This week's haftorah which we read in conjunction with Parshas Hachodesh portrays the upcoming month of Nissan in a brilliant light. It begins with an elaborate description of the special sacrifices which will introduce the Messianic era. The prophet Yechezkel focuses on the dedication of the third Bais Hamikdash and says, "On the first day of the first month(Nissan) take a perfect bullock and purify the Bais Hamikdash." (45:18)The Radak (ad loc.) notes that the Jewish nation will return to Eretz Yisroel long before this. During that time most of the construction of the Bais Hamikdash will be completed leaving only final stages for the month of Nissan. Radak suggests that the inaugural services will begin seven days prior to the month of Nissan and will conclude on Rosh Chodesh itself. He offers with this an interpretation to the classic saying of Chazal "In Nissan we were redeemed and in Nissan we are destined to be redeemed." These words, in his opinion, refer to the events of our Haftorah wherein we are informed that the service in the Bais Hamikdash will begin in the month of Nissan.
As we follow these dates closely, we discover a striking similarity between the dedication of the final Bais Hamikdash and of the Mishkan. Historically speaking, each of them revolves around the month of Nissan. In fact, as we have discovered, they are both completed on the exact same date, Rosh Chodesh Nissan. But this specific date reveals a more meaningful dimension to these dedications. The month of Nissan, as we know, has special significance to the Jewish people; it marks our redemption from Egyptian bondage. In truth, this redemption process began on the first day of Nissan. Because, as we discover in this week's Maftir reading, Hashem began preparing the Jewish people for their redemption on Rosh Chodesh Nissan. All of this indicates a direct corollary between the Jewish people's redemption and the erection of the Sanctuary and the final Bais Hamikdash. Rosh Chodesh Nissan, the date which introduced our redemption and afterwards our service in the Mishkan will ultimately introduce the service of the final Bais Hamikdash.
In search for an understanding of this, we refer to Nachmanides' insightful overview to Sefer Shmos. In essence, the Sefer of Shmos spans the Jewish people's exile and redemption. It begins with the descent of Yaakov and his household to Egypt and concludes with the exodus of our entire nation. Yet, almost half of the sefer is devoted to the intricacies of the Sanctuary, something seemingly unrelated to redemption! Nachmanides explains that the Jewish redemption extended far beyond the physical boundaries of Egypt. Before they left the land of Israel, Yaakov and his sons enjoyed a close relationship with Hashem. The devotion of the Patriarchs had produced such an intense level of sanctity that Hashem's presence was commonplace amongst them. However with their descent to Egypt, this experience faded away and, to some degree, distance developed between themselves and Hashem. Over the hundreds of years in Egypt, this distance grew and they eventually lost all association with Him. Nachmanides explains that even after their liberation from Egyptian bondage, scars of exile remained deeply imprinted on them. Having left Egypt, they began rebuilding their relationship with Hashem and prepared for a long journey homeward to Him. Finally, with the erection of the Sanctuary, they reached their ultimate destiny and reunited with Hashem. The Sanctuary created a tangible experience of Hashem's presence amongst them, the clearest indication of His reunification with them. With this final development, the Jewish people's redemption was complete. They now returned to the status of the Patriarchs, and were totally bound to their Creator. All scars of their exile disappeared and they could now, enjoy the closest relationship with their beloved, Hashem.
This perspective is best reflected in the words of Chazal in P'sikta Rabsi. Our Chazal inform us that, in reality, all the segments of the Sanctuary were already completed in the month of Kislev. However, Hashem waited until Nissan which is called "the month of the Patriarchs", for the erection and inauguration of the Mishkan. With the insight of Nachmanides we can appreciate the message of this P'sikta. As stated, the erection of the Sanctuary represented the completion of our Jewish redemption,their reunification with Hashem. In fact, this unification was so intense that it was tantamount to the glorious relationship of the Patriarchs and Hashem. In essence this present Jewish status reflected that of the Patriarchs in whose merit this relationship had been reinstated. It was therefore only proper to wait until Nissan for the dedication of the Sanctuary. Nissan which was the month of the Patriarchs was reserved for this dedication, because it reflected the Jewish people's parallel level to the Patriarchs themselves.
In this week's Haftorah, we discover that this concept will continue into the Messianic era and the inauguration of the final Bais Hamikdash. Our ultimate redemption, as in our previous ones, will not be considered complete until we merit the Divine Presence in our midst. Even after our return to Eretz Yisroel, which will transpire long before Nissan, we will continue to bear the scar tissue of thousands of years of exile. Only after Hashem returns to us resting His presence amongst us will we truly be redeemed. This magnificent revelation will, quite obviously, occur in the month of Nissan. Our final redemption which reflects Hashem's return to His people will join the ranks of our redemptions and be introduced on that glorious day, Rosh Chodesh Nissan.
May we learn from them to totally subjugate ourselves to our Creator, thereby meriting the final and total destruction of Amalek and his followers.