Siman 429

Nisan is the head of the months. And because of its greatness, therefore even though we count the year from Tishrei, nevertheless we count the months from Nisan, as it is said: "This month shall be for you the head of months, it is the first for you of the months of the year." That is to say: because it is the head of all the months—therefore it shall remain first for the counting of the months. And what is the greatness of the month of Nisan? Because in it was the exodus from Egypt. For in this was revealed the providence of Hashem, may He be blessed, over His creatures, and His signs and His wonders; and that He repays evil to the wicked according to his wickedness, and repays good to those who love Him. Just as He struck Pharaoh and the Egyptians, and redeemed Israel.

And why was this month chosen? Because the Egyptians worshipped the lamb, which is the first of the constellations in the circular zodiac, and the constellation of the lamb serves in the month of Nisan. And Pharaoh relied on its power and its luck. Therefore, even though in the plague of hail his straying heart was broken, until he said "The Lord is the righteous one, and I and my people are the wicked" – nevertheless, afterwards in the plague of locusts he raised his head, as it is written: "And he drove them out." And in the plague of darkness he acted with great insolence, until he said to Moses our teacher: "Do not see my face again." And the reason is: because then the days of Nisan approached, and he trusted in his luck that is in this month. And this is what the Holy One, Blessed be He, said to Moses: "This month shall be for you the head of months," meaning: this month that Pharaoh is waiting for – shall be for you the head of months, for in this it will be clarified that there is no substance in the constellations. And the Lord is God, in the heavens above and on the earth below, there is no other; and Israel is His treasured people. Therefore, it is the first for you of the months of the year.

And because of the greatness of this month – the Mishkan was also erected on Rosh Chodesh Nisan, as it is written in "Pekudei": "And the princes brought" their sacrifices day by day for the dedication of the altar, as it is written in "Naso," and each prince made his day a Yom Tov. And so too in the future to come – the Beit HaMikdash is destined to be built in Nisan, as is taught in the final chapter of Masekhet Soferim. And it says there that therefore we do not say supplications all the days of Nisan, and we do not fast until Nisan passes, except for the firstborns who fast on Erev Pesach. And we do not say "Tzidkatkha Tzedek" on Shabbat at Mincha, and we do not deliver funeral orations during it. Also, we do not say Tzidduk HaDin. And from the words of our teacher, the Beit Yosef, it is clarified that it is only forbidden to decree a public fast. But an individual for himself – may fast. For he wrote: We do not fast during it to mention in public. But our teacher, the Rema, wrote: That the custom is that we do not fast during it any fast at all, even the day on which his father or mother died. And a groom on his wedding day – may fast, as I have written below in siman 573. And regarding a dream fast – it is obvious that we fast, and he does not need to sit for a fast for his fast as on Shabbat and Yom Tov. And one should not ask: What connection is there to the days after Pesach? For it can be said: Since most of the month passed in holiness (Magen Avraham subsection 3). And in truth there is no need for this, for the entire month of Nisan is holy, because of the reasons we explained. And if he fasted on a Shabbat within Nisan for a dream fast, and he needs to sit for a fast for his fast – he should fast on the following day, even though it is in Nisan (ibid. subsection 6). However, if it was close to the tenth of the month – he should leave the fast until that day, because it is a fast of the righteous, for reasons that will be explained in siman 580. And so too Rosh Chodesh itself – it will be explained in siman 573 that there are those who fast, see there (ibid.).

And we do not say "Mizmor L'Todah" on the eve of Pesach or during all the days of Pesach, because chametz is brought with the todah offering. Similarly, in the Mishnah of the todah in "Eizehu" – one should not say "as if I offered a todah" for this reason. Likewise, we do not say "Kel Erech Apayim" and "Lamnatzeach Ya'ancha" then, and the Sephardim do not say this during the entire month. Similarly, we do not say the "Yehi Ratzon" that follows the reading of the Torah on Monday and Thursday. And we do not perform a memorial service during the entire month of Nissan. And it has already been explained that we do not say Tzidduk HaDin, and consequently there is also no Kaddish (ibid. subsection 5). However, they may say some psalm and say Kaddish over it. And the custom is to say Psalm 49, and they say Kaddish. And for a sage in his presence – it is obvious that they must eulogize him, for there is no festival in the presence of a talmid chacham, and certainly not in Nissan. And see what I wrote above in siman 420.

