רעיונות על החודש הזה לכם

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. What is the reason, then, that it commences with the account of the Creation? Because of the thought expressed in the text (Psalms 111:6) “He declared to His people the strength of His works (i.e. He gave an account of the work of Creation), in order that He might give them the heritage of the nations.” For should the peoples of the world say to Israel, “You are robbers, because you took by force the lands of the seven nations of Canaan”, Israel may reply to them, “All the earth belongs to the Holy One, blessed be He; He created it and gave it to whom He pleased. When He willed He gave it to them, and when He willed He took it from them and gave it to us” (Yalkut Shimoni on Torah 187).

Rabbi Yanai said: The Torah need have been taught only from: “This month shall be for you” (Exodus 12:2). Why, then, did the Holy One blessed be He reveal to Israel what was on the first day, and what was from the second day to the sixth day? In the merit of their saying: “Everything that the Lord had said, we will perform and we will heed” (Exodus 24:7), He immediately revealed it to them. Rabbi Berekhya said: It is written: “He told you His covenant [berito]” (Deuteronomy 4:13); He told you the book of Genesis, which is the beginning of the creation [beriyato] of the world. “That He commanded you to perform, the ten precepts” (Deuteronomy 4:13), these are the Ten Commandments, ten for the Bible and ten for the Talmud. From where, then, will Elihu ben Berekhel the Buzite come and reveal to Israel the secrets of [ḥadrei] Behemoth and Leviathan, and from where will Ezekiel come and reveal the secrets [ḥadrei] of the Divine Chariot? That is what is written: “The king has brought me to his chambers [ḥadarav].”

החודש הזה לכם ראש חדשים, from now on these months will be yours, to do with as you like. [you have My authority to organise your own calendar. Ed.] This is by way of contrast to the years when you were enslaved when you had no control over your time or timetable at all. [Freedom, i.e. retirement from the “rat race,” means being able to formulate one’s own timetable. Ed.] While you were enslaved, your days, hours, minutes even, were always at the beck and call of your taskmasters.

The commandment of sanctifying the new month: To sanctify months and intercalate [months into] years in the court [whose members are] great in wisdom and ordained in the Land of Israel, and to establish the year’s holidays according to that sanctification; as it is stated (Exodus 12:2), “This month shall be to you the first of months.” This means, when you see the renewal of the moon, establish for yourselves the new month — or even if you do not see it, since it is appropriate for [the moon] to appear according to the accepted calculation. Likewise, this commandment includes the commandment of intercalation, since the basis of the commandment to sanctify the month is for Israel to observe God’s holidays at their appointed times. And the commandment of intercalation has the same basis. However, beyond this verse are more Torah passages concerning the commandment of intercalation, and that is what is written (Exodus 13:10), “You shall observe this commandment in its proper time”; and likewise, “Observe the month of Spring” (Deuteronomy 16:1).

