"החודש ה'זה' לכם ראש חדשים" – “Zeh” rather than “Zot”
With this illuminating introduction, we can now explain the significance of the reading of parshas HaChodesh. In relation to the passuk: "החודש הזה לכם ראש חדשים"—Rashi comments that HKB”H pointed to the moon with his finger, so to speak, and said to Moshe: "כזה ראה וקדש"—see it like this (“zeh”) and sanctify it.
The Ahavas Shalom (Vayeishev) explains the matter beautifully based on the fact that the sun is like a male influencing the moon, the recipient of its intense, brilliant light like a female. Based on what we have discussed, the sun performs the role of “zeh,” and the moon performs the role of “zot.”
Yet, we are familiar with the teaching in the Gemara (Chullin 60b): "רבי שמעון בן פזי רמי, כתיב ויעש אלקים את שני המאורות הגדולים, וכתיב (שם) את המאור הגדול ואת המאור הקטן. אמרה ירח לפני הקב"ה, רבונו של עולם אפשר לשני מלכים שישתמשו בכתר אחד, אמר לה לכי ומעטי את עצמך". Rabbi Shimon ben Pazi notes a contradiction. The Torah initially states (Bereishis 1, 16) that G-d created two great lights, the sun and the moon — suggesting that they were created of equal size and stature. Subsequently (ibid.), it refers to the greater light and to the lesser light — indicating that they were no longer equal. The moon addresses HKB”H: “Master of the Universe, can two kings utilize the same crown?” He responded to the moon: “Go and diminish yourself.”
We learn from this Gemara that the moon was only diminished and began to depend on the sun for its illumination after it objected that it is impossible for two kings to wear the same crown. It is our task to help restore the original situation—for there to be two great sources of light once again. The navi articulates this fact as follows (Yeshayah 30, 26): "והיה אור הלבנה כאור החמה"—and the light of the moon will be like the light of the sun. In other words, in the future, the moon will also be an influencer like the sun, performing the role of “zeh.”
This then is the meaning of "החודש הזה לכם". It is our main job to restore the situation to that in which the light of the moon is equivalent to the light of the sun—to fulfill the role of “zeh.” This is what HKB”H was demonstrating to Moshe when He said: “See it like this (“zeh”) and sanctify it.” If we sanctify ourselves to be worthy of the future geulah, at that time the moon will be transformed from its current status as a recipient—a “zot”—back to its original status as an influencer—a “zeh.” This is the gist of his fantastic explanation.
Notwithstanding, his sacred comments deserve further clarification. Indeed, le’asid la’vo, the light of the moon will be like the light of the sun, and the moon will no longer need to be illuminated by the sun. But how will it be elevated to the status of “zeh”? How will it influence the sun, since the sun has its own light and will not require any of the moon’s light? This is especially true le’asid la’vo, since it is written (ibid.): "והיה אור הלבנה כאור החמה ואור החמה יהיה שבעתים כאור שבעת הימים"—the light of the moon will be like the light of the sun, and the light of the sun will be seven times as strong as the light of the seven days (of Creation).
Our Goal Is to Serve Hashem in the Role of “Zeh” to Provide HKB”H with a Pleasing Influence
Let us continue to clarify the words of the righteous Ahavas Shalom. We have learned from his sacred words that in the relationship between a husband and a wife, they must both fulfill a role of “zeh.” The same applies to the union of HKB”H with the people of Yisrael, so to speak; they are also like a husband and wife, as it is written (ibid. 62, 5): "ומשוש חתן על כלה ישיש עליך אלקיך"—and like a bridegroom rejoicing over his bride, so will your G-d rejoice over you.
So, just like a husband is obligated to support his wife; similarly, HKB”H supports and provides abundant good for Yisrael, who are His bride on earth. Seen from this perspective, HKB”H is fulfilling the role of the influencer, “zeh.” Hence, in Shiras HaYam, Yisrael declared (Shemos 15, 2): "זה אלי ואנוהו"—this (“zeh”) is my G-d, and I will beautify Him. Conversely, Bnei Yisrael are the recipients of HKB”H’s abundant good; their role is “zot.”
