Sanctification of God's Name
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Of Sticks and Stones
Rabbi Chanoch Waxman | 30 minutesHow did Moshe and Aharon fail to sanctify God at Mei Meriva, and why are they not permitted to enter the Land of Israel? We will gain insight into these matters by viewing our Parsha in its larger context of BeMidbar, and comparing the "stick" in our Parsha with Aharon's flowering stick in Parshat Korach and with the stick in the Parshat Beshalach.
The Abominations of their Fathers
Part 1
Dr. Tova GanzelThis chapter illustrates the cyclical process of history going back to the slavery in Egypt: Am Yisrael violates God’s laws and as a result is deemed unworthy of redemption – even survival. But nonetheless the nation is restored to its land to prevent God’s Name from being desecrated in the eyes of the nations. The desecration of God’s Name lies not only in the actual transgression of His laws, but also by how this betrayal is perceived by the nations. Thus the repair of this desecration – the sanctification of God’s Name – must likewise also be “before the nations”: through the ingathering of Am Yisrael from the places to which they have been scattered.
The commandment of Shabbat enjoys a place of honor in Sefer Yehezkel. What makes Yehezkel’s attitude towards Shabbat special is not that he mentions more often than the other prophets, but that he views Shabbat as a sign and symbol – not of the Creation of the world - but of the special sanctity of Israel.
The testimony offered by the Shabbat that “I am the Lord your God” – is a concept unique to Yehezkel; there is no parallel to it elsewhere in the Torah. This accentuates the importance of Shabbat: through its observance, the nation not only expresses its sanctity, but also testifies to and calls to consciousness the fact that the Lord is their God. Conversely, the breach of Shabbat is testimony to the distance between the nation and their God. This ultimately led to the defiling of the Temple and its Destruction.
The Abominations of their Fathers
Part 2
Dr. Tova GanzelThe act of offering children to Molekh and passing them through fire – was common among pagans and is echoed in the story of Akeidat Yitzhak. It led to a perception that such practices had Divine legitimacy. Yirmiyahu emphasizes, in each of the three verses where the burning of children by fire is mentioned, that the act violates God’s command; that such an idea never “came into God’s mind,” and that God would never mislead His people this way. If indeed – as it appears from Yehezkel – the view prevailed among the people that this act was legitimate in God’s eyes, then it is clear why Yirmiyahu repeats over and over the prophetic message that there is no basis for it.
According to Yehezkel’s prophecy, the future revival of the nation will not come because of the covenant of the forefathers – which is not mentioned here at all – nor as the result of the nation repenting. It is a “forced” redemption, motivated by the desecration of God’s Name inherent in the very fact of the nation’s exile. The nation should therefore be ashamed of its deeds because of the Divine motivation to restore them to their land. This redemption is “forced” upon the people, as it were, with no opportunity for them to exercise their free choice – perhaps even against their will. It is for this reason that the whole nation will not return.
Prophecies to Tzor
Dr. Tova GanzelTyre was an economic and cultural power throughout the duration of the Israelite kingdom. This was the source of various problems: including the introduction of idolatry in the times of Shlomo and Ahav and the causing problems regarding Shabbat observance in Nehemya’s days. There were periods when positive ties prevailed between Israel and Tyre, including the building of David’s house by emissaries from Tyre and Hiram’s assistance in building the Temple.
While Jerusalem was conquered by the Babylonians, Tyre withstood the siege throughout the period of the Babylonian empire. The steadfastness of Tyre in contrast with the destruction of the Temple served to compound the psychological difficulty facing the inhabitants of Jerusalem: now, God’s status in the eyes of the nations had fallen even more. Not only had the god of the Babylonians seemingly prevailed over the God of Israel, but there seemed to be a different god that watched over Tyre that was even stronger than the Babylonian power. In effect, Nevukhadnetzar’s conquest of Jerusalem proved to the nations what they had wanted to demonstrate, namely, the weakness of the God of Israel. This religious challenge, and the desecration of God’s Name among the nations, are apparently the reason for the length and vehemence of the prophecy to Tyre. Tyre – which, from the earliest history of the Israelite monarchy maintained commercial ties with it – has grown arrogant to the point where it has presumed itself above the Lord God of Israel.
Yehezkel’s prophecy to Tyre and to Sidon ends with the ingathering of Israel in its land. This does not appear to be an after-thought to the prophecy, but rather an essential component, a conclusion that completes the prophecies of destruction to the nations. Sanctification of God’s Name in the eyes of the nation begins with their downfall, but it will not be open and clear until God gathers up His nation.
Yehezkel’s Description of the Nation’s Purification
Dr. Tova GanzelThe various descriptions of redemption in Sefer Yehezkel suggest that the occurrence of the redemption is not dependent on the nation’s deeds, rather the process is carried out in its entirety by God. The prophet states the reason for this: the ingathering of the nation into its land takes place solely because of God’s desire that His Name be sanctified in the eyes of the nations. The Destruction and the exile do not cause any fundamental change in the nation’s attitude towards God, and therefore the desired processes – purification and atonement - will take place without any preconditions.
Yehezkel’s Prophecy regarding Gog and Magog
Part 1
Dr. Tova GanzelOstensibly, the revival prophecies climax with the nation’s return to its land and its purification from sin. However, the process remains unfinished. The nation’s revival occurs hand-in-hand with the strengthening of God’s status in the world and God’s status is only fully anchored after His war against Gog: a war that ends with the Divine promise that God will not hide His face from His people.
The uniqueness of this prophecy in Yehezkel, compared to similar prophecies in Yishayahu and Zekharya, lies in its scope, the explicit naming of the aggressors, and the timing of the war as specified in the prophecy: after the nation’s return to its land.
The purpose of the prophecy as a whole is emphasized in the final verse of chapter 38: “Thus will I magnify Myself and sanctify Myself, and I will make Myself known in the eyes of many nations, and they shall know that I am the Lord.” (v. 23) This verse underlines the aim of God’s war against Gog, as well as its result – knowledge of God among the nations. Thus, this prophecy is a response to the desecration of God’s Name represented by the exile of the nation from its land and the destruction of the Temple.
Why King David Could Not Build the Temple, and When We Should
Rabbi Menachem Leibtagתאריך פרסום: 5777 | | Hour and 8 minutes
When King David expresses his wish to build the Mikdash, the prophet Natan is enthusiastic. But he returns immediately with a prophetic message that David is not to build it - that David may wish to build a house for God, but God will have to build David a "house" first. Why is this? And who really selects the "place that God chooses?"
Throughout our study, we will explore different parts of Tanakh that deal with the meaning and purpose of the Temple (mishkan and mikdash, respectively). Who is the Mikdash really for? We consider what it means to build a house for "God's name" and examine the implications of "calling out in God's name." The viability of the Mikdash is intrinsically linked to our ability to "call out in God's name" properly.