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THE TANACH STUDY CENTER [http://www.tanach.org/]
In Memory of Rabbi Abraham Leibtag
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HAFTARA - PARSHAT TERUMAH
[I Melachim 5:26-6:13]
PART I - WHAT TOOK SO LONG?
In this week's Parsha shiur, we discussed the difference
between the MIKDASH, a permanent sanctuary, and the MISHKAN, a
portable and more temporary structure. We posited that the
Mishkan was only necessary for the time period of Bnei Yisrael's
stay in the desert and their conquest of the Land. Afterward,
once stability was achieved, it would have been more ideal for
Bnei Yisrael to construct the PERMANENT Mikdash. [See Devarim
12:5-13]
This week's Haftara describes the actual construction of that
PERMANENT Mikdash, the Temple built by King Solomon. However,
this only takes place some 480 years LATER (see 6:1). What took
so long?
In Sefer Yehoshua (chapter 18), we are informed that after
the first wave of conquest, the Mishkan was set up in the city
of Shilo. Chazal tell us that this Mishkan was a semi-permanent
structure, as it had stone walls (instead of the "krashim"), but
its roof remained the same as in the original Mishkan. [See
Rambam Hilchot Bet Ha'bchira 1:1-4]
In Sefer Shoftim, it appears that the Mishkan in Shilo was
quite neglected, for it is barely mentioned. At the beginning of
Sefer Shmuel we find that Elkana and Chana visit Shilo quite
often, however the priests who work there are corrupt (I Shmuel
2:11-17). Shilo is then destroyed. The ARON is taken captive by
the Phlishtim and then returned to Bet Shemesh. From there it
moves to Kiryat Yearim and finally (in the time of David) to
Jerusalem. Even though the Mishkan moved from Shilo to Nov and
later to Givon, the ARON was never returned to the MISHKAN until
the first Bet HaMikdash is built!
[Our conclusion that the Mishkan had been neglected
throughout this entire time period can be supported from I
Divrei Hayamim 13:1-5, note "ki lo drashnuha b'ymei Shaul"]
David ha'melech is the first leader who actually desires
(i.e. he asks God) to build the PERMANENT Mikdash (see II Shmuel
7:1-8:15). God tells him YES and NO. YES - that the MIKDASH will
be built by a king from the HOUSE OF DAVID, but NO - that in his
own lifetime it will not be built, for only his son can build it.
Even though David desired to build the Mikdash, neither the
country nor the monarchy had reached the state of stability
necessary for the BET HA'MIKDASH to be built. Despite his
conquests, David's generation was one of war, both against their
enemies and among themselves. God told David that the Mikdash can
only be built once a generation of peace is secured.
[See I Divrei Hayamim 22:5-19/ read carefully!]
In the time of Shlomo, this level of peace and security is
finally achieved. Thus, God allows him to build the Mikdash.
The first five chapters of Sefer Melachim describe how Shlomo
secures the kingdom and establishes a military and economic
empire. Am Yisrael had reached an unprecedented level of
prosperity, security, and fame.
With this background, let's take a closer look at some
details in this week's Haftara.
PART II
This week's Haftara opens with several details concerning the
cooperation between Shlomo ha'Melech and Chiram, the king of Tyre
(Lebanon). [See 5:26-32.] Why is this 'treaty' (see 5:26) with
Chiram so worthy of prophetic mention?
In Part II we provide both a technical and thematic
explanation.
BIBLICAL BEAMS!
For a very technical reason alone, it is crucial for Shlomo
to have good connections with the kingdom of Tyre - he needs
lumber! Let's explain why:
Shlomo wants to build a HOUSE of respectable size for God
(and for himself as well). But as any engineer can tell you, the
maximum expanse of a roof is determined by the length of the
largest available beam. Today, we use reinforced concrete to make
beams of almost length we desire, but back in Biblical times, it
was the longest available wooden beam which determined the
maximum width of a building.
The best source for wooden beams available to Shlomo in Eretz
Canaan was the trunk of the sycamore tree ["ha'shikmah" / see
Amos 7:14], However, in Lebanon, there were (and still are) an
abundance of cedar trees ("ha'erez" / they grow much taller).
Therefore, to build the Temple and his own palace to the size
that he desires, Shlomo needs to import long wooden beams from
Lebanon to support the large roofs of these buildings.
For example, the Temple's design called for a "heichal"
TWENTY cubits wide (x60 long x30 high / see 6:3), therefore it
was necessary to IMPORT cedar trees from Lebanon that were at
least twenty cubits in length. In fact, Shlomo's own palace,
which the Tanach refers to as "beit yaar ha'lvanon" - a house of
the FOREST of Lebanon (see 7:2), boasted a roof FIFTY cubits wide
and one hundred cubits in length! To build this palace, it was
necessary to chop down an entire forest in Lebanon - and hence
its name!
As Shlomo's construction plans for Jerusalem called for
numerous other edifices, he imported numerous trees from Lebanon.
In fact, later in Sefer Melachim we are told that:
"In the time of Shlomo ha'Melech, silver in Jerusalem [was
common] like stone, and CEDAR wood like the sycamore trees
in the "shfeyla" (the lowlands of Israel's coastal plain)."
[See I Melachim 10:27)
The imported CEDARS of Lebanon had replaced the more common
sycamore trees of Israel. Throughout Tanach, the "erez" - the
cedar tree of Lebanon - is often used as a symbol of strength and
pride. [See also Tehilim 29:5, note we recite this psalm in
Kabbalat Shabbat.]
