“This month shall mark for you the beginning of the months; it shall be the first of the months of the year for you.” (Shemos 12:2)

The first mitzvah in the Torah that is recorded as being given to Klal Yisrael is the mitzvah of “hachodesh hazeh lachem”. This mitzvah commands Beis Din to hear testimony from witnesses that they saw the new moon and then proclaim the new month. Why was this mitzvah chosen to be the first?

I would like to suggest why this mitzvah must be the first mitzvah. The Gemorah tells us that the declaration of the new month by Beis Din could result in practical differences in the physical world. Chazal gave several examples of these differences. The point that Chazal are making is that Hashem gave over the way the world runs to klal Yisrael, and the opinions of the Beis Din can actually effect change in the physical world which we live in.

This is not only true regarding the physical world, but also regarding the spiritual world as well. The decisions of the Beis Din can actually outweigh the opinion of Hashem Himself! This is explained in the Gemorah in Bava Metzia, where there was a disagreement as to whether something was tahor or tamei. While Hashem sided with the minority vote, He was still outvoted by the rest of the Sanhedrin and we paskin against Hashem! Not only is this true regarding psak, but Rabbi Shimon Shkop (1860-1939) in his introduction to Shaarei Yosher says that regarding the manner of learning and deduction, as long as one is learning in a Torah-true way, his opinion is valid. Therefore, the disagreements of Beis Shammai and Beis Hillel are two opposing views, yet both of them are considered G-d-given and correct (Elu v’elu divrei Elokim Chaim…).

There are those who question the approach to learning that Rav Chaim Soloveichik (1853-1918) introduced (“The Brisker Method”, a reductionistic approach to Talmud study). Basically, our response is based on the principle that we are saying right now. Since his approach was gleaned from his Rabbis, it is as legal and proper as the way that Torah was learned 1000 years ago.

Going back to the original question, the explanation seems quite simple: The physical and spiritual worlds are both dependent upon what beis din says. As this is the underpinning of the world in which we live in, the best and necessary place for this mitzvah is right at the beginning. It has to be clear to all that the upcoming mitzvos, are in our Chachamim’s hands.

Therefore, this week when we read “hachodesh hazeh lachem” we should understand that we have an obligation to stay true to our mesorah and bring it to a new level. Each and every person can add to the furtherance of the Torah, as long as he stays within the parameters of Chazal.

Perhaps with this we can understand the famous statement that whenever someone learning Torah comes up with a novel interpretation about a section of the Torah, we say that this “new” piece” of Torah was also given to Moshe at Har Sinai. Yes, we are empowered to grow in our Torah, but we should use these powers properly.