Big Month Ahead

אֵין לָכֶם חֹדֶשׁ אַחֵר גָּדוֹל מִזֶּה, לְפִיכָךְ נִקְרָא רִאשׁוֹן

The Mishna in Meseches Megillah, which speaks about the four weeks known as the Arba Parshios, tells us: בָּרְבִיעִית הַחוֹדֶש הַזֶּה לָכֶם. On the fourth Shabbos, which immediately precedes Rosh Chodesh Nissan, we Lein the Pessukim from Parshas Bo that begin with the words הַחֹדֶשׁ הַזֶּה לָכֶם. The fact that this Shabbos is known as Parshas HaChodesh seems to indicate its purpose: we Lein these Pessukim to highlight the importance of the approaching month.

What is left to us is to understand this importance: what is the message of Chodesh Nissan, and why does it require preparation in this way? There is no other month that is marked in this way—what are we meant to understand about Chodesh Nissan in particular?

The Medrash, on the words הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים, speaks at length about the significance of this month, bringing several Drashos. Although many of these Memros speak about specific aspects of the Month, there is one that is much more general: כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין לָכֶם חֹדֶשׁ אַחֵר גָּדוֹל מִזֶּה. According to this Medrash, the words רִאשׁוֹן הוּא לָכֶם לְחׇדְשֵׁי הַשָּׁנָה tell us that there is no month greater than Chodesh Nissan, אֵין לָכֶם חֹדֶשׁ אַחֵר גָּדוֹל מִזֶּה.

What does this mean? In what way is Nissan גָּדוֹל? There are other Drashos that speak about Nissan as a month of Geulah, but this Memra does not mention that aspect. What then sets this month apart from others? The words of the Medrash seem somewhat vague. Even the way that this message is conveyed requires some explanation: why did Hashem only say אֵין לָכֶם חֹדֶשׁ אַחֵר גָּדוֹל מִזֶּה after Yetzias Mitzrayim, as the words כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם indicate?

If we wish to answer these questions and understand the unique qualities of Chodesh Nissan, it might be helpful to examine the way in which the Torah speaks about the month.

As we know, the Pessukim do not usually refer to the months of the year by name, but rather by their position in the yearly calendar. For example, Nissan is usually called חֹדֶשׁ הָרִאשׁוֹן. We find, however, another name for this month that appears later in Parshas Bo.

After Moshe received the Tzivuy of Korban Pesach, he gave those Halachos over to the Zekenim in detail. Then, the Torah tells us that he spoke to Klal Yisroel, at which time told them that they would be leaving Mitzrayim. This set of Pessukim concludes with the words: הַיּוֹם אַתֶּם יֹצְאִים בְּחֹדֶשׁ הָאָבִיב, referring to Nissan, the month of Yetzias Mitzrayim, as חֹדֶשׁ הָאָבִיב.

If we can understand the meaning of חֹדֶשׁ הָאָבִיב, and why the Torah refers to Nissan in this way specifically, we can perhaps gain a new understanding of the essence of this month. How then can we understand these words?

Rashi, there, asks a simple question on the Passuk: וְכִי לֹא הָיִינוּ יוֹדְעִין בְּאֵיזֶה חֹדֶשׁ? Why did Moshe have to tell Klal Yisroel that they are leaving in חֹדֶשׁ הָאָבִיב—they knew what month it was, and we know tha Chodesh Nissan falls out in the spring—what do these words teach us?

Rashi answers this question based on a Mamaer Chazal that appears in a number of Medrashim, including the Medrash Rabba and Tanchum: אֶלָּא כָּךְ אָמַר לָהֶם, רְאוּ חֶסֶד שֶׁגְּמַלְכֶם, שֶׁהוֹצִיא אֶתְכֶם בְּחֹדֶשׁ שֶׁהוּא כָשֵׁר לָצֵאת. Moshe was pointing out to Klal Yisroel that HKBH did a Chesed for them in taking them out of Mitzrayim, for it is a month that is fitting to leave, לֹא חַמָּה וְלֹא צִנָּה וְלֹא גְּשָׁמִים. The weather during Nissan is not particularly cold or hot, and it is not rainy, and it is therefore easier to travel. This, explains Rashi, is a fulfillment of the Passuk in Tehillim which says מוֹצִיא אֲסִירִים בַּכּוֹשָׁרוֹת, teaching us that Hashem takes prisoners out at a time that is כָשֵׁר , fitting and appropriate.

The importance of the חֹדֶשׁ הָאָבִיב to Yetzias Mitzrayim can be seen from another Drasha related to these words.

