What do we learn from the word "ha'Zeh"?
Rashi #1: Hashem actually showed Moshe the new moon, 1 and told that that is how the new moon looks in order to declare Rosh Chodesh. 2
Berachos 19b: We learn from "ha'Zeh," that 'Zeh Nisan, v'Ein Acher Nisan.' Once Rosh Chodesh Nisan has been proclaimed by Beis-Din, they cannot declare a leap-year and make the following month Nisan.
Rosh Hashanah 2a: 'Ka'Zeh Re'eh, v'Kadesh!' One must sanctify the new moon as soon as one sees it, and may not postpone Rosh Chodesh for the following day - unless it is necessary. 3
Sanhedrin 42a: When someone recites a Berachah over the new moon (Kidush Levanah), it is considered as if he greeted the Shechinah. We derive this from a Gezerah Shavah, via "ha'Zeh" "Zeh" - from the verse "Zeh Keili v'Anveihu" (15:2) in Shiras ha'Yam.
Rashi: Even though Hashem only spoke to Moshe by day (see Vayikra 7:38), He began speaking with him at Sheki'ah, and just before night, He pointed to the moon. Gur Aryeh - The word "Zeh" generally indicates something that is present, which one can point to.
Rashi #2: Notwithstanding the simple explanation that Hashem is declaring the current month, Nisan, the first of the months; Iyar, the second; and Sivan, the third (refer to 12:2:4).
See Torah Temimah, note 7, who defines what is called 'necessary.'
Seeing as the main topic of this section is the Korban Pesach, why did Hashem insert the Mitzvah of Kidush ha'Chodesh - even to the point of mentioning it first?
Ohr ha'Chayim: Because if they did not first declare Rosh Chodesh, how would they know when the tenth of Nisan arrived in order to tie the Korban Pesach to their bedposts, and when the fourteenth arrived in order to bring the Korban Pesach?
What is the significance of the word "[ha'Chodesh ha'Zeh] Lachem" - for you?
Ramban #1: This refers to Kidush ha'Chodesh, which requires a Beis-Din of experts (like Moshe and Aharon) 1 - "Lachem"- 'Kachem' - and cannot be performed by a single Dayan, even if he is an expert. 2
Ramban #2 and Rashbam (according to Rebbi Eliezer): The word "Lachem specifies Yisrael. Even though the year begins in Tishrei, 3 the months begin with Nisan, the month that we - Yisrael - were redeemed. It was initially named the first month (Iyar, the second month, and Sivan, the third, 4 etc.), as a constant reminder of the great miracle. 5
Maharal (Netzach Yisrael, end Ch. 46, p. 185): The Midrash says that the Redemption of Klal Yisrael is compared to the moon, which waxes and then wanes. Just like the moon grows for 15 days, and fades for 15 days, so too did Yisrael wax strong for fifteen generations from Avraham to Shlomo, and then their dynasty faded away for 15 generations, 6 until the Churban. 7
And this is another reason as to why the Pasuk begins with "Va'Yomer Hashem El Moshe v'El Aharon." Refer to 12:1:1.
Rosh Hashanah 25b.
Rashbam: And even though for the nations of the world, Tishrei is the first month (in connection with the dating of documents), for Yisrael Nisan is first. See Rosh Hashanah 11a.
Ramban and Rashbam: As we find throughout the Torah.
Ramban: And by the same token, the days of the week are called 'Yom Rishon (l'Shabbos), Yom Sheni (l'Shabbos) ... to constantly remember the Shabbos - as the Torah instructs us to remember both the miracles of Yetzi'as Mitzrayim (the entire year) and the day of Shabbos (the whole week). It was only after the return from Galus Bavel that they introduced the (Persian) names of the months, to remind us of the miracles that took place then (since the Persians had taken over from the Babylonians), in keeping with the Pasuk in Yirmeyah (16:14-15). See Ramban.
