Haftorah Commentary Parshas Emor

Yechezkel 44:15–31

Sanctity in Mashiach’s Times

We appeal to Hashem all the time to bring us our long-awaited redemption. Did we ever consider what life will be like in those days? A glimpse of the future ordinary priest provides significant insight to the spiritual climate of the future.

The Ordinary Priest’s Upgraded Status

This week’s Haftarah devotes itself to the future priest’s service in Mashiach’s times. Yechezkel Hanavi began by discussing the priest’s unique garb and its restrictive regulations. He proceeded to discuss the priest’s restrictions from wine and from shaving his hair, and then listed the specific type of women the ordinary priest can marry. (44:17-22) At first glance, the regulations merely repeat the ones of our Parsha. However, after carefully analyzing things, one realizes that Yechezkel did not present any of the present restrictions for the future priest, but in effect, upgraded his status close to that of the previous High Priest. This glaring similarity reflects something stunning about Mashiach’s times. It suggests that the sanctity of the future priest will to a great degree resemble the sanctity of the previous High Priest. (Radak, Abarbanel and Malbim ad loc)

Through this perspective, let us study the regulations of the future ordinary priest. First, Yechezkel drew attention to his priestly garb. He informed the people that the future priest’s garb will consist of strictly linen material rather than the complex woolen fabric of earlier times. It will therefore mirror the garb of the High Priest on Yom Kippur when he enters Hashem’s inner chamber. In addition, the future priest will be forbidden from stepping outside the Bais Hamikdash walls while wearing his garb, thereby protecting it from any mundane contact. (see Radak on 44:19)

Second, unlike the customary hair length of the earlier ordinary priest, the future priest’s hair length will resemble that of the previous High Priest. Third, besides his standing prohibition of marrying a divorcee, he will be restricted even from marrying a widow, thus basically limiting his marriage to pure virgins.

Indeed, all these regulations render the future ordinary priest’s status close to that of the previous High Priest. In fact, some of his regulations even run parallel lines with those of the High Priest during his elevated Yom Kippur service. This suggests that during Mashiach’s times, the ordinary priest’s daily service in the Bais Hamikdash will be close to that of the previous Yom Kippur days. In other words, the experience of the most sacred person on the most sacred day of the year in the most sacred site of this world, will to a degree, be the future ordinary priest’s experience throughout the year.

Crown of Exclusive Sanctity

To appreciate this incredible phenomenon, let us reflect on the unique life of the previous High Priest. In this week’s Parsha, the Torah defines his sanctified status and states, “He [the High Priest] shall not leave the Mikdash [so as] not to profane Hashem’s sanctuary [service] because the crown of Hashem’s anointing oil is on him [his head].” (Vayikra 21:12, see Ramban ibid.) The Torah, in defining here the High Priest’s strict restrictions, makes specific reference to his crown of exclusiveness that resulted from his anointment with the exclusive anointing oil. The Torah prescribes a specific mixture for that oil and forbids its duplication with the severest consequence.

The apparent message of this anointing process is that one who is anointed with the exclusive oil, namely a king from Davidic descent or a High Priest, is inaugurated to an exclusive status amongst his people, as reflected by the exclusiveness of the anointing oil.

Sefer Hachinuch elaborates on this “crown of exclusiveness” and states that the High Priest whom Hashem designated for utmost sanctity, although he is human, his soul constantly dwells in the spiritual spheres… Since his soul so tightly cleaves to Hashem, he removes himself from common mannerisms and divorces himself from all worldly interests and family relationships.

These words reflect Rambam’s ruling about the High Priest’s restrictive living quarters and the sanctity that it produced. The Rambam states, “the honor and glory of the High Priest is to dwell in the Bais Hamikdash the entire day (except for an hour or two). At night he returned to his home that was located exclusively in Yerushalyim.” (Hilchos Klei Hamikdash 5:7) With these tight restrictions, one could readily understand the High Priest’s constant cleaving to Hashem and the supreme level of sanctity he experienced throughout each day.

Sefer Hachinuch explains that the High Priest’s extreme, restrictive life conditions that surpassed every Jewish person, were in line with his constant focus on spiritualty. Hashem adorned his head with His crown of exclusiveness because of the High Priest’s exclusive focus on cleaving to Hashem. His permeated spiritual environment, constant focus on Hashem’s service and consistent awareness of Hashem’s Presence rendered him the most sanctified person in the world. Understandably, his personal life was one of utmost sanctity because his total focus was one of absolute purity and sanctity. (Sefer Hachinuch 270)

Prevalent Sanctity in Mashiach’s Times

With this thought in mind, we can begin to absorb the sanctity of the ordinary priest during the era of Mashiach. We can suggest that his supreme sanctity will result from the general focus of the Jewish people at that time. Yeshaya Hanavi describes that focus in the following words, “The land will be filled with the knowledge of Hashem, akin to water that covers the sea.” (Yeshaya 11:9) Rambam elaborates on this and states, “In that time there will not be jealousy… the preoccupation of all will be solely to know Hashem. Therefore, the Jewish people will be outstanding scholars… who will understand Hashem’s knowledge to capacity.” (Hilchos Melachim 12:5)

Rambam teaches us that during Mashiach’s times the singular pursuit of every Jewish person will be to reach the highest levels of knowledge of Hashem. Accordingly, one could explain that if the ordinary Jewish person will be so understanding in the knowledge of Hashem, how much greater will be the understanding of the ordinary priest privileged to serve in those days in the Bais Hamikdash, in Hashem’s Divine Presence!?

Future Priest’s Knowledge of Hashem

With this thought, we can chart the incredible spiritual growth of the ordinary priest in the era of Mashiach. The Rambam adds to the above and says, “There will be great scholars who will know the deep, inner secrets of the Torah and who will understand Hashem’s knowledge to the limits of their human capacity.” The Torah throughout Sefer Devarim refers to the ordinary priests as presiding over the governing bodies of the Jewish People. Accordingly, in Mashiach’s times the ordinary priests will undoubtedly attain incredible levels of understanding of the knowledge of Hashem.

We could explain therefore that his incredibly increased knowledge of Hashem coupled with his intensified sense of Hashem’s Divine Presence will produce a life dedicated to utter sanctity, tantamount to a degree of the sanctified status of the earlier High Priest.

This explains the future priest’s strict restrictions and regulations during the time of Mashiach. Somewhat modeled after the earlier High Priest, the ordinary priest’s future life will produce ultimate purity and sanctity. His strict regulations will reflect his total focus on Hashem and His service and will attest to his intense sense of Hashem’s Divine Presence in the future Bais Hamikdash.

May the entire Jewish nation be privileged to attain elevated levels of sanctity, sorely needed in the last phase of our exile. May we soon merit offering sacrifices to Hashem in His Bais Hamikdash, thereby bringing His world to its ultimate state of perfection.

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Date: May 15, 2025

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