Diminishing Returns

The last number of Perakim of Sefer Yechezkel are devoted to a lengthy, and very detailed, Nevuah that Yechezkel received regarding the Bais Hamikdash that will be built L’Asid Lavo. The Pessukim of this week’s Haftorah, that of Parshas Hachodesh, are found at the end of that Nevuah, after Yechezkel has learned all about the actual structure of the Mikdash. Chazal were Misaken that this Haftroah be read each year on the Shabbos prior to Rosh Chodesh Nissan—or as is the case this year, on Rosh Chodesh itself—but the connection between these Pessukim and this Shabbos is not readily apparent. Clearly the Chachmim meant to teach us something about this time of year with their selection, a message we may be able to more clearly discern if we examine the words of the Navi.

The truth is that the meaning of Parshas HaChodesh itself is not entirely clear. The Maftir we read is the Pessukim of “Hachodesh Hazeh Lachem”, from Parshas Bo, which discuss Rosh Chodesh Nissan. This gives rise to a classic “Chakirah”: what is the focus of this Shabbos—Rosh Chodesh or Chodesh Nissan? Are we to use this Shabbos to celebrate the concept of Kiddush Hachodesh in general, or the advent of the month of Nissan specifically?

If the answer is the latter, that the purpose of Parhsas Hachodesh is to increase or anticipation of this most impactful month, the connection to the Hafotrah may well be found at its outset. The first PEssukim of the Haftorah are a discussion of the Miluim process that will take place once the Bais HaMikdash is built. This process mirrors the Yimei HaMiluim of the Mishkan that we learn about in Sefer Vayikra, and the Navi begins its description by telling us: “Ko Amar Hashem Elokim BaRishon B’Echad LaChodesh Tikach Par Ben Bakar Tamim ViChitesah Es HaMikdash.” Hashem tells us that the Miluim process for the Bais Hamikdash will begin “BaRishon B’Echad LaChodesh” with a single young bull brought as a Korban. Rashi points out that the Navi had discussed this Par HaMiluim in an earlier Perek, but this Passuk is meant to tell us when the Miluim will take place: Rosh Chodesh Nissan, the “Rishon”.

Besides the casual connection—the Haftorah includes mention of Rosh Chodesh Nissan specifically—there would seem to be a deeper connection as well. Chazal tells us “B’Nissan Nigalu UbiNissan Asidin LiHigael.” Nissan, the month of our original Geulah, has within it the capacity for future Geulah as well. The implication of the Navi here—that the Binyan Bayis Shlishi will conclude in time for Chodesh Nissan—further ties this month to the Geulah HaAsida. If Chazal were Misaken this special Shabbos in order to raise our awareness of the import of the coming month, and the opportunities it presents, Pessukim regarding its relationship to the future Geulah would seem to be an appropriate selection.

If, however, we assume that Chazal created Parshas Hachodesh to focus on the concept of Rosh Chodesh in general, as perhaps indicated by the Pessukim of Maftir, we would need to identify another link to the Haftorah. For this, let us look at the second half of the Haftorah, which discusses Halachos pertaining to the ongoing use of the Mikdash, after the Yimei HaMiluim conclude.

That section of the Haftorah begins with a Passuk that tells us: “Sha’ar HaChatzar HaPenimus HaPoneh Kadim Yihiyeh Sagur Sheshes Yimei HaMa’aseh U’Biyom HaShabbos Yiposeach U’Biyom HaChodesh Yipaseach””. There was a gate to the inner Chatzer, facing east, that was closed during the regular workweek, but was open on Shabbos and Rosh Chodesh. In is interesting to note that the Navi does not mention the Moados, the Yomim Tovim, but only Shabbos and Rosh Chodesh, calling attention to this day specifically.