That is that He commanded us to sanctify (proclaim) the months (in other versions, and to calculate the months) and years. And that is the commandment of sanctifying the month. And that is His, may He be exalted, saying, "This month shall mark for you the beginning of the months" (Exodus 12:2). And the explanation (Rosh Hashanah 22a) comes [and tells us] that "this testimony is given over to them" - meaning that this commandment is not given over to each and every individual, like the Shabbat of creation, towards which every individual counts six days and rests on the seventh. [Here, it is not] that when each and every individual sees the [new] moon, he determines that today is Rosh Chodesh (the first of the month), or that he should count some Torah matter and establish the new month or look into the lateness of the Spring - or something else that is fitting to observe - and add a month. Rather, this commandment is always only done by the High Court, and only in the Land of Israel. And the sighting [of the new moon] has therefore been annulled for us today with the absence of the High Court, just like the offering of sacrifices has been annulled with the absence of the Temple. And the heretics called Karaites have referred to this and erred about it. And this is a principle that even some of the rabbis did not concede and followed them into the darkness and the shade. You should know that the calculation that we count with today, through which we know Rosh Chodesh and the holidays, is impossible to do outside of the Land. However in the absence of sages in the Land of Israel, it is possible for a court that was ordained in the Land of Israel to intercalate years and determine months outside of the Land, like Rabbi Akiva did - as is explained in the Talmud (Berakhot 63a) - yet there is a great and strong question about this. And it is known that the Great Court, however, was in the Land of Israel; and that they were the ones that determined the months and intercalated the years in ways that were passed on to them, [doing so] in their gathering together. And this is one of the great principles of the faith - only those that have a deeper knowledge know it and see it in its place. And that is that that which we count today outside of the Land with the work of intercalation that is in our hands - and say that this day is Rosh Chodesh and that day is a holiday - is not because we have determined the holiday from our [own] calculation in any way. Rather, it is because the Great Court in the Land of Israel had already determined that this day is Rosh Chodesh or a holiday. And since they said that today is Rosh Chodesh or a holiday, it is [actually] Rosh Chodesh or a holiday - whether this action of theirs was through calculation or sighting - as appears in the explanation (Rosh Hashanah 25a), "'These are the set times of the Lord [...] which you shall proclaim as sacred occasions' (Leviticus 23:4); I have no other set times besides these" - meaning to say, the ones that they say are the sacred times, even under duress, even in error, even inadvertently - as it appears in the tradition. And we indeed consider the day determined by them - meaning the inhabitants of the Land of Israel - to be Rosh Chodesh. As it is upon [their] work itself that we count and determine [it] - not upon sighting; and it is upon their calculation that we rely, and not upon our [own] calculation. Rather our calculation is just an exposition of the matter. And understand this. And I will explain to you further. If we were to assume, by way of illustration, that the [Jewish] residents of the Land of Israel disappeared from the Land of Israel - God forbid that God would do this, since He promised that He would not erase the traces of the nation [there] totally - and that there would not be a court there, nor a court outside the Land of Israel that was ordained there. [In such a case,] this calculation of ours would surely not help us at all in any way. For we may only calculate months and intercalate years outside the Land of Israel according to the conditions mentioned, as we have explained - 'for out of Zion comes forth Torah.' And when someone with a complete intellect examines the [related] statements of the Talmud with this approach, everything that we said will become clear, without a doubt. And note that there were hints that appear in Scripture that indicate the principles of this work upon which we should rely to know Rosh Chodesh and the intercalation of years. Among them is His saying, "You shall keep this ordinance at its set time from year to year" (Exodus 13:10). They said (Mekhilta DeRabbi Shimon Bar Yochai 13:9), "It teaches that we only intercalate the year during the period that is proximate to the sacred occasion (Pesach)." And they said [further], "From where [do we know] that we only sanctify the month during the day? [Hence] we learn to say, 'from year to year (literally, from day to day).'" And they [also] said (Megillah 5a), "You calculate months for years, but you do not calculate days for years." This indeed indicates that the addition in this is in fact a full month. And they said [further], "'A month of days' - you count the days of a month, and you do not count the hours of a day." And His saying, "Observe the month of Spring" (Deuteronomy 16:1), indicates that it is fitting that we preserve the seasons of the year in our years, and that is why it is [also] solar. And the regulations of this commandment have already all been completely explained in the first chapter of Sanhedrin, in Tractate Rosh Hashanah and in Berakhot. (See Parashat Bo; Mishneh Torah, Sanctification of the New Month 1.)

יהוה said to Moses and Aaron in the land of Egypt: This month shall mark for you the beginning of the months; it shall be the first of the months of the year for you. Speak to the community leadership of Israel and say that on the tenth of this month each of them shall take a lamb to a family, a lamb to a household.

