This week’s maftir, known as Parashat HaChodesh, is the final of the four special Maftirim we read around Purim and Pesach. Drawn from Shemot Perek 12, it discusses the laws of the first Korban Pesach and the Issur of Chameitz on Pesach. However, it begins with Hashem telling Moshe and Aharon, “HaChodesh HaZeh Lachem Rosh Chodashim, Rishon Hu LeChodeshei HaShanah,” “This month is to you the head of the months, it is the first of the months of the year” (Shemot 12:2). This Pasuk, as classically understood, relates the commandment of sanctifying the new months. (See, for example, Sefer HaChinuch Mitzvah 4 and Rambam Sefer HaMitzvot Mitzvah 153.) However, the goal of this Mitzvah is to enable us to celebrate the holidays (Sefer HaChinuch Mitzvah 4). Thus, it makes sense that this commandment is juxtaposed to the laws of Pesach and the commandment to celebrate Pesach for all generations. However, this Pasuk also raises the question of why the Torah specifically singles out this month, “Hachodesh HaZeh”, if the Mitzvah really is to sanctify every month. Furthermore, why exactly does the Torah write that it is the Rosh Chodesh “Lachem”?
Rashi (Shemot 12:2 s.v. HaChodesh HaZeh) only addresses the first question. He writes that Hashem meant that this is the first of the months of the year when you are calculating the calendar. Hashem was not only commanding us in the Mitzvah of Rosh Chodesh Rosh Chodesh, but instructing us that this month, the month of Nissan, is the first of those Roshei Chodashim. Rashi also offers an alternative answer. When Hashem said “HaZeh”, he was referring to the moon itself, showing Moshe how the moon should look on Rosh Chodesh. Thus, there is nothing specifically special about this month, as HaZeh does not refer to the month, but to the moon.
Ramban (Shemot 12:2 s.v. Lachem), on the other hand, answers both questions. He writes that the word “Lachem'' teaches a special aspect of Kiddush HaChodesh: that Kiddush HaChodesh must be done before a Beit Din of Mumchin, or judges who have received Semichah. Answering the first question, Ramban writes that his month is singled out because it is meant to be the start of the calendar, so that every month’s number should be in reference to it. Therefore, whenever the months are counted, they will be in reference to the first month and remind the reader of the miracle of Yetziat Mitzrayim. This also relates to the Sefer HaChinuch’s point that the goal of Kiddush HaChodesh is to enable the celebration of the holidays; Ramban similarly believes that the very months are supposed to remind us of the holidays themselves. The Ramban further connects this idea to the mitzvah to be constantly aware of Shabbat by calling the days of the week based on their relation to Shabbat.
Finally, the Rashbam, in Shemot 12:2 s.v. HaChodesh HaZeh Lachem, shockingly answers the second question by saying that this month is special for the Jews. It is only the first month for the Jews but not the rest of the world because, just as the Ramban writes, it is a special month for the Jews, as it is the month of Yetziat Mitzrayim.
Ultimately, the Mitzvah of Kiddush HaChodesh falls on us to fulfill. We must make every moment sacred and holy and take advantage of every instant. Yet we must also always remember Hashem in every part of our lives. As the Rambam writes in Mishneh Torah Hilchot Dei’ot 3:2 that all of our actions must be guided towards serving Hashem. We must keep this message with us in this time of trouble.