In honor of Parshas Hachodesh that is also erev Rosh
Chodesh Nisan
Part I
A Day of Celebration
In several places in Shas we find Rosh Chodesh
referred to as a mo'eid, an appointed time, the
general term used for all the Yomim Tovim. The
gemora (Taanis 29) derives this from the posuk
(Eichoh 1:15), "He has declared a mo'eid against
me, to break my youths," the subject of this declaration
having been an extra day of Rosh Chodesh Av. Rashi (at the
end of Taanis 17) cites this as the source for the
gemora's calling Rosh Chodesh a Yom Tov.
Based on this, the poskim (e.g. Sefer Yerei'im
siman 227) say that there is a mitzva to be joyful on
Rosh Chodesh, as there is on other festivals. The Tur
(Orach Chaim siman 419) mentions a mitzva to have a
larger meal on Rosh Chodesh and cites a Pesikta which
says, "A person's consumption for the entire year is fixed
from one Rosh Hashonoh to the next, except for what he spends
on Shabbosos, Yomim Tovim, Roshei Chodoshim and Chol
Hamoed." The Sheloh (Pesochim, Shoresh Yesod Amud
Hachesed) also writes that it is a mitzva to have larger
meals, "like Yom Tov."
In Yesod Veshoresh Ho'avodoh (Chovas Hamo'ados perek
2), mention is made of the similarity of Rosh Chodesh to
Shabbos and Yom Tov with regard to wearing (at least one
piece of ) special clothing in the day's honor, "which is an
especially fitting and correct thing to do, in view of what
is written in the Tikkunim about a person's also
receiving a neshomoh yeseiroh on Rosh Chodesh."
From all these sources, it emerges that Rosh Chodesh is like
a Yom Tov in many respects. This calls us to consider why it
is special. Every Yom Tov has its own content and imparts its
particular lessons. What are the crux and the essence of the
festival of Rosh Chodesh?
Source in the Torah
We shall begin by going to the source and root of this day in
the Torah. This is discussed by the midroshim on the
posuk, "This month is the beginning of the months for
you; it is the first for you, of the months of the year,"
(Shemos 12:1 — the maftir for Parshas
Hachodesh). The Yalkut Shimoni (#190 and 191)
stresses that this method of counting is for Klal
Yisroel alone, not for the nations: "Rabbi Levi said,
`All of Yisroel's activities are different from those of the
nations. [They differ] in their plowing, in their sowing, in
their reaping . . . in their counting and in their reckoning
. . . [this refers to the fact] that the nations of the world
count by the sun and Yisroel count by the moon.' "
What is the virtue in counting by the moon? Why do Yisroel
merit this way of counting and not the nations? And why does
the Torah allude to this in connection with the month of
Nisan in particular?
Nothing in the Torah is haphazard. Even the position of a
hint or an allusion has deep inner content, from which we can
learn.
Our early scholars already pointed out the difference between
the solar and lunar cycles. The concept of the word
shonoh, year, is constant repetition (as in
mishnah), whereas the word chodesh, month,
signifies renewal (chiddush).
The basis of our faith, from which everything else branches
off, is that the world's creation was a new and an original
event, prior to which the physical universe did not exist.
This is in contrast to the argument of the unbelievers who
claim that the world always existed, that there is no Creator
who guides and sustains everything but that it came into
being and has its own ongoing existence. The firm,
unchangeable foundation of our faith is that the world was
brought into being by the Creator, yisborach Shemo.
At the beginning of Bereishis, the Ramban discusses
this principle. He writes, "It is extremely important that
the Torah starts with the account of creation, for this is
the root of faith. Whoever doesn't believe in this and thinks
that the world always existed, denies the very foundation and
has no Torah at all."
The reason for this is simple. All the various principles of
our faith are consequences of there being a Creator. If the
earth has always existed, one cannot claim that it is being
sustained every moment by its Creator, nor is there any place
to claim that there is reward and punishment and many other
important concepts.
Two Opposing Outlooks
Upon reflection, [our perception of] the sun and the moon can
be said to represent these two opposing viewpoints. The sun
is constant and unchanging. It has followed its fixed orbit
ever since its creation. Its fixed path symbolizes the
nations' belief that the world has always existed and that
nothing new is ever introduced by a higher guiding Hand.
