Adversaries Opposing the Building of the Second Mikdash

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1. An Imperfect Inauguration

   Rabbi Tzvi Sinensky

   Having 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. 

2. Confronting Anti-Semitism

   Rabbi Tzvi Sinensky

   Ezra-Nehemya is sub-divided into three major sections: Each of the three major segments evinces a similar organizational structure: (a) aliya, (b) a confrontation with antisemitism, (c) support of the Temple/Jerusalem, and (d) working toward ensuring the everyday functioning of society.

   On a local level, chapters 4-6 of Ezra neatly break down in similar fashion. The three chapters sub-divide into three sections. All three segments consist of the enemies’ efforts to stall the construction, a response from the Jews or king, and a resolution.

   The author of Ezra-Nehemya implies that although the events of Shivat Tzion transpired over the course of nearly a century, featuring varied monarchs, Jewish leaders, and gentile antagonists, fundamentally the story is the same. The major motifs in Shivat Tzion are recurring: the challenge of abandoning comfortable diaspora communities and returning to Judea; the need for proactivity in combating antisemitism and rebuilding; and the importance of confronting the social rifts in our community. By presenting the stories of Shivat Tzion in chronologically interwoven, structurally repetitious fashion, our author suggests that these challenges are universal to the era of Shivat Tzion, and possibly all eras as well.

3. Haggai Redoubles His Efforts

   Rabbi Tzvi Sinensky

   Haggai 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.

4. Obscure Reveries

   Rabbi Tzvi Sinensky

   Anyone who steals the Temple’s materials or otherwise defiles the holy house will be cursed. All this refers to the Jews’ enemies, who seek to stifle the Jews’ attempts to build the Temple by way of theft and any other means possible. Their end, hints the prophecy, will be that of curse and failure.

   The appointment of multiple leaders without a clear hierarchy is generally a recipe for disaster. The prophecy predicts that despite the potential for tension, Yehoshua and Zerubavel will cooperate peaceably. The Hasmoneans acted contrary to the spirit of this prophecy.

   Zekharia transitions to an uplifting messianic vision depicting the old and young flourishing in the streets of Jerusalem. He concludes, all the fasts associated with the destruction of the Mikdash will be transformed into joyous occasions.

   Whereas at the beginning of the sefer the prophet presents repentance as a necessary precondition for the Jews to receive Divine reward, by the end of the eighth chapter, the two appear to have been disentangled from one another. Certainly the Jews are required be righteous. Still, the simple reading of our chapter indicates that the salvation will be forthcoming whether or not the Jews follow God’s word.

5. The Pessah Sacrifice

   Rabbi Tzvi Sinensky

   The Jews restart the construction of the Beit HaMikdash, but are met with opposition by the locals, who turn to Darius to complain. However, Darius locates Cyrus’ letter, and support the Jews’ right to continue building. The Mikdash is finally completed more than four years later, during the month of Adar, during the sixth year of Darius’ reign. The Jews celebrate the dedication by offering hundreds of sacrifices and appointing the Kohanim and Leviim. Shortly afterwards, after purifying themselves, they offer the Pessah sacrifice on the 14^th of Nissan.

   The remarkable resemblances between this Pessah sacrifice and Hizkiyahu’s, as described in Divrei HaYamim, indicates the religious potential of even the most sinful and uneducated of communities. The Jews of Hizkiyahu’s time were largely recalcitrant, to the point that many refused to participate in the sacrifice and celebration. At the time of Ezra, the Jews were similarly unobservant. Yet both communities were swayed, even transformed, under the influence of extraordinary events and historic leadership. Our narratives are testaments to the deep religious recesses of the Jews’ soul, and the capacity of inspired leaders to spark that passion.

6. Introduction to Nehemya

   Rabbi Tzvi Sinensky

   A cursory glance at the book of Nehemya makes it clear that many of the concerns encountered in Ezra remain relevant in Nehemya: the arrival of a new leader on the scene; opposition from the indigenous population; the importance and challenges of construction; censuses of the olim; and mass ignorance and repentance.

   While both Ezra and Nehemya arrive under grave circumstances – each travels to Jerusalem at great personal sacrifice to guide a struggling community – there are a number of obvious differences between the two.

   Upon hearing the news of the state of Jerusalem Nehemya launches into prayer. Nehemya, much more so than Ezra, laces his tefilla with rich allusions to prior Torah texts and personalities. The Jewish community was rudderless, lacking in leadership and direction, and unable to provide basic security for its residents. The only way he would feel secure in making his request from the king was by first invoking some of his outstanding predecessors throughout Jewish history: Moshe, Aaron, David, and Shlomo. 

7. Building and Securing Jerusalem's Walls

   Rabbi Tzvi Sinensky

   Having inspired the community to commit to rebuilding the wall, Nehemya moves swiftly to repair the breaches, dividing responsibility for forty-two stretches of wall among a range of leaders, families, and townspeople. By the chapter’s end, the Jews had managed to complete the wall’s entire circumference, albeit to only half its intended height.

   Sanbalat and his colleagues turn to the threat of physical violence. Nehemya responds by establishing guard duty throughout the course of the night. Giving arms to the citizens of Jerusalem, he inspires the people to be unafraid, remember God, and fight on behalf of their families.

   Instead of dwelling on the negativity or engaging in extended conversations, Nehemya responds with decisive action, moving at breakneck pace to create the facts on the ground necessary to ensure the Jews’ safety. In so doing, he co-opts the Jews’ energies into assisting with the construction, rendering irrelevant their complaints.

   Throughout the process, Nehemya does not take a moment for himself. He not only oversees the building and guard duty, but accepts personal responsibility for both. 

8. A Retrospective

   Rabbi Tzvi Sinensky

   Conflicting proofs exist as to whether the books of Ezra and Nehemya are one book or two. The preponderance of evidence inclines toward the position that they are a unified work. The differences noted center on Ezra and Nehemya’s distinct leadership styles, one religious and the other political - two contrasting modes of leadership that are crucial in the post prophetic era.

   While similarities to the rest of Tanakh are abound in the books of Shivat Tzion, still, there are significant departures from the rest of Tanakh.

   The omnipresent temptation of idolatry has been overtaken by the allure of intermarriage.

   The post-prophetic period will feature uncharted territory for a Jewish community that had been led by monarchs and prophets for as long as they could remember. As opposed to the prophets’ black-and-white, explicit directives, the Shivat Tzion community must learn to embrace ambiguity.

   The contemporary messages of the works of Shivat Tzion include:

   • There are multiple legitimate models of Jewish leadership.
   • At times leadership demands clinging to core principles, even if at great risk.
   • Redemption, in Shivat Tzion as today, is not an all-or-nothing proposition. Shivat Tzion interweaves idealism and realism. We must celebrate partial victories, even as the work remains dauntingly incomplete.
   • National rituals and shared memory are keys to Jewish survival.
   • Education is the key that unlocks Jewish commitment and continuity.
   • Politics are unpleasant, but are necessary and not inherently evil.
   • No matter the challenges, we remain God’s beloved.