Another interpretation: “This month shall be for you [the first [rosh] of months]” – what is written in this passage: “You shall take a bunch of hyssop…the Lord will pass to smite Egypt” (Exodus 12:22–23)? That is what is written: “For from the top [rosh] of the rocks I see him” (Numbers 23:9) – these are the patriarchs, as it is stated: “Hear, O heights, the Lord’s grievance” (Micah 6:2). We find that the Omnipresent initially sought to establish the world, but was unsuccessful until the patriarchs arose. This is analogous to a king who was seeking to build a city. He issued a decree, and they searched for a place to build the city. He came to lay the foundation, and water was rising from the depths and did not allow him to lay the foundation. He sought to lay the foundation again in a different place, and the water would overturn it. [He kept looking] until he came to a certain place and found there an enormous rock. He said: Here, I will establish the city, upon these rocks. So was the world originally only water mixed with water. God sought to establish worlds, but the [presence of the] wicked did not allow it. What is written regarding the generation of Enosh? “Then invoking the name of the Lord began” (Genesis 4:26). Water rose and inundated them, as it is stated: “Who made Ash, Kesil and Kima…” (Job 9:9). Likewise, the generation of the Flood was wicked; what is written about them? “Who say to God: Leave us” (Job 22:17). The water rose and did not enable them to lay a foundation upon it, as it is stated: “Their foundation poured like a river” (Job 22:16). And it is written: “On that day, all the fountains of the great depths were breached” (Genesis 7:11). When the patriarchs came and exhibited merit, the Holy One blessed be He said: Upon these I will establish the world, as it is stated: “For the pillars of the earth are the Lord’s, and He set the world upon them” (I Samuel 2:8). That is why it is written: “For from the top of the rocks I see him.”
“Behold [hen], a people that will dwell alone” (Numbers 23:9) – what is hen [heh nun]? All the letters can be paired other than these two. How so? Alef tet are ten; bet ḥet are ten; gimmel zayin are ten; dalet vav are ten; heh remains by itself. Likewise, the letter nun does not have a pairing; yod tzadi are one hundred; kaf peh are one hundred; lamed ayin are one hundred; mem samekh are one hundred; nun remains by itself. The Holy One blessed be He said: Just as these letters cannot be paired with other letters, but are by themselves, so too, Israel cannot cleave to all the ancient worshippers of stars and constellations; rather, they are by themselves. Even when an enemy decrees against them to desecrate Shabbat, to abolish circumcision, or to worship idols, they are killed and do not assimilate among them, as it is stated: “Behold, a people that will dwell alone and will not be reckoned among the nations” (Numbers 23:9).
And what do I do to every foe or enemy that will makes a decree against them? I will kill him, as it is stated: “Behold, a people that will rise like a lion” (Numbers 23:24). From here you learn: You find that Amalek came upon them and they killed them, as it is stated: “Joshua weakened Amalek and his people by sword” (Exodus 17:13). Sisera came and they killed him, as it is stated: “The Lord confounded Sisera” (Judges 4:15), and likewise all their enemies. Likewise, when Israel emerged from Egypt, the Holy One blessed be He said to them: “And you shall not emerge [each from the entrance of his house until morning]” (Exodus 12:22). They were in their houses, and He was killing their enemies, as it is stated: “And the Lord will pass to smite Egypt” (Exodus 12:23) – that is what is written: “Behold, a people that will rise like a lion.” That is why the Holy One blessed be He said: Since I performed miracles for you during this month, you too shall render it the first month, as it is stated: “This month shall be for you the first of months.”

