Parashat Vayikra

This month is for you the leader of months. (Sh’mos 12:2)

It states in the Midrash: Shlomo Hamelech said (regarding the above posuk) in Mishlei (8:15) "kings are crowned through me".

The universe is predicated and conducted to a vast degree by the state of nature that Hashem created. The Chovos Hal’vavos says that the laws of nature are subordinate to the Torah just as a servant is subordinate to his master.

The Maharal zt"l in his preface (1) rejects the opinions of the philosophers that maintain that Hashem does not change the "natural" order. He writes that just like there is an order for nature, so too there is an order for miracles. Nature was created in Tishrei for all creatures. The B'nei Yisroel have a distinct quality which elevates them above the dictates of nature. This was created for them in Nisan (the definition of nisan is "Neis", meaning miracle). This is why the mitzva "I am the Lord your G_d" which is the foundation for all 613 mitzvos concludes with the words "who brought you out of Egypt" as opposed to "who created you". Because this hanhaga is unique for Yisroel which originated when we left Egypt.

The Talmud (2) derives the law that majority rules from the Paschal sacrifice. If a membrane in the cranial cavity has a hole in it this would make the animal treifa. Since the lamb must be roasted as one unit, the animal cannot be checked internally for problems that may exist, although it is inconceivable that of the thousands slaughtered for the Korbon Pesach that not even one should not be treifa. This mitzva proves that we go according to the majority and all are deemed kosher.

Another illustration is the case of a treifa which cannot live more than twelve months. If according to the halacha the animal is declared kosher the animal will survive the twelve month period. The Talmud Y’rushalmi states that until the age of three and a day a girl's virginity comes back (if removed during that period in her development). When Bais Din declares a leap year and adds a month to the calendar, the virginity returns (although it is already the fourth year in the solar calendar) because nature is dependent on the dictates of the Sages.

The time of the new month was given over to Bais Din to decide upon. This is the meaning of "This month is for you", that the sanctification is for you to decide. This teaches us that nature is dependent on the Torah interpreted by the Torah Sages of each generation. "Lochem" (you), say the s'forim, contain the same letters as "Melech" (king). The Talmud says "the kings are the Sages".

According to the laws of nature and the constellations we should have remained slaves to Paro and Egypt. Hashem took us out of Egypt and elevated us above time and nature. On each of the first twelve days of Nisan the prince of each tribe brought a korbon. The first twelve days of the month are the foundation for the twelve months of the year which frees B'nei Yisroel from servitude. The S'fas Emes zt"l says that the word "Bi" (me) in ""kings are crowned through me" stands for the number twelve, the twelve months of the year. Perhaps this is also the hidden message of our Sages that refers to Rosh Chodesh Nisan as the New Year for kings to mean the Torah Sages to whom nature must acquiesce.

The Netziv zt"l writes in the name of the Rashbo z"l (3) that there is a proven principle that on the very day that something is created, that creation day remains strengthened for all time. This is why the nature of fire is to burn with more intense heat on Motzoei Shabbos because fire was created then. Rosh Hashana is designated as the Day of Judgement for the entire year because on that day Adam, the first man, sinned and was judged. During the month of Nisan it is easier to strengthen one's belief and trust in Hashem by reliving the miracles surrounding our Exodus from Egypt that occurred during this month, concludes the Netziv. Rosh Chodesh Nisan is the essence of the month and incorporates all the miracles which will follow in the course of the year which emanate from the Torah.

B'nei Yisroel who possess the koach of chidush and are thus able to rise above nature were given the mitzva to set the calendar according to the moon which represents renewal. There is added significance this year when the New Moon falls out on Shabbos as Shabbos is the essence of creation and the core of all that is above the dictates of nature.

It is with the letters of the Torah that tzaddikim are able to change evil decrees. The Tiferes Shlomo zt"l, on the verse (T’hilim 107:20) "Hashem sends his word and He heals the sick", says that the tzadikim by interchanging the letters and through g’matria are able to bring about a r’fuah. The Vilna Gaon zt"l explains the verse (Vayikro 13:55) "and the Kohen will look ... at the negah and the negah has not changed in appearance". When the Kohen (referring to the tzaddik) sees that the letter "Ayin" has not turned about from the end of the word "Nega" to the beginning of the word, making it "Oneg" (pleasure), then the person remains impure.

It may very well be that since the concept of Torah superseding nature is derived from the word "Lochem" (for you), this word itself has the same letters as the word "Melech" (king), as the Rabbis were called kings. The Ribbono Shel Olam declared "kings are crowned through me". "The tzaddik has the power to nullify even my decree." M'forshim say, "Melech" stands for the words "K’vod Malchuso L’Olam" (the honour of His kingdom is forever). May we merit to eat from the Korbon Pesach and may Hashem’s kingdom be revealed forever with the coming of Moshiach as it is said, "in Nison we were redeemed and in Nison we will be redeemed in the future".