Comparing the First Mikdash to the Second Mikdash
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An Imperfect Inauguration
Rabbi Tzvi SinenskyHaving resettled in their homes, the Jews are ready to turn to the task of rebuilding the Temple. In the seventh month they construct the altar, and in the second month following the first wave of aliya, the Levites are appointed to oversee the process of the reconstruction of the Temple. The foundation is laid and a great inaugural celebration is held in which the elderly people cry remembering the first Mikdash.
However, there are several signs that not all is well. The Altar was built without the Temple. Only a small group participated in the building of the Altar. Fear of the local population existed in the background of all of this activity. Only limited sacrifices were offered. The building of the first Mikdash was a grand and independent project. This project was a small one under Persian rule.
The message of the chapter’s narrative is two-fold. Even joyous occasions may be marked with elements of sadness. Human reality is complex and chapter three shines a spotlight on the tensions inherent to the human condition. Second, the fact that a celebratory moment is imperfect is no reason to avoid rejoicing altogether. An imperfect altar dedication is still cause for joy.
Haggai: The Practical Prophet
Rabbi Tzvi SinenskyAs opposed to many other prophets, Haggai describes no visions. Instead, he conveys a plain, clear message to rebuild the Beit HaMikdash. This stands in sharp contrast to Haggai’s colleague Zekharia who witnesses numerous visions conveying obscure meanings. Zekharia writes in poetry, Haggai in prose. For this reason, Haggai is called “the Navi” - God’s mouthpiece.
Haggai tells the people that if they abandon the building of God’s house, they cannot expect material comfort and success in their own homes. Whereas most prophets emphasize personal repentance from moral shortcomings, Haggai calls for a national return to the task of rebuilding the Temple.
The disparity in message between Haggai and earlier prophets – Haggai being a more practical book with more modest aims and a relatively upbeat message – is reinforced by another key distinction: the people actually obey Haggai’s prophecy! Precisely because Haggai’s message was more specific and optimistic, less radical and cataclysmic, his message was more readily embraced by the people than the doomsday scenarios prognosticated by his predecessors.
Haggai Redoubles His Efforts
Rabbi Tzvi SinenskyHaggai once again exhorts the community to remain committed to the building process. Although they had obeyed his first prophecy, they had apparently become discouraged yet again. The prophet conveys a similar message, if one more specifically directed at the Shivat Tziyyon period: Although things might presently appear grim, ultimately a transformation will occur, and the Second Temple’s glory will outstrip even that of the First.
By comparing the present reality to the Exodus from Egypt, Haggai reinforces just how radical is the transformation he anticipates. During the period of the Jewish enslavement in Egypt, the notion that the impoverished slave nation would suddenly take possession of their captors’ riches would have seemed utterly implausible. Much the same, argues Haggai implicitly, may be said for the metamorphosis he foresees.
There is, then, a straightforward literary structure to Sefer Haggai. The simplicity of the book’s design mirrors the directness of the prophet’s message. Anxiety about agricultural yield increases the peoples’ motivation to follow Haggai’s charge. Haggai’s succeeds in ultimately setting the reconstruction project back on its footing. By single-mindedly urging the people again and again to focus on one task, he ultimately achieves what he sets out to accomplish.
Zekharya: Spiritual Visionary
Rabbi Tzvi SinenskyHaggai and Zekharya, while radically different – Haggai is straightforward and political, Zekharya quasi-mystical and spiritual – can in fact be seen as two sides of the same coin. Similar to Haggai, Zekharya’s message says that while things may appear grim at present, in the long run they will turn around dramatically. However, while Haggai calls for the Jews to roll up their sleeves and begin the work. Zekharya cries for repentance, suggesting that the rebuilding of Jerusalem will materialize regardless. Throughout Zekharya, the Jews’ role is to strive in matters of spirituality, and God will take care of the rest.
Jerusalem will be so expansive that it will not be able to contain its population with walls. The expansive nature of the city is, of course, in sharp contrast to the meager numbers that plagued the community of returnees.
God commands the Jews of Babylonia that the exile has ended, and they must now return to the holy city of Jerusalem. Eventually, the other nations will join the Jews in worshipping God in Jerusalem.
The End of Nehemya
Rabbi Tzvi SinenskyChapter 11 reports that a tenth of the Jewish population of Judea was selected by lottery to live in Jerusalem, with an eye toward ensuring the city’s ongoing security. The Jerusalem lottery was a random, rather than Divine, mechanism for determining who was to live in the holy city, consistent with the tenor of desacralization running throughout the period of Shivat Tzion.
The celebratory dedication of Jerusalem’s walls closely resembles the celebration in the third chapter of Ezra. Buried among the many similarities, however, is a basic difference. In Nehemya, the joy is unmitigated. In Ezra it is muted by the sobbing of those who had witnessed the First Temple’s grandeur. Thus, Nehemya is to be viewed as having brought Ezra’s work to a point of greater completion.
Nehemya’s final chapter neatly summarizes many of his major concerns throughout his tenure in Judea, and it brings his story full circle. The differences between the events of Nehemya chapter 1 and chapter 13 neatly capture the enormity of the governor’s achievements. At the book’s opening, there is an existential crisis. The walls of Jerusalem are burnt to the ground, and the community’s survival is far from assured. By the end, the wall has been completed and the community’s safety secured. Nehemya has turned his attention to matters of ethics, the Temple, and religious practice. However, for all his accomplishments and efforts, Nehemya concludes his sefer with his work incomplete. The battle for the hearts and minds of the people was destined to continue in Sefer Malakhi, a work written some years following Ezra and Nehemya’s careers.
Malakhi’s Opening Chapter
Rabbi Tzvi SinenskyMalakhi structures his prophecy as an ongoing series of dialogues between God and the Jewish People, forming the backbone of the book and as well as its central motif.
Malakhi consistently sees the world through the lenses of the intimate relationship between God and the Jewish People. In this sense, he is fittingly named “my messenger,” emphasizing the immediacy of the connection between God and His people.
Malakhi places great emphasis on the centrality of family relations to our responsibilities not only toward God, but also our fellow Jews and humanity.
Although the Second Temple has not yet attained the honor described in Haggai’s prophecy, Malakhi chastises the priests for relating dishonorably to the sacrificial service. Apparently, given the Temple’s relatively sorry state, the priests likely saw no reason to act reverentially toward the service. Moreover, although the exact date of Malakhi’s prophecy is unknown, the sense is that the Temple had already been functioning for some time. At this point, the Temple was likely no longer a novelty, and quite possibly was taken for granted by the priests.
Today, many younger people take the existence of Israel for granted; they did not see the founding of the State or the miraculous victories in wars, such as in 1967. The challenge of the current generation is not to fall into the trap that ensnared the priests – to remain passionately committed to Jerusalem even when its restoration is no longer freshly imprinted upon our hearts.