From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
This week's Torah portion, Bo, contains the very first commandment given to the Jews as a people - the mitzva of Rosh Chodesh, the new moon: "This month shall be to you the first of months; it shall be the first month of the year to you." According to Jewish law, the new month is determined by witnesses who testify to the appearance of the new moon. The Jewish court then formally establishes and sanctifies it as Rosh Chodesh.
In general, the main effect the Torah's mitzvot have on the physical world is to imbue it with G-dliness. When a mitzva is performed with a physical object, the object itself becomes holy, and the material plane of existence is sanctified.
The mitzva of the new moon is unique in that instead of physical objects, it relates to the dimension of time. Through this mitzva, a "regular" day is transformed into Rosh Chodesh, a day with special sanctity. When the Jewish court decides to establish a particular day as Rosh Chodesh, time itself is elevated and made holy.
In this respect, the mitzva of sanctifying the new moon has an advantage over all other mitzvot. The ability of other mitzvot to bring sanctity into the world is limited, and exists on many levels and gradations. For example, an object directly used to perform a mitzva becomes a "tashmish kedusha," literally "a utensil of holiness." Other aspects of the physical world are elevated when a Jew uses them "for the sake of heaven." Then there are things that are only considered "tools" as preparation for the performance of an actual mitzva.
However, the mitzva of Rosh Chodesh is more far-reaching than all of these. When the Jewish court establishes a certain day as Rosh Chodesh, the effect is felt throughout the month, and indeed throughout the entire year, as the court also determines the occurrence of a leap year.
Another advantage to affecting the dimension of time is that time is generally thought of as something over which we have no control. Time cannot be made longer or shorter; it cannot be hurried up or slowed down. Nonetheless, G-d gives the Jew the ability to sanctify time and transform it into "Jewish time," time that is thoroughly imbued with holiness.
"Conquering" time in this way hastens the time when the entire world will be suffused with holiness, in the Messianic era. When Moshiach comes and gathers in the exiles of Israel, the Sanhedrin (Jewish supreme court) will be reestablished in Jerusalem, and the laws of Rosh Chodesh will again be in effect.
Reprinted from the Parshat Bo 5761/2001 edition of L’Chaim. Adapted from Volume 26 of Likutei Sichot.
More Thoughts that Count for Our Parsha
And there was a thick darkness in all the land of Egypt three days...they saw not one another (Ex. 10: 22,23)
The worst kind of darkness is when people refuse to "see" each other and are uninterested in knowing about their fellow man. Indeed, the world is darkened when every individual lives only for himself. (Eshkol Maamarim)
And the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people (Ex. 11:3)
There are many different kinds of public figures: Some personalities are better appreciated by the upper classes, while others are more popular among the common folk. Everyone, however, recognized Moses' greatness, from the highest-ranking Egyptian ministers to the lowest level of society. (Rabbi Boruch Epstein)
Reprinted from the Parshat Bo 5761/2001 edition of L’Chaim.
