Haftarah: Zechariah's Menorah and Shlomo's Menorah

Haftarah: Zechariah's Menorah and Shlomo's Menorah

הרב אברהם ריבלין, המשגיח הרוחני לשעבר

One of the days of Chanukah always occurs on Shabbat, and sometimes both the first and eighth day come out on Shabbat. Then, in addition to the Haftarah of "Roni v'simchi" (Zechariah's prophecy that deals with the candles of the future menorah), the Haftarah of "Vaya'as Chirom" (which deals with the building of the Temple of Shlomo), is also read. The Shulchan Aruch (O.C. 684:2) writes: "If two Shabbatot occur on it [Chanukah], the second Haftarah is read in Melachim about the candles of Shlomo." The Ran (Megillah, end of ch. 3) notes: "Even though the candles of Shlomo were first" – and should be read first – "nonetheless, we prefer the candles of Zechariah because they are a future prophecy." [I.e., it is better to read on the first Shabbat of Chanukah from Zechariah because that is a prophecy that is destined to be fulfilled.]

Alongside the Ran's reason, we will try to explain why, in a year that only one Shabbat occurs on Chanukah, we do not read "Shlomo's candles," and why when we do read it, the candles of Zechariah precede them. The answer is based upon the comparison of Shlomo's Temple and Moshe's Mishkan,  through an analysis of the Haftarah, "Vaya'as Chirom."

The Temple that Shlomo and Chirom built was much larger and grander than the Mishkan that Moshe and Bezalel built. The Haftarah mentions various vessels that were not in the Mishkan at all, such as pillars, stands and the "sea." In the Temple there were ten menorahs and ten tables (in addition to the menorah and table which Bezalel made), and huge cherubim that stood on the floor of the Kodesh. [These vessels are not mentioned in the Haftarah, but they are mentioned in chapters 5-7 of Melachim I and in the corresponding chapters in Divrei Hayamim.] Thus, the Temple had an advantage over the Mishkan as far as wealth, glory and magnificence were concerned. Yet, when comparing the nation's feelings about the mishkan, it seems that the state's involvement in the construction detracted somewhat from the nation's relationship to the temple. This is evident in three areas that all revolve around the same point.

1.      During the construction of the mishkan there is noticeable generosity: "From every man whose heart motivates him." (Shemot 25:2) "The people are bringing more than enough for the labor of the work that Hashem has commanded." (36:5) "Every wise-hearted woman spun with her hands." (35:25) However, Shlomo's temple wasn't built out of the generosity of the nation; it was built through the decree of the government and the king: "King Shlomo imposed a levy from all of Israel … Adoniram was in charge of the levy." (Melachim I 5:27-28)

2.      The mishkan was built entirely through Jewish hands. However, Shlomo's temple included King Chiram of Tzor as a partner in the preparation of the construction materials, which brings to the sealing of an alliance between them. About Bezalel, the builder of the Mishkan, it says that he was in the shadow of G-d, (Betzel E-l) and that he could join the letters with which heaven and earth were created. (Brachot 55a) However, about Chirom, the primary artisan of the Temple, the Haftarah says: "He was the son of a widowed woman from the tribe of Naftali and his father was a Tzorian." (Melachim I 7:14) The Abarbanel raises the possibility that his father wasn't even Jewish.

3.      In the Mishkan, the words, "as Hashem had commanded Moshe," appear repeatedly, whereas the Haftarah emphasizes the words, "Chirom finished all the work that he did for King Shlomo for the Temple of Hashem." (Melachim I 7:14) It does not say that Chirom finished the Temple for Hashem's Sake, nor because Hashem had commanded it; instead, it was for "King Shlomo"!

The Talmud, as well, links the kingdom and the construction of the Temple. The Gemara says: "Am Yisrael were given three Mitzvot upon entering Eretz Yisrael: to appoint a king, to eradicate the offspring of Amalek, and to build the Temple." (Sanhedrin 20b) It seems that the statehood comes at the expense of common popularity. The mishkan came about through the willingness of the nation, through Jewish labor, and is a sign of the initiative of the people. The Temple was built by the establishment, its simplicity and common popularity were lost – this is a sign of initiative from above.

It is possible that for this reason Hashem reveals himself to Shlomo in the middle of the detailed description of the Temple's construction in order to say: "This Temple that you build – if you follow my decrees ... I shall dwell among Bnei Yisrael." (6:12-13) This is meant to remind Shlomo that the Temple is a means for the Divine Presence to rest upon Bnei Yisrael, and is not as an end of its own. This was also emphasized in regards to the Mishkan: "They shall make a Sanctuary for me – so that I may dwell among them." It does not say, "in it," but rather "among them."

Zechariah's candles emphasize this idea through the double repetition in the first two verses: "Sing and be glad O' daughter of Zion! For Behold I am coming and I will dwell in your midst – The word of Hashem ... and I will dwell in your midst. Then you will know that Hashem, Master of legions, has sent me to you." (Zechariah 2:14-15) For this reason these candles were given precedence to Shlomo's candles.

For this reason the light of Zechariah's candles fit in with the light of the Chanukah candles: "Hanerot halalu kodesh hem" (These candles are sacred).

 

 

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