Parshas HaChodesh

Psrshas HaChodesh Day One

This week marks the last of the Arba Parshios, the special Shabbosim that Chazal we Misaken around the month of Adar. The first three of these Parshios each have something of a practical purpose: Parshas Shekalim is meant to remind people that the Mitzvah of Machatzis HaShekel should be performed, Parshas Zachor helps us accomplish the Mitzvah of Zechiras Amalek in the days leading up to Purim, and Parshas Parah reminds one that the Tahara of Parah Aduma is necessary if they wish to be Mekayem the Mitzvah of Korban Pesach properly.

What then of Parshas HaChodesh? On the Shabbos prior to Rosh Chodesh Nissan we Lein the Pessukim of Hachodesh Hazeh Lachem, the Mitzvah of Kiddush Hachodesh as the Maftir, but to what end? Rosh Chodesh Nissan is not itself different than any other day of Rosh Chodesh, why is there a need to remind us all that it approaches? Perhaps within the Hafotrah that Chazal instructed us to Lein, however, we can find the meaning and purpose in their Takana.

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 are found at the end of that Nevuah, after Yechezkel has learned all about the actual structure of the Mikdash. In these Pessukim the Navi is told what will happen once the construction of the Mikdash is complete.

“Ko Amar Hashem Elokim BaRishon B’Echad LaChodesh Tikach Par Ben Bakar Tamim ViChitesah Es HaMikdash.” Hashem tells the Navi that on the first day of the first month, a Korban of one Parwill be brought on the Mizbeach. The Pessukim continue, telling us of the Avodah that will be done with this Korban: “V’Lakach HaKohen MiDam HaChatas V’Nossan El Mezuzas HaBayis V’El Arba Pinos HaAzara.” The blood of the Korban will be applied to the doorpost of the Mikdash as to the corners of its walls, as well as the opening to the Chatzer.

The Navi continues, telling us about more Korbanos that will be brought at that time, including some that will brought on Pesach just a few weeks after the initial Korban Chatas. The Korbanos are also out of the ordinary, and really similar to the various Korbanos described in the Torah. The Abarbanel, for example, points out six different way that these Pessukim run counter to that which we know about Korbanos. These details lead to much discussion among the Meforshim as far as how to understand the Pessukim: are they telling us that the Toras Hakorbanos will be different L’Asid Lavo, or is there a way to understand the words of the Navi so that they fit with the Halachos taught in the Torah?

Much of this discussion is very detailed and requires specific understanding of Dinei HaKorbanos, but there is one point that is raised on the very first Passuk in this section which can be easily understood.

As we noted, the Navi tells us that the initial Korban will be brought “BaRishon B’Echad LaChodesh”. Rashi tells us that this Passuk refers to a Korban that is mentioned in an earlier Perek, when Hashem tells Yechzekel that the Kohen will bring “Par Ben Bakar L’Chatas”. This Par, explains Rashi, served as the Meluim: just as there were seven days of preparatory Korbanos brought before the Chanukas Hamiskhan, so to this Korbon is brought prior to the Avodah itself beginning in the Mikdash. Thus, according to Rashi, the Miluim of the Mikdash that will be built L’Asid Lavo, will begin on Rosh Chodesh Nissan.

A later Passuk tells us “V’Chen Ta’aseh B’Shivah BaChodesh”, that the same process should be repeated on the seventh day of the month. In following his approach, Rashi explains that in fact the Passuk means that the process should be repeated each of the seven days—just as there were seven Yimei Miluim in the Mishkan, there will be seven L’Asid Lavo as well.

Radak, however, approaches these Pessukim differently. He explains that the earlier Passuk, which discusss the “Par Ben Bakar L’Chatas” is indeed for the purpose of Miluim—but it will be brought seven days prior to Rosh Chodesh Nissan. The Korban brought on Rosh Chodesh Nissan—the one mentioned in our Haftorah—is not Miluim but rather the beginning of actual Avodah. Radak likens this to the Mishkan as well: the Miluim at that time took place before Rosh Chodesh Nissan, which was the first day of Avodah done by Aron HaKohen.

He further explains that the Korban described later, “V’Chen Ta’aseh B’Shivah BaChodesh” is a new Korban, specific to the time of L’Asid Lavo.

It is clear from the words of the Radak that there is something special about Rosh Chodesh Nissan, that the actual Avodah of the Mikdash must begin on that day, just as it did in the times of the Mishkan. In fact, he explains a well known Ma’amar Chazal related to this month in a way that fits his approach.