The Mechilta on the words הַיּוֹם אַתֶּם יֹצְאִים בְּחֹדֶשׁ הָאָבִיב teaches: מַגִּיד שֶׁהַשָּׁנָה שֶׁיָּצְאוּ בָהּ יִשְׂרָאֵל מִמִּצְרַיִם לֹא הָיַת צְרִיכָה לְעַבֵּר. As we know, due to the difference between the solar and lunar years, there are some years in which spring arrives later in our calendar. When this occurs, the Chachamim create a second Adar, ensuring that Pesach falls in the spring. The Mechilta, here, tells us that the words הַיּוֹם אַתֶּם יֹצְאִים בְּחֹדֶשׁ הָאָבִיב teach us that in the year of Yetzais Mitzrayim it was not necessary to be מַעְבֵּר the year, because the אָבִיב came in time.

The message of this short Drasha is striking—so important was it that Yetzias Mitzrayim take place during a חֹדֶשׁ שֶׁהוּא כָשֵׁר לָצֵאת, at a time of לֹא חַמָּה וְלֹא צִנָּה וְלֹא גְּשָׁמִים, that Yetzias Mitzrayim would have been pushed off for a month if necessary. In other words, the factor that determined when we would leave Mitzrayim was whether or not the day was כָשֵׁר לָצֵאת, and not the actual moment in time.

If this is the case, these Medrashrim are teaching us a very important lesson about Yetzias Mitzrayim, and they must be clearly understood. There are, however, some questions that must be answered in order to do so.

First, we know that Bnei Yisroel did not experience the extreme effects of the Midbar during their time there, as the Passuk in Parshas Ekev says: שִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ וְרַגְלְךָ לֹא בָצֵקָה זֶה אַרְבָּעִים שָׁנָה. The Torah testifies that the feet of Klal Yisroel were not harmed by the hot sand in the Midbar, which was clearly a Nes. If so, why did it matter what the weather was like when they left Mitzrayim? Klal Yisroel would have been comfortable in any case, due to the protection of the עַנְנֵי כָבוֹד and other Nissim, why was it important that they leave in a חֹדֶשׁ שֶׁהוּא כָשֵׁר לָצֵאת?

In fact, it does not even seem that the weather was necessarily temperate at that time.

The Passuk at the end of Parshas Bo tells us that Klal Yisroel ate Matzah when they left Mitzrayim, כִּי־גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, for they didn’t have time to let their dough rise. The Targum Yonnasan ben Uziel, there, explains what happened: וַהֲווֹ קַטְעִין מִן לִישָׁא דְאַפִּיקוּ מִמִּצְרַיִם וְסַדְרִין עַל רֵישֵׁיהוֹן וּמִתְאַפֵּי לְהוֹן מְחוּמְתָּא דְשִׁימְשָׁא. They divided the dough into pieces and placed them upon their heads, where they baked in the heat of the sun.

If the sun was hot enough to bake the Matzah, how could that day have been classified as לֹא חַמָּה וְלֹא צִנָּה?

Moving past the weather-related questions on these Medrashim, the wording is questionable as well. Why do Chazal say that Nissan is a חֹדֶשׁ שֶׁהוּא כָשֵׁר לָצֵאת? The word לָצֵאת means to go out, not to travel—if the Medrash is pointing out that the weather during Nissan is suitable for traveling, as it is לֹא חַמָּה וְלֹא צִנָּה וְלֹא גְּשָׁמִים, a word that connotes travel could have been used. Why do Chazal refer to Nissan as a חֹדֶשׁ שֶׁהוּא כָשֵׁר לָצֵאת specifically?

Perhaps we can answer these questions by explaining the words לֹא חַמָּה וְלֹא צִנָּה in a less literal manner.

At the end of Parshas Bo, HKBH speaks to Moshe Rabbeinu, telling him to pass on a Tzivuy to Bnei Yisroel: קַדֶּשׁ־לִי כׇל־בְּכוֹר פֶּטֶר כׇּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא. Moshe Rabbeinu was meant to teach the Mitzvah of Pidyon Haben to Klal Yisroel, but he first spoke to them about Yetzias Mitzrayim, in a series of Pessukim beginning with the words וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם זָכוֹר אֶת־הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים and including the words הַיּוֹם אַתֶּם יֹצְאִים בְּחֹדֶשׁ הָאָבִיב. Only later did he mention Pidyon Haben, beginning with the words וְהַעֲבַרְתָּ כׇל־פֶּטֶר־רֶחֶם לָהּ.