[Note how Yeshayahu (several hundred years later) uses this
comparison between 'cedars' & 'sycamores' to describe the
haughtiness of the people of Yehuda who do not understand
why God had punished them:
"... with pride and a haughty heart the people said:
* "l'vaynim nafalu, vgazit nivheh" [Bricks have fallen, but
we will build hewn stones instead]
* "SHIKMIM gu'dau - v'ARAZAIM nichalif" [SYCAMORE beams have
been broken, but we shall replace them with CEDAR
instead!] (Yeshayahu 9:7-9 see the entire perek!) ]
Therefore, the mention of Shlomo's treaty with Chiram, king
of Lebanon, in the first pasuk of this week's Haftara is more
than incidental. It is this treaty that makes Shlomo's massive
building projects possible.
[Note as well that a large building in Tanach is often
referred to as a "beit arazim" - a house of Cedar Trees, see
Shmuel II 7:1-2.]
Later on, we see that Shlomo widens this treaty, and includes
Chiram in other business ventures as well. He joins with Chiram
to build ships in Eilat and develops a shipping route to bring
gold from Ofira in the Red Sea, which will later be transported
via Israel to Lebanon. See Melachim 9:26-28. [See also 9:10-17.]
PART III - FOREIGN AFFAIRS
In addition to its technical importance, this treaty carried
religious significance as well. Recall that Shlomo's father David
ha'Melech had already made a similar treaty with Chiram:
"And Chiram king of Tyre sent messengers to David, and CEDAR
wood, and artisans, to build a palace for David. Then David
knew that God had desired him to be king over Israel, for
the his kingdom had become famous for the sake of His people
- Israel" (see Shmuel II 5:11-12)
[Note, that soon after, David himself desired to build
a House for God - see Shmuel II 7:1-4, note use of
"arazim" there as well.]
Note, that it is specifically this event, i.e. when a
neighboring nation recognized the greatness of his kingdom, that
led David to recognize the Hand of God in his rise to power.
Why is this treaty so significant to David?
Recall, that from the time of Yetziat Mitzraim, Am Yisrael
has been an isolated nation. Until the time of David, the Tanach
does not record even one instance where Am Yisrael enjoys a
positive relationship with another nation. [Yitro does come for
a visit, but not as the king of Midyan, but rather as "choteyn
Moshe" - Moshe's father in law. (Even when the Givonim come to
make peace with Yehoshua, it is only in trickery.)]
From the time of Yehoshua until David ha'melech, Israel's
neighbors: Aram, Edom, Moav, Amon, Mitzraim, and Plishtim, are
enemies (see Sefer Shoftim). The time period of David is the
FIRST instance in Jewish History when other nations begin to look
up to Am Yisrael. The reason why is simple - it is also the first
time that Israel becomes a nation that has something to look up
to!
Under Shlomo ha'Melech, Am Yisrael finally establishes itself
as a 'super power' in the Middle East. Not only does Israel
controls the main trade route between Egypt and Mesopotamia [the
Via Maris], their treaty with Chiram, opens trade via the
shipping routes of the Mediterranean as well. Not only do we find
positive relations with Chiram, the other nations of the area are
at peace with Shlomo as well (see 5:4-5). Even the Queen of Sheba
comes to meet him (see chapter 10).
Therefore, it is very significant that Shlomo builds the
Mikdash specifically at this high point in our national history.
When Am Yisrael becomes a nation which other nations look up to,
the time is ripe to build the permanent Mikdash in Jerusalem for
its doors are open to foreign nations as well. As Shlomo explains
in his famous prayer (when the Mikdash is dedicated):
"And even for the non-jew... who comes from a distant land
for the sake of Your Name. for they shall hear of Your great
Name... and they shall come to pray in this House. Listen
from Your seat in Heaven to his prayer, in order that all
the nations will come to know Your Name, and to fear You,
just as Your nation of Israel fears you, and to know Your
Name which is associated with this House which I have
built." (see I Melachim 8:41-43)
Hence, Shlomo's treaty with Chiram is much more than just a
convenient business deal, it reflects a critical stage in the
fulfillment of Am Yisrael's ultimate goal to become a 'model'
nation that will spread God's Name to all mankind. The Mikdash
serves as a vehicle through which Bnei Yisrael can achieve that
goal.
In closing, it is not by chance that the Haftara concludes
with God's most important reminder to Shlomo (& to Am Yisrael)
concerning the potential success of this endeavor:
"This House which you are building, IF you follow My laws...
then I will keep My promise [concerning the kingdom of the
House of David]. Then My Presence shall dwell among the
people of Israel, and I will not leave My nation." (6:11-13)
Should Bnei Yisrael leave God, then they no longer fulfill
their function as God's special Nation, and hence God will take
away their prosperity and ultimately the Mikdash itself could be
destroyed (see 9:6-9).
Unfortunately, the messianic time-period of Shlomo was short-
lived. [See the story of Yerovam's revolt in chapter 11.] The
reason, as usual, leaving God and "sinat achim" ('the hatred
between fellow jews' that led to the division between Yehuda and
the Ten Tribes).
Let's hope that we learn from our mistakes,
shabbat shalom,
& Chodesh Adar Samayach,
menachem
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