ייִדישער מחשבֿה אויף זכריה 12:8

Since human life is precious, harmful substances must be shunned, and even merely potentially dangerous agents must be avoided. This is best illustrated in the laws governing the Nazirite, the self-appointed ascetic who must not only abstain from wine, but also from grapes, vineyards, and anything even remotely connected with the fruit of the vine. If this is so in the case of a Nazirite, who had imposed strictures upon himself that the Torah had not even demanded of him, how much more must this concept apply to products expressly forbidden by the Torah? The more serious the nature of the prohibition, the more stringent the cordon sanitaire around such a prohibition to insure that the actual prohibition would not be violated. Since the Torah takes a very grave view of immorality, our sages even discouraged idle conversation with one's own wife. Concerning bloodshed, another cardinal sin, our sages compare the infliction of a public insult as equivalent to the sin of bloodshed, and thereby hope to forestall even more serious expressions of one's hatred toward one's fellow man. The same principle applies to the most serious of all transgressions, the sin of worshipping idols. All other sins, especially if committed while one is under the influence of one's basic urges, can be atoned for by repentance relatively easily. After David had confessed his guilt, the prophet Nathan while remonstrating with David, whose apparent crimes included bloodshed and immorality, was able to say to David, "G-d has removed your sin from you, you will not die" (Samuel II 12,13). This is possible when the sinner had all along retained his faith in G-d. This is also what the prophet foretells concerning a future when man's knowledge of G-d will no longer be beset by doubts, "And he that stumbles on that day shall be as David; and the house of David shall be like a divine being, as the angel of the Lord before them" (Zecharyah 12,8). In those days sin will not be due to lack of faith, but will be due only to the weakness of the flesh. Therefore, it can be expiated for at once, and the sinner, after his repentance, can be described as "an angel of the Lord." Nowadays, however, if someone knowingly commits idolatry, how could such a person obtain forgiveness? He would be subject to severance from his people, a penalty corresponding to the nature of his sin. Who could save him? Therefore the Torah includes laws which in themselves represent deterrents to the sin of idol-worship. The most common form of idol-worship is the adulation of heavenly objects such as the sun, the moon, and the stars. These bodies have lured people away from monotheism since time immemorial, and the Torah therefore does not tire of exhorting us "that you may not raise your eyes heavenward and be led astray to worship" (Deut. 4,19). There are many similar quotations, too many to list. All the prophets strove to wean the Jewish people away from these tendencies, and to prove to them that all these heavenly objects are merely tools which G-d uses in His wisdom to guide the progress of the universe. Jeremiah spends a whole chapter discussing this, employing even the chaldaic language to make sure that he would reach the whole nation, including those not fluent in Hebrew (Jeremiah 10).

When we examine the promise of the prophet Nathan to David concerning the future of his son Solomon, we find that G-d had almost precluded Himself from severing His covenant with Solomon even if the latter should be steeped in sin. (Samuel II 7, 12-17) We read there something that sounds like Solomon had been given carte blanche by G-d, come what may. Similarly, we see Eytan Haezrachi describe the absolute assurances G-d gave to David and his descendants. (Psalms 89,21-38) How does all this square with the statement "G-d is not mortal man that He deceives?" (Numbers 23, 19) Reading verses 39,53, in Psalms 89, certainly poses a difficult problem concerning the absolute nature of assurances from G-d. We also find Solomon being warned repeatedly that his kingdom would not endure if he failed to live up to G-d’s expectations of him. (Kings I chapter 9) Even though the tabernacle, i.e. temporary collapsible structure did endure long, -due to the sin of the spies-, G-d expressed His plan for residence on earth by giving all the instructions for such a residence. In G-d’s own good time, an enduring structure will be built, such as is envisaged in the concluding chapters of the book of Ezekiel. That however, will be when the Jewish people will have become so refined in character through having been persecuted in exile, that success can be ensured and the Divine Presence would not again be forced to withdraw. The entire book of Ezekiel can be viewed as concentrating on this subject, seeing that it commences with a vision of ma-asseh merkavah, i.e. G-d’s residence in the heavens, and concludes with visions of G-d’s residence on earth. The intervening chapters only provide the rationale why a permanent residence for G-d on earth had not been possible, due to the errant ways of G-d’s chosen people. Only after "and I shall sprinkle on you cleansing waters...and give you a new heart," (chapter 36) have the conditions been met that must precede the establishment of a permanent home for G-d on this earth. Interestingly, when Ezekiel mentions the date of his first vision, he begins with the exile of the Divine Presence,- when Jewish exile began-, only to mention the date of the day of Atonement, when forgiveness is granted as the last day in all his recorded visions. If G-d did not command building of a temple when Israel entered the holy land, it was because Israel did not remove all the vestiges of idol worship and idol worshippers from that land. They left in place many people and many objects that would cause them to sin at a later date. Even though David, of his own accord, proposed to establish such a temple, G-d asked "how could you do so unless I had commanded you?" As to the promise that his son would be chosen to do so, the son referred to, is not Solomon, but the Messiah. G-d emphasized that He never requested from Moses a permanent residence, neither does He request it at that time. (Samuel II 7,7) However, "your son" meaning the Messiah, "he will build it." David prepared blueprints etc., but he did not realise that it was not Solomon who had been meant by the words of the prophet Nathan, but that the descendant who would build the permanent house would do so many years after David's departure from this earth. Chronicles I chapter 17, confirms this interpretation. Verse 14 reads "I will make him stand in My house and My kingdom forever," a phrase that can certainly not be applied to Solomon. This is all in line with the prophecy in Isaiah chapter eleven, describing the nature of the Messiah. This is the person referred to already in David's time (Samuel II 7, 14) "I will be his father" etc. The kind of sins committed in those distant days will indeed be subject to forgiveness because the people will respond positively to teachings and rebukes. As the prophet Zecharyah (12,8) says "anyone that stumbles in those days will be equal to David; the house of David will be G-d like, like an angel before the Lord." G-d will not abandon them as He has not abandoned David himself." Nathan's prophecy to David referred in large measure to this distant future. Whether Nathan himself was fully aware of this, does not matter. When David refers to G-d’s promise for the distant future in gratitude, (Samuel II 7, 19) we notice that he was not unaware of the meaning of Nathan's message. David also understood that the very nature of man made it necessary for this process of refinement to extend over millenia. Chronicles I 17, 17, states "You have seen me and chosen me like the row (group) of men of the elite, Lord G-d." As the Talmud (Baba Metzia 114) says "man, i.e Israel will qualify for the term ADAM after going through long periods of trials and afflictions etc. before realising that the object of our hopes is the glory of G-d manifested by what He builds, not the glory of man manifested by what man has erected.