The Haftarah for Tetzaveh: Rebuilding

Hebrew 

[Now] you, O mortal, describe the Temple to the House of Israel, and let them measure its design. But let them be ashamed of their iniquities. When they are ashamed of all they have done, make known to them the plan of the Temple and its layout, its exits and entrances—its entire plan, and all the laws and instructions pertaining to its entire plan. Write it down before their eyes, that they may faithfully follow its entire plan and all its laws. (Ezekiel 43:10-11)

By the rivers of Babylon, the prophet Ezekiel is commanded to convey a double message to the Israelites, of both hope and repentance. The hope is that they will eventually be able to rebuild the Temple, according to the precise description given by the prophet.[1] The repentance entails remorse for their actions, but the causal connection between the two is vague.

Rashi (Troyes, France, 11th century) understood that the description of the future temple was intended to be an ameliorating factor: “I show them that in My loving-kindness I have not rejected them for their iniquity.” In other words, the knowledge that God has not abandoned God’s people provides the protective context without which repentance is frightening.

For Rabbi David Kimchi (Provence, 12th century), the causal relationship is more direct; the people’s sins caused the destruction of the Temple. Confronting with the consequences of destruction ought to rattle them into understanding that actions have consequences and that they bear at least some degree of responsibility for their current situation. The rest of his words must be read very carefully, “Tell them that the future temple will never be destroyed because they will do not sin.” This is not a promise that the future temple will never be destroyed regardless of circumstances, but rather that it will stand forever because they will not continue to sin. As we well know, the Second Temple was indeed destroyed.

According to Don Isaac Abravanel (Portugal and Italy, 15th century), the subject of Ezekiel’s prophecy is not past sins that caused the First Temple to be destroyed, but rather his listeners’ current sins that prevent the return to Zion:

It is more correct to interpret that because the Israelites in Ezekiel’s day sinned by worshipping the sun and moon, God commanded the prophet to tell them everything he saw in his prophecy about rebuilding of the Temple, so that they would separate themselves, pay attention to the details of the Temple, measure its pattern, and thereby... realize their mistaken worship.

Perhaps they are all correct. Durable reconstruction depends on recognizing the mistakes that caused the destruction, and also those that currently prevent restoration, which can best be clarified and repaired in a non-confrontational environment.

The First Temple was destroyed. The Second Temple was destroyed. The State of Israel suffered a severe blow but is still standing. As we read in Ezekiel's prophecy, rehabilitation depends on soul-searching.

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[1] The details are not identical to those given in the Book of Exodus, but that is not relevant here.