TOLDOS
Malachi 1:1–2:7

Decorum in the Sanctuary

One of the Jewish people’s greatest challenges is maintaining proper decorum
in their Beis Haknesses and Beis Hamidrash. Although our Sanctuaries are
dedicated to Hashem’s solemn service and to intense Torah study, our people
seem to feel overly comfortable inside their sacred structures. What is the root
of this problem and how can we effectively address it? This week’s Haftarah
provides some insight into our dilemma and helps us address this troubling
matter.

Early Sacrificial Privileges

Malachi Hanavi spoke to the Jewish people shortly after their return to Eretz Yisrael and
rebuked them for their disrespect towards the sacrifices offered in the Beis Hamikdash.
He said in Hashem’s name, “I [displayed My] love to you . . . [but] if I am your father
where is My honor? . . . The priests disgrace My name. . . by showing disrespect to [the
size of] their sacrificial portions.” (1:2, 6-7). Rashi explains that the priests of those times
failed to appreciate their sacrificial privileges. When numerous priests divided their
portion of a sacrifice into small equal parts, they belittled the size that each one received.
Even the sacrificial order was treated lightly, and priests would at times consent to offer
for someone a lame or sick animal on the altar, causing disgrace to Hashem. (Malachi
1:8)
Malachi reprimanded the priests for their inexcusable behavior and reminded them of
the earliest times of the priesthood. He told them that the first priest displayed
outstanding respect towards the priesthood and acted with utmost reverence. Malachi
told them that Hashem said about that priest, “My treaty of life and peace was with him,
and I gave him [reason for] reverence. He showed reverence to Me and before My name
he was humbled.” (2:5) Hashem’s words referred to Aharon, the earliest High-Priest to
serve in the sanctuary. Although he was granted access to the innermost chamber, he
always humbled himself in Hashem’s presence and always displayed proper reverence
when entering Hashem’s private quarters. The Gaon of Vilna reveals from Chazal that
Aharon’s relationship with Hashem in His Sanctuary surpassed that of all subsequent
high priests because he exclusively was granted permission to enter the innermost
chamber at all times wherein Hashem’s Divine Presence resided, given specific

sacrificial conditions. Yet, Aharon’s unique privilege never brought him to become
comfortable in Hashem’s presence.

Reverence vs. Warmth

Parenthetically, Malachi drew attention to the stark contrast between the Jewish nation’s
relationship with Hashem and that of all other nations. Malachi said in Hashem’s name,
“From the east to the west My name is exalted amongst the nations… But you [the
Jewish people] profane it by relating to Hashem’s altar with disgrace…” (1:11-12) Radak
explains that world nations preserve Hashem’s honor by recognizing Him as the highest
power of all, the G-d of all powers. (Radak to 1:12) World nations afford Hashem the
greatest respect and honor and do not overtly disrespect His name. The reason for this
is because they direct all their energies towards smaller powers and false entities, and
they never directly approach Hashem. Their evasive system gives rise to formal respect
and reverence to Hashem and demands that He remain above all. The result of this is
that their relationship with Hashem is so distant that it leaves no room for familiarity or
casualness.
Conversely, the Jewish people enjoy a warm and close relationship with Hashem.
From the outset He declared His nation His beloved children and He always holds them
in His constant focus. They, and only they, are privileged to enter the Beis Hamikdash
and to sense His Divine Presence and experience His closeness to them. Unfortunately,
their special relationship with Hashem gives rise to familiarity and casualness, and can,
at times, lead to insensitivity and disrespect. During the early years of the second Beis
Hamikdash in the merit of Shomon the High Priest, Hashem’s warmth was so tangible
that the priests who served inside lost sight of their requirement of reverence. Malachi
referred to this when he quoted Hashem saying, “I [displayed My] love to you. . . but
where is My honor?” (1:2, 6) Malachi meant that although the Jewish people are
privileged to a warm, close relationship with Hashem, they should never abuse it.
Malachi reminded them to treasure their unique opportunity and to display proper
respect and reverence to their Father Above, Who is also Master of the Universe.

