Shabbat Rosh Chodesh - (Yishayahu 66)

 

When Rosh Chodesh, the New Moon, falls on Shabbat, the regular haftora for that Shabbat is not read; in its place we read a special excerpt from the end of Sefer Yishayahu.  This excerpt was no doubt selected on the basis of the next-to-last verse: "And it shall be each month and each Shabbat that all flesh will come to bow down to Me, says God."

 

1. a. Closing the Circle

 

Close analysis reveals that our haftora, which represents the final prophecy of the book of Yishayahu, is reminiscent of the first prophecy of the book, which we read on the Shabbat preceding Tish'a B'Av - Shabbat Chazon.  In many respects our haftora complements and completes that prophecy.  Specifically, while chapter 1 contains harsh rebuke of Bnei Yisrael's service in the Temple and their pilgrimage there at the appointed times  ("When you come to appear before Me, who has required this at your hand, to trample My courts?... New moons and Shabbatot... My soul hates your new moons and your festivals." (12-14)), in our concluding chapter we are promised that on each Shabbat and on each Rosh Chodesh all flesh will come to bow down before God, and this prostration will be acceptable to God.  This is a promise of hope for Israel, for Shabbat, and for Rosh Chodesh.

 

1. b. All Flesh Will Come

 

On Sukkot we read the prophecy of Zekharia, that describes the Sukkot festival as one in which the other nations are also called upon to participate.  On Shabbat Rosh Chodesh we share the vision of Yishayahu concerning Rosh Chodesh, too, as a day in which all are called upon to participate and to come and prostrate themselves before God.  "All flesh will come – this means all of humanity; the other nations included (Radak on verse 23)."

 

This is indeed a startling innovation.  Shabbat came to the world before there was a nation of Israel, as we read in Bereishit: "And God blessed the seventh day and sanctified it" (2:3), and the Midrash teaches that Adam himself was commanded with regard to Shabbat: "And He placed him in the Garden of Eden... He gave him the commandment of Shabbat" (Bereishit Rabba 16:5).  Rosh Chodesh, on the other hand, was given to Israel at the time when they became a nation.  This was the first commandment with which specifically the nation of Israel was commanded: "This month shall be FOR YOU the head of all months" (Shemot 12:2).  And yet now in Yishayahu's vision of redemption both Shabbat and Rosh Chodesh are "open" to all.

 

1. c. Sanctity of Time and Sanctity of Place

 

The Haftora opens with an expression of awe: "The heavens are My throne and the earth My footstool; what house could you build for Me; which place could be My abode?" This is reminiscent of the awe of Shlomo at the dedication of the Beit Ha-Mikdash (the Holy Temple): "For will God indeed dwell upon the earth? Behold, the heaven and the heaven of heavens cannot contain You; how much less this house which I have built!" (Melakhim I 8:27).  Surely He Whose glory fills the earth cannot limit His sanctity to one specific place or house.

 

The answer to this paradox lies neither in the words of Shlomo nor in the words of Yishayahu.  But when we read this on Shabbat Rosh Chodesh we are directed to a contemplation of the comparison between the place of sanctity (the Beit Ha-Mikdash) and the sanctified times, since in the case of the latter we face a similar question: What makes these days intrinsically different from other days? How is it that certain times are imbued with sanctity? Yet we know that Shabbat and Rosh Chodesh are indeed special times.

 

The sanctity of the Beit Ha-Mikdash (build Me a house; My abode) may represent the two types of sanctity of Shabbat and Rosh Chodesh.  The sanctity of Shabbat was established by God at the beginning of creation – "And He created... and He sanctified." The sanctity of Rosh Chodesh, in contrast, is entrusted to Israel, for it is they who determine the new month and sanctify the months – "This month shall be for you…" The Beit Ha-Mikdash may combine the character of both these types of sanctity.  The edifice itself is constructed by human hands (build Me a house), but the presence and sanctity of the Shekhina (Divine Presence) depend on God (My abode).  This latter element ultimately also depends on human action.

 

1. d. A Mother's Comforting

 

We may add one further point, which might at first appear somewhat unrelated.

 

The prophet declares in God's name: "Like a man whose mother consoles him, so shall I console you" (13).  This implies that the consolation provided by a mother is somehow unique; that a mother understands her child's deepest feelings in a way that no one else can.

 

From a certain perspective Rosh Chodesh may be viewed as a sort of "Mothers' Day"; it is the special day of Jewish women.  We learn in Pirkei de-Rebbe Eliezer (chapter 45): "Aharon judged himself... I hereby say to you, Give the earrings of your wives and your sons and daughters... The women heard and did not want to do so; they did not accept upon themselves to give their earrings to their husbands... and God gave them their reward in this world – that they would observe Rosh Chodesh more than men; and He also gave them reward in the World to Come – that they were destined to be renewed like the New Moon..."

 

This applies to all the women of Israel, but there is one matriarch who has a particular connection with Rosh Chodesh: Rachel.  The Chida writes in his book, "Midbar Kedamot": "It was owing to the merit of the matriarch Rachel, of blessed memory, that Rosh Chodesh was given to Israel... and it was Rachel who instituted the "musaf" of Rosh Chodesh, for she saw with prophetic vision that the women of the desert would not stumble in this sin.  Her name represents an abbreviation of the words, "Roshei Chodashim Le-amkha" – New Moons for Your nation."

 

Rosh Chodesh therefore inspires us to remember Rachel, the matriarch who cries for her children and who comforts them.  They, too, are promised renewal: 

 

"For as the new heavens and the new earth which I shall make, shall remain before Me, says God, so shall your descendants and your name remain." (22) 

"And you shall find comfort in Jerusalem." (13)

Translated by Kaeren Fish