5783/2023
Introduction
Most Jews, even otherwise learned Jews, have at best a vague
understanding of how the Haftarah of a particular Shabbat or
Yom Tov adds to the Torah reading or character of the day. The
Haftarah of the second day of Pesach is a good example of this
phenomenon. Most see a story of how Yoshiyahu HaMelech, as
part of his massive Teshuvah movement, organizes a magnificent celebration of Pesach and the Korban Pesach
(Melachim II 23). As the story involves the celebration of
Pesach, we read it on Pesach. However, if one delves more
deeply, one can perceive a far more profound lesson
communicated by Chazal in their selection (Megillah 31a) of
this section of the Tanach as the Haftarah for the second day of
Pesach.
The Purpose of the Haftarah Reading
First, we must understand why Chazal instituted the reading of
Haftarot in general. Rav Yosef Dov Soloveitchik, in a Shiur
delivered at Yeshiva University in May 1979, set forth the
primary purposes of the Haftarah. The most obvious goal is to
enhance the message of the Torah reading or of the holiday
upon which it is read. The second but less obvious point is
expressed by the Brachot we recite on the Haftarah. Rav
Soloveitchik noted that the Brachot indicate that the Haftarah
is intended to reinforce our belief in the coming of Mashiach.
Let us see how the Haftarah of the second day of Pesach fits
both themes.
Farewell to Avodah Zarah
Melachim II 23:1-19 describes Yoshiyahu’s efforts to rid the
land of Avodah Zarah. He removes all articles associated with
Ba’al and Asheirah from the Beit HaMikdash, defiles the various
Avodah Zarah altars found throughout Eretz Yisrael, and,
amongst other actions, kills the idolatrous priests. But why
does he organize a massive Pesach celebration in the wake of
his purge of idolatry? How does the Korban Pesach help him in
his efforts to rid the land of idol worship? The answer seems
fairly obvious, based on the focus of the original Korban Pesach
in Mitzrayim. Slaughtering a lamb, an Egyptian god, is an
expression of our rejection of the Egyptian deity. Yoshiyahu
HaMelech taps into this message and organizes a massive
Korban Pesach observance to reenact the original national
rejection of Avodah Zarah.
Thus, the Haftarah teaches us that in every generation we can
tap into the idea of the Korban Pesach as a rejection of Avodah
Zarah, or any ideology or belief system that is antithetical and
incompatible with the Torah. Yoshiyahu’s Teshuvah from
foreign ideology, so encapsulated by his great Korban Pesach
observance, serves as a model for all Jews to use Pesach as an
opportunity to reaffirm our complete and uncompromised
commitment to Torah practice and Torah ideology.
The Second Day of Yom Tov
We suggest that this Haftarah is especially appropriate for the
second day of Yom Tov because the second day of Yom Tov, Yom
Tov Sheni, is only celebrated outside of Eretz Yisrael. Outside
the friendly confines of our homeland, we are more vulnerable
and susceptible to foreign influence, as we were in Mitzrayim.
Outside of Eretz Yisrael is where we especially need to stress
this message of Pesach as an opportunity to express our full
allegiance to Hashem and His Torah, and to rid ourselves of
foreign influence.
Reunification of Am Yisrael
Yoshiyahu’s special Korban Pesach observance also celebrates
the reunification of the Jews of the Northern and Southern
Kingdoms. After the death of the last powerful Assyrian
emperor Ashurbanipal in 627 BCE, the Assyrian empire began
to crumble. As far as Eretz Yisrael is concerned, this meant the
freeing of northern Israel from Assyrian control. Yoshiyahu
HaMelech, as is clear from our Perek, steps in and retakes
control of northern Israel, as Rashi notes to Melachim II 23:22.
This is apparent from his ridding Eretz Yisrael of Avodah Zarah
and Bamot in Beit El and the Shomeron areas, which were
previously controlled by Malchut Yisrael and then by the
Assyrians.
The Korban Pesach in Mitzrayim also represents our
solidification as a nation as we prepare to leave Mitzrayim.
Tosafot (Brachot 14a s.v. Yamim) state that we are fully united
as a community only when we gather as a nation to offer the
Korban Pesach on the fourteenth of Nissan.
The Korban Pesach of Yoshiyahu accordingly celebrates the
reunification of the southern Bnei Yisrael with the remnants of
Bnei Yisrael in the north. Our reading of this story as the
Haftarah on the second day of Pesach can serve to bind Jews
outside of Israel together, who otherwise are not naturally
bound together as Jews are in Eretz Yisrael by a common land
and state.
