Parshat Tetzaveh

The final chapters of Sefer Yechezkel are dedicated to a description of the final Beit Hamikdash, an indestructible one that would be built during the Messianic Era. One would imagine that these chapters are optimistic ones with the promise of our future redemption and, as we read in this week’s haftarah, the description of both the structure of the Beit Hamikdash and the practices that would be followed therein. But the optimism we might feel would be tempered somewhat had we studied the opening perakim of the sefer, in which Yechezkel sees the vision of how Hashem’s Shechinah, His Divine Presence, was exiting the Holy Temple, thereby preparing the Beit Hamikdash for its destruction. The navi proceeds by condemning Israel for her sinfulness, which caused God’s departure from His Mikdash, and by warning the people of the consequences of their misdeeds.

Nonetheless, throughout his book, Yechezkel shares Hashem’s comforting message with the nation that, although He has abandoned His sanctuary, He will never abandon His people; in fact, he reassures them that He remains with them even in their exile and would return with them to their land. It is at this point that these final perakim go on to describe what will be when they are brought back to Eretz Yisrael. Hence, our haftarah.

But, the truth is, not many of us pay close attention to the details of the haftarah. Let’s face it: It’s not very exciting. And, for many, it’s not very interesting. And unless you are an architect or a contractor or in some way connected to the construction business, the haftarah is not too easy to understand either. Actually, many might even say that it is “boring.” And that is why we need the brilliance of Rav Soloveitchik.

As the haftarah begins, we read how Hashem tells the prophet that he must describe the future Temple to Israel so that they would be ashamed of having sinned (and having caused God to leave the Mikdash). And, in the very second pasuk of the reading, Yechezkel is told to teach the people all of the details, “v’yishm’ru et kol tzurato v’et kol chukotav v’asu otam,” so that they remember the entire form (of the Beit Hamikdash) and all its laws—and will follow them. The Rav differentiates between “chukotav,” its laws, that is, its physical measurements, and “tzurato,” its form, its architecture. Rav Soloveitchik explains that the Beit Hamikdash had to meet two criteria: it had to include “chukotav,” the precise mathematical measurements of the Temple and its utensils, as well as “tzurato,” its structure. As important as it was for the Holy Temple to contain the precise utensils to fulfill the laws and practices therein, it also had to be an inspiring and impressive structure. It had to contain a certain mysterious, ethereal quality that would attract and inspire the Jewish people.

With these few words the Rav left us with an important message: in teaching Torah, in spreading “Yiddishkeit,” one cannot rely solely upon “chukotav,” the detailed laws and practices—as essential as they are. But we must also include the “tzurato,” the impressive structure, the magnificent beauty of our Torah, of our remarkable tzadikim and of our nation.

In hoping to inspire both the religious and the not-yet religious, it is essential to emphasize the glory of our past and the Divine hand that has led us to this day, drawing us to our destiny. When we understand “tzurotav,” the beauty of who we are and of what our goal is, we can more readily absorb “chukotav,” the path to eternity that the Torah’s laws provide for us.

Only then can we build our own Mikdash—our Holy People.

Rabbi Neil Winkler is the rabbi emeritus of the Young Israel Fort Lee and now lives in Israel.