Chodesh Nisan: Spiritual Renewal and the True Beginning of the Jewish Year

Transcript

This Torah class is brought to you by TorahAnytime.com. Shabbos today, the beginning of month of Nisan. Understand and to appreciate the hoybinkeit from that chodesh. Avada, we know there's Pesach. If you look at the Rishonim and Acharonim, it's not only Pesach, it's the whole month of Nisan, which is a meiredikeh, the hoybene month, all the way back to the Rishonim already, the discussion of the chashivus of the month of Nisan. It's interesting, we don't say Tachanun the entire month of Nisan. So the cheshbon is Yom Tov, and then there's the nesiim, and once already the month had most of the time without Tachanun, already you don't say Tachanun, which is an interesting reason. If you look at the Rishonim, it seems that the ganze chodesh of Nisan has in it Yom Tov, u'meileh there's no Tachanun. So today I'd like to discuss, be'ezras Hashem yisbarach, what is Nisan, so we'll appreciate, and we could take out from the zman what the zman has to offer us. If we make the zman only about— A mumbo jumbo, let us use those words for lack of better terms, of preparing for Pesach, and the buying and the selling and the tumul of cleaning. It could get very, very hectic in the month of Nissan. We could overlook and have an oversight of what the actual Nissan, what is it, what we could take from it. So I'd like, b'ezras Hashem yisbarach, to discuss Nissan. What is it? So if you ask anybody, he'll tell you that Nissan, the word Nissan comes from the word nes. This is the chiddush of Nissan. It's the chiddush that the Ribono Shel Olam turned over maaseh Bereishis in Mitzrayim. Meiridike nissim. That's what everyone would tell you. If you look in the piyutim from the yotzros, Parshas HaChodesh, we actually say this pretty clearly: HaChodesh asher yeshuos boi makifos. Say it clearly, that the yeshuos are makif the chodesh, they surround the chodesh. Chassidishe sefarim vet gebracht, Adar ani Hashem rofecha, aleph-daled-reish. Iyar is weiter, ani Hashem rofecha. Growing up, you probably heard Adar is ani Hashem rofecha, and others say, No, no, no, it's actually Iyar is ani Hashem rofecha. Yisfarm shtei beidos, and an ani Hashem rofecha, and zoye vet gebrakht klar that the matzah is the gezinste zach. It's maichel, that's vosa. It's food that heals the person. Pshat means ruchniyus more than it does mean gashmiyus. Bakol panim, Sichodesh asher Yeshua is boi makif. That's what I think it does. That's enough to know. This is famous. There's even deeper Torah that the word nes, nun and samach, those are the two things in Ashrei. Somech Hashem l'chol hanoflim, after nofel lo yosif kum. So the word nes has to do with that, nun and samach, that when Klal Yisrael falls, samach, they go up. Bnei Yissaschar, there's Torah about it. Al zeh Hashem. Rabosai, there's one thing that we have to point out. There is no such thing as nisan, really, which means that the word nisan is not a loshon kodesh word. So all the drashes that we're going to say in the word Nisan, it's not from loshon kodesh. And you're looking, what am I talking about? I'll tell you what I'm talking about. It's a Tosafos in Rosh Hashanah, it's a Yerushalmi, Ramban is...

