haftorah themselves. Perhaps, by paying close attention to the words chosen by the Navi, we can discover a message that is relevant 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, including the Ma’aseh Merkava, which appears at the beginning of the Sefer. Towards the later part of the Sefer, however, the Pessukim describe at length a Nevuah Yechezkel 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 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 is quite extensive—every room and nook is described—and goes well beyond that of the Mishkan or the Bayis Rishon described elsewhere in Tanach. After showing Yechezkel all these structures and their dimensions, the “man” then shows him the Mizbeach and describes its construction and measurements, as well as the process of Chanukas Hamizbeach it will undergo.

It is in the Pessukim regarding the Mizbeach that we find an interesting Lashon.

The Navi is told that the Mizbeach will be built upon a Yesod that is one Amah plus one Tefach wide, with a small rim above it. Then, the Passuk speaks about the height of the actual Mizbeach: from the Yesod there will be a lower section that is two Amos tall, and an upper section that is four Amos. Then, the Navi is told: “V’HaHarel Arba Amos M’Mihariel U’Limalah HaKArnos Arba”. In addition, we learn that the Ariel would be twelve Amos square. Rashi notes that in fact these measurements are taken from the center of the Mizbeach, so that the Ariel was in fact twenty-four Amos square.

As much as we now understand the various dimensions of the “Harel” and “Ariel”, we must of course understand exactly what these parts of the Mizbeach were. Rashi tells us that the Harel encompassed the entire Mizbeach from the intermediate ledge, or Sovev, to the very top. This is referred to, by Rashi and Chazal, as the Gag Hamizbeach. Rashi also tells us that the “Ariel”, which was a part of the “Harel”, was the “Makom Hamaracha”, the part of the Mizbeach on which the fires were built, and the Korbanos brought. It emerges, then, that the Ariel is in fact the most integral element of the Mizbeach—the part on which the Avodah actually took place.

If that is the case, that the Ariel is in fact the Makom HaMaaracha, as simple question comes to mind: why is it reffered to in the Passuk as the “Ariel”? The Mizbachos used in the Mishkan and Mikdash are described at length elsewhere in Tanach, each of them had a Makom HaMaaracha, yet nowhere else is the term “Ariel” used in this context. What message is the Navi conveying by using this word to describe such an elemental part of the Mizbeach?

Metzudos seems to address this question, explaining that the fire that came down from Shamayim, and served as the Aish HaMizbeach was in the form of a crouching lion. The word “Ariel”, then, is a portmanteau of the words “Ari” and “Kel”, meaning “lion of Hashem”.

Although he does not mention a source, this Metzudos is likely based on a Gemara in Yoma, which speaks about the various Nissim that regularly took place in the Bais HaMikdash. There, we learn of five unique attributes of the Aish Shel Maaracha, the fire that was on the Makom Hamaaracha. The first on the list is “Revutza K’Ari”, it appeared as a crouching lion. Later the Gemara asks a question on the list: R’ Chanina Sagan HaKohanim testified that the Aish HaMaaracha was “Revutza K’Kelev”, in the form of a crouching dog. The Gemara answers that in Bais Rishon the Aish was in the form of an Ari, and in Bayis Sheni, when R’ Chanina lived, it was in fact in the form of a Kelev.

There are of course a number of questions to be asked on this Gemarah.

First, and most importantly, we must understand the concept of Revutza K’Ari. Why was the first that was Yored Min HaShamayim, in the form of a crouching lion? Clearly there was a message in this apparition—what might that have been?

Second, to the extent that there was a meaning behind the Aish shaped like a lion, why was that only in Bayis Rishon, and not in Bayis Sheni? The Gemara later on explains that the fire that was Revutza K’Kelev did not even aid in burning the Korbanos—though the Revutza K’Ari did—it was merely visible. What was the purpose of having an Aish that was not functional, but only appeared differently than the Aish in the first Mikdash?

Finally, the implication of the Metzudos is that the Aish in the Bayis Shlishi, the one which we await, will once again be Revutza K’Ari, making the Makom HaMaracha into an “Ariel”. Why will this be true? What will change, ensuring that the Aish Yoredes at that time will be in the shape of an Ari and not a Kelev?

Surprisingly, this is not the only time that a fiery lion is mentioned by the Gemara in relation to the Bais Hamikdash. Understanding that Gemara may help us answer these questions and explain the message of the Navi here.

