החדש הזה לכם ראש חדשים
“This month shall be for you the beginning of the months.” (Shemos 12:2)
Rashi explains that Hashem showed Moshe the moon in its renewal and taught him the mitzvah of kiddush hachodesh — sanctifying the moon.
Dovid HaMelech said in Tehillim (57:9, 108:3), “A’irah shachar — I shall awaken the dawn.” According to the Yerushalmi (Berachos 1:1), Dovid used to say, “Ana havina me’orer shachrah, shachrah lo havah me’orer li — I would awaken the dawn; the dawn would not awaken me.”
The Bavli (Berachos 3b) explains that Dovid had a wind instrument above his bed that would play and rouse him at midnight, whereupon Dovid would learn Torah until morning. Thus, he was awake at sunrise; the sun and the ensuing morning never rose before him.
In describing the mitzvah of kiddush hachodesh, the Sefas Emes (Parshas HaChodesh, Year 5678) discusses our ability to create, to be mechadeish, and be partners in the monthly renewal of the moon. In so doing, he gives us a fascinating and more literal reading of Dovid HaMelech’s statement.
The Gemara in Nedarim (32a) tells us that it is only the study of Torah that allows for the ongoing process of creation. Rabbi Eliezer said, “Gedolah Torah she’ilmalei Torah lo niskayemu shamayim va’aretz — How great is the Torah, for if not for the Torah, the heaven and earth would not endure.” The Gemara cites a pasuk from Yirmiyah (33:25) to prove this: “Im lo berisi yomam valaylah chukos shamayim va’aretz lo samti — But for My covenant by day and night, I would not have appointed the ordinances of heaven and earth.”
It is only the constant and continuous study of Torah that keeps the world in existence. Were Torah study to cease for an instant, all of creation would revert back to its original state of nothingness.
This, writes the Sefas Emes, is echoed by what we say in Shacharis during Birchos Krias Shema: “Hamechadeish be’tuvo be’chol yom tamid maaseh bereishis — Who renews through His goodness every day, constantly, the work of creation.” The word tov, good, can be a reference for Torah, as it says, “Ein tov ella Torah — There is no good except for Torah” (Avodah Zorah 19b). Each day, we say that Hashem renews, “be’tuvo — with His Torah,” the creation of the world. The ongoing maaseh bereishis is dependent on our learning of the ultimate goodness, His Torah.
It is only the study of Torah that perpetuates the continual act of creation.
This is what Dovid was saying, “Ana havina me’orer shachrah — I would awaken the dawn.” It was his study of Torah after midnight, while others slept, which enabled the dawn to awaken. Dovid created it; he aroused its rebirth.
Such is the power of Torah. (R’ Avraham Bukspan)
