As we prepare for Parshas HaChodesh, which is really a preparation for Pesach, and in truth, the first three parshiyos, Shkalim, Zachor, and Parah, are also preparations for Pesach, there is another mitzva that is linked to Nissan, and that is Birkas HaIlanos. Let’s try to understand how everything connects.
The Chassidishe sefarim tell us that the four parshiyos are k’neged Hashem’s Name of Yud Kay Vav Kay. The Bnai Yissachar explains that when we reach Rosh Chodesh Nissan, the four-letter name of Hashem is in perfect order; this represents the ultimate Midas Harachamim. Our goal for Pesach night is emunah in Hashem, to know Hashem’s Name, to trust in Him, to feel close to Him, to feel that we were chosen by Him, to be His nation.
The month of Nissan, starting with Shabbos HaChodesh, is a chance to refresh and become literally a lev chadash and briya chadasha. The Chozeh of Lublin says that even the most spiritually clogged person can renew his heart on Shabbos HaChodesh. The concept of hischadshus is obviously connected to the word chodesh. This is not just the first month of the year; it is the beginning of a new season, both physically and spiritually.
When one analyzes the special bracha on the fruit trees made in Chodesh Nissan, one realizes that the bracha isn’t so much on the specific tree, as we see clearly from the words of the bracha. The bracha focuses on the fact that Hashem didn’t omit anything from His beautiful world, His beautiful creation. The bracha brings into focus for us that these are days of renewal, both physically and spiritually. This is also why there is such a strong connection between trees and Kabbalah. The Kav Hayashar relates that in Nissan, the souls in the trees become rectified, and in fact, the righteous souls daven on our behalf; otherwise, we would be in trouble.
May we be zoche to really renew ourselves both physically and spiritually in the month of Nissan.
Good Shabbos and Good Chodesh Nissan!
Necessities and Luxuries
In Parashat Teruma and Tetzaveh, the Torah describes the building of the Mishkan and all the utensils, followed by the laws of Shabbat. In Parashat Vayakhel and Pekudai, the Torah reviews the process and begins with the laws of Shabbat, followed by the building of the Mishkan with all the utensils.
The Bais Halevi presents a question: Why the change in order? The Bais Halevi gives a parable of a rich man who is marrying off his son. There are many things that must be purchased, from simple bath towels to expensive jewelry. All is required to start a new home. Every father feels obligated to supply his child with all that he needs when he marries him off, though what he purchases first is an indicator of his love for his child. The father who loves his child and has a close relationship with them will first buy the expensive luxury items in his joy and anticipation during this time. For example, he will run out and purchase jewelry that his son may give his kallah as gifts. Or, he may purchase a luxurious wedding gown for his daughter to be beautiful on her special day. Of course, he will purchase the food for the wedding and arrange for the rabbi to come and officiate, but he is more excited and expresses his love through the extravagances. A father who is not so close and loving with his child will first get the necessities for them to make sure his duty is done. Later, if he has extra time and money, he will purchase the luxuries.
The Bais Halevi explains that the Mishkan represents the luxuries in our relationship with Hashem, and Shabbat represents the necessities. When a person wishes to obtain a higher level of kedusha, he needs the Mishkan. But Shabbat is what makes us into a Jew; it’s a constant part of our lives. What would we be without Shabbat?
Hashem illustrated to us His love and excitement on the onset by building the Mishkan first. Later, when the Torah reviews all the laws, we can revert back to the order of Shabbat first because we have already felt Hashem’s love and desire for a relationship with us. Rashi, quoting a Mechilta, states at the beginning of Parshat Vayakhel that the reason why the laws of Shabbat precede the building of the Mishkan is to teach us and warn us that we cannot violate the Shabbat while building the Mishkan.
What is fascinating to note, based on the lesson of the Bais Halevi, is that the Mishkan is the greater kedusha. Yet, although the Mishkan may be able to take us to a higher level, we are still not permitted to violate Shabbat. There are times that we try to make a calculation on how to get ahead in kedusha, and we try to justify a little violation because it’s for the sake of spiritual growth.
The parsha is teaching a lesson that we cannot compromise a spiritual reality for the sake of spiritual advancement. For example, there are those who speak terrible lashon hara about an establishment and destroy a person’s reputation because they presume a hashgacha is not on their highest standards and wish to be more pious.
May we all be zoche to true spiritual growth without compromising any midot tovot or ma’asim tovim.