The count of 15 generations actually reaches only Yoshiyahu (not Tzidkiyahu, who was the last king prior to the Churban). See the book "Uncovering Sefer Yirmiyahu" by Rabbi Yehudah Landy zt'l, p. 71 and 381-383.
The Midrash continues - The future Redemption, however, will not be like the moon which fades, but rather like the sun. It seems that the derivation is from the word "Lachem" - this will be the nature of your Redemption. Ramban - "Lachem" teaches that Nisan is not counted first to the year, but first to the Ge'ulah. (See 12:2:3.1:1*). Nisan is first not in the natural sense, but to the great events that happened then. Maharal differs - see 12:2:4.1:1.
What is the significance of the statement, "Ha'Chodesh ha'Zeh Lachem Rosh Chodashim"?
Rashi #1 (to Bereishis 1:1) and Ramban: Kidush ha'Chodesh is the first Mitzvah that Yisrael were commanded. 1
Ramban #2 and Rashbam #1: Refer to 12:2:3:1.
Rashbam #2 (according to R. Yehoshua): Nisan is being designated as the first month, because that is when the world was created. 4
Seforno: From now on, Rosh Chodesh will be in Yisrael's hands to declare as they see fit. Until now, their days were not their own, as they were totally subservient to the Egyptians. This was the first time that they were free to control their own destiny.
Lev Eliyahu: Nisan is the month to strengthen Emunah, which is the beginning of all Avodos of Ruchniyus.
Yerushalmi Rosh Hashanah, 1:1: Nisan is the head of the months, but the years are counted from Tishrei. 5
In fact, the Torah writes "in the land of Egypt, since the other Mitzvos were commanded at Har Sinai (Ramban), the Ohel Moed, or Arvos Mo'av (Rashbam).
Ramban: Implying that, until now, Tishrei was the first month. Refer to 12:2:3:2 and note, and 12:2:1:1**.
Moshav Zekenim, citing Sefer ha'Gan: According to R. Yehoshua, what is the Chidush - bearing in mind what we already know - that the half-Shekalim from before Nisan cannot be used to buy Korbanos Tzibur after Nisan.
Which therefore retains the title 'Rosh Hashanah.'
What are the ramifications of the fact that Nisan is the first month?
Ramban and Rashbam: Refer to 12:2:3:2.
Why does the Torah insert the word "Lachem" a second time?
Oznayim la'Torah: To teach us that like Kidush ha'Chodesh, 1 Ibur Shanah (fixing a leap-year) also requires a Beis-Din of experts.
What are the implications of "l'Chodshei ha'Shanah"?
Megilah 5a: It implies that one counts the months of a year, not the days. 1
Rosh Hashanah 7a: It teaches us that Nisan is the first of the months, 2 inasmuch as if it is necessary to fix a leap-year, Beis-Din add it at the end of Adar, in the form of a second Adar.
Sefer Yere'im (103): It teaches us that a year comprises the twelve lunar months, since Chodesh implies renewal, and it is the moon, unlike the sun, which is renewed each month. 3
QUESTIONS ON RASHI
Rashi writes: "... He showed him a new moon, saying to him, 'When the moon is renewed; you should have Rosh Chodesh.'" According to this explanation, why does the Pasuk say "Rosh Chodashim" in the plural?
Gur Aryeh (citing Mizrachi): The plural "Chodashim" teaches that we should do so not only this month, but for every month.
Rashi writes: "'Ha'Chodesh ha'Zeh' - [Hashem] showed him a new moon...." If so, this section must have been said on Rosh Chodesh (the Gemara in Shabbos 86b implies this this as well.) Yet in Pesachim 6b, the Gemara entertains the possibility that the laws of the Korban Pesach (12:3) were taught on the fourth or fifth of the month?
Tosafos (to Pesachim 6b, DH mi'Mai) #1: Perhaps Hashem told this section to Moshe on Rosh Chodesh, but Moshe only told it to the people a few days later.
