Shabbat HaChodesh: Parshiyot Vayakhel-Pekudei
The special maftir reading established by the Tana’im in the Mishna was meant to remind the congregation that the time to offer the Korban Pesach, the paschal sacrifice, was quickly approaching, and so, the selection quotes Hashem’s unique instructions regarding the very first Korban Pesach, that which was offered in Egypt itself. For the same reason, the selection for the haftarah speaks of the unique laws that would apply to the future paschal offerings that would take place in the Third Temple during the Messianic era. Many of the laws quoted do not coincide with the laws of the Torah, causing some consternation among the rabbinic scholars. Yet, as the commentator Radak suggests, the new era heralded by the Moshiach would bring with it new, more demanding laws that would guarantee a higher level of spirituality and purity, hence the seeming contradictions between the Torah and the Navi.
Fittingly, in the opening verses of the haftarah, the navi tells of the special sacrifice that would be offered on “the first day of the first month,” Rosh Chodesh Nisan, the opening topic of the maftir reading, and how this sacrifice would have its blood spread on the doorposts of the Sanctuary. This “new” ritual is a clear echo of the blood spread upon the doorposts of the Israelite homes in Egypt the evening before their exodus, something we also read in the special Torah reading of this Shabbat. And as the prophetic reading continues, we learn of the seven-day holiday upon which matzot would be eaten, a fact included in the maftir reading as well. This contrast/comparison between the past and future sacrifices reminds us that the holiday of Pesach is meant to mark both the historical redemption from Egypt and the yet-to-be geula from our galut.
Interestingly, woven throughout the navi’s words is a most subtle, yet crucial, lesson. In the verses preceding the haftarah, Yechezkel admonishes the leaders by telling them that no longer would they use their power to enrich themselves at the expense of the common person. Rather, they will fulfill what their true purpose as leaders is: to remove lawlessness and pursue justice and righteousness, to have “honest scales and honest ephah” and to guarantee that the coinage be equal and true.
The prophet hopes to teach that, ultimately, the future redemption brought by Moshiach ben David would not be one of ritual purity and adherence to God alone but must include purity of action and of deed both to man and to God.
Certainly, it is a lesson to be learned by all.
By Rabbi Neil N. Winkler