About it, well, the Rishonim, Acharonim speak about it. In the Torah, we don't have months. It's Chodesh HaRishon, Chodesh HaSheini, and Chodesh HaShlishi. We don't have in the Torah, in Nissan, Iyar, and Tammuz. We don't have it. You know, there's a lot of Torah. Av is Menachem Av. It's not Lashon Kodesh, the word Av. It doesn't come from— it doesn't come from Lashon Kodesh. How about Marcheshvan? A lot of people have an issue to get married in Marcheshvan because Mar Cheshvan— Mar Cheshvan, ah, it's bitter. There's no Yom Tovim. Stei Chemed already speaks about it, and he says that it's not coming from a source of lashonos בכלל. And this is a mefurasher Ramban on the pasuk of, Hachodesh hazeh lachem rosh chodashim. Says the Ramban that it actually comes from Paras. And he says, Ki eilu hashemos, Nissan, Iyar, and Zulasan, shemos Parsiyim. It's actually Persian. Parsi. Anyone who talks Parsi, come and explain what Nissan, Iyar, and Tammuz means. V'lo yimatzei rak b'sifrei nevi'ei Bavel. Where do we get it from? It comes from the Megillah, for example, and he brings the raya from the Megillah: Bachodesh harishon hu chodesh Nissan. Why does it have to say, Bachodesh harishon hu chodesh Nissan, in Megillah? This chodesh, which is chodesh Adar, why does the Megillah talk like that? Because we don't have it. It's not Nissan and Adar. It comes from Parsi. תאס'ת חודש ראשון, חודש שני. ממילא, ועד היום הגויים בארצות פרס ומדי, כך הם קוראים אותם, זאָגט דער רמבן. If you will go now to Persia, they'll call Nissan, Iyar, Sivan, Tammuz. Maybe with a little different dialect, ches, not exactly. I always taine, what is French? It's English, but ... you know. Ches, Parsi. What's Parsi? Nissan, Iyar, Sivan is Parsi. Then he says, the Ramban, וכולן כמוינו. They all come and they call it like what we call these months. והנה נזכר בחדשים הגולה, השני, ... הראשון. And for us, actually, we need to call it Rishon, Sheini, Shlishi, like Yom Rishon, Yom Sheini, Yom Shlishi. Notice we don't have names for the days either. It's Yom Rishon, Yom Sheini, Yom Shlishi. There's no months. It's Chodesh Rishon, Chodesh Sheini, Chodesh Shlishi. There's even a ... tumul in the Acharonim. So what right do we have to use these names? You know, we're not supposed to use the names that the goyim use. It's a big tumul in Acharonim. The Maram Shik says that we're not allowed to say the word January, February, March, April, famous Maram Shik. He didn't always ... on January. We have no choice but to write it because lemaaseh we live among the goyim, that's the heter. Here we adopted names that came from mamish Persian, names that came from Persian. No, I don't have to go into the whole halachah in this shailah now, that there's teshuvos from the Chasam Sofer that he himself wrote. Ka yeshedeitz, and so on and so forth, and the Rambam, sheklal haTalmud fun Chasam Sofer. One day we could talk about this in halacha shiur, but getting back to the shaila. So what's Nisan? Nisan came from Paras. So if you take a look at the Bnei Yissaschar, he wants to say a me'oreidike chiddush. He wants to say, avadah came from Paras, like the Rishonim tell us, based on the Yerushalmi, but it was given miSinai, and thus is given Torah shebaal peh miSinai, which means it wasn't written in the Torah, but for some reason it was written as Torah shebaal peh, and then from there it went to Paras, and then afterwards it became nigleh in the mikraiyos, in the pesukim of Tanach. Haloi davar hu, it's an interesting thing. They actually do have names min haTorah; the Torah conceals them. Yet in Mitzrayim, in Bavel, all of a sudden we got names for the months, and we adopted those names, and we took them, and that became, min haTorah, the names. Vos tut zich op do? What does it mean? You hear?

Interesting, interesting, and it's not just an historic note. It's mefurash in Rishonim. It's offen a zachin that we don't have names to the months. We do not have names to the months, yet we adopted the names that Parsim, that the Persians have given us. Vos meynt es? Right, ziv, that's a very nice raya. The Rishonim talk, the Ran talks about it in the drashos. Okay, like I said, we could talk very long about this topic. The Ramban, the Ran, the drashos has a big arichus about it. We could talk. But before we go vayter, let's understand what does it mean, hachodesh hazeh lachem rishon. What is rishon? What's rishon? It's the first, the rishon. So let me start by telling you a peledike goyen in Shulchan Aruch, a pele, mamash a dovor shel pele. If anyone asks you, are you allowed to fast on Rosh Chodesh? Today. You know you're allowed to fast today. That's the halacha. You're allowed to fast on Rosh Chodesh in this. How about tomorrow? No, tomorrow you're not allowed to fast the entire chodesh. You're not allowed to fast. L'choira, a hepech on Rosh Chodesh megillah, on the ganzen chodesh Tammuz, vos tut zich? Zogt der heilige Goyen that there's a mekor for it. Hachodesh hazeh lachem is rosh chadashim. The ganzen monat geit zayn Rosh Chodesh. Chodesh hazeh lachem Rosh... It's all Rosh Chodesh. The ganzen Monat is Rosh Chodesh, and