Tosafos (ibid.) #2: Perhaps this Pasuk alone, "ha'Chodesh ha'Zeh Lachem, etc.", was said on Rosh Chodesh; whereas the next section (about the Korban Pesach, beginning with 12:3) was said later. 1
Gur Aryeh: This first explanation in Rashi follows Rabbi Yishmael, in the Mechilta, that Hashem showed Moshe the actual new moon on Rosh Chodesh. But according to Rabbi Akiva, Hashem showed Moshe in a vision of Nevu'ah what the moon should look like, so it need not have been Rosh Chodesh. 2
See Mizrachi who questions Tosafos; Gur Aryeh resolves the answer of Tosafos.
Gur Aryeh: Whereas the Gemara in Pesachim follows Rabbi Akiva. To resolve the Gemara in Shabbos 86b - Even if Moshe spoke to the people on 4 Nisan, he referred to Rosh Chodesh, saying that the new moon that had just passed is the beginning of the months of the year.
Rashi writes that Hashem actually showed Moshe the new moon. Why was this necessary?
Rashi: Because Moshe could not fathom exactly how much of the moon must be visible (in order to sanctify the new month). 1
Hadar Zekenim: The Mechilta that Rashi cites says that Moshe found it difficult to discern whether it is the new moon or the old one. Hashem therefore showed him that when it is new, the dark side faces the east. Da'as Zekenim explains that the old moon is in the southeast, and the new moon is in the southwest. Moshav Zekenim, citing Sefer ha'Gan adds that the new moon is seen at the beginning of the night, and the old moon, at the end. See also Sifsei Chachamim.
Rashi writes: "Ha'Zeh - Moshe had difficulty understanding... to what degree must [the moon] be visible in order to sanctify [Rosh Chodesh]? Hashem pointed to the moon in the sky, saying, 'If you see like this, sanctify it (ka'Zeh Re'eh, v'Kadesh)!'" Why does Rashi only write this here, and not in his first comment above?
Gur Aryeh #1: Rashi first explained that 'ha'Chodesh" means the moon's renewal. It is therefore simple that "ha'Zeh" refers to the moon itself, something one can indicate and point to. But then Rashi explains "ha'Chodesh" to mean the month of Nisan; and how can one point to a month? He therefore needs to interpret the word "Zeh," to mean that Moshe had difficulty understanding, and Hashem pointed out the moon. 1
Gur Aryeh #2: Rashi's explanation of "ha'Zeh" at this point, applies to his explanation above as well (that "ha'Chodesh" means the moon's renewal). The only difference lies in the previous Rashi; in the first explanation "ha'Chodesh" refers to the renewal every month, whereas in the second, it refers to this month (Nisan) specifically.
According to this explanation of Gur Aryeh; this Rashi is a continuation of the second (Peshat) approach in Rashi's previous comment. Gur Aryeh's second approach is that this is an independent comment, relevant to both approaches in the previous Rashi.
Rashi writes: "Ha'Zeh - Moshe had difficulty understanding the Molad of the moon; to what degree must it be visible in order to be fit to sanctify (Rosh Chodesh)?" How can there be a minimum amount? If even a tiny sliver of the moon is visible, it is a new moon and one may sanctify the month!
Mizrachi: Although there is no minimum amount, there is a maximum amount. If the moon was seen only a day or two after the (expected) Molad, it is already quite big! We then would not call the day of its sighting Rosh Chodesh; rather, we say that in Heaven they already sanctified the month yesterday (or earlier). 1
Gur Aryeh #1: The calendar is established according to the moon's visibility in Eretz Yisrael. Points further west may see the moon a day earlier, 2 but that sighting is insufficient. One may not sanctify the moon until it [estimated to be] visible in Eretz Yisrael. 3
Gur Aryeh #2: The Yerushalmi (Rosh Hashanah 2:4) says that the minimum Shi'ur of visibility is like a Se'orah, a grain of barley. 4
Mizrachi advances another tentative answer, which he dismisses.