The Gemarah in Rosh Hashana tells us: “B’Nissan Nigalu UbiNissan Asisdin LiHigael”. Just as our first Geulah, which came with Yetzias Mitzrayim, took place in Nissan, so will the coming Geulah. Radak explains that this doesn’t mean that the Geulah will take place at some point during Nissan, but rather: “Kodem Nissan Yetzu V’Yalu Ad SheB’Echad B’nissan Yihiyeh Binyan HaBayis Nishlam V’Yichanchu HaMizbeach B’Echad B’Nissan”. The Geulah will arrive just prior to Chodesh Nissan so that the Bais HaMikdash will be ready for the Chanukas HaMizbeach on Rosh Chodesh Nissan, just as in the time of the Mishkan.

Radak is telling us something very important: not only is the day of Rosh Chodesh Nissan itself is one that is somehow Mesugal and set aside for the Chanukas HaMizbeach, but this day specifically is the one on which the Geulah will be complete as we begin the Avodah in the Bais Hamikdash.

It seems that the purpose of Parshas HaChodesh may be found in this concept: Rosh Chodesh Nissan is not, as we may have assumed, just like any other Rosh Chodesh. It is in some way a special day, with deep meaning. Perhaps, if we can discover the essence of this day, we will be able not only to understand the approach of the Radak, but also the meaning of this special Shabbos.

In truth, the unique nature of this day is discussed pretty openly in Chazal.

There is a lengthy passage in Gemarah Shabbos that uses various Pessukim to try and determine the day of the week on which Mattan Torah took place. One of the proofs brought is based on the fact that the Chanukas HaMizbeach, which took place on Rosh Chodesh Nissan in the second year after Yetzias Mitzrayim, was on a Sunday. The Gemarah there tells us: “Oso HaYom Natal Esser Ataros”, that day took ten “crowns”.

The Braisa goes on to list ten things that were special about that day. For example, it was a Sunday, the first day of creation, the first day of the Korbanos HaNesiim, the first day of the Avodah and so on. Clearly this day is set aside—many new phenomenon were introduced on Rosh Chodesh Nissan and it has a number of unique qualities.

One of the “Ataros” mentioned seems to stand apart: “Rishon L’Issur Bamos”. This was the first day on which Bamos were Assur and one was allowed to bring a Korban only in the Mishkan. R’ Ahron Leib Shtienman zt”l, in his sefer Ayeles HaShachar on this Gemarah, asks a striking question: why is the Issur Bamos counted as an Atara? This would seem to merely be the outgrowth of the other Ataros—now that the Mishkan was being used, Bamos are no longer Muttar. Why do Chazal count this as an “Atara”?

R’ Shteinman does not provide an answer to this question, but perhaps if we better understand what Rosh Chodesh Nissan is all about, we can explain this part of the Braisa as well.

R’ Tzadok HaKohen explains that the Torah never assigns a Kedusha to the Chodshei HaShana—it is only in Chazal that we find the concept: when determining the beginning of the new month, Bais Din proclaims “Mekudash” and those in attendance respond “Mekudash Mekudash.” Rosh Chodesh is then an opportunity for Klal Yisroel to take their inherint Keduash and apply inject it into their world—creating Keduasha in the new month.

This ability explains R’ Tzadok, is itself an expression of our Kedusha: if we have the ability to be Mekadesh something, we must ourselves possess an inordinate amount of Kedusha.

The Passuk that we Lein as part of Maftir this week says “HaChodesh HaZeh Lachem Rosh Chodashim”. The first Rosh Chodesh, that of the month of Nissan, is the day on which this special Koach, of applying our Kedusha to the month, manifests itself. It is on this day, then, that we celebrate our own Kedusha. The fact that we can declare a month to be “Mekudash” means that we ourselves are all the more so Mekudash.

We now understand what Rosh Chodesh Nissan is about—it is a day in which we celebrate our own Kedusha and the impact that it has on the world around us. It is understandable that a Chanukas HaMizbeach, on which we do Avodah for the first time in a new place, takes place on this day, as we spread our own Kedusah to the Mizbeach.

The Issur Bamos is not a mere outgrowth of a set of circumstances—it is a proof that we were successful. When we are able to take our Kedusha and apply it to a building that is otherwise physical, we create circumstance in which no other location is worthy of a Mizbeach. Thus on the day that the Mizbeach become Mechunach, that the Avodah begins and the Shechina rests in our midst, is the “Rishon L’Issur Bamos”, itself proof of our unbelievable capacity to project Kedusha.

We can now understand why Radak makes certain concessions to Pshat in order to explain our Passuk the way he does. So connected is Rosh Chodesh Nissan, at its essence, to the injection of Kedusha, that even L’Asid Lavo one assumes that the Chanukas HaMizbeach must take place on this day.

As we Lein Parshas Hachoesh, let us prepare ourselves for the arrival of this special day, one in which our unique ability and status is brought so clearly into relief. While doing so we can of course hope that this year, BaRishon B’Echad LaChodesh, we celebrate yet another Chanukas Hamizbeach.