The New You

Besides the final three Makkos and the story of Yetzias Mitzrayim itself, in this week’s Parsha we learn about the very first Mitzvah that was given to Klal Yisroel as a nation: Kiddush HaChodesh. Chazal tell us that the first time a word appears in the Torah tells us much about its true meaning. Similarly, the first example of a Mitzvah, Kiddush HaChodesh, may inform us about the essence of all other Mitzvos. Certainly then, it would seem prudent to examine this Mitzvah for the meaning it may hold.

While the Halachos of Kiddush HaChodesh are quite complex, the Mitzvah itself is told to us in just two Pessukim. The Torah tells us that Hashem spoke to Moshe and Aharon in Mitzrayim, and said: “HaChodesh HaZeh Lachem Rosh Chodashim.” A closer look at these short Pessukim, however, reveals a number of questions.

First, why did Hashem give the Mitzvah to both Moshe and Aharon? Rashi explains that because Aharon was involved in the all the Makkos just as Moshe was, he was also included in the Dibbur of “Hachodesh HaZeh Lachem”. In fact the Medrash Tanchuma tells us that Hakadosh Baruch Hu was initially going to speak only to Moshe, but the Malachim protested, asserting that as Aharon was an equal partner in the Makkos and Mofsim, he too should be included in this Dibur.

This perhaps explains why it was appropriate for Aharon to be included in the Tzivuy of the Korban Pesach: as he was involved in every step of the Makkos and the back-and-forth with Pharoah, it would be fitting that he be involved in the Mitzvah that would finally bring the actual Geulah. That Tizvuy, however, could have been separate from the Mitzvah of Kiddush Hachodesh, with Moshe being given that Mitzvah alone and Aharon receiving only the Mitzvah of Korban Pesach along with him. Why did Aharon have the Zechus of being included in the Mitzvah of Kiddush Hachodesh?

We must also understand why the Torah includes the words “B’Eretz Mitzrayim” when we know that Moshe and Aharon were in Mitzrayim. Rashi cites the words of the Mechilta that by using the words “Eretz Mitzrayim” rather than just “Mitzrayim” The Torah tells us this Dibur took place outside the city, because the city itself was full of Avodah Zarah, rendering it unfit for a Tzivuy of this import.

The Medrash Rabbah, on the other hand, offers a explanation that is diametrically opposed: by appearing to Moshe and Aharon in Mitzrayim, Hakadosh Baruch Hu showed his love for Klal Yisroel. Even though Mitzrayim was a place full of Tumah, Hashem debased Himself, Kaviaychol, and went there in order to bring the Geulah. The Medrash compares it to a Kohen whose Terumah fell into a Bais Hakevaros. Though he would generally avoid the Tumah, in order to save the Terumah that is so valuable, he might chose to enter the cemetery despite the fact that he will become Tamei.

How can we understand these words of Chazal which seem to be in conflict? On one hand the Mechilta says that they went outside the city to avoid the Tumah, but on the other hand the Medrash seems to indicate that by appearing to Moshe and Aharon amongst the Tumah Hashem would be displaying his love for Am Yisroel?

In a more general sense, we must understand why this Mitzvah was in fact chosen as the first. This is not a Mitzvah Temidis, one that is constantly observed, nor is it one that seems to speak to the most basic Yesodos of Yidishkeit. Why was this, of all the Mitzvos, the first given to Klal Yisroel through Moshe Rabbeinu?

This question is made even a bit stronger by the words of the Ramban on this Passuk.

The Ramban notes that only after the Tzivuy of Kiddush Hachodesh, but before the Mitzvah of Korban Pesach, does the Passuk say “Dabru El Kol Adas Yisroel.” This would seem to indicate that the Mitzvah of Kiddush Hachodesh was not to be given to Bnei Yisroel—certainly an anomaly among the many Tzivuyim that were given to Moshe throughout the Torah, almost all of which include the directive to relay the Mitzvah to Bnei Yisroel.

