Parshas HaChodesh

This week is the final Shabbos before Rosh Chodesh Nissan, which means that in addition to the regular Parshios of Vayakel and Pekudei, we Lein Parshas HaChodesh, the Pessukim from Parshas Bo beginning with the words “Hachodesh Hazeh Lachem”, and its attendant Haftorah. Parshas Hachodesh is the last in the series of the Arba Parshios which began about a month ago with Parshas Shekalim. It seems, however, that this final installment is somewhat different from the others.

When we Lein the Parshios of Shekalim, Zachor and Parah, there is a direct purpose in each member of the Tzibbur hearing these Pessukim. We read Parshas Shekalim prior to Chodesh Adar, for example, because each person was Mechuyav to give the Shekalim to the Bais Hamikdash prior to Rosh Chodesh Nissan, and they would be reminded to do a month before. Similarly, we Lein the Parsha of Parah prior to Nissan to give ample warning in case one required the Tahara of the Para Aduma in order to bring the Korban Pesach. Zachor is not a reminder, but is perhaps the most important of the Daled Parshios because, according to many Poskim, we fulfil a Chiyuv D’Oraysa just by hearing the Pessukim.

What then of Parshas Hachodesh? On the face of it, the only purpose of this final of the Arba Parshios is to announce the approaching month of Nissan. Why is this necessary? We add the Tefilos of Mevorchim Hachodesh before Mussaf—everyone will know that Rosh Chodesh Nissan is imminent—why do we take out a Sefer Torah and Lein these few Pessukim just because Nissan is coming?

In addition, if we look at the original source for this Minhag, questions arise as to both what we Lein and when we do so.

The Mekor for all the Arba Parshios is a Mishna at the end of Meggilah, which discusses each one. When it comes to Parshas Hachodesh, Rashi there explains why the portion of Hachodesh Hazeh Lachem was chosen to be read: “Shesham Parshas HaPesach”, for those Pessukim include the Mitzvah of Korban Pesach. There are two basic questions that can be asked on the Pirush of Rashi here.

First, it appears from the words of Rashi that the purpose of Parshas Hachodesh is to Lein the Pessukim of the Korban Pesach. Why do we do this now, two weeks before Pesach? It could be that the Rabbanan wished to remind people that the Chiyuv of Korban Pesach was approaching, similar to Parshas Parah, but why then begin with the Pessukim of Hachodesh Hazeh Lachem? On Pesach itself, the Leining on the First Day of Yom Tov is related to the Korban Pesach, as it appropriate, but then we read the Pessukim later on in Parshas Bo, when Moshe speaks to Bnei Yisroel and gives them the Tzivuy of Korban Pesach. Why in this case, if the purpose is to speak about Korban Pesach, do we start with the Pessukim related to Rosh Chodesh?

If the overall purpose of Leining these Pessukim this week is to speak about the upcoming Chiyuv of Korban Pesach, we should perhaps examine the essence of that Mitzvah in order to arrive at a better understanding of Parshas Hachodesh.

R’ Shimshon Pincus points out that the Korban Pesach is itself different from most other Korbanos in a number of ways. For example, this is the only Korban that each individual in Klal Yisroel is Chayav to take part in themselves, and for which the punishment for not doing so is Kares. In addition, even in our times when we unfortunately cannot bring Korbanos, we have a Chiyuv, albeit D’Rabanan, to commemorate the Korban Pesach by eating the Afikomen on Leil Pesach. These unique attributes indicate that this Korban is far from standard, and indeed must have an exceedingly important standing in our lives.

The importance of this Korban is highlighted, explains R’ Shimshon, by the difference in the way the Umos HaOlam see the world, and the way Bnei Yisroel do. The Umos HaOlam think that all is Mikreh, happenstance, and the world runs according to the laws of nature. In this worldview, there really is no difference between a human and an animal—both have their natural place in the world, and neither is necessarily elevated above the other. We, on the other hand, understand that Teva and Mikrah do not run the world—the Borei Olam himself does, and He hold us to a higher standard than an animal.

The prime illustration of this dichotomy can be seen in the way that Hashem speaks to members of each camp. When He spoke to Bilaam—the greatest Navi among the Umos HaOlam— the Torah says “Vayikar El Bilaam, but when He spoke to Moshe Rabbeinu—our greatest Navi—the Passuk tells us “VaYikra El Moshe”. The use of the word “VaYakar” by Bilaam indicates an aspect of Mikrah, almost as if Hashem happened across Bilaam, Kaviyachol, and spoke to him. The term “Vayikra” however, indicates that Hashem wished to speak to Moshe, He called him by name.

Animals, explains R’ Shimshon, have no name and so when Hashem wished to speak with Bilaam his name was not used because in the worldview of the Goyim they are no different from animals. Moshe Rabbeinu, on the other hand, understood that because there is a direct Hashgachas Hashem in our lives, we have the opportunity to be close to Hashem, and be referred to by name so to speak—an understanding that is reflected in the words “VaYikra El Moshe.”