“This month shall be for you the first of months; it shall be the first month of the year for you” (Exodus 12:2).
Another interpretation: “This month shall be for you” – that is what is written: “Who is she who appears like the dawn [shaḥar], [beautiful as the moon, pure as the sun, fearsome as banners of a host?]” (Song of Songs 6:10). There are four terms of praise of Israel here, corresponding to the four exiles. For during the four exiles that Israel experienced, they did not deny the Holy One blessed be He. In the Babylonian exile, from where [can this be seen]? It is as it is stated: “Who is she who appears like the dawn?” Nebuchadnezzar prostrated himself to the sun, as it is stated: “How have you fallen from the heavens, glowing morning [shaḥar] star” (Isaiah 14:12). Daniel would rise early [shoḥer] and pray to the Omnipresent, as it is stated: “And windows were open for him in his upper chamber facing Jerusalem” (Daniel 6:11), evening, morning, and noon. Why would he rise early and pray? It was so the Holy One blessed be He would have mercy upon Israel. In his regard, Solomon said: “He who seeks [shoḥer] good seeks favor” (Proverbs 11:27). God was present for them in their time of distress, as it is stated: “I love those who love me…” (Proverbs 8:17).
Likewise, we find, when Daniel was cast into the lions’ den, he was not harmed, as it is stated; “God sent His angel and closed the lions’ mouths, and they did not harm me” (Daniel 6:23). Ḥananya, Mishael, and Azarya were cast into the fiery furnace and were not harmed, as it is stated: “The hair of their heads was not singed [. . .] and the odor of fire did not cover them” (Daniel 3:27). Rather, they illuminated the world like the dawn, which illuminates the world. Therefore, “who appears like the dawn.” They caused the idolaters to acknowledge the Holy One blessed be He and to praise Him, as Nebuchadnezzar said when Ḥananya, Mishael, and Azarya emerged from the furnace: “Blessed is the God of Shadrakh, Meshakh, and Aved Nego” (Daniel 3:28), “the servants of the exalted God” (Daniel 3:26). Likewise, Darius said after Daniel fell into the lions’ den “to tremble and fear before the God of Daniel, who is the living God” (Daniel 6:27); therefore, it is written: “Who is she who appears like the dawn?”
“Beautiful as the moon” (Song of Songs 6:10) – in the Median [Persian] exile; you find during the night that if the moon is not seen in the sky, there is darkness in the world, and a person is unable to walk, even in the city. When the moon is seen in the sky, everyone is glad, and they walk on the road. So, during the days of Aḥashverosh, when they decreed against the Jews to “destroy, to kill, and to eliminate” (Esther 3:13), and Esther came and illuminated for Israel, as it is stated: “The Jews had light and gladness, [and joy and honor]” (Esther 8:16); that is why it is written: “Beautiful as the moon,” about the Median exile. If your wish is to know why Esther was likened to the moon: Just as the moon is reborn after thirty days, so too, Esther said: “But I have not been summoned to the king these thirty days” (Esther 4:11); that is why “beautiful as the moon” is in the Median exile.
“Pure as the sun” (Song of Songs 6:10) – during the Greek kingdom. Sandrios eim Ulios: The sun [ḥama] is its name, and the sun is called a strong man [gibor], as it is stated: “Rejoices as a strong man [gibor] to run its course” (Psalms 19:6). During the summer, who can withstand the sun; everyone flees from it, as it is stated: “And nothing hides from its heat [meḥamato]” (Psalms 19:7). So, with regard to the Greek kingdom, everyone fled from it, and Matitya the priest and his sons were steadfast in their faith in the Holy One blessed be He, and the troops of Greece fled from before them and were all killed. So, the Holy One blessed be He said to them: “Beat your plowshares into swords and your pruning hooks into spears; the weak will say: I am mighty [gibor]” (Joel 4:10). And it says: “So may all Your enemies perish, Lord…” (Judges 5:31), to fulfill what is stated: “Pure as the sun.”
“Fearsome as banners” (Song of Songs 6:10) – in [reference to the hegemony of] Edom [Rome]; why is it [Israel] called fearsome? It is because it remains steadfast in a kingdom that inspires fear, as it is stated: “And behold a fourth beast, dreadful and fearsome, and strong” (Daniel 7:7). What is “fearsome as banners?” You find that there are twelve constellations in the sky. Just as the heavens cannot endure without the twelve constellations, so, the world cannot endure without the twelve tribes, as it is stated: “If [these] statutes depart [from before Me, says the Lord, then the descendants of Israel will also cease from being a nation before Me forever]” (Jeremiah 31:35).
“Fearsome as banners” – banners are nothing other than armies, as it is stated: “The banner of the camp…and their host and their numbered” (Numbers 2:3–4). Likewise, the banners of the heavens are the angels, and the banners of the earth are Israel. The hosts of the heavens are angels, as it is stated: “And the entire host of the heavens standing…” (II Chronicles 18:18). The hosts of the earth are Israel, as it is stated: “All the hosts of the Lord emerged from the land of Egypt” (Exodus 12:41). The Master of them both is the Holy One blessed be He. Just as everyone fears the Holy One blessed be He and the angels, so too, the idolaters fear Israel, as it is stated: “And all the peoples of the land will see that the name of the Lord [is called upon you, and they will fear you]” (Deuteronomy 28:10). This is why it is stated: “Fearsome as banners,” because the Holy One blessed be He likened Israel to the angels.
Regarding angels it is stated: “Seraphim were standing above Him” (Isaiah 6:2), and regarding Israel it is stated: “You are standing today” (Deuteronomy 29:9). The angels say each day: “Holy, holy, holy [is the Lord of hosts]” (Isaiah 6:3), and Israel says: The God of Abraham, the God of Isaac, and the God of Jacob. Angels are called fire, as it is written: “The flaming fire His servants” (Psalms 104:4), and Israel likewise, as it is written: “The house of Jacob will be fire” (Obadiah 1:18). Angels are renewed every morning, and praise the Holy One blessed be He and then return to the river of fire from which they emerged; and the Holy One blessed be He again renews them and restores them as they had been initially, as it is stated: “They are new every morning” (Lamentations 3:23). So, [the people of] Israel sink into iniquities due to the evil inclination that is in their bodies, and they repent. Each year, God forgives their iniquities and renews their hearts to fear Him, as it is stated: “I will give you a new heart” (Ezekiel 36:26). That is why it is written: “Fearsome as banners.”