This, however, is not the ideal. It is essential that Yisrael also influence HKB”H, so to speak, by pleasing Him. In the words of the Midrash (Eichah Rabbasi 1, 33): When Yisrael act in accordance with the will of HKB”H, they add strength to the gevurah above, as it says (Bamidbar 14, 17): “And now, may the strength of my Lord be magnified.” So, even though HKB”H does not need mankind’s deeds, nevertheless, in the place of His greatness, you find His humility. He created in Himself the will and desire to receive pleasure and gratification from the deeds of Bnei Yisrael. Thus, when Yisrael serve HKB”H by studying Torah and performing mitzvos, they give Him pleasure and satisfaction. This is described in the Midrash as “adding strength to the gevurah above.” This is what is meant by (Bereishis 8, 21): "וירח ה' את ריח הניחוח"—Hashem smelled the pleasing aroma. Thus, not only is HKB”H fulfilling the role of “zeh,” but so are Yisrael. They are influencing each other.
But this is only true when Yisrael are performing the will of the Omnipresent with the intent of pleasing Him. When their sole intent, however, is to receive His bounty, they are merely recipients and not influencers—“zot” but not “zeh.” This evokes the forces of “din,” chas v’shalom. As stated by the Ahavas Shalom cited above, it is not commendable to only be a recipient, since that is associated with “din.” This is the lesson taught by the Mishnah (Avos 1, 3): "אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס, אלא הוו כעבדים המשמשין את הרב שלא על מנת לקבל פרס"—do not be like servants who serve their master for the sake of receiving a reward; rather, be like servants who serve their master not for the sake of receiving a reward.
Additionally, in our sacred sefarim, HKB”H is compared to the sun, in keeping with the passuk (Tehillim 84, 12): "כי שמש ומגן ה' אלקים"—for a sun and a shield is Havaya Elokim—with His brilliant, divine light He influences and illuminates Yisrael, who are analogous to the moon. Now, in Olam HaZeh, all Jews are not always on the level of “zeh”—serving Hashem not for the sake of being rewarded. They are often on the level of “zot”—serving Hashem for the sake of being rewarded. Therefore, in a parallel fashion, the light of the moon was also diminished; it does not possess any light of its own to exert influence; it only possesses the light it receives and reflects from the sun, like a “zot.”
Hence, Yisrael must strive to elevate themselves to serve Hashem l’shma, not for the sake of being rewarded, and their sole intent should be to please and satisfy HKB”H. Then, they will merit the future geulah, and they will be rewarded in kind, “midah k’neged midah,” as promised by HKB”H: “And the light of the moon will be like the light of the sun.” Yisrael will no longer be only recipients like the moon is today, but they will provide influence, like the moon le’asid la’vo, by providing HKB”H pleasure and gratification.
This then is the interpretation of the Ahavas Shalom of HKB”H’s pronouncement to Moshe Rabeinu: "החודש הזה לכם ראש חדשים". In order to hasten the geulah, it is incumbent upon us to serve Hashem with the role of “zeh”—not for the sake of receiving a reward. The most suitable and auspicious time for this is the month of Nissan, as we have learned in the Gemara (R.H. 11b): "בניסן נגאלו, בניסן עתידין ליגאל"—in Nissan, they were redeemed; in Nissan, they are destined to be redeemed.
“G-d has made the one in accordance with the other”
Understood in this light, we can suggest a wonderful interpretation of the statement of Shlomo HaMelech (Koheles 7, 14): "זה לעומת זה עשה האלקים"—G-d has made the one in accordance with the other. In other words, everything that G-d created in this world, He created for one purpose—that we succeed in serving Hashem in the sense of "זה לעומת זה". Just as He exemplifies the role of “zeh” by influencing and providing for us; in similar fashion, Yisrael should influence Him by pleasing Him and also acting as a “zeh.”
Now, this illuminates for us and helps us comprehend the intriguing words of Chazal: The sages sought to conceal Sefer Koheles, because its statements contradict one another — "זה את זה". With this phrase, they are teaching us a valuable lesson. Throughout Sefer Koheles, Shlomo HaMelech compares the wise man to the fool. This could lead us to conclude erroneously, chas v’shalom, they we only need to serve Hashem, without deriving pleasure from Olam HaZeh. In that situation, both HKB”H and Yisrael would both be fulfilling the role of “zeh.”
