058 —מאמרים מלוקט חלק ג - ש"פ ויקרא, פרשת החודש, ראש חודש ניסן, ה'תשל"א

1. Introduction & Context of the Maamar

This discourse is the 58th in the series, delivered on Shabbos Parshas Vayikra, which coincided with Parshas HaChodesh and Rosh Chodesh Nisan in the year Tov Shin Lamed Aleph. Although this is not a fully edited maamar, it is noted that the Rebbe personally corrected several points in the written transcript, and even added a section later on. For this reason, it is included together with the fully reviewed discourses.

The Torah portion states: “HaChodesh HaZeh Lachem Rosh Chodashim Rishon Hu Lachem LeChodshei HaShanah” — “This month shall be for you the head of months; it is the first for you of the months of the year.” The month referred to is Nisan, which is designated as the head of all months. The question arises: what does it mean for Nisan to be “the head of the months of the year”? After all, a year is determined by the cycle of the sun (a shonah—a repetition), while a month follows the cycle of the moon. These are two separate systems.

2. The Distinction Between Year and Month

The Rebbe cites from Evan Ezra that there is no concept of a “year” for the moon, just as there is no concept of a “month” for the sun. The sun’s cycle defines a year: it travels its circuit and returns to its starting point, repeating this process annually. This repetition gives rise to the term shonah, meaning “repeat.” However, within each month, nothing changes in how the sun moves.

Conversely, time divided by months relates to the moon’s cycle: each month marks a return to its starting point after about 29 or 30 days. Yet from year to year, nothing changes in how the moon cycles through its phases. Thus, a year (solar) and a month (lunar) are fundamentally distinct cycles.

This raises a difficulty: why does Torah refer to Nisan as “the head of months for you” within “the months of the year”, when these are two unrelated systems?

3. Rosh Hashanah vs. Rosh Chodesh Nisan

Another question arises regarding when we mark “the head” or beginning: We know that Rosh Hashanah falls on Alef Tishrei and is called not merely “the beginning,” but specifically “the head” (rosh) of the year. Just as a physical head contains and directs all life force for every limb in advance, so too does Rosh Hashanah include within it all vitality for the entire year.

Yet we also say that Nisan is “the head of months.” How can both Tishrei and Nisan be considered heads? What does it mean that both serve as sources or controllers for their respective cycles?

The answer lies in recognizing two modes through which Hashem conducts creation: natural conduct (hanhagah tivis) and miraculous conduct (hanhagah nissis). Alef Tishrei serves as Rosh Hashanah for nature’s order—seasons, sowing and harvesting—while Rosh Chodesh Nisan inaugurates miraculous conduct, exemplified by Yetzias Mitzrayim (the Exodus), which began with Hashem’s commandment on Rosh Chodesh Nisan.

4. Natural vs. Miraculous Divine Conduct

The natural order was established at creation: Hashem set up fixed cycles—months and years—governed by unchanging laws such as seasons and agricultural patterns. This system operates continuously without interruption.

The miraculous order began when Hashem chose Yaakov and his descendants: He established a new beginning—a Rosh Chodesh—for redemption (geulah). This mode depends on Israel’s actions below (avodah) rather than being automatic from above.

This distinction was manifest at Yetzias Mitzrayim: The redemption required merit—the blood of Pesach sacrifice and circumcision—because Israel had no other mitzvos at that time. Their acceptance and preparation already counted as if they had performed these acts, demonstrating that miraculous conduct begins with human initiative even before overt miracles occur.

5. The Role of Avodah in Drawing Down Miracles

The difference between natural and miraculous conduct hinges on human effort. The natural order flows automatically from Hashem’s will to bestow kindness (chesed). In contrast, miraculous conduct requires Israel’s own exertion—their avodah b’koyach atzmo, service through their own strength—which draws down new divine energy from above.

This principle was evident when Israel took sheep—the Egyptian deity—for Pesach sacrifice without fear or regard for Egyptian opinion. Such boldness represented an act beyond reason—a miraculous form of service—and elicited an equally miraculous response from above.

This dynamic means that while nature reflects Hashem’s constancy (“I Hashem did not change”), miracles reveal an even higher level where change or constancy do not apply at all—a level utterly beyond worldly definition or limitation.

6. The Deeper Meaning Behind Renewal (His’chadshus)

The Rebbe explains that while both sun (year) and moon (month) have repeating cycles, only the moon undergoes visible renewal within its cycle—it waxes and wanes each month until disappearing entirely before reappearing anew at Rosh Chodesh. This renewal represents an inner union between sun and moon—a yichud pnimi, deeper than their ongoing external connection throughout each month.

This inner renewal parallels miraculous conduct: Just as Rosh Chodesh Nisan, marking redemption, brings forth new light through an inner union above nature, so too does every act of avodah b’koyach atzmo, service with one’s own strength, draw down divine energy from levels beyond regular continuity.

7. Human Partnership in Both Natural and Miraculous Orders

The discourse further clarifies that even natural conduct ultimately depends on Israel’s avodah—not just miracles! While creation began with Hashem’s desire for kindness alone (even from before tzimtzum), this was only external energy sustaining existence automatically.

The true purpose was always realized through Israel’s avodah below—especially after Torah was given—which draws down inner divine delight (tainug pnimi). Even nature’s ongoing stability exists because Hashem foresaw Israel’s future deeds (“for Israel who are called ‘reishis’”). Thus both orders—natural (Tishrei/Shonah) and miraculous (Nisan/Chodesh)—are ultimately rooted in human action below.

8. Two Levels Within Avodah – Two Types of Divine Response

The Rebbe concludes by distinguishing two levels within avodah itself: ordinary fulfillment brings ordinary reward (natural blessings), while extraordinary effort—learning Torah with toil beyond habit or performing mitzvos with special care—elicits extraordinary blessing in kind (miraculous outcomes).

This duality is reflected in Torah verses promising rain “in its season” (natural reward) but also hinting at supernatural abundance when mitzvos are performed with extra dedication (“beyond measure,” such as rain falling even out-of-season). Thus both natural continuity and miraculous renewal depend on how deeply one invests oneself in avodah below—and this partnership between above and below underlies both cycles described by Torah: “HaChodesh HaZeh Lachem Rosh Chodashim…Rishon Hu Lachem LeChodshei HaShanah.”