Distance vs. Closeness

In truth, the diverse approaches of the Jewish people and world nations to the Master of
the Universe seem to mirror their ancestor’s diverse approaches to their revered father
Yitzchak, in this week’s Parsha. The Midrash quotes the illustrious Tanna, Rabban
Shimon ben Gamliel bemoaning the fact that he never came near serving his father with
the reverence that Eisav served his father. Rabban Shimon exclaimed, “Eisav wore

kingly robes when doing menial chores for his father, but I perform those chores for my
father in ordinary garments and, when appropriate, even with soiled garments”!
(Bereishis Rabba 65:16) That proclamation truly attests to Eisav’s great respect and
reverence for his father.
But, there was a second side to that relationship. This week’s Parsha depicts Eisav’s
relationship with his father as one of formality and distance. We sense this distance
through Eisav’s mode of speech when addressing his father in pursuit of his coveted
blessing. The Torah quotes him saying, “Let my father rise and eat from the provisions of
his son.” (Bereishis 27:31) Indeed, Eisav addressed his father like a king in a formal,
third person mode, but we detect in his words distance and coldness. Conversely,
Yaakov did not relate to his father as a king. He undoubtedly showed his father utmost
reverence and honor, but he could not withhold himself from relating to his father with
closeness and warmth. Apparently, his association with his father was too internal to
allow for formal speech. The Torah therefore quotes Yaakov saying to his father, “Please
rise…and eat from my provisions” (27:19) (Rabbeinu Avraham ben HaRambam ad loc.)
Yaakov was, at that time, impersonating Eisav in pursuit of his coveted blessing and
would have greatly benefited from speaking to his father with Eisav’s mode of speech.
However, Yaakov opted to risk being discovered and to forfeit his pre-ordained blessing
because he insisted on speaking to his father in his natural mode of warmth and love.

External vs. Internal

One could conceivably explain these diverse approaches in the following manner.
Eisav’s relationship with his father was completely external. He certainly did not value
his father’s moral and ethical code and had no interest in bringing his father true honor
through his personal behavior. Although he was careful to show his father utmost
respect and reverence, he did so in pursuit of his perpetual blessing for wealth and
prosperity. In addition, Eisav could not afford to come too close to his father lest his
father discover Eisav’s secretive, immoral, repulsive behavior. Yaakov, on the other
hand, enjoyed a pure internal relationship with his father. He genuinely valued his
father’s ethical and moral code and committed himself to bringing his father true honor
by following all of his father’s sacred ways. Yaakov, therefore, related to his father with
utmost warmth, seeking to bond with him and to benefit from his innermost feelings.
The Jewish people follow the footsteps of their patriarch, Yaakov, and relate to their
Father in Heaven out of warmth and closeness, rather than coldness and distance.
Although Yaakov never displayed Eisav’s admirable level of reverence to his father,
Yaakov showed his father greater respect through love, warmth and deep appreciation.
The Jewish people approach Hashem in a similar manner and relate to their Father in

Heaven out of warmth and deep appreciation. World nations, however, follow their
forebearer’s approach to his father and they address the Master of the universe in a
similar manner. They, therefore, maintain their distance from Him and relate to Him in a
formal and cold–albeit respectful, reverent way.

Our Relationship with Hashem

In truth, to the Jewish people’s credit, Yaakov’s approach to his father reflects itself in
their attitude and approach towards their miniature Beis Hamikdash, the Beis
Haknesses. Although a house of worship is a sacred edifice dedicated to Hashem’s
Presence, a sense of warmth and love permeates its atmosphere. If one sincerely
concentrates on the matter, he can even sense, to some degree, Hashem’s closeness
therein and enjoy His warmth and acceptance. However, one must always remember
Malachi’s stern warning in Hashem’s name, “I love you… but if I am your father where is
My honor?” Malachi reminds the Jewish people to follow our patriarch Yaakov’s
footsteps in full. As children of Yaakov, we deserve to relate to our Heavenly Father out
of warmth and love, but we must protect that precious relationship and always show Him
proper respect and reverence, especially in His sacred Sanctuary.
The Jewish people’s troubling times are undoubtedly Hashem’s wake-up call to them.
Apparently, Hashem is expressing His interest in intensifying His relationship with His
people. He is, therefore, calling us to turn to Him and to realize that our utter existence
depends solely on Him. Let us respond to His call and show our loyalty to our Father
Above. Let us display our true appreciation to Him and conduct ourselves with proper
respect and reverence within His sacred Sanctuary. And let it be His will that we soon
merit His intensified relationship with us and that He soon be recognized as Master of all
mankind.

***