Nearly a year after the exodus from Egypt, G-d directs Moshe to inaugurate the erecting of the Tabernacle, on the first of the month of Nissan.

ביום — On the day, החדש הראשון — of the first month, באחד לחדש — on the first of the month, you shall set up the Tabernacle of the Tent of Meeting. (שמות מ ב)

The verse seems redundant. Throughout the Torah the phrase 'ביום החדש', refers to the initiation of the month — Rosh Chodesh, so why the repetition of 'באחד לחדש' —'on the first of the month' in the very next words?

This verse with its emphasis on the 'first of the month' echoes an earlier one that was conveyed exactly a year before to the day.

החדש הזה — This month, לכם — is for you, ראש חדשים — the beginning of months, ראשון הוא — the first of the months, לכם — for you, לחדשי השנה — for the months of the year. (שם יב א)

Here too, the verse seems repetitive, reiterating that the beginning of Nissan serves as the first of the succeeding months.

Rav S. R. Hirsch translates this verse in a most fascinating way. He first observes that the word we use for 'month', חודש, is inaccurate. The word more specifically refers to the 'renewal of the moon', intimating the beginning of a month. Its use meaning 'month' is only a secondary, derived one.

The consecration of the 'new moon' is not a tribute to the laws of nature. On the contrary it is quite the opposite. In Rav Hirsch's words:

It is not the conjunction of the moon with the sun; not the moon receiving the rays of illumination afresh, that it is to induce the beginning of our months, it is not that, to which our celebration of the New-Moon is to be dedicated. But each time the moon finds the sun again, each time it receives the rays of light afresh, G-d wants His people to find Him again and to be illuminated with fresh rays of His light, wherever and however, in running their course, they have had to pass through periods of darkness and obscurity. The moon, finding itself again in conjunction with the sun, is only to be a model for our finding ourselves again with G-d, the rejuvenation of the moon, a picture of, an incentive to, our own rejuvenation.

In this light Rav Hirsch translates the first half of the verse regarding the very first mitzva we were given as a nation, as follows:  

"This renewal of the moon shall be a beginning of renewals, לכם — for you." i.e., noticing, realizing, the fresh birth of the moon shall induce you to achieve a similar rejuvenation. You are to fix your moons, your periods of time by taking note of this ever fresh recurring fresh rejuvenation.

The second half of that verse is a second separate command — to begin the sequence of the months with Nissan.

In our original quoted verse as well, in the context of the erection of the Tent of Meeting, with which the entry of the Glory of G-d into the midst of the Jewish sphere here on earth was to begin, and thereby begin Israel's מועד — appointment with G-d, the conjunction of Israel with its 'Sun', its illumination by the light of its G-d, the erection was to begin on the day the first new-moon i.e., was to take place on the day of that day of that new-moon, with which Israel's year begin. For this was the new- moon, which first, in Egypt, brought to Israel the glorious message that they too could always find rejuvenation and revival, and through Israel the message was to be conveyed to mankind in general.

The initial reference in the verse of החדש הראשון — refers to the possibility of 'rejuvenation' in our encounter with G-d, linking it to the historical day of our first 'renewal' exactly a year before in Egypt.

The second mention of באחד לחדש — is added to reiterate the actual date, the first of the first month of the year — Nissan.

The situating of the various מועדים — holidays, that all stem from this mitzva of consecrating the ensuing months where all the subsequent מועדים fall in, accents as well our 'reunion' with G-d, our מועד — our 'appointment' with G-d, wherein we rejuvenate our bond anew.

The Talmud relates the famous episode of the great Tanna, Rabbi Elazar Ben Arach, who took a vacation with his wife, partaking of vintage wine and enjoying the local hot springs. He was summoned for an aliyah on this very portion. As was customary in those days the oleh would read himself. When he came to these words, he misread the letters ד, ז, and כ, replacing them with ר, י, and ב, saying instead, הַחֶרֶֹש היה — deaf were, לִבָּם   — their heart." (שבת קמז:)

Evidently due to his distracted indulgences he lapsed in his relationship with G-d and His Torah.

This deficiency is depicted as his 'heart' having become 'deaf'.

Does a heart talk to us to justify our refusal to listen to its words to be considered as being 'deaf'?

King David appeals to G-d, לך — On Your behalf, אמר לבי — my heart has said, בקשו פני — Seek My Presence, את פניך — Your Presence, ד' אבקש — G-d, do I seek.  

(תהלים כז ח רש"י שם)

G-d speaks to us through our heart, beckoning us to 'meet' with Him. He yearns that we will keep that appointment.

When we become deaf to His plea, we are ignoring His very first call to us on that very first command, after having been privileged to be freed from the bondage in Egypt, to renew the relationship He so desires.

As we begin our journey through the year once again with the heralding of the month of Nissan, celebrating Parshas HaChodesh and this vital mitzvah, may we never miss another appointment again.

באהבה,

צבי יהודה טייכמאן