Why did Moshe delay in giving the Mitzvah of Pidyon Haben to Klal Yisroel? If HKBH gave him the Tzivuy, he should first have relayed that to Bnei Yisroel before turning to Yetzias Mitzrayim. Why did Moshe Rabbeinu structure his words in this way?

The Divrei Yechezkel of Shinov explains these Pessukim in a way that sheds light on this discussion.

The Mitzvah of Pidyon Haben, he explains, is deeper than it seems. When HKBH said קַדֶּשׁ־לִי כׇל־בְּכוֹר he did not refer only to the first born, but to the Kochos and Machshavos that each person has, which are most important to him. Hashem instructed Moshe Rabbeinu to tell Klal Yisroel that these parts of a person must be dedicated to Kedusha, בָּאָדָם וּבַבְּהֵמָה , whether they be in the realm of Ruchani or Gashmi.

When Moshe Rabbeinu heard these words, says the Shinover, סָמרוּ שַׂעֲרוֹת רֹאשׁוֹ, his hair stood on end. How was he to give this Mitzvah to Klal Yisroel, who were still in Mitzrayim, steeped in the Tumah of the Kur HaBarzel? How might they dream of fulfilling such a Mitzvah?

It was for this reason that Moshe Rabbeinu first spoke about Yetzias Mitzrayim, including the words הַיּוֹם אַתֶּם יֹצְאִים בְּחֹדֶשׁ הָאָבִיב. These words, explains the Divrei Yechezel, teach a person how to approach Avodas Hashem: לֹא חַמָּה וְלֹא צִנָּה. A person must not act with excessive חַמָּה , trying to rush his growth in Ruchnias, attempting to reach heights for which he is not yet ready. At the same time, one can never practice an Avodas Hashem of צִנָּה , cold and disinterested in growth. The only path to success is through the middle, לֹא חַמָּה וְלֹא צִנָּה , not with haste and certainly not with sloth. Rather, we must approach Avodas Hashem step-by-step, with the end goal in mind.

Once Moshe Rabbeinu passed on this message, he felt ready to introduce the Mitzvah of Pidyon Haben, with all its implications. If one understands the pathway of לֹא חַמָּה וְלֹא צִנָּה, he can indeed reach the goal of קַדֶּשׁ־לִי כׇל־בְּכוֹר...בָּאָדָם וּבַבְּהֵמָה לִי הוּא.

With this in mind we can understand the importance of the חֹדֶשׁ שֶׁהוּא כָשֵׁר לָצֵאת.

Yetzias Mitzrayim was a moment of transition: we went from being עַבְדֵי פַרְעֹה to being עַבְדֵי ה׳, and a complete change in mindset was necessary. This could very well have been a daunting, terrifying moment—how could עַבְדֵי פַרְעֹה transform themselves so quickly? The answer, as we have seen, lies in the חֹדֶשׁ הָאָבִיב.

Even if that day itself was hot enough to bake the Matzah, as Targum Yonnasan says, the month is one of temperate weather, and carries the message of לֹא חַמָּה וְלֹא צִנָּה. So important was this message that if indeed it had been too cool, Yetzias Mitztayim would have been delayed so that it took place in the אָבִיב.

This is why Chazal call it a חֹדֶשׁ שֶׁהוּא כָשֵׁר לָצֵאת –the weather did not affect our travels, as we were protected by the עַנְנֵי כָבוֹד—but the month of Nissan, the חֹדֶשׁ הָאָבִיב , and its reality of לֹא חַמָּה וְלֹא צִנָּה was the optimal time for us to transition from עַבְדֵי פַרְעֹה to עַבְדֵי ה׳, making it time that was כָשֵׁר לָצֵאת .

We can now understand why Hashem said אֵין לָכֶם חֹדֶשׁ אַחֵר גָּדוֹל מִזֶּה, as the Medrash tells us. The month of Nissan, the חֹדֶשׁ הָאָבִיב brings with it a vital message in Avodas Hashem. If we hope to reach levels of קַדֶּשׁ־לִי כׇל־בְּכוֹר , we must engage in the Avodah of לֹא חַמָּה וְלֹא צִנָּה, growing step-by-step, but never ceasing to move.

A month with these Kochos requires warning, lest we squander even a moment of its potency. Parshas HaChodesh is meant to remind us that we are entering a month about which HKBH says אֵין לָכֶם חֹדֶשׁ אַחֵר גָּדוֹל מִזֶּה, heralding its importance. If we heed the call, we too will be Zoche to transform ourselves from עַבְדֵי פַרְעֹה to עַבְדֵי ה׳, reaching heights that we might never have imagined one step at a time.