The Chid”a, in his Pirush on Nach called Chomas Onech, makes another interesting inference from the wording of the Passuk. The Navi refers to “Sheshes Yimei HaMa’aseh” in contrast to Shabbos and Rosh Chodesh. This would seem to indicate, deduces the Chid”a, that Rosh Chodesh is not one of the Yimei HaMa’aseh because there is an Issur Melacha on that day. Now, we know that in practice this is not the case—we are not Noheg an issue Melacha on the day of Rosh Chodesh, so why would the Passuk make this distinction? The Chid”a explains that at different times in history there was a Minhag not to do Melacha on Rosh Chodesh, and the Passuk here must be referring to such a Minhag. The Issur Melacha implied by the Passuk is thus not Min HaDin, but applies nonetheless.

While this approach would perhaps resolve the Lashon HaPassuk, it is somewhat difficult to understand. The example of this Minhag of an Issur Melacha on Rosh Chodesh is derived from a Passuk in Sefer Shmuel. There, Dovid Hamlech refers to the day prior to Rosh Chodesh as a Yom HaMa’aseh, leading to the a similar inference to the one made here. That said, there is no indication that this Minhag extended past that time, and certainly no reason to assume that it would come back into practice L’Asid Lavo. The Passuk discussing the Sha’ar HaChatzar HaPenimus is of course speaking about the future—why would the Navi, especially in such an indirect way, imply that this Minhag will exist at that time?

It would certainly be more understandable to assume that the Issur Melacha implied by the Passuk is actual—that, in the days of Moshiach, Shabbos and Rosh Chodesh will be equal in terms of Melacha. This would seem to be the easiest way to understand the Passuk, but does raise an important point: why do we learn of this here? Why does the Navi tell us about the new reality of an Issur Melacha on Rosh Chodesh, during a discussion of the She’arim in the Bais Hamikdash?

In order to answer this last question, it would be helpful to understand a little more about the Sha’ar HaChatzar HaPenimus. Rashi, on this Passuk, however, does not actually speak about this gate, but a different one. He cites a Mishna in Meseches Midos which tells us that there were two small “Pishposhin”, doorways, in the “Sha’ar HaGadol”, one of which was never opened. This permanently closed doorway, explains Rashi, is spoken about earlier in Sefer Yechezkel, where we are enjoined from ever opening it “Ki Hashem Elokei Yisroel Ba Bo”, because it is the gate used by Hashem himself, Kaviyachol. We must of course understand why Rashi, on a Passuk that speaks about a gate that is opened and closed, chooses to write about the one doorway that is never opened. What does that Pishpesh, spoken about two Perakim earlier, have to do with the one being discussed here?

Perhaps we can explain the words of Rashi based on a Medrash Tanchuma in Parshas Ki Sisa, which discussed the relative Anivus of Hakadosh Baruch Hu. The Medrash brings a number of examples of the Inivus displated by Hashem, beginning each with the words “Yesh Anav Gadol Mizeh?” One example cited there is related to the She’arim of the Bais Hamikdash: on one hand there is a Pishpesh, a small opening, that is sealed because that is the doorway used by the Kaviyachol, and on the other hand there is an actual Sha’ar that is opened on Shabbos and Rosh Chodesh so that the Nasi may enter the Mikdash. The Medrash concludes that the way of the world would be that the Melech should enter from the larger opening, but Hakadosh Baruch Hu in his Anivus reserves the larger opening for His subjects.

The “Sha’ar HaChatzar HaPenimus” and the one that we are told to keep closed “Ki Hashem Elokei Yisroel Ba Bo” are thus related: in conjunction they teach us the great levels of Anivus related to Hakadosh Baruch Hu. What emerges, then, is that the Sha’ar that is specifically opened on Rosh Chodesh, at a time when that day is not a Yom HaMa’aseh, is one that is related to Anivus. We must of course understand why this is the case—how is the Rosh Chodesh of L’Asid Lavo related to Anivus?

The truth is that although there is no general Issur Melacha on Rosh Chodesh today, a hint of this Hanhaga does exist. The Mechaber, at the beginning of Hilchos Rosh Chodesh, notes that there is a “Minhag Tov” among some Nashim not to do Melacha on Rosh Chodesh. The Rema there adds that in our times women are Noheg only a parital Issur Melacha, but the Hanhaga exists nonetheless.