The Gemara in Sanhedrin tells us a fascinating story that took place at the beginning of Bayis Rishon.

The Anshei Kneses HaGedolah, under the leadership of Ezra and Nechemiah, determined that the Yetzer Harah for Avodah Zarah was too strong, making it impossible for people to withstand the Nisyonos. The Gemara in Sanhedrin relates that they engaged in sincere Teffilah for three days, Davening that the Yetzer Harah be removed, after which a note fell from Shamayim with the word “Emes”. The Chachamim understood that this was the Chosam of HKBH, and that their Teffilos were answered.

Then, a remarkable sight met their eyes: “Nafak K’Guriya D’Nura M’Bais Kodshei HaKodashim”. What appeared to be a fiery lion club raced out of the KodAish HaKodashim. The Navi, Zechariah, identified this as the Yetzer Harah of Avodah Zarah and instructed the people how to dispose of it. This ended the desire to worship Avodah Zarah, saving us from that unsatiable temptation.

We must of course understand why the Yetzer Harah of Avodah Zarah was in the form of a fiery lion, and it what way this might be connected to the Aish on the Maaracha that was in the shape of an Ari Rovetz.

The Ramos Tzofim, a Pirush on Tana Devei Eliyahu, asks a simple question on the Gemarah in Sanhedrin: by eliminating the Yetzer Harah for Avodah Zarah, did not the Chachamim remove the opportunity for Bechira when it comes to this Mitzvah? No longer would a person get Schar for choosing not to serve Avoda Zarah, because there was no inclination to do so. Why would the Chachamim do this?

He answers this question based on a thought from his Rebbi, R’ Simcha Bunim of Pershischa.

There is a concept of “Zeh L’Umas Zeh Asah Elokim”. For everything that HKBH created in the world, there is an exact opposite: every aspect of Tov has a corresponding aspect of Ra’ah and visa versa. This is a reality of the world, as explained by Chazal.

R’ Simcha Bunim explains that the Yetzer Harah for Avoda Zarah was a fiery lion, there was an equally powerful force for Kedusha, which was placed in the heart of every person. At the same time that the fiery lion of Avodah Zara burned, we were imbued with the Kochos Hanefesh to reach unbelievable heights in Ruchnias. This is the Zeh Lumas Zeh of the Yetzer Harah of Avodah Zarah.

When that Yetzer Harah was destroyed by the Chachamim, its corresponding force of Kedusha was extinguished as well, in keeping with the Klal of “Zeh L’Umas Zeh Asah”. At that point, explains R’ Simcha Bunim, our propensity for growth, and the ease with which we could achieve it, was dramatically altered. No longer would we have the fire within us that enabled us to achieve the heights with relative ease—now, it would take great work and be reserved for Yichidim. The Schar that one previously received for withstanding the urge for Avodah Zarah could now be earned on the Asei Tov side of the equation, by striving for growth even absent ones internal Guriya D’Nura.

Perhaps we can use this concept to answer our earlier questions.

For the most part, a person’s interactions with the Bais Hamikdash in general, and the Mizbeach specifically, related to their shortcomings. Most Korbanos that were brought by Yechidim were in some way connected to an Aveirah that they had done, and for which they now sought Kappara. The Aish of the Marechah was there to send them a message at that time: it was Ravutz K’Ari, signifying the fiery lion contained in each of us. at the time when one may have been feeling helpless in his quest for Ruchnias, when his shortcomings were most apparent, the Aish reminded him that the capacity for unbelievable growth lay within.

During the Bayis Sheni, after the Yetzer Harah for Avodah Zarah was destroyed, the Guriya D’Nura was no longer a part of our lives, and this was reflected in the Aish HaMaaracha. Rather than disappearing completely, the fire was there, in the form of a Kelev, but unhelpful in any way. This message to those seeking Kaparah here as well: the Guriya was no longer there, and they would need to work that much harder to achieve greatness, but the Nura remained. We are still capable of growth, of reaching great heights, but it takes more work on our own.

In our Haftorah the Navi refers to the Makom HaMaarechea as the Ariel, indicating that the Aish would once again be Rovetz K’Ari. We know that the Yetzer Harah for Avodah Zarah will not return L’Asid Lavo, rather the realities of that time, of the Giluy Shechina of the Geulah Sheleima, will ignite a new Guriya D’Nura in each of us, allowing us to once again attain great heights with ease.