For a current-day example, sunset in Spain is about two hours after sunset in Eretz Yisrael. During those two hours, the moon "grows" (as more time elapses after the Molad), and it is more likely to first become visible. Can witnesses view the moon in Spain, then board a plane and give testimony the next morning in Eretz Yisrael? (CS) According to this approach in Gur Aryeh, indeed one may sanctify the moon based on the testimony of it having been sighted in Chutz la'Aretz - on condition that it appeared large enough there, that it should have been visible in Eretz Yisrael as well.
Gur Aryeh: This is the calculation that Moshe had trouble understanding, and Hashem showed Moshe the required amount (as indeed, in this case, Moshe was viewing the moon in Chutz la'Aretz, and Egypt lies southwest of Eretz Yisrael - CS). But Gur Aryeh questions this approach. There would be no one standard degree of visibility; rather, every location in Chutz la'Aretz would have its own minimum amount!
Gur Aryeh: Of course, the moon's apparent size is a matter of perspective. That is why Hashem didn't transmit verbally, 'the Shi'ur is a ki'Se'orah;' but rather, He showed Moshe directly. Maharal (Be'er ha'Golah, Be'er #6, p. 117 ) - There is a distinction whether the moon first appears large and clearly visible, or it appears at the minimum amount of a Se'orah. See the next question, 12:2:2.03:1.
Rashi writes: "Moshe had difficulty understanding the Molad of the moon; to what degree must it be visible in order to be fit to sanctify (Rosh Chodesh)?" Practically, what was it that Moshe found difficult?
Maharal (Be'er ha'Golah, Be'er #6, p. 117): It takes a long time after the Molad until the moon is clearly visible to all (Nir'eis ba'Alil - see Rosh Hashanah 21b). Nevertheless, we may sanctify the month even earlier, when the moon appears to be the size of a grain of barley. "Sod ha'Ibur" refers to the secret 1 of how to calculate whether the moon will be minimally visible. It depends on whether the air is clear or hazy, how far west the viewer is standing, and his altitude. 2 This calculation is what Moshe found difficult. 3
Gur Aryeh: Refer to 12:2:2.02:2 and notes.
Maharal (ibid. p. 119): "Sod ha'Ibur" means knowing not only the timing of the celestial bodies, but knowing the nature of their orbits (perhaps this means not astronomy, but astrology - EK).
Maharal: This knowledge was subsequently transmitted orally by the Chachamim (so that they could ascertain whether the witnesses who arrive were credible, or perhaps mistaken or lying). Maharal expands on the difference between the astronomers, who say that the moon is visible only a day after the Molad; whereas Chazal say that it can possibly be seen as soon as 6 hours after the Molad.
This explains what Moshe found difficult about Kidush ha'Chodesh on a practical level. See the next question (12:2:2.04:1) for a deeper explanation of what Moshe found difficult.
Rashi writes: "Moshe had difficulty understanding the Molad of the moon..." According to Chazal (Menachos 29a), there were three things that Moshe had difficulty understanding, until Hashem showed Moshe visually - the Menorah, Rosh Chodesh, and the Sheratzim. Why these three items?
Maharal (Chidushei Agados Vol. 4, p. 74, to Menachos 29a): Moshe could see prophetically all things relating to this world, including their form and their associations. 1 But he had difficulty with matters that are distant or removed from the world; and with these, Hashem assisted him. 2 The new moon 3 transcends reality, in that it is a renewal after having disappeared; this cannot be associated with other aspects of reality, which is continuous. 4
Perhaps this can be explained by Chazal, that the Nevi'im did not grasp Olam ha'Ba, whereas the Chachamim did. As Maharal explains (beg. Gevuros Hashem) - A Navi "sees" a Nevu'ah in a manner analogous to physical sight; he cannot grasp what transcends the world. A Chacham using his wisdom, is able to grasp transcendental matters. A Chacham can understand in the abstract, whereas a Navi sees how lofty matters are reveled in physical terms. Thus, Moshe could not "see" prophetically these three matters. (EK)
These three matters are introduced with the word "Zeh," which indicates pointing directly (Menachos 29b). But Chazal note elsewhere that in general, Moshe's prophecy is greater than that of other Nevi'im, in that he uses the term "Zeh ha'Davar," which indicates "seeing through a clear lens." (See Gur Aryeh to Bamidbar 30:2, and refer to 11:4:153:1). But if so, what is so unique about "ha'Chodesh ha'Zeh," and the other two matters the Gemara says required Hashem to 'point'? (EK)
See Maharal (ibid.) about the other two items listed here.