Rosh Chodesh darf doch nisht fasten. Ober Rishon, the first day, hu lachem. That's going to be not a Rosh Chodesh. That's going to be a day like every other day. Heilige Yidden, you have to hear that. Good. The drash in the pasuk, the vos iz der pshat? Der ganzen Monat, the whole month you're not allowed to fast. Un Rosh Chodesh meg men fasten; vos tuts a chopte? Let's understand what the month is. So I find an interesting Chidah in Kisei David. I'm meiredike Chidah. Zogt der Chidah that actually, we notice that Pesach really starts from right after Purim. The shloshim yom kodem hachag, we begin to learn the halachos. What's the pshat? Because it begins Pesach already from Adar. Azoy shteit, al haachronim, it starts. What's the start of it? Zogt der Chidah, you know, we need forty days, taarois krichin, from Tu B'Shvat. Actually not forty, forty-nine days, mem-tes shaarei tumah. Zogt the Chidah, and I'm going to quote, zogt, afilu a mensch vos ligt in the greatest tumah, like even who are in tumas Mitzrayim, ad sheyivsha arba me'os... Yom retzufim zeh achar zeh. A person could be mamish 400 continuous days. Avel, b'chol shanah v'shanah shloshim yom kodem haPesach, oizer Hashem l'klal Yisrael l'hotzi nishmasam meichalos hatumah. The Ribono Shel Olam, just like in Mitzrayim, that the Ribono Shel Olam was maleh — you ever notice the lashon of a pasuk, Hamaleh eschem me'eretz Mitzrayim? The Ribono Shel Olam, He picked us up. We were so low, we fell so far. The Ribono Shel Olam picked us up, me'at me'at, and this happens little by little, ad asher b'Leil Pesach bnei chorin hein. That's what it means, we become bnei chorin on Pesach. Dar yetziah hara, dar tumah. This becomes the process of what happens throughout, till from Adar all the way to the Pesach, throughout Nisan. Takh pirush, zogt Derech Chiddah, this comes from a chesed l'Avraham, quotes from before. Then the Chiddah says, Zos hasibah shemazkirin yetzias Mitzrayim baleilos.

Why do we mask Yetzias Mitzrayim by night? Ki בלילה, מעשה שמים עדיף להוציא נשפות ישראל מחולי הטומאה. Something about the night in Shamayim is we're able to be maaleh the menuch more out of the tumah than by day. At, at, little by little, מדי שנה עד שבליל פסח יהיו בני חורין. ובליל הסדר עצמו חייב אדם להראות עצמו כאילו יצא ממצרים, and that's what it means: you should feel as if you left Mitzrayim. Because just like when you left Mitzrayim also, תוסחזקרת, you went mem-tes she'arim, you went up mem-tes, so too, הלילה הזה כאילו יצא ממצרים. That's the chidush. Then he says, a chidush nifla. Chodesh hageulah — we always think that this is chodesh hageulah. Zogt er it has more to do with the fact that Nissan is chodesh hakaparah, and that's why it's chodesh hageulah. כי כמו כן חודש ניסן זמן המסוגל לגאולה, כיוון שיצא אדם מחולי הטומאה לקדושה. The geulah is because just like in Mitzrayim, mitzachazkereint — indeed, tag, in these days, says the Chida, you clean yourself. And because you clean yourself, mimeila what happens? You're able to be nigal. That's why Nissan becomes the zman of the geulah. אזי, זogt the Chida in Kisei David. Now, rabosai, let's go back to— החודש הזה לכם ראש חדשים. What is Yom Kippur, huh? What? Oh, okay, very good, maybe. Ken, zach. Talk on. What do we have? That d'monat fun Nissan is a zman kaparah for Klal Yisroel. Ah, you see? Tell me, what was Rosh Chodesh? Rosh Chodesh, we know, is a me'irdike zach, a nesinah for Klal Yisroel. Vos iz der? Dos is zman kaparah l'chol toldos. Kippur—I'm sorry, Rosh Chodesh is a zman of kaparah. It's a time that's miskaper. Mimeila, החודש הזה לכם ראש חדשים. Mir darf zogn, yeder tog iz azoi vi Rosh Chodesh. Ay, vos fregen, yeder tog iz Rosh Chodesh? So vos iz Rosh Chodesh? Zogt mir, vos is Yom Kippur? Yom Kippur is kodesh kodashim. Es iz afilu greser vi... fast... Yom Kippur. So kumt oys that the Rosh Chodesh, which is the zman of the rosh, the beginning of, fun der gantzer monat fun Rosh Chodesh, Rosh Chodesh fast min Yom, dos megn fasten. Dos, l'choira—again, I don't have it in a zach klor, I'm mahalech that the acharonim are masbir the goyen—but I hear a nekudah, that the goyen is explaining that the reason that you're allowed to fast and not allowed to fast... It's because when is Rosh Chodesh, and the Torah says, Nissan, the gantze chodesh is Rosh Chodashim. You have to understand, Nissan is—what is this? Zman, what is the kaparah? Hischadshus, hischadshus. You see? This is, and the truth is, if you look at all the Acharonim, they discuss this, that Mitzrayim is a tremendous lesson. A mensh can zayn azoi farloren, he could be so lost. Mensh can zayn... mem tes shaarei tumah. Ya, you know what this is? Hischadshus, hischadshus, hischadshus. That the Ribono Shel Olam gives you a chodesh hazeh lachem, that you have a fresh—when the Ribono Shel Olam helps you, and He's ma'aleh you, and He brings you up. But this, beis olam is an interesting zach. If you notice, you say, Hachodesh hazeh lachem, Rosh Chodashim. Rishon hu lachem. How many times does it have to say the word lachem? Dayt shein: Hachodesh hazeh lachem, Rosh Chodashim. Rishon. Why does it repeat twice the word...