“This month is for you” (Exodus 12:2). This idea is for the redemption from Egypt. Because in exile, this renewal is missing. As it says, “and a new king arose” (Exodus 1:8). And at the time of redemption, which is when it is made clear that everything is the life force of Hashem. And from this comes renewal. Because the life force of Hashem has constant renewal, as it says, “renews every day, constantly” (Morning Prayers). And the explanation of “constantly” is every day. Only one who forgets and who is enmeshed in nature, about him it is written that “there is nothing new under the sun” (Ecclesiastes 1:9). But someone who is clinging to the internality of the life force of Hashem has constant renewal. And that is what is written, “this month is for you” (Exodus 12:2). That every person from Israel can awaken this renewal through faith, when he clarifies in his heart that everything is from Hashem. And this is the difference between the Sabbath and Rosh Chodesh. That the Sabbath is a trace of the World to Come, established and standing, that there is no hiddenness. As it is written, “disappear from it” (Zohar Terumah). But Rosh Chodesh is to illuminate even the weekday with renewal. And this is dependent on Israel, as it is written “to the God who completes for me” (Psalms 57:3; Shemot Rabbah 15:2). And this is what Rashi says, and what is written in the midrash, that Moshe, our teacher, had difficulty, until He showed him, “like this, see and sanctify…” (Rashi on Exodus 12:2, Midrash Tanchuma Shmini 8). And didn’t He only speak to him during the day? Rather… He showed it to him at nightfall (Rashi on Exodus 12:2). Because the aspect of Moshe, our teacher, is a clear vision, the aspect of the Sabbath. And this is the meaning of “and Moshe will rejoice” (Sabbath Morning Prayers). But the aspect of month is by way of faith, as we said above. And He showed it to him at the time of dark, at twilight. And it says “this” to let him know that Hashem and His name are one. And sometimes it has to be by way of faith in order to awaken the renewal, as we said above.