The Torah as a book of laws begins in earnest this week. While the Jews were still in Egypt, on the threshold of the Exodus, G-d transmits the first Mitzvah. The first Mitzvah is a directive to the Beis Din to declare and sanctify the new moon and thereby determine the months of the calendar. Surely a Mitzvah such as the belief in G-d or the prohibition on idolatry would be more appropriate as G-d's first command to the Jewish people? What is so unique about this Mitzvah that it was given first? And what is the connection between the calendar and the Exodus?

The Jewish calendar is based on the cycle of the moon. The Hebrew term for a month is Chodesh, coming from the word Chadash, meaning new. The renewal of the moon, when the first crescent of sunlight reflects once again on its surface, marks the start of each month.

The Sfas Emes explains the centrality of this Mitzvah as follows: The opening verse of Hachodesh (the passage concerning the new moon) literally reads this renewal (Chodesh) shall be to you. The Mitzvah exhorts us to emulate the moon and its newness. In Torah law, after a lapse of 30 days something becomes old and status-quo. For example the blessing recited on seeing the ocean is only said if one has not seen the ocean in 30 days. The Molad - the birth of the new moon, takes place every 29 days, 12 hours and 793 parts of an hour. The moon is in a constant cycle of renewal, never reaching a state of inertia.

Complacency is the ultimate form of slavery, one which is not imposed upon us by others but self-inflicted. Statements such as 'sorry , that is just who I am' or 'this is my level of observance, I don't need to do any more' are tell-tale symptoms of this inner Pharaoh. Like the moon we cannot become fixed in our ways, particularly concerning our spiritual development. To experience true freedom we must be like the moon, the perpetual born-again, exercising our choice to supersede the constraints of stagnancy. There is always room for improvement, always more to learn and constant room for growth.

Whilst a lunar renewal takes place every Rosh Chodesh, the Torah passage teaches us that Rosh Chodesh Nissan is considered the head of months. If so, the first of Nissan represents the essence of the idea of regeneration characterizing the lunar calendar.

There is a debate in the Talmud as to when the world was created: Rabbi Eliezer maintains that it was on the 1 st of Tishrei - Rosh Hashona. Rabbi Yehoshua is of the opinion that it was the first of Nissan. The mystics explain that the two views are not in contradiction. Hashem's original thought to create took place in Nissan. Nissan represents creation in potential, whereas Tishrei marks creation in actuality.

The first of Tishrei is the Rosh Hashona of physicality and the natural order which acts to conceal G-dliness. Rosh Chodesh Nissan is the Rosh Hashona of spirituality and G-dly revelation within the world. Whilst creation was about contracting G-dliness to create a finite existence, the Exodus is associated with miracles and the suspension of the veil of nature.

Seeing the world as dictated by the forces of nature is the same slavery as complacency: The belief that creation was a one-off event and that nature is now fixed in motion. For the rest of the world this mind-frame is acceptable and thus the first of Tishrei celebrates the New Year for all existence. But for the Jews this month (Nissan) shall be the first of months. G-d imbued us with the Nissan perspective that neither nature, temperament nor circumstance can dictate how things should be. Through Torah and Mitzvos we connect to G-d who in His goodness renews daily, constantly the work of creation and can change ourselves and our world for the good.

Our sages teach that just as our ancestors were redeemed in Nissan so will the final redemption take place in Nissan. Then we will witness the revelation, as described by the prophet Isaiah in the special Haftorah reading for Rosh Chodesh, of the Shamayim HaChadashim veHaaretz HaChadasha - the new (higher) heavens and earth. By internalising and living out the message of constant spiritual renewal we can we bring about the coming of Moshiach and the ultimate experience of newness - the open revelation of G-dliness within our world.

 

~ Rabbi Yoni Johnson

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