Some nishtam over the years, so this one asks the kasha, that Chazal ask this kasha. Tosafos says, Trei zimni. Why do I need hitshomer Reb Yehuda? Lachem, trei zimni lamah? Why do I need twice the word lachem? Amar Reb Yitzchak, yishtamei yoser, kama d'chsiv, ki chelek Hashem amo. It's lachem, it's to you and only to you and nobody. It's special, it's for you. You know, if you say it twice and you mean it, it's more emphasis. The Torah will machen zich az du farshteyst. Azoy says Chazal, amar Reb Yitzchak. Therefore, nisan that everybody, chodesh hazeh lachem, you should know it's hazeh lachem, it's not for... ... speaks berichus about it. Ganze Torahs... This is lachem and you should know it's lachem. Then he brings another beautiful medrash by tzitzis and by sukkah, sukkah tihyeh lecha, and lachem, and every time the Torah speaks lachem, to be madgish that it's yours. ... Eretz Chabei Yisrael. It's very pashut, b'chevra. Chodesh hazeh lachem, it's to you and to you only, and it brings out lachem. What Klal Yisroel is different, ki chelek Hashem amo. Like the Zohar uses the lashon. This that we talk about Nissan, hachodesh hazeh lachem, is ki chelek Hashem amo. Vos meynt dos? So, my deisi, let me tell you over a meiridige shlo. Tell me, mistama by this point everyone already knows that there's a machlokes when the world was created. One man d'amar says b'Tishrei nivra olam, and one man d'amar says b'Nissan nivra. Tosafos in Rosh Hashanah, daf chaf-zayin, discusses what do we do with the davening, Hayom haras olam, techilas ma'asecha, good. So how could it be a machlokes, b'Nissan nivra olam, b'Tishrei nivra olam? When was the world created? Is it this or this? So Tosafos says, b'machshavah, that in the machshavah the Eibishter, in Tishrei. In Nissan, aber in Tishrei it was l'maaseh. So, der heilige shlah, the man d'Rav Pshat, Tzemach Tzedek brings it down, and all the meforshim talk about this shlah. You know, the world was created in two shifts, actually in two drachim. The physical world was created takke in Tishrei. But when was the olam, the olam of ruchniyus, when was that created? That was created in Nissan, azoi zogt der shlah. The world physically was created in Tishrei. That's true. Zeh hayom techilas ma'asecha. Emes, aber der velt is nisht nor far der velt, far the trees, for the highways and the byways. It's about the Rabbeinu Shlolem Torah. That is b'nisin nivra ha'olam. You know, there's a Chazal that says that when the Mishkan, the day that the Mishkan was put up, vayehi, lashon simcha, vayehi simcha lefanav, kibrias shamayim va'aretz, like the world was created. What's the pshat, rabosai? I think this shlah, because brias ha'olam, avada physically wasn't Tishrei. When did brias ha'olam take on its meaning? When did the tachlis habriah come into effect? That happened in Nissan. I'll tell you even more of this. Take a look. Rashi tells us that the Torah actually should have started with Hachodesh hazeh lachem rosh chadashim. Why? Shehi mitzvah rishonah. Why should the Torah start with that?