He explains that the Mitzvah of Kiddush Hachodesh was indeed not meant to be given over the Klal Yisroel as a whole, because it is really only applicable those who are worthy of sitting on the Bais Din. Based on this he explains that when the Passuk says “Hachodesh Hazeh Lachem”, the word Lachem refers to Moshe and Aharon in the sense that this Mitzvah is only really given to those who are leaders of Klal Yisroel as they were.

We see then that this is not even a Mitzvah that applies to most members of Klal Yisroel—it is reserved for those who can sit on a Bais Din, the body responsible for Kiddush Hachodesh. Why then is the Mitzvah chosen as the first? Would we not assume that the Torah would choose a Mitzvah that is more broadly applicable?

I think that perhaps we can explain these Pessukim by better understanding the essence of Kiddush Hachodesh, which is really best examined through the lens of Rosh Chodesh itself.

When Rosh Chodesh falls on a Sunday a special Haftorah, called “Machor Chodesh” is read in most Shuls. The Haftorah comes from Sefer Shmuel and is the story of Dovid Hamelech planning to run away from Shaul. Really the only connection between the Haftorah and Rosh Chodesh is that at one point Yehonason, while attempting to convince Dovid to stay one more day before running away, said: “Machar Chodesh.”

R’ Shimon Schwab asks: why do we replace the regular weekly Haftorah, which is connected to the Parhsa, with this Hafotorah that seems so tenuously connected to the fact that the next day is Rosh Chodesh? Is it because of these two words that we change the Haftorah?

The answer R’ Schwab gives is classic: quite simple, yet so insightful. He explains that Dovid wished to run away because he knew that the next day he would be expected at the king’s table for the Seduas Rosh Chodesh, and he was afraid that if Shaul saw him he would be in harms way. Yehonason therefore told him: “Machor Chodesh” tomorrow is Rosh Chodesh—a day of Hischadshus, a day of new beginnings. Perhaps, as a result of the Hischadshus of Rosh Chodesh, Shaul’s wrath would be abated and Dovid would be out of harm’s way. Therefore when we have the opportunity to read this Haftorah right before Rosh Chodesh, we do so in order to remind ourselves that the next day is Rosh Chodesh and we too can take advantage of the “Ruach HaHischadshus” and apply it in our own lives as needed.

If we think about it, however, Yehonason did not indicate that there would be any reason for Shaul to abandon his persecution of Dovid other than the fact that Rosh Chodesh brings with it a sense of renewal. It would therefore seem that this change could almost come about on its own, almost automatically. I believe that this is the message of Kiddush HaChodesh.

R’ Shmishon Pinus points out that when it comes to most Mitzvos, the Rambam writes that a non-Jew can perform the Mitzvah and receive Schar. If a Goy wants to eat a Kezayis of Matzah on Leil Pesach, he will get Schar for doing that Mitzvah. One of the exceptions to this Klal is Kiddush HaChodesh. When the Torah says “Hachodesh Hazeh Lachem”, it gives the right and ability of Kiddush Hachodesh exclusively to Klal Yisroel: only the Chachmei Yisroel can be Mekadesh the Chodesh.

Perhaps we can understand that the reason that this Mitzvah is given in a manner that is exclusive to Klal Yisroel is that only we can benefit from the Ruach HaHischadshus that Kiddush HaChodesh brings with it. Only a Jew, with his innate Kedusha can possibly have a connection to the sense of renewal and growth that is part of every Rosh Chodesh.

Thus, through its Koach of Hischadshus, the Mitzvah of Kiddush HaChodesh highlights the difference between us and them—between the Am Kadosh and the Umos HaOlam. Only Bnei Yisroel can have a part in the Mitzvah of Kiddush HaChodesh because only we can benefit from its affects: the Koach HaHischadshus can enable us to grow with little effort because we have an inherent Kedusha and capacity for growth.

With this in mind, perhaps we can understand the Pessukim of Kiddush HaChodesh, and why it was integral that this Mitzvah be given before all others.

