Shabbat HaChodesh
Parshat Tazria
As we have mentioned in these pages before, the closing chapters of Sefer Yechezkel focus upon the laws and practices that would be observed in the permanent Beit Hamikdash of the final days. The focus of this week’s haftarah reading, a selection from the 45th and 46th prakim, seems rather specific and quite technical, detailing the types of sacrifices that would be brought to the Temple on the holiday of Pesach, how they were to be offered and by whom. The navi even goes into the exact gates that would be used during the ritual and when they would be closed.
The opening verses that speak of Rosh Chodesh Nisan and the pre-Pesach and Pesach offerings provide us with sufficient reasons as to why Chazal ordained that these chapters be read on this Shabbat, the opening day of Nisan. Nonetheless, our rabbis were deeply troubled by the contradictions they found in the ritual laws proclaimed by Yechezkel and those prescribed in the Torah itself. The Talmud (Menachot 45a) tells of how the early scholars considered excluding the Book of Yechezkel from the Tanach were it not for the efforts of Chananiah ben Chizkiyahu who resolved all of the seeming contradictions. Unfortunately, those resolutions were never preserved. But the Talmud does discuss one of the contradictions, one that is found at the outset of our haftarah reading. The rabbis question why the navi refers to the Rosh Chodesh bull offering with the word “v’chiteta,” implying that the offering was a korban chatat, a sin offering, when in fact it was a korban shlamim, a peace offering. The response given by Rav Ashi was that this bull was to be regarded as the bull offered during the seven days that Moshe dedicated the Mishkan in the desert, so that the term “v’chiteta” must be understood as cleansing and purifying the Temple.
The significance of the navi’s vision should not be lost to us. On the first day of Nisan there had to be purification of the Beit Hamikdash and, similarly, of those who worship there. Nisan, like the month of Tishrei, must be seen as a time of spiritual cleansing and refinement. As we cleanse our homes, so we cleanse our souls. But whereas Tishrei is a time for repentance, it is a teshuva urged by yirah, fear and awe of this holy season, Nisan is a time of teshuva inspired by the emotions of overwhelming ahava, love of Hashem and a desire to draw close to He who had wrought so many miracles for His people.
These coming weeks offer us the opportunity to rid ourselves of the stale chametz of emotionless ritual and meaningless habit. It is a time to reawaken and refresh our observances, a season in which to infuse our mitzvot with warmth and feeling. When we break away from our usual routine performance we can better cleanse our neshamot in preparation for our complete exodus from galut and the arrival—of all our nation—to the land of geula.
By Rabbi Neil N. Winkler
Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee and now lives in Israel.