It's a good question, but we don't have to know about everything in the beginning. The Torah is mamish what we're speaking. The question is, when was the Torah created, the world created? When we look at creation of the world, Bereishis bara Elokim es hashamayim v'es haaretz, u'hachodesh hazeh lachem, reish chadashim. When does it start? When does it begin? Does it begin Tishrei? Does it begin in Nissan? In the perek it is, Klal Yisrael actually begins where? In Nissan. Sefarim that dibracht, see the olam is a little bit pained, and they're looking at the watch. They say, Beis reishis. Bereishis is beis reishis, that there's actually two beginnings of the world. There's the reishis physical, and then there's the reishis ruchnius. And that's what the Medrash is asking: why does it say, Lachem, 'Trei zimnei ki chelek Hashem amo'? What do you think, the Ribbono Shel Olam with bashaffen the velt, the velt? Ed bashaffen the velt for Klal Yisrael, for Torah, for mitzvos. So Nissan is a zman. A time where the Ribbono Shel Olam, its tachlis of briah became to fruition. I want to tell you that this is a mefurasher Ramban, and I wanted to discuss this Ramban with you. It's beautiful. The Ran says, what does it mean, lachem? Why does it say, Hachodesh hazeh lachem, rosh chadash? The Ran in the drashos, he asks this kasha. Zogt er, v'af al פי shehachachamim kasvu shezeh hazman ra'ui lihyos sheyhei rosh hazman, why is this—people always thought, why is it called rosh hazmanim? And he says, the Ran, it doesn't make sense, because something that goes in a circle can't have a rosh. It keeps on going in circle. How could it have a— He says, chachamim would say, because it has good climate. It's a Ran. Spring, the summer, ah, people look forward for it. This became the head of all the— I say something, some פירושי Ran. He says, al derech hasipur, l'tov mizgav v'shevach avirai, because the climate is good. Zogt er, that's only if you go after the sun. So you can say the climate is good, but we don't make our calendar based on the sun. We make it based on the moon. So how could you come and say that the summer months— we're not talking about the sun. Hagoy, the gantze lebn ligt in fun zun, has to lay on the sun. Sunday. For him it's greise tog is the Sunday. I know it doesn't come from there, I'm just joking. But klal panim, the Ran is saying that chachamim discussed that maybe it's a good— it's a good high season, high season. Sattes nit azoi. Lachein, oma hachodesh hazeh ima yosheineinu ro'uy mitzad atzmi sheyehei rosh chadashim, lachem roi sheyehei rosh. For you, Nissan is rosh chadashim. Why? Because it's the highest season. Shebo nigaltem, shebo, through it you got the Torah. So for you, that's what the Torah is being madgish. Hachodesh hazeh, it's lachem, to you. Don't you understand? To you this is the main month. Don't you understand the chashivus of this month? Ki ein inyani noheg b'inyan ha-tivi, aval kulo kefi hagmul vha'onesh. To you, you have to look at the world and see importance. Nissan is the most important month, because Nissan begins avodas Hashem. Am Yisrael, ki chelek Hashem amo. It's a Ran, Rabbeinu, a Ran in the drashos. But this, I'm going to end with a me'irdig sam sefer. When was Kiddush hachodesh? Hachodesh hazeh lachem. It's interesting that the Kiddush hachodesh is tied to the month of Nissan.