As our nation stood on the cusp of Geulas Mitzrayim, we were far from perfect. The years of Galus and living among the Mitzriyim had taken their toll, and Chazal tell us “Ain Bayis Asher Ein Sham Mes”—each family in Klal Yisroel was affected. As such it would be easy for us to be discouraged, and certainly apprehensive. We were told that Hashem would take us out of Mitzrayim, with the goal of “Tavdun Es HaElokim Al HaHar HaZeh”: Kabalas HaTorah. We may easily have felt unworthy of this, and certainly unprepared. How could Klal Yisroel, at the forty-ninth level of Tumah, be expected to accept the Torah and its Mitzvos in such short order?

Therefore, before even mentioning Korban Pesach, or the actual Besurah of the Geulah, Hakadosh Baruch Hu gave us the Mitzvah of Kiddush HaChodesh. This Mitzvah reminds us that we are the Am Kadosh and as such we have a latent capacity for Kedusha. Though we may have been far from Har Sinai—physically and spiritually—the Mitzvah of Kiddush HaChodesh reminded us that we can always renew ourselves and our commitment to Hakadosh Baruch Hu. Just as the day of Rosh Chodesh brings a Ruach HaHischadshus that can allow us to become different people, to access our inner Kedushah, we must know that at any time we are capable of growth.

This may also be why Aharon was specifically included in the Tzivuy of Hachodesh Hazeh Lachem and not just that of Korban Pesach: this Mitzvah is also an important part of the Geulah. Without the security of knowning that we are capable of change, that there is an idea of Hischadshus, Klal Yisroel would never have been able to approach the Mitzvah of Korban Pesach or the actual Geulah. Only once we understand that we are not stuck at the level we find ourselves in, but have the opportunity to raise ourselves up, can we begin the path to Har Sinai.

Based on this approach we can also the words “B’Eretz Mitzrayim.” As we noted, there are varying words of Chazal as to where Hashem appeared to Moshe and Aharon and why. But maybe the answer is that yes, Hashem wanted to show his love for Klal Yisroel by entering the Tumah of Mitzrayim, but he required Moshe and Aharon to leave the city itself. The entire land of Mitzrayim was one of Tumah, but Hashem wanted to show that if we wish to be Zoche to the gift of Hischadshus, we must make an effort of our own as well. We cannot stay where we are, without any exertion, and expect to become different people. A small gesture will do—Moshe and Aharon were still in Eretz Mitzrayim, but they were just outside the city limits—but something is nessecary. As Chazal tell us, “Habah LiTaher, Misayin Oso.” Rosh Chodesh brings with it a Ruach of Hischadshus, but we must show that we are interested in being Mishchadesh—ours is to take the first step, and allow the special Koach of Hischadshus the opportunity to have its affect.

Perhaps this can also help us understand why the very first Mitzvah is one that would seem to apply only to Yichidei Segulah, to those on the level of Moshe Rabbeinu and Aharon HaKohen, but not to the rest of Klal Yisroel, the common man. The Mitzvah of Kiddush HaChodesh is one that reminds us that we have an unlimited capacity for growth. We must remeber that in our own way we are all capable of being on the level of Moshe Rabbeinu, as the Rambam writes in Hilchos Teshuvah: “Kol Adam Ra’ui Lo Lihyos Taddik K’Moshe Rabbinu.”

When we look at the Mitzvah of Kiddush HaChodesh, we should not say “That’s a Mitzvah I will never be on the level to fulfil.” Rather, we should yearn to one day reach that level, to use the gifts that Hashem gave us—such as the Koach of Hischadshus—to elevate ourselves and reach new and more lofty Madraigos.

The Mitzvah of Kiddush Hachodesh is the first Mitzvah because it teaches us how to approach all other Mitzvos. We must not look at the Torah and Halachah and say “we can’t”, which leads to a sense of discouragement. We must take the lesson of Kiddush Hachodesh and realize that “we can.” No matter where we find ourselves, we have the opportunity to grow, and reach new heights.