Shemos

The Kiyor (Laver) was a large copper basin which the Kohanim used to wash their hands and feet, prior to performing the service in the Mishkan. The Torah tells us that the material used to construct the Kiyor was the "Maros Hatzovot", the copper mirrors used by the women who congregated about the Mishkan. Rashi, however, explains the word "Hatzovot" i.e. that congregated, in a novel way. When the women donated the mirrors which they used to beautify themselves, Moshe rejected them out of hand. Moshe reasoned that their mirrors were used to incite the "Yetzer Hara" (evil inclination) and were therefore inappropriate for the Kiyor. The Almighty however instructed Moshe to accept the mirrors. "These mirrors are the most beloved materials of all", said Hashem, "For with them the women were able to establish ‘Tzivos’ - legions of children in Mitzrayim.” This, maintains Rashi, is the meaning of the words - "Maros HaTzivos", the mirrors which helped create the legions of offspring in Mitzrayim.

In a very prolix style, Rashi meticulously describes how the women used the mirrors. "Their husbands would come home physically exhausted from a long day of strenuous labor. Upon feeding them, the women would take the mirrors and see themselves and their husbands in the mirror. Comparing themselves to their exhausted husbands, they would say, 'I am more comely than you', and thus entice them to continue normal family life". Why was it necessary for Rashi to graphically describe how the mirrors were used?

I believe that Rashi is revealing an insight into the Almighty's clarification to Moshe not to reject the "Yetzer Hara " mirrors. The Holy Kabbalist Rabbeinu Moshe Kordiviro, z’tl in his magnum opus "Tomer Devora" (Chapter 6) tells us that whenever we follow the "Yetzer Hara" this awakens in the Almighty the Divine attribute of "Din" (stern justice). However, says the " Tomer Devora" the Zohar teaches us that there is a holy and noble expression of the "Yetzer Hara". In contrast to the "Yetzer Hatov" that was created to be used for one's personal use, the " Yetzer Hara" i.e. the noble one, was created to bring pleasure to one's spouse. When the "Yetzer Hara" is used for the benefit of another, the "Yetzer Hara" can be holy and pure.

This is what Rashi is alluding to when he says, "The women would see themselves and their husbands in the mirror". If one only uses the mirror to see oneself i.e. for personal benefit, then indeed this is the inappropriate expression of the "Yetzer Hara". The women however saw their husbands in the mirror, too, illustrating that their purpose in inciting the "Yetzer Hara" was for others i.e. their husbands, in order to produce a Jewish People to serve Hashem. The mirrors thus became the most precious material of all as they were an expression of the noble "Yetzer Hara" which was created to benefit and enhance the comfort of others. May we merit to serve Hashem " B’chol Levovchem " with both our "Yetzer Hatov" and "Yetzer Hara".

Chodesh Nissan

The month of Nissan is the first of the months, as the Torah says, "It shall be for you the first of the months of the year" (Shmos 12,2). The word "lachem" has the same letters as the word "melech", alluding to Nissan being the king, the head of all the months. Nissan is also referred to as "Chodesh Aviv", the month of spring or the ripening of the wheat. The Koznitzer Maggid z"tl said that "Aviv" alludes to "Av Yud-Beis", the father of 12, for Nissan is the father of the twelve months of the year. Although the year begins with the month of Tishrei, the months start from Nissan. The Ramban explains this discrepancy. The reason we count the months from Nissan is to remind us of our redemption from Egypt, thus Nissan is called the first month and Iyar the second month, to recall our newfound freedom. The count of the months is not linked to the beginning of the year, which begins with Tishrei, but rather to the month of our deliverance. This fulfills the Torah's enjoinder to "remember the day you left Egypt". This can also help explain why we refer to Sunday as the first day (towards Shabbos), Monday as the second day (towards Shabbos) etc. This both reminds and sensitizes us to the upcoming Shabbos and facilitates the fulfillment of the Torah's enjoinder to "Remember the day of Shabbos."

The names of the months, however, were only used from the advent of our Babylonian redemption. Nissan, Iyar etc. were the names of the pagan gods of Babylon, which were rendered ineffective and void with our release from Bavel. Although we are prohibited from mentioning pagan gods, once they are no longer served it is permitted. Harav Dovid Cohen, Shlita points out that by calling the months after pagan gods, we proudly demonstrate that they are no longer in existence, for if they were still served we could not mention them. Therefore, we presently call the months by their Babylonian names to remind ourselves of the more recent Babylonian redemption (Ramban, Shmos 12,2).

There are those who maintain that when referring to the secular months it is not proper to refer to them by number, since the Torah commanded us to refer to Nissan as the first month. The non-Jewish months of the year should be referred to by name (January, February, etc.) and not as 1, 2 etc.

The following are some of the halachos and customs of Chodesh Nissan:

1. We do not say Tachanun the entire month. We also do not say the "Yehi Ratzon" after the reading of the Torah because it is similar to a techina.

2. On Shabbos, we do not say "Tzidkoscha Tzedek" during Mincha. In addition, on the Shabbos that precedes Pesach, we do not say Av Harachamim before Mussaf.

3. One may not fast during the entire month of Nissan with the exception of Erev Pesach for the first-born or a bride and groom on the day of their wedding.

4. It is proper to read on the first 13 days of Nissan the corresponding gift of the princes of the twelve tribes offered on the first 12 days of Nissan at the inauguration of the Tabernacle (Bamidbar 7, 12). On the 13th day, we read the first 5 verses of Parshas Beha'aloscha. Some read this from a Sefer Torah while others read from a printed Chumash.