{"id":75516,"date":"2020-06-03T12:49:38","date_gmt":"2020-06-03T09:49:38","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=75516"},"modified":"2020-06-03T12:49:38","modified_gmt":"2020-06-03T09:49:38","slug":"the-once-and-future-redemption","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/the-once-and-future-redemption\/","title":{"rendered":"The Once And Future Redemption\u00a0"},"content":{"rendered":"
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Chapter 43 continues with the measurements for the future Temple. There are many echoes and allusions to Exodus and the Passover story in these passages. For instance, the altar hearth is described with a width and height of four cubits and \u201cwith four horns projecting upward from the hearth\u201d (43:15). The motif of four is familiar from the Passover Seder: four questions, four sons, four cups of wine, and four phrases of redemption. Even more poignantly, a few verses later God commands the people through Ezekiel: \u201cYou shall take some of its blood and apply it to the four horns [of the altar], to the four corners of the base, and to the surrounding rim\u201d (43:20). This instruction alludes to God\u2019s commandment in Exodus 12:6 to \u201ctake some of the blood and put it on the two doorposts and the lintel of the houses.\u201d The sacrificial blood that Ezekiel prophesied is to be placed on the Temple altar references the sacrificial blood that distinguished the Israelites as a separate nation in Egypt.\u00a0<\/span><\/p>\n

The first communal sacrifice in Exodus and the first communal sacrifice in messianic times bookend the People of Israel\u2019s journey to redemption.<\/span><\/p>\n

Ezekiel and the Exodus both follow a homeless people in the \u201cwilderness\u201d longing for the land of Israel. Both stories bridge the divide between past, present, and future through their focus on intergenerational storytelling. The Passover Seder, notably, with its emphasis on experiential education: \u201cimagine you, like your ancestors, are slaves in Egypt.\u201d But in Ezekiel too, God encourages the people to retell events to their children, and often compares the Jews in Babylon to their pentateuchal ancestors. And both books constantly reaffirm divine sovereignty with the refrain \u201cyou shall know that I am the LORD.\u201d<\/span><\/p>\n

Exodus begins with the Israelites as strangers in Egypt and ends with them wandering in the desert. But despite the uncertainty, there exists the covenant between God and the people and hope of the Promised Land. The exodus from Egypt and the forty years in the wilderness lent the Israelites a shared, if traumatic, history and transformed them from a family into a nation. Ezekiel, similarly, records a transitional moment for the Jewish people. Exiled, dispersed, and facing the destruction of the Temple, the Jews are forced to adapt to the changed circumstances of life and Jewish ritual outside the Land of Israel. But even in a foreign land, the Jews are able to hear God\u2019s words through Ezekiel: \u201cyou shall know that I am the LORD.\u201d The covenant between God and His people still stands in Babylon and there is still a promise of return to the Land of Israel.\u00a0<\/span><\/p>\n

While yearning for redemption and fantasizing about plans for the new Temple, the exiled Jews invented a new culture and way of life outside of Jerusalem. In both the wilderness and exile, a new national narrative was born from shared trauma, yearning for their homeland, and a promised redemption.\u00a0<\/span><\/p>\n","image":false,"embedded_video":"","video_duration":"","show_fb_comments":true,"credit_media":""},"tile":{"top_caption":"The Once And Future Redemption\u00a0","main_caption":"The first communal sacrifice in Exodus and the first communal sacrifice in messianic times bookend the People of Israel\u2019s journey to redemption","main_caption_size":"1","sub_caption":"","preview_embedded":"","preview_image":false,"preview_video":"","external_link":"","link_for_pay":false,"tile_gallery_items":false,"credits":""},"alternate_tile":{"top_caption":"","main_caption":"","main_caption_size":"1","sub_caption":"","hide_media":false},"tile_group":{"preview_image_url":false,"main_caption":"","sub_caption":"","":null,"popup_package_extra_content":"","read_time":""},"home_color":"","home_gallery_top":"","home_gallery_middle":"","home_gallery_book":"","home_gallery_bottom":"","seo":{"seo_title":"","seo_description":"","seo_default_title":"","seo_default_description":""},"links":false},"_links":{"self":[{"href":"https:\/\/wp.929.org.il\/en\/wp-json\/wp\/v2\/posts\/75516"}],"collection":[{"href":"https:\/\/wp.929.org.il\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/wp.929.org.il\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/wp.929.org.il\/en\/wp-json\/wp\/v2\/users\/7"}],"replies":[{"embeddable":true,"href":"https:\/\/wp.929.org.il\/en\/wp-json\/wp\/v2\/comments?post=75516"}],"version-history":[{"count":1,"href":"https:\/\/wp.929.org.il\/en\/wp-json\/wp\/v2\/posts\/75516\/revisions"}],"predecessor-version":[{"id":75517,"href":"https:\/\/wp.929.org.il\/en\/wp-json\/wp\/v2\/posts\/75516\/revisions\/75517"}],"wp:attachment":[{"href":"https:\/\/wp.929.org.il\/en\/wp-json\/wp\/v2\/media?parent=75516"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/wp.929.org.il\/en\/wp-json\/wp\/v2\/categories?post=75516"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/wp.929.org.il\/en\/wp-json\/wp\/v2\/tags?post=75516"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}