by Rabbi Dovid Siegel
This week's haftorah, read in conjunction with Shabbos Chanukah, teaches us
a hidden dimension of Hashem's compassionate ways. The prophet Zechariah
opens by announcing prophecies of the arrival of Hashem's presence in the
near future. He declares in Hashem's name, "Rejoice and be happy daughter
of Zion for behold I am coming and I will dwell in your midst," These
words refer to the sudden erection of the second Temple after seventy dark
years of exile. In truth, early construction began earlier but our Jewish
brethren slandered to the Persian government and brought the development to
an immediate halt. This led the Jewish people to total despair and to
forfeit all hope of experiencing Hashem's return. Suddenly and totally
unexpected, the prophet Zechariah announced Hashem's immediate plan to
rebuild the Temple.
Zechariah the prophet continues and reveals a private discussion between
Hashem and the assigned prosecuting angel. The discussion centered around
Yehoshua ben Yehozadak who was designated to serve in the new Temple.
Hashem defended Yehoshua and said, "Is he not an ember spared from fire?
The prophet Zechariah continues, "And Yehoshua was wearing soiled garments
and standing before the angel. And the angel responded, 'Remove the soiled
garments from upon Yehoshua...and they placed the turban upon his head.'"
(Zechariah 3:4-5) This dialogue reflects that the ordained high priest was
seriously faulted for an offense to the priesthood. The Sages explain that
Yehoshua was judged for failing to involve himself in his children's choice
of marriage. Unfortunately, the Babylonian exile took its toll upon the
Jewish nation and corrupted their moral fiber. Their constant exposure to
the Babylonians broke down basic barriers and numerous intermarriages
occurred. Yehoshua's offsprings were party to this mind set and married
women forbidden to them according to priesthood standards. (Targum and
Rashi ad loc)
Their esteemed father, Yehoshua was unsuccessful in influencing them to
choose appropriate wives and was now seriously faulted for this. The
prosecuting angel protested Yehoshua's priestly status because of his
inability to properly preserve it. Hashem defended Yehoshua and argued
that he deserved special consideration because he was an ember spared from
the fire. Yehoshua received a second chance and immediately resolved to
rectify his fault and terminate these inappropriate relationships. Hashem
responded to this sincere commitment and restored Yehoshua to his
This incident reveals a unique dimension of Hashem's judgement and
compassion. In truth, Yehoshua was at fault for his children's behavior
and conceivably should have forfeited his esteemed position. However,
Hashem focused on Yehoshua's outstanding merit as an ember spared from the
fire. The Sages (Sanhedrin 93a) explain that the wicked Nebuchadnezar
tested Yehoshua's faith and merit and casted him into a fiery furnace.
Yehoshua was miraculously spared thereby displaying his supreme level of
devotion to Hashem. Hashem argued that every fiber of Yehoshua's being was
devoted to Hashem and deserved careful consideration. Although Yehoshua
was faulted for his children's behavior he received a second chance and
regained his status of the High Priest.
We learn from this Hashem's appreciation and response to devotion.
Yehoshua totally dedicated himself to Hashem's service and thereby earned
his privileged status. Yehoshua's devotion brought him into Hashem's inner
circle and earned him special appreciation. Hashem views His close ones
through the perspective of devotion and affords them special privileges.
After proving their total loyalty to Hashem their subsequent service
becomes invaluable. Such pious people bring credit to Hashem by their mere
existence and will undoubtedly increase this credit a thousand-fold through
their continuous service to Hashem. Although they may be imperfect their
quality of devotion surpasses all and renders them the most worthy
candidates for his service.
This lesson repeated itself in Yehohua's offsprings during the days of
Chanukah. In the early years of the second Temple the Jewish people were
represented by illustrious high priests such as Ezra Hasofer and Shimon
Hatzadik. During that period the Menorah's western lamp burned throughout
the day. This constant miracle showed the entire world Hashem's constant
presence amongst His people. However, after Shimon's passing this coveted
priestly position was periodically neglected. It assumed political status
and was obtained, at times, through handsome sums of money. Numerous
unworthy individuals served as high priests for brief periods of time.
Every year Hashem would display their unworthiness and punish them for
entering the Holy of Holies without proper preparation. (Mesichta Yoma 9a)
After years of mistreating their Temple privileges Hashem responded to this
disgrace and permitted the Greek's to control the Bais Hamikdash. This
new development exiled the Jews in their very own land and restricting them
for sacrificial service. The Chashmonaim, high priests by rite, took
charge of the situation and sacrificed their lives to restore this service.
They displayed unprecedented levels of devotion and Hashem responded and
returned the Temple to them.
The Chashmonaim overstepped their bounds and declared themselves rulers
over the entire Jewish nation a position belonging exclusively to the
household of Dovid Hamelech. Although this was a serious fault Hashem
focused on their display of devotion and granted them the privilege of the
priesthood. (Ramban Breishis 49:10) According to some opinions Yanai
(Yochanan) Hamelech served as the high priest for eighty years. (Mesichta
Brachos 29a ) The Chashmonaim family proved their devotion and deserved to
remain in Hashem's inner circle. Their total dedication to Hashem created
a relationship of fondness and endearment and establish them the most
qualified candidates for his service. (see Malbim, Zechariah 3:7)
The Bach sees this dimension of service as the heart of the Chanuka
experience. He explains that the Jewish people became lax in their service
in the Temple Bais Hamikdash. This sacred and precious opportunity became
a matter of routine and was performed without inner feeling and devotion.
Hashem responded and removed their privileges to awaken them to their
shortcomings. The Chashmonaim, descendants of Yehoshua and Shimon Hatzadik
understood the message and resolved to restore Hashem's glory to His
nation. Following the footsteps of their predecessors they totally
dedicated themselves to this service and sacrificed their lives on its
behalf. Hashem responded to their devotion and led them to a miraculous
victory. We kindle our menora as an expression of our devotion to
Hashem's service and resolve to internalize Chanuka's lesson. After
sincerely examining our level of service we dedicate heart, mind and soul
to Him and apply our Chanuka experience to our service throughout the year.
(comment of Bach O.H. 670)
May Hashem accept our total commitment to His service and grant us the
privilege of serving him in His holy abode in the nearest future.
Text Copyright © 2001 Rabbi Dovid Siegel and Project Genesis, Inc.
The author is Rosh Kollel of Kollel Toras Chaim of
Kiryat Sefer, Israel.