See Ramchal (Derech Hashem, Part 4 7:6) - Any spiritual illumination or Tikun that took place on a certain date, will once again be illuminated and rectified every year on the same date (see Michtav me'Eliyahu Vol. 2, p. 21). "Chodesh" (month) is an expression of "Chidush" (renewal); whereas "Shanah" (year) comes from "Yashan" (old, ancient, the world continuing as usual) (Sefas Emes, Vayikra - Parshas Ha'Chodesh 5662). Any new spiritual development in the world comes from [the Festivals, which depend on] the moon's renewal. We see that the moon's renewal is not a process that was started by Creation, but something new that arrives from on High. Moshe found difficulty in this (EK). Maharal (Nesivos Olam, Nesiv ha'Avodah end Ch. 13, p. 120) - The moon's renewal is a sign of Yisrael's renewal. (Compare to the text of Birkas ha'Levanah - CS).
Rashi writes: "... The month of Nisan should be first for counting the months, Iyar should be called the second month, Sivan the third, etc." Why then do we assign names to the months today (Nisan, Iyar, etc.), instead of numbering them from "the first month" as the Torah says?
Sefer ha'Ikarim (3:14,16): Although the Rambam 1 sets as a foundation of our belief, that the Torah will never be changed [even by a Navi], this topic shows that Mitzvos can indeed change. When we were exiled to Bavel, and then redeemed a second time, we were told [by Yirmeyahu] to remember the Exodus from Bavel in place of the Exodus from Mitzrayim, by adapting the Babylonian names of the months (see 12:2:3:2***).
Maharal 2 (Tif'eres Yisrael Ch. 64, p. 193): We were not commanded to refrain from naming the months, only about how to number them. 3
This topic is introduced by Ramban - The reason we number our months from Nisan is to remember the Exodus from Egypt (just as we remember the Shabbos always by counting the days of the week). Despite that years begin in Tishrei, "Rishon Hu Lachem" - the Jewish People should start counting the months from Nisan (for more on the word "Lachem," see 12:2:3:3). But when we ascended from Bavel, we began using the names for the months that were used in Bavel, as a reminder of that redemption. That is why the Rishonim ask how this changed. (It is relevant to note that based on this Ramban, some say that one who needs to use the Gentile dates should write the name of the months (January, February) and not the numbers 1 or 2. See Yabi'a Omer Vol. 3, YD 9,4. Some say the opposite, not to use the month names that are associated with Avodah Zarah, see Tzitz Eliezer Vol. 8, 8,8. (EK))
Maharal argues forcefully against the Sefer ha'Ikarim, saying that these idle words require atonement. Also see R' Yaakov ben Chaviv in Ein Yaakov to Megilah.
E.g., we may refer to the second month as Iyar, so long as we do not assign it another number or start counting from Tishrei (Also see Ein Yaakov cited above.)
Rashi writes: "... But its simple meaning... Hashem said the month of Nisan should be first for counting the months." According to Maharal, what is the significance of the month of Nisan? Why does the Midrash say that it is the most fitting month for the Redemption?
