Introduction
In his Shulchan Aruch, the Alter Rebbe begins the laws of Pesach with the following:
In the times of the Beis HaMikdash, the Sages instituted the practice of publicly teaching and explaining the laws of each festival thirty days in advance; hence, from Purim onward we study the laws of Pesach.
This is to remind the people about the upcoming festival, giving them thirty days advance notice so as not to forget to select animals that are kosher for the festival sacrifice.
Even after the destruction of the Beis HaMikdash, this practice of learning the laws thirty days prior to the holiday was not annulled. Rather, each Rabbi teaches his students the laws of the festival thirty days in advance.
In these generations, since all the laws have been printed in books, it is incumbent upon each individual to personally study the laws before each festival until he is fluent in them and knows exactly what he must do.
Each Pesach Laws Thirty Days in Advance
We should teach and explain the laws of Pesach well in advance so that everyone will have enough time to purchase kosher-for-Pesach matzos, shemurah matzos, new utensils (or kasher their old ones), and so on.
Explain the Spiritual Significance of Pesach
We should also explain the concept of eradicating our spiritual chametz (lit. “leaven”) and the need to free ourselves from our evil inclination, which our Sages refer to as chametz.
Pesach Education
We should educate children—those who are young in years, as well as those who are “young” in Torah knowledge—in all aspects of Pesach so they will know how to ask the “Four Questions,” and so on.
Self-Education
We should begin by educating the “children” within ourselves, those aspects of our Divine service which are presently underdeveloped. We should nurture these areas of service so that they do not “fall asleep” altogether, developing them until they are fully functioning.
Increase from Rosh Chodesh
From Rosh Chodesh Nissan and onward, two weeks before Pesach, we should increase our study of the laws of Pesach, taking our studies to a far superior level than existed previously.
We should spend more time studying, increasing the quality of our study as well. Our efforts should reflect the miraculous character of Rosh Chodesh Nissan, the head of “the Month of Miracles.”
When Do We Begin?
In tractate Pesachim 6a, two opinions are presented as to the set time to begin teaching the Pesach laws in public. According to the first opinion, whose view is accepted as law, we begin thirty days in advance, from Purim. Rabban Shimon Ben Gamliel differs, saying we begin just two weeks before Pesach, from Rosh Chodesh Nissan.
Although the law follows the first opinion, that “we study the laws of Pesach thirty days in advance,” and does not follow the opinion of Rabban Shimon Ben Gamliel, nevertheless, our Sages state that regarding all Talmudic disputes, “both opinions are the ‘correct’ words of G-d,” and in this case, we are able to fulfill both opinions in actuality.
Simply put, we should begin studying the laws of Pesach thirty days in advance, and then, “two weeks before the festival,” we should increase our study…
Moshe Began Two Weeks Before Pesach
Rabban Shimon Ben Gamliel’s reasoning is that it was on Rosh Chodesh Nissan that Moshe Rabbeinu taught the Jews about the requirements of the upcoming Pesach sacrifice. This is clear from the fact that the Torah couples the chapter dealing with the Pesach sacrifice with the law of Rosh Chodesh, stating: “This month [of Nissan] should be for you the Head of Months.” Moshe’s address took place on the first day of Nissan. And just as Moshe publicly discussed the Pesach laws two weeks in advance, so should we.
Adding in a “Miraculous” Manner
This explains Rabban Shimon Ben Gamliel’s reasoning on the literal level. On a deeper level, however, the fact that the chapter discussing the Pesach laws begins with the law of Rosh Chodesh Nissan is also an allusion to the fact that “this month [of Nissan] should be to you the Head of Months,” we are granted the power for conduct that is above nature in observing the Torah’s laws—“Nissan” meaning “miracles.”
That being the case, we are granted the ability to increase in our study of the laws of Pesach that we began studying immediately after Purim, from Rosh Chodesh Nissan, and indeed, to do so on an even higher level than our previous two weeks of study. From then on, we should study in a manner reflecting the supernatural character of Rosh Chodesh Nissan (Parshas Vayikra, 5748. Hisvaaduyos, pp. 174–175).
Study the Laws of Korban Pesach
We are commanded to bring a lamb or kid-goat to the Beis HaMikdash on erev Pesach as a Pesach sacrifice, an activity that entails advance preparation. In anticipation of the Third Beis HaMikdash, we should begin our preparations for the Pesach sacrifice by studying its laws.
For a start, we should study the Seder Korban Pesach (Order of Offering the Pesach Sacrifice) that is printed in Tehillat Hashem, the Siddur designed to be used by every Jew.
Offering a Spiritual Korban Pesach
We also express the theme of the Pesach sacrifice in our spiritual service. In detailing the process of selecting the Pesach sacrifice, the Torah commands: “Draw and take for yourselves [a lamb or kid-goat for the Pesach sacrifice].” On this, our Sages explain, “ ‘Draw’ your hands away from idol-worship, ‘and take for yourselves’ a lamb for a mitzvah—the worship of G-d.”
In terms of our Divine service, this means that we should “draw” ourselves away, turn aside, and shake ourselves off from anything that smacks of avodah zarah (“a foreign service”)—anything that is “foreign” to our service of observing Torah and mitzvos—and “take” upon ourselves matters of Torah and mitzvos in greater abundance and depth than observed previously.
Similarly, in our Divine service, we should apply the message alluded to in the method of offering the Pesach sacrifice. The Torah commands that the Pesach sacrifice be “roasted over fire, its head with its knees and innards.” In relation to our Divine service, this means that we should engage all of our various faculties, from our very highest faculty (our intellect, represented by the korban’s “head”) down to and including all our lower faculties (represented by the korban’s “knees and innards”). We should transform all of these faculties into “a sacrifice for G-d,” so they are permeated with the fire of holiness and the “love of G-d that burns as a raging fire within his heart, like leaping flames” that blaze throughout our entire being (Shabbos HaGadol, 5747. Hisvaaduyos, p. 149).