Why is it tied to the month of Nissan, Chodesh Hazeh Lachem? So we mentioned already, the inyan of hischadshus, and that's the month of Nissan. It's a time of hischadshus. I'm going to show you something very interesting. It says in Chazal that the Eibishter showed him a levanah, Moshe Rabbeinu, and He told him, Kazeh re'eh v'kadesh. Fragt der Heilige Chasam Sofer in the teshuvos, chelek vav, siman lamed hei, likutim, I don't understand: when did the Eibishter speak to Moshe Rabbeinu, by day or by night? Only by day, פירוש חזל. The Eibishter spoke to Moshe only by day. Fragt the Chasam Sofer, so how could He tell him, Kazeh re'eh v'kadesh, a tiny dot, what we're able to see? How is he able to see in the middle of the day in Mitzrayim? But the kasha — not the Chasam Sofer can fight in that. S'kveit a kasha. Sagt the Chasam Sofer, the teretz is, bei a parshah. Sagt er azoi: bein hashmashos nedaber imoi, efsher bein hashmashos. And then he brings that Michael and Gavriel were eidim, and they were me'id. A gantze Chazal. He brings from Chazal a gantze maaseh. Maybe it was bein hashmashos, and then Gavriel and Michael, they were the eidim on the Kiddush HaChodesh, says Chasam Sofer. Sagt der Darchei Tzach, for him he says, I would say a different teretz. Says, Balkorcheinu tzrichim loimar that the Eibishter showed him the levanah in... Eretz Yisrael. Yetzias starts to move, right? So as you move, so Eretz Yisrael already was night, and he showed him the levanah in Eretz Yisrael. You know what this means? I'll tell you what it means. A Yid makes a calendar. Does it make sense that I should make my calendar according to what they were kovea the moon in Eretz Yisrael? Does that make sense? Who doesn't make a calendar according to where you live? I live here. My calendar, my zmanim are here. By us it's punkt farkert. Alta Eretz Yisrael, eiben Eretz Yisrael is a Rosh Chodesh. Alter, nice, mine is Rosh Chodesh. I live here. What do you mean? It's not Rosh Chodesh. Let's wait till the moon comes here and I'll be kovea lefi... You know what the Teretz is? A very nice: HaChodesh hazeh lachem Rosh Chodashim. What world do you live in, you see? Avada the goy lives here, in this world, his day, his matzav, where he is. And therefore, to him, the olam is olam hayetzirah, and to him the Rosh Chodashim is the sun, the mazal Aviv. The Yid doesn't live here. Like the Ramban says, to you it's a whole different world. The world is more about the ruchniyus and the Eibishter. And that's weird. That's what Reb Yehuda HaLevi said. Vi bi bamizrach, v'ani b'soch Maarav. The Yid doesn't live where physically he lives. The Yid lives where the Beis Hamikdash is, where the ruchniyus is. Hachodesh hazeh lachem rosh chodashim, rishon hu lachem l'chodshei hashanah. They were in Mitzrayim. They're sitting in Mitzrayim, in the middle of blot. And Moshe Rabbeinu was teaching them that what do you have in front of you? Hachodesh hazeh lachem, for you. This is rosh chodashim. Why? Because you're going to leave Mitzrayim and go to the Midbar and be mekabel the Torah, and then you're going to go to Eretz Yisrael and we're going to build a Mishkan. That's called Olam. So your world began in this. Your rosh chodashim begins in this. Meileh, the kedushah chodesh is not where you live; the kedushah chodesh is what's in Eretz Yisrael, what the Sanhedrin in the Beis Hamikdash were kovea. With all the halachos we follow in Eretz Yisrael, Talmud Torah, all these inyanim we follow is always Eretz Yisrael, bichvodachta.

Terretz, like the Ran says, a Yid voynt nish do. A Yid voynt in a velt ruchnius. And this is, Hachodesh hazeh lachem, Rosh Chodashim. The month of Nissan is a month where the Yid doesn't live today, here. He is living in a world of Torah and avodah, and we appreciate it. It's Rosh Chodashim because this was the month that we got the Torah. This is the month that we became avdei Hashem. Every day of it has the koach of a Rosh Chodesh, of hischadshus, of hisaalus, of cleaning ourselves in preparation to Pesach. So remember, rabosai, Pesach cleaning is not just the house. When we talk about house cleaning, we have to do inner house cleaning. It's a zman kaparah, inner house cleaning, teimalei asos, malei asos, malei asos. And that's why we could sit in the greste galus. And with this I end, rabosai, and you'll understand how I begin. Yidden sat at tables, Pesach sedarim, in the deepest and the darkness of nights. Galus, galus, galus. Yet they sat there as bnei chorin. Unbelievable. And they opened the door, and they would say, Kol dichfin, v'yeisi v'yochol. We are nigolim, ki liatzon Mitzrayim, when the teretz is, al da Yid was toifes, Hachodesh hazeh lachem, Rosh Chodashim. That's what the Yid gets in Nissan. It's not about where you are now. It's about a whole different world. ... baseider, ... anu bnei chorin, anu bnei chorin. We are bnei chorin. Bnei chorin, because bnei chorin has a whole different meaning. That's what happens in the chodesh, the skulah of Hachodesh hazeh lachem, Rosh Chodashim. You've just experienced another Torah class, brought to you by TorahAnytime.com.