TABC Talmid Eitan Barenholtz adds that Yoshiyahu’s
HaMelech’s Korban Pesach fits perfectly with the theme of
Yetziat Mitzrayim due to the end of Assyrian domination of
Eretz Yisrael. Eitan notes that Yoshiyahu HaMelech’s Korban
Pesach is a celebration of “Yetziat Ashur” after many decades of
subjugation. The obvious parallel to Yetziat Mitzrayim is makes
the story of Yoshiyahu HaMelech’s Korban Pesach a perfect
choice for the Haftorah for the second day of Pesach.
Reinforcing Belief in the Arrival of Mashi’ach
Although Yoshiyahu HaMelech’s unification of Am Yisrael lasted
only thirteen very short years, nonetheless it foreshadows a
great future event for Am Yisrael. Yoshiyahu HaMelech, a
descendent of David HaMelech, reunited Jews who had been
separated for hundreds of years with an extremely large-scale
Korban Pesach offering. This event foreshadows the future
where a descendent of Yoshiyahu HaMelech (and David
HaMelech), namely the Melech HaMashi’ach, will reunite
members of Am Yisrael separated for thousands of years in the
offering of an even larger-scale Korban Pesach in the Beit
HaMikdash. Reading the Haftarah describing Yoshiyahu’s great
Korban Pesach reunion we should trigger us to imagine our
attending this joyous event. This imagination, in turn, gives us
a glimpse of the magnitude of joy of that momentous future
occasion when the Mashiach will reunite us in the bringing of
the Korban Pesach in the rebuilt Beit HaMikdash.
Thus, we see how the Haftarah of the second day of Pesach
furthers the themes of Pesach and reinforces our belief in the
arrival of the Mashiach.
The Haftarah of the First Day of Pesach – A Contrast
The Haftarah of the second day of Pesach contrasts
dramatically with the Haftarah of the first day of Pesach. The
latter reminds us of the Korban Pesach the Bnei Yisrael offer
when they enter Eretz Yisrael under Yehoshua’s leadership.
This “Eretz Yisrael-worthy” generation is untainted by the sin
of Avodah Zarah. Thus, their Korban Pesach is an expression of
national solidification, and not of rejection of Avodah Zarah.
Indeed, the Gemara (Sanhedrin 43b-44a) stresses how our
national identity and responsibility for one another was
enhanced by our entry into Eretz Yisrael. Thus, upon our entry
into the land, the Korban Pesach takes on a special significance.
It is no coincidence that the Bnei Yisrael enter the land just in
time to offer the Korban Pesach. It is also not a coincidence that
this Haftarah is the Haftarah for the first day of Pesach, which is
also read in Eretz Yisrael. The message of Yoshiyahu’s Korban
Pesach, by contrast, is more relevant for Jews who
unfortunately reside outside of Eretz Yisrael, and is thus
reserved for the second day of Pesach.
In addition, entering Eretz Yisrael and very soon afterwards
offering the Korban Pesach is incredibly appropriate since
arriving in Eretz Yisrael constitutes the culmination of Yetziat
Mitzrayim. The beginning of Parashat Va’era records the
process of Ge’ula, V’Hotzeiti, V’Hatzalti, V’Ga’alti, V’Lakachti,
and finally V’Heiveiti Etchem El HaAretz, I will bring you into
the land.
The Haftarot of the two days of Pesach reflect the celebrated
dispute that rages between Rav and Shmuel in Pesachim 116a.
The Mishna (ad. loc.) teaches that the structure of the Maggid
portion of the Seder is Matchil BeGnut Umesayeim B’Shevach
(begin with denigration and conclude with praise). Rav argues
that we begin with Avadim HaYinu (we were slaves) and ends
with VaYotzi’einu Hashem MiMitzrayim, Hashem took us from
Mitzrayim. Shmuel argues that we begin with our spiritual
degradation, that we were idolaters at first but now Hashem
has welcomed us to His service.
Rav focuses on the physical redemption whereas Shmeul
focuses on the spiritual redemption. We, of course, satisfy both
opinions at our Sedarim. The Haftarot of the first two days of
Pesach, we believe, also reflect the views of Rav and Shmuel.
On the first day we read of the completion of Yetziat Mitzrayim,
our arrival in Eretz Yisra’el and offering a Korban Pesach. This
Haftarah fits more with Rav’s opinion. In the Haftorah second
day, we place the emphasis on the spiritual redemption from
foreign influences. This Haftarah, in turn, fits with Shmuel’s
view.
Conclusion
We hope to have demonstrated that profound messages are
broadcasted by the Haftarah selection for the second (and first)
day of Pesach. May Hashem grant us the wisdom to properly
focus on all of the Haftarot, and to glean the vital lessons
imparted during these precious readings.