The source for this Minhag can be found in the Pirkei D’Rebi Elazar which writes that at the time of the Chet HaEgel, the men asked their wives to donate their Nezamim to be used as material, and the Nashim Tzidkanios refused. As a reward for these actions, the Medrash concludes, they were given Rosh Chodesh as a Yom Tov. It is that Schar stands to this day, Achronim explain, when women are Noheg something of an Issur Melacha on Rosh Chodesh.

While this obviously speaks to the Tzidkus of the Nashim at the time of the Egel—and is a powerful message about Schar for Kiddush Hashem—there is an important question to be answered: in what way are the actions of the Nashim and their Schar related? Why are they given Rosh Chodesh as a Yom Tov in return for their refusal to give their jewelry to the Egel?

Perhaps, if we can better understand the message of Rosh Chodesh, we will be able to explain this Medrash as well.

There is a concept mentioned by the Shem M’Shmuel in various places throughout his writings which seems to speak to our discussion. He writes, quoting his father, that Rosh Chodesh is a “MiMoadei HaChna’ah”, which literally means a Yom Tov of submission. The true depth of this concept may in some ways be beyond us, but we may understand it on our level as well.

Because Rosh Chodesh occurs when the moon is at its smallest, when it has been diminished from previous greatness, the day carries with it a sense of humbleness and subservience. This is not merely an esoteric concept, however, it has practical applications as well. For example, the Koach HaTeshuva that exists on Rosh Chodesh comes from this influence of Hachna’ah. Similarly, the Shem M’Shmuel notes that the Gemarah in Zevachim refers to Rosh Chodesh as being more Kadosh than Shabbos itself, a surprising fact that he explains is connected to the relative capacity for growth contained in each day. The heights we may reach on Shabbos are connected to our Neshama Yeseirah and therefore hard to retain after Havdalah and take into our lives of Chol. On Rosh Chodesh, however, we are at a low point and the Passuk in Yeshaya tells us “Ani Es Daka Eshkon”, Hashem dwells amongst the low. Therefore, on Rosh Chodesh we welcome the Shechina into our own midst, and the opportunity for sustained growth is greater.

The secret of Rosh Chodesh is now clear: it is a day of Anivus. Once a month the moon gets smaller, and almost disappears, but rather than looking at that dark moment with disdain, we can use it for growth. We can use those hours to come closer to Hakadosh Baruch Hu and welcome Him into our lives.

Many Meforshim explain that the Chet HaEgel was one based in Gaivah: Bnei Yisroel thought that Moshe Rabbeinu had left them, but rather than consult with Aron Hakohen or Chur, they chose their own path, and that was their fatal errors. In refusing to participate in the Chet, by withholding their jewelry, the Nashim showed a level of Anivus, a capacity for Shiflus, and so they were rewarded with Yom Tov on the one day that celebrates these Middos—Rosh Chodesh.

We can now well understand why the Sha’ar that reminds us of the Anivus of Hakadosh Baruch Hu is opened on Rosh Chodesh. What better way to welcome this special day, which comes once a month, than to remind us that the Kaviyachol himself, whose ways we yearn to follow, personifies this Midda, as we ask Yesh Anav Gadol Mizeh?

The Issur Melacha on Rosh Chodesh of L’Asid Lavo is understood as well. That time will be marked by an increased awareness of the Yichud Hashem, of the lack of control and power that we have in the world, and a reality of universal Yedias Hashem. At that point our Anivus will match that of the Nashim Tzidaknios at the time of the Egel, as we submit ourselves in totality to the Ratzon Haborei. When that day comes, we will all be able to fully appreciate the gift of Rosh Chodesh, and celebrate the heightened opportunities of “Ani Es Daka Eshkon”. Then it will be fully understandable that Rosh Chodesh is like Shabbos—a day of Bittul Melacha.

On Parshas Hachodesh we remind ourselves of the opportunities presented each month as Rosh Chodesh arrives. If we take full advantage of these days, we will soon be Zoche to enter the She’araim of the Bais Hamikdash as described in such glory be the Navi.