Transcript
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Hello everyone. We have reached the
Haftorah of Parshat Para. Before we
delve into the Haftorah [music] itself,
a few words about Parshat Para and why
we read it.
>> [music]
>> On Shabbat Parshat Para, we read in the
Torah the section about the red heifer.
When the Holy Temple stood, they would
[music] sprinkle the ashes of the red
heifer on anyone who had become impure
through contact with the dead, so that
they could be purified and [music] enter
the Temple and eat from the sacrifices.
Even today, although we do not have an
actual Temple, we read this section to
remind ourselves of the concept of
purity and to prepare ourselves for the
month of Nissan and for the holiday of
Passover.
The Haftorah read on this [music]
Shabbat also deals with purity, but with
the spiritual purity of the Jewish
people. And now to the Haftorah.
The prophet Ezekiel recounts that the
word of God came to him, addressing
[music] him and telling him to speak to
the Jewish nation.
The Jewish people lived on their land,
>> [music]
>> but did not behave there as they should
have.
They defiled the land with their
actions, with their ways, and with deeds
that were not good.
Their deeds were before God
>> [music]
>> like severe impurity.
God says that [music] he was angry with
them because of the blood they shed in
the land and because of the idolatry
they practiced. [music]
The land was defiled by their actions,
so he scattered them among the nations
[music] and they were dispersed in
different countries. Everything that
happened to them was to their actions,
[music]
not by chance and not for no reason, but
as a result of the path they chose.
[music]
But even when they arrived among the
nations, something else happened.
>> [music]
>> The very fact that the Jewish people
were in exile caused a desecration of
God's name.
The nations [music] saw the Jewish
people and said, "These are the people
of God and yet they have left his land."
As if to say, "If they are God's people,
>> [music]
>> why are they in exile?" And so God's
name was desecrated. God says that he
had compassion for his holy name, which
was profaned among the nations.
Therefore, he turns to the Jewish
[music] nation and tells them something
clear. "It is not for your sake that I
act, but for my holy name, which you
have profaned among the nations."
[music]
In other words, the future redemption
will not be because of your merits, but
in order to sanctify my name in the
world. God promises that he will
sanctify his great name, which was
desecrated among the nations, when he
redeems Israel and shows them kindness,
[music] the nations will know that he is
the Lord. They will see with their own
eyes how God acts in the world. And then
comes the great [music] promise.
God will take the Jewish people from
among the nations, gather them from all
the countries, [music] and bring them to
their land. He will gather all those who
are scattered and bring them back to the
land of Israel.
Not only the ingathering of exiles, but
also purification. God says, "I will
sprinkle pure water upon you and [music]
you shall be cleansed from all your
impurities and from all your idols, I
will purify you." Just as in the [music]
portion of the red heifer, where one is
purified from impurity, so too here, it
refers to spiritual purification. God
[music] promises to give the Jewish
people a new heart and a new spirit.
He will remove the heart of stone, the
hard and blocked heart, and give a heart
of flesh, a soft, living, and sensitive
heart.
In addition, he will place his spirit
within them and cause them to walk in
his ways, keep his commandments, and
practice them. The Jewish people will
dwell in the land that God gave [music]
to their ancestors, and they will be his
people, and he will be their God.
There will be renewed closeness and
connection. God also promises to save
them from all impurities. He will
increase the grain and there will no
longer be famine.
The fruits of the tree and the produce
of the field will multiply,
>> [music]
>> so that they will no longer suffer the
shame of hunger among the nations. But
within all these promises, there is also
a point of self-reflection.
God says that the Jewish people will
remember their evil ways and their deeds
that were not good, and they will
despise themselves for the sins and
abominations they committed. They will
be ashamed of their actions and [music]
will understand that they did not follow
the right path. And again, God
emphasizes, "I am not [music] doing this
for your sake, but for the sake of my
name. You must know this. Be ashamed
[music] and turn away from your ways."
Later, God promises that on the day he
purifies them from all their sins,
[music]
he will resettle the ruined cities and
the ruins will be rebuilt.
And the land [music] that was desolate
will be cultivated and bear fruit.
Anyone who passes [music] by will say,
"This land that was desolate has become
like the Garden of Eden."
The ruined and destroyed cities have
been [music] resettled and fortified.
And then the nations that remain around
will know that I, the Lord, have rebuilt
what was destroyed and have given life
to what was desolate.
I, the Lord, have spoken and done it.
And so the Haftorah concludes. It speaks
of sin and exile, but mainly of
purification, rectification, and
redemption.
That is why it is read on Shabbat
Parshat Para.
To remind us that there is purification
for the individual and purification
[music]
for all of Israel.
And there is a clear promise that God
will purify us and return [music] us to
our home in holiness and joy.
