Prologue: It wasn't just a Mitzva in the Torah, it was the FIRST Mitzva in the Torah. And yet, when we consider it, Rosh Chodesh does not carry the same strength in Jewish life as its other holidays do. After all, Yamim Tovim have the status of Mikra Kodesh. Even Chanukah and Purim, days that do not have a Korban Mussaf and are Rabbinically sanctified, carry certain rules of work restriction signifying the sanctity of these times. What is the Jewish view of Rosh Chodesh?
In a famous eulogy for Rav Ze'ev Gold, the Rov ztl (Divrei Hagut V'Ha'aracha, see also Bein Kotalei HaYesahiva vol. 6) tackled the personality Rosh Chodesh. He likened Rosh Chodesh which on the outside seems to be regular and Chol-like. However, internally Rosh Chodesh is Kodesh. While man goes through his daily activities on Rosh Chodesh externally, he internalizes the Kedusha of the day with special devotional prayers. The Rov likened Rosh Chodesh to Yosef whose internal spirituality was not recognized by all. The emotions of his father which Rav Moshe Soloveitchik internalized and the internal care of Rav Gold for all Jews were seen as personifications of the Rosh Chodesh personality. Rosh Chodesh (and these personalities) spoke to man's need not to put all the cards on the table. Whereas one sees all on the Yamim Tovim, Rosh Chodesh does not reveal all, leaving room for a future. To the Rov, the internalizing and Tznius of Rosh Chodesh also was an image of hope and renewal.
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The Power of Being Prepared
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As this week's Parsha is Parshas HaChodesh, it reminds me of a particularly difficult paragraph that we read about in the Haggadah. Immediately after reading about the four sons, we begin a Talmudic-style debate about when we are required to celebrate the seder. We note " Yachol M'Rosh Chodesh" - that one might think s/he could fulfill the obligation of retelling the story of Yetzias Mitzrayim if s/he were to do so from Rosh Chodesh. It seems as if Rosh Chodesh Nissan carries some degree of sense of Geulah within it. But where does that sense come from?
The Netziv (Shemos 34:18) explains that the entire month of Nissan establish is the basis of Emunah and Avodas Hashem. That is to say, the entire Pesach experience exists in order to establish and affirm our faith in Hashem. That experience, as defined by Hashem in the Midbar after the sin of the Eigel, begins with Rosh Chodesh - establishing an entire month of reminders about Pesach matters --- designed to increase our faith.
We find a similar idea in the Jerusalem Talmud (Megillah 1:1) in regard to the month of Adar. Rabbi Nasan notes that one could read the Megilla throughout the entire month of Adar. His rationale is that the Megilla notes that we celebrate not only the day, but also the month that was transformed from sorrow to joy. Accordingly, we see a significance in celebrating a month, not just the actual date, of a Jewish milestone. Other examples appear in regard to the bringing of the Korban Chagigah (See Chagigah 9a) as well.
However, HaRav Yonasan Sacks Shlita (Haggada Chazon L'Yamim) offers a different possibility based on the writings of the Rambam. You see, the Rambam (hil. Chometz U'matzo 7:1) equates the mitzvah of Sippur Yetzias Mitzrayim to that of recalling Shabbat. In regard to the mitzvah of Zechiras Shabbos, we are told (Beracchos 27b) in the name of Rabbi Nachman Amar Shmuel , that one may Daven early on Friday afternoon and even recite Kiddush - accepting Shabbat early.
In regard to the early acceptance of Shabbos, the Ra'ah notes that it is allowed because Tosefes Shabbos --- adding to Shabbos -- is also Biblical in nature. Thus, reciting Kiddush early is actually permissible since it is acceptance of Shabbos at a biblically permitted time.
Rambam (Hil. Shevisas Esor 1:6) limits the Mitzvah of Tosefes to Yom Kippur restrictions. If that is so, how would one be allowed to recite Kiddush on Shabbos (which is a biblical Mitzva) during Tosefes Shabbos which the Rambam maintains is not biblically ordained?
The Rambam (Hilchos Shabbos 29:11) explains that one can recite Kiddush while it's still daytime on Friday since it is "close enough." It sounds as if the Rambam maintains that the mitzvah of recalling Shabbat doesn't only apply on Shabbat itself but rather to even when it is "close enough." Harav Sacks note that the same can be said in regard to the mitzvah of Sippur Yetzias Mitzrayim. Without the special limitation noted in the Haggadah, one might assume that you can fulfill the mitzvah of Sippur yetzias Mitzrayim when it is merely "close enough" - that is, already at the time of Rosh Chodesh.
Shabbat Shalom