(ב) הַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים רִאשׁ֥וֹן הוּא֙ לָכֶ֔ם לְחׇדְשֵׁ֖י הַשָּׁנָֽה׃
(א) בראשית. אָמַר רַבִּי יִצְחָק לֹֹֹֹֹא הָיָה צָרִיךְ לְהַתְחִיל אֶת הַתּוֹרָה אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם, שֶׁהִיא מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוּוּ בָּהּ יִשׂרָאֵל
(1) בראשית IN THE BEGINNING — Rabbi Isaac said: The Torah which is the Law book of Israel should have commenced with the verse (Exodus 12:2) “This month shall be unto you the first of the months” which is the first commandment given to Israel.
1) Why do you think Rosh Chodesh is the first mitzvah? What is the importance of having Rosh Chodesh?
2) Why do you think Rosh Chodesh is especially given as Jews are being freed from Egypt?
רבי שמעון בן פזי רמי כתיב (בראשית א, טז) ויעש אלהים את שני המאורות הגדולים וכתיב את המאור הגדול ואת המאור הקטן אמרה ירח לפני הקב"ה רבש"ע אפשר לשני מלכים שישתמשו בכתר אחד אמר לה לכי ומעטי את עצמך אמרה לפניו רבש"ע הואיל ואמרתי לפניך דבר הגון אמעיט את עצמי אמר לה לכי ומשול ביום ובלילה אמרה ליה מאי רבותיה דשרגא בטיהרא מאי אהני אמר לה זיל לימנו בך ישראל ימים ושנים אמרה ליה יומא נמי אי אפשר דלא מנו ביה תקופותא דכתיב (בראשית א, יד) והיו לאותות ולמועדים ולימים ושנים זיל ליקרו צדיקי בשמיך (עמוס ז, ב) יעקב הקטן שמואל הקטן (שמואל א יז, יד) דוד הקטן חזייה דלא קא מיתבא דעתה אמר הקב"ה הביאו כפרה עלי שמיעטתי את הירח והיינו דאמר ר"ש בן לקיש מה נשתנה שעיר של ראש חדש שנאמר בו (במדבר כח, טו) לה' אמר הקב"ה שעיר זה יהא כפרה על שמיעטתי את הירח
Rabbi Shimon ben Pazi raises a contradiction between two verses. It is written: “And God made the two great lights” (Genesis 1:16), and it is also written in the same verse: “The greater light to rule the day, and the lesser light to rule the night,” indicating that only one was great. Rabbi Shimon ben Pazi explains: When God first created the sun and the moon, they were equally bright. Then, the moon said before the Holy One, Blessed be He: Master of the Universe, is it possible for two kings to serve with one crown? One of us must be subservient to the other. God therefore said to her, i.e., the moon: If so, go and diminish yourself. She said before Him: Master of the Universe, since I said a correct observation before You, must I diminish myself? God said to her: As compensation, go and rule both during the day along with the sun and during the night. She said to Him: What is the greatness of shining alongside the sun? What use is a candle in the middle of the day? God said to her: Go; let the Jewish people count the days and years with you, and this will be your greatness. She said to Him: But the Jewish people will count with the sun as well, as it is impossible that they will not count seasons with it, as it is written: “And let them be for signs, and for seasons, and for days and years” (Genesis 1:14). God said to her: Go; let righteous men be named after you. Just as you are called the lesser [hakatan] light, there will be Ya’akov HaKatan, i.e., Jacob our forefather (see Amos 7:2), Shmuel HaKatan the tanna, and David HaKatan, i.e., King David (see I Samuel 17:14). God saw that the moon was not comforted. The Holy One, Blessed be He, said: Bring atonement for me, since I diminished the moon. The Gemara notes: And this is what Rabbi Shimon ben Lakish says: What is different about the goat offering of the New Moon, that it is stated with regard to it: “For the Lord” (Numbers 28:15)? The Holy One, Blessed be He, said: This goat shall be an atonement for Me for having diminished the size of the moon.
1) The moon reflects an active approach to creation. What is the significance of choosing the celestial body that is constantly evolving and changing as our basis for our calendar?
2) We from this source that Rosh Chodesh is a time of atonement-- what are some connections between Rosh Chodesh and atonement?
Pnenei Halacha "Zmanim: Rosh Chodesh" - by Rav Eliezer Melamed
This contains a very profound concept. On a simple level, the moon’s reduction symbolizes the deficiencies that exist in creation, including the descent that the soul undergoes when it arrives in this world, and all the failures that man experiences during his lifetime. All these failures and deficiencies are prerequisites for subsequent growth, because coping with hardships helps one reach higher heights in the end, as R. Abahu says, “The purely righteous cannot stand where penitents stand” (Berachot 34b). In the meantime, people commit sins which cause great pain in the world. So, in order to relieve the pain and repair the flaws, HaKadosh Baruch Hu commanded us to sacrifice a goat as a sin offering. This is the purpose of Rosh Chodesh, to show us how a new beginning sprouts from the moon’s reduction, which happened as a result of sin and indictment. Therefore, Rosh Chodesh is a good time for repentance, new beginnings, and profound joy. However, until the world is redeemed from all its deficiencies, the joy of Rosh Chodesh is not completely revealed (see also below, sec. 15-16).
The Distinction Between Rosh Chodesh and Shabbat and Chagim--
Rosh Chodesh: A Lesson in Renewal by Rabbi Eliyahu Safran
"As Jews, we celebrate two “types” of days. Shabbat and Yamim Tovim are in the first. Rosh Chodesh characterizes the second. The kedusha of Shabbat and Yom Tov is obvious. Rosh Chodesh, on the other hand, seems to be just another day. There are no restrictions, no meaningful or practical observances. Like the new moon itself, its significance is hidden. There is a sense of tzniut, of modesty, in Rosh Chodesh. Its sanctity must be carefully and deliberately revealed, just as is the case for most significant principles and teachings in Judaism.
Wherein lies the mystery and mystique of Rosh Chodesh?
Rav Soloveitchik teaches that while Shabbat and Yom Tov receive their sanctity and significance from specific historical-religious events and eras, such as Creation, Revelation or the Exodus from Egypt, the significance of Rosh Chodesh emanates directly from the Jewish embrace of Renewal. The Jew identifies personally and dynamically with the moon; with revival from an almost nonexistent state, with illumination returning from a state of darkness. The Talmud alludes to this when it teaches: sanctify the moon, and I will send you a sign – David Melech Yisrael chai vekayam! David, who was defeated and humiliated, lives! He will rise! He will reign with power and pride. Moshiach will be ben David."
1) Which method (Rosh Chodesh or Shabbat/Chagim) do you resonate with more? What are some ways we can use this paradigm of Rosh Chodesh and apply it to our own religious experiences?
2) The moon is closer to earth and to humans than the sun. What do you think the significance of this is? Why would the Jewish calendar be based on the celestial being closest to earth?
3) We celebrate Rosh Chodesh at the exact time when the moon begins its new cycle. This is at the point where the moon is not seen on earth. Why do you think we celebrate Rosh Chodesh when the moon is not visible? Wouldn't it make more sense to celebrate Rosh Chodesh at the climax of the month, when there is a full moon?