Maharal #1 (Chidushei Agados Vol. 1, p. 95, to Rosh Hashanah 10b): In the winter, all is considered as if dead. In Nisan, life returns to the world [e.g., the spring flowering]. Nisan is sanctified like a Bechor (firstborn); 1 it is a month fitting for miracles. It is a month for eating Matzah; it is free of the detriments of Chametz. 2
Maharal #2 (Derush l'Shabbos Ha'Gadol (end of Hagadah Shel Pesach, p. 196)): The whole purpose and goal of Man's initial creation, is so that he should serve Hashem. [The Korban] Pesach is called 'Avodah' (service); 3 it is fitting that this [first] service should take place in Nisan, the beginning of the yearly life-cycle (see above).
Maharal #1 (Gevuros Hashem Ch. 35, p. 132): Yisrael left Egypt on a G-dly, holy plane, 4 such that the Redemption is above dimensions of time. 5 The first month represents that time has not yet elapsed.
Maharal #2 (ibid.): A person is existentially under his own domain; any subjugation to others is circumstantial to him. (This is in contrast to animals, which are themselves fitting to bear others' burdens.) An existential state precedes any circumstances; so too, the Redemption came in the first month.
Maharal: The festival of Pesach corresponds to Avraham, who was "first." Tishrei, on the other hand, falls right in the middle of the months - the center of the year. Nisan represents the heart - where life begins; whereas Tishrei represents the Neshamah, the head, which a person receives when he is whole and complete. See Maharal's explanation of the Machlokes in the Gemara (loc. cit.) as to whether the world was created in Nisan or Tishrei. (Also see Sefas Emes (Vayikra - Parshas Ha'Chodesh 5662).) Maharal (Gevuros Hashem Ch. 46, p. 177) - Nisan and Tishrei are both sanctified months; they are balanced both in terms of daylight hours and their weather. Maharal (Ohr Chadash p. 203, to Esther 9:1) - Yisrael is called Hashem's "first produce" (Yirmeyah 2:3, see Rashi to Bereishis 1:1); and Nisan is the time for harvest.
Maharal: Chametz means excess; the fitting time to destroy it is in the first month. . Refer to 12:15:3.1:1 and 12:15:159:1.
See 12:25-26 and 13:5. For more elaboration by Maharal, refer to 12:6:2.02:1 and 12:3:1.3:2. Also see 12:3:1.3:1, as to how all aspects of man are subdued by this Mitzvah.
Maharal: In that they left with signs and wonders. This shows that the Exodus was not a natural event; but rather by the hand of Hashem - at a holy level.
Maharal (ibid.): That is why their dough did not have sufficient time to rise. Elapsing of time is an indication of a natural process; the Redemption was sanctified and had to be above time. That is why they left in the first month. Also refer to 12:11:2.1:3. Also see 12:2:4.1:1 (as to why was it in Nisan); and 12:41:1.1:1 (why specifically the 15th of Nisan). (EK)
Rashi writes: "... The month of Nisan should be first for counting the months." See Maharal (12:2:4.1:1*) about the significance of Nisan as opposed to Tishrei, and why Nisan was the appropriate month for the Redemption. But why then do Chazal emphasize in this context (Rosh Hashanah 11a), that our slave labor for the Egyptians ended in Tishrei?
Maharal (Chidushei Agados Vol. 1, p. 96, to Rosh Hashanah 10b): Rosh Hashanah is when Hashem's sovereignty is renewed; when His sovereignty extended over Yisrael (on the Rosh Hashanah prior to the Redemption,) Pharaoh's rule over them ended, and their work ceased. In addition, Tishrei (the seventh month) means the cessation of work when the Shemitah and Yovel years arrive. 1
Maharal (ibid. p. 97): Tishrei is a time for perfection; slavery has no relevance then. In explanation, see Maharal (Chidushei Agados Vol. 2, p. 131, to Kidushin 22b) - A slave is associated with Chomer (base material), in that he is subjugated to a mortal man. Slavery is associated with curse (see Bereishis 9:25); and curse means deficiency (see Rashi to Bamidbar 5:18). Maharal (Gevuros Hashem Ch. 4) - Yisrael remained slaves to Mitzrayim until such time as they reached their Sheleimus. (For more on Maharal's terminology, see 12:12:7.6:3* and )