This concept can help us understand the general the purpose of a Korban. When a person wishes to feel closer to Hashem, to have an increased awareness of the Hashgachas Hashem and the opportunities that come with it, he slaughters an animal. This act signifies that we are indeed different that other creatures, and are elevated as such. The impact of these actions will allow a person to come closer to Hashem, achieving the Kirva that is made possible by the presence of Hakadosh Baruch Hu in our lives.

At the time of Yetzias Mitzrayim, we were becoming a new nation—we would exit the Kur HaBarzel and become members of the Am Hanivchar, leaving the world of Mikrah for the world of Hashgachas Hashem. At this juncture that the need for a Korban was quite pressing—we required a strong reminder that we were in fact elevated and different from the animals, and that we live in a world of Hashgacha rather than Teva. It is for this reason that the Korban Pesach is such an important Avodah, that each one of us is required to fulfil personally, even to the extent possible in our days. This Korban allows us to renew our relationship with Hakadosh Baruch Hu annually, by highlighting our status as those living in a world of Hasgacha, eschewing the fallacy of Teva. While most Korbonos are optional, on this night we must all take part, because it is an essential part of the Geulah process that we relive.

With this in mind, we can perhaps understand why the Mitzvah of Rosh Chodesh, “Hachodesh Hazeh Lachem” was such an integral introduction to the Mitzvah of Korban Pesach, and indeed why we these Pessukim together form Parshas Hachodesh.

When given the Mitzvah of Korban Pesach, with its inherent implications, it would be easy for Bnei Yisroel to be apprehensive. How would they, slaves the sons of slaves, living a barely spiritual existence, achieve a life of Hashgacha, leaving Teva behind? The answer to their worries, however, could be found in the Pessukim of Rosh Chodesh.

The Medrash Rabba tells us that when the Malachei Hashares asked Hakadosh Baruch Hu when He would establish the Moadim, the reply was that the months and years would be fixed by Klal Yisroel, with the implicit approval of Hashem. The Passuk quoted by the Medrash to indicate this approval is from Tehillim: “Ekra L’Elokim Elyon L’Kel Gomer Alai,” the term “Gomer” referring to the fact that Hashem relies on us in this aspect.

This reality is indicated by the use of the word “Lachem,” which means “to you.”. The Torah tells us that the calendar was given over entirely to the Chachmei Yisroel—their decisions about when Rosh Chodesh is, and when to add an extra month and make a Shnas Ibur, dictate when the Yomim Tovim are. Regardless of when the “real date” for any given Yom Tov is, the decisions of Bes Din reign supreme.

This power, however, is not limited to Moadei Hashana and the like. The Yerushalmi in Sanhedrin says that the way in which Chachmei Yisroel set up the calendar affects nature as well. There are certain biological occurrences that are tied to a person’s age, for example, and one would expect that if something is said to occur when a child turns three, that would happen thirty-six months into their life. If there is an extra Adar added in one of those years, however, the change will not happen until the child turns three years old, which is actually thirty-seven months after their birth. Thus, the way that the calendar is set up here on earth, based on the judgment of our Chachamim, affects events which are seemingly natural. This reality is also learned from the words “L’Kel Gomer Alai”, indicating that it also stems from the Mitzvah of “Hachodesh Hazeh Lachem.”

The Mitzvah of Kiddush Hachodesh, then, reveals an important fact: that which we see as Teva, nature, is entirely flexible. What we see as physiological realities are in fact subject to the decisions of Chachmei Yisoel, because Teva it itself an illusion. When Bes Din establishes Rosh Chodesh it affects the entire world, because Hakadosh Baruch Hu gave them the ability to do so, and his Hashgacha that is the only force of an import in this world.

The message to Klal Yisroel was clear. They need not be concerned about the message of the Korban Pesach, and the need to leave the world of Teva, for that itself is an illusion. By first showing us that what is perceived as Teva is actually in our hands to affect, the transition to the world of Hashgacha becomes that much easier. Once we understood the reality of “Hachodesh Hazeh Lachem”, with all its implications, the Mitzvah of Korban Pesach would be all the more accessible.

Parshas Hachodesh, then, is not just about reminding us that Chodesh Nissan approaches, but helping us establish the mindset that this month requires. Each year, as Chodesh Nissan approaches, we are reminded that the Mitzvas HaYom of Pesach is to relive the experience of Yetzias Mitzrayim—leaving behind our obsession with the mirage of Teva, and basking in the actual security of Hashgachas Hashem. By reminding ourselves that Mikra is mere animal fodder, and its pursuit the stuff of fools, we can reestablish a close connection to Hakadosh Baruch Hu, bringing His presence into our lives.