The moon, on the other hand, is constantly changing. This
symbolizes the faith of Yisroel, who see the whole of nature
as something new and innovative, that is under constant
supervision and that therefore has the potential for
change.
The moon's renewal is particularly apparent on Rosh Chodesh.
Klal Yisroel apply the principle of the moon's renewal
to the entire universe, even to those aspects where no
renewal is apparent. We learn from the moon that everything
is renewed and supervised by the Creator at every moment.
Just as He created the world from nothing, he continues to
maintain its existence from each moment to the next, running
it in accordance with the principle of reward and punishment
and according to the other attributes which He has empowered
to operate in it.
Encounter with the Source of Faith
Firm support for this approach to understanding the
significance of the moon's renewal can be adduced from the
gemora in Sanhedrin (42), which we repeat each
month in Kiddush Levonoh: "Tanna debei Rabbi
Yishmoel, `If Yisroel only merited greeting [literally,
encountering the Face of] their Father in heaven once a month
[at Kiddush Levonoh], it would be enough for them."
The Meiri explains that the reason why saying this
brochoh is regarded as an encounter with the Creator
is "because [in it] we note and consider the novelty of the
creation . . . It should be said as a prayer and a
supplication, in note and in consideration of Hashem's
wonders and His ability to innovate, to change natural laws,
to punish those who rebel and to reward the good." A close
perusal of these brief comments of the Meiri's will show that
they encapsulate the basis of all we have written above.
We can now understand why the significance of Rosh Chodesh
was conveyed to us at the same time as the month of Nisan was
designated as the first month. It now becomes beautifully
clear. The basis of our belief in Hashgochoh protis,
Hashem's direct intervention in human affairs, was laid down
with all the events surrounding our departure from Egypt. The
fact that yetzias Mitzrayim is the cornerstone of our
belief, as the early Rishonim have explained, is so well
known as to need no repetition here. The Torah mentions that
many of the mitzvos are a remembrance of yetzias
Mitzrayim, as the Ramban explains lucidly at the end of
parshas Bo.
The month of our departure from Egypt is therefore the
natural time to allude to Yisroel's use of the lunar
calendar, as distinct from the other nations' use of the
solar calendar. The moon alludes to faith in the Divine
renewal of the physical world and thereby, to Hashem's
Providence. Every Rosh Chodesh, and Rosh Chodesh Nisan in
particular, thereby allude to the same lesson.
A Lapse and a Loss
In light of the above, the following comments of the Tur
(Orach Chaim 417), fit perfectly: "The festivals were
instituted [by the Torah] parallel to the three forefathers,
while the twelve months of the year — which are also
called mo'adim — were instituted as parallels to
the twelve tribes. When they sinned with the eigel,
the [twelve monthly] festivals were taken away from them
and given to their wives, to mark the fact that they had no
part in that sin." The connection between Rosh Chodesh and
the sin of the eigel requires some further
explanation.
According to the above, the relationship is clear. The sin of
the eigel was a sin of avodoh zora, denial of
the principle that they were being guided in a way that
superseded natural law, being guided directly by the Creator
Himself, yisborach Shemo. By wanting to see themselves
as being subject to external forces, they lost the
distinction of marking Rosh Chodesh, which is a symbol of
Hashem's direct supervision of His creation. The celebration
of Rosh Chodesh therefore passed to the women, who had not
worshiped the eigel and who had therefore remained at
their original level of faith.
Now that we appreciate the message of Rosh Chodesh, we are
able to feel the joy of this yom tov, the festival of
emunoh. It is a festival of renewal and reinforcement
of the fundamentals of faith, and of encountering the
Shechinoh thereby. Rosh Chodesh is the day that
emphasizes our separation from the nations. They do not
believe in renewal and their lives completely lack any
vitality or renewal. Yisroel, who count according to the
lunar calendar believe in the world's creation from nothing
and in all the consequences of that belief. Our lives are
therefore always being renewed in Hashem's service and are
constantly filled with vitality.
End of Part I
HaRav Tzvi Weisfish is rosh yeshiva of Yeshivas HaRan in
Ramot and its affiliated institutions throughout
Israel.
