The Haftorah of Shabbat Hachodesh deals with the special laws of the "Nasi" of Israel, laws that differ from the mitzvot of the Torah in many details, mainly in regard to sacrifices. The Gemara in Masechet Menachot (45b) presents two opinions in resolving the contradictions:

R. Yochanan says: "Eliyahu is destined to interpret this parsha."

Rav Ashi says: "Miluim [inauguration sacrifices] were offered in the days of Ezra, just as they were offered in the days of Moshe."

Based on this dispute, they further argue about the issues of who is the "Nasi," and about what time period this prophecy revolves.

According to Rav Ashi, the prophecy relates to the beginning of the Second Temple period (a short time after Yechezkel said his prophecy). The Nasi is certainly the High Priest (since in the times of Ezra there was no king), and the sacrifices are special offerings for the days of Miluim, just as there were special sacrifices as a "hora'at sha'a" in the days of Miluim of the Mishkan and First Temple. According to R. Yochanan, however, the prophecy relates to the days of Mashiach, and Eliyahu will resolve the contradictions regarding the sacrifices. The Malbim explains, "R. Yochanan follows his opinion that all the prophets prophesied about the days of the Mashiach. There will be a change in the nature of the world, and, so too, the issue of the sacrifices will change." There are different views within this opinion as to the identity of the "Nasi." Rashi quotes two opinions: "I say that this Nasi refers to the High Priest ... I heard in the name of R. Menachem that it refers to the king." Most of the commentators lean towards the latter interpretation: "This 'Nasi' is the Messiah King." (Radak, Metzudot, Malbim)

This opinion that the Nasi is the future king has support from two earlier psukim in Sefer Yechezkel:

I, Hashem, will be a G-d to them, and My servant David a Nasi among them. (34:24)

My servant David will be king over them ... My servant David will be a Nasi for them forever. (37:24-25)

If, indeed, it is talking about the king, we understand the special laws of the nachala (inheritance) given to the king, as well as the special warning not to steal the portion of the nation. In the beginning of chapter 45 (before the psukim of the Haftorah, which begins in pasuk 16) Yechezkel describes the special inheritance that the Nasi will receive in the Land. At the end of the Haftorah there is a special law that a gift of the Nasi from his inheritance returns to him at the Yovel (in contrast to the gift of a regular person, about which there is a dispute whether it is like a sale, and returns to him, or it is not like a sale and does not return). These laws were meant to ensure that the Nasi would have a sufficient inheritance so that he will not steal from the people.

The background for these laws is brought in the pasuk, "Thus said the L-rd Hashem/Elokim: It is too much for you, O princes of Israel. Set aside lawlessness and plunder, and do justice and righteousness; desist from your evictions of My people." [Rashi: That you evict My people from their inheritance.] (Yechezkel 45:9) This was, indeed, the practice of kings in the days of old, as Shmuel said to the people in his famous "protocol" of the king: "He will confiscate your best fields, vineyards, and olive trees, and present them to his servants." (Shmuel I 8:14) Although there is a dispute in the Gemara (Sanhedrin 20b) whether the king is, indeed, allowed to do so, even according to the opinion of R. Yehuda that he is not -- and Shmuel said this to the people just to scare them -- it is clear that there was such a practice. Thus, we find the story of King Achav of Israel who stole the vineyard of Navot. (Melachim I ch. 21) Therefore, Yechezkel specifically warns the future kings, "The Nasi may not take from the inheritance of the people."

The idea that emerges from this is that kingship and leadership are not positions of power and rule to be abused. The leader does not take from the community, but rather gives to them. His uniqueness is not in his extra rights (even though these do exist to a limited degree), but rather in his extra liabilities and responsibilities. This was the manner of the great leaders of Israel, as Moshe said, "I have not taken even a single donkey of theirs" (Bamidbar 16:15); as Shmuel said, "Whose ox have I taken? Whose donkey have I taken?" (Shmuel I 12:3); and as the elders advised Rechavam, "If today you become a servant to this people and serve them, and respond [favorably] to them and speak kind words to them, they will be your servants all the days." (Melachim I 12:7) The Gemara, as well, summarizes the idea of leadership this way: "You think I am giving you rulership? I am giving you servitude!" (Horayot 10b)

Indeed, the Messiah King will fulfill the prophecy of Yeshaya (11:4), "He will judge the destitute with righteousness, and decide with fairness for the humble of the earth." Therefore, the prophecy of Yechezkel will also be fulfilled through him, "My servant David will be Nasi for them forever ... My dwelling place will be among them; I will be a G-d to them and they will be a people to Me." (Yechezkel 37:25,27)