It is customary to increase somewhat in eating and drinking on the day after the festival, and it is "Isru Chag." The custom is not to fast on it, for it is considered somewhat like a Yom Tov. For the Isru Chag of Shavuot was certainly a Yom Tov, as the day of slaughtering was on it, and they adopted all Isru Chag as a Yom Tov, even of Pesach and of Sukkot. And in Sukkah (45b) they said: Anyone who makes an addition to the festival through eating and drinking—Scripture accounts it to him as if he built an altar and offered a sacrifice upon it, as it is said: "Bind the festival offering with cords [isru chag ba'avotim] until the horns of the altar." Rashi explained in one version that it refers to "Isru Chag," see there. And it appears to me that this is its explanation: Behold, the joy of the festival, when one intends for the sake of Heaven—the essence of the joy is in the sacrifices, the peace offerings of joy. And if, in the inspiration of his soul which is bound to Hashem, he rejoices also on the day after it, and eats from the peace offerings of yesterday—for peace offerings are eaten for two days and one night—the addition is such that it is as if, besides the sacrifices, he also built the altar.

It is stated in Pesachim (6a): One asks and expounds upon the halakhot of Pesach thirty days before Pesach. And they raised a difficulty from that which is at the end of Megillah, that Moshe enacted for Israel to ask the halakhot of Pesach on Pesach, the halakhot of the festival on the festival, which implies only on Pesach itself. And they offered several resolutions for this: that the practical difference is for one who asks regarding matters other than the halakhot of Pesach, and one regarding the halakhot of Pesach—the latter takes precedence; and other resolutions. And the truth is that in the Yerushalmi, first chapter of Pesachim (end of halakha 1), it is stated: that this refers to the house of assembly, meaning: in the beit midrash, in the place where the sages gather—it is thirty days. But for each individual for himself—it is only on Pesach (Chok Yaakov). And now the custom is that the Rav expounds on Shabbat HaGadol, and on Shabbat Shuvah. And one should expound on the subject matter, and inspire the people toward Torah and fear of Heaven. But regarding matters of questions of Pesach—it is not relevant, for each one asks what he is in doubt about, except for general matters, and each one expounds according to his ability (see Magen Avraham, subsection 1).

All Israel have the custom regarding wheat money, to buy Passover flour for the poor, or to give them money so they may buy it themselves. And anyone who has lived in the city for twelve months is obligated to give to this. And now the custom is that even one who has lived there thirty days must give to this. And even a talmid khakham must give, for this is tzedakah and not a tax. And this is for one who comes to live but not to settle permanently, the measure of twelve months or thirty days. But one who comes to settle permanently in the city is obligated to give immediately. And likewise, a poor person who has lived in the city thirty days, they are obligated to give him Passover flour. And one who has not yet been there thirty days, they do not need to give him flour, but rather matzah for each day, according to the law of one who passes from place to place, to whom they give from the tamkhui, as is explained in Yoreh Deah siman 256. And the poor person who comes to settle permanently in the city, they must give him flour for Passover immediately. And why should the poor person who receives be less than the wealthy person who gives? For with his intent to settle, he is immediately like a resident of the city.

To issue a proclamation in the beit knesset for a great need is permitted throughout the entire month of Nisan, but not in Tishrei, for a reason that will be explained in siman 602. It is the custom from Rosh Chodesh onward to read the parashah of the Nasi of that day, and on the thirteenth day, one reads from "This was the dedication of the altar" until "so he made the menorah," as this corresponds to the tribe of Levi. On Erev Pesach after midday, one reads the parashah of "This month," and all the parashiyot that speak of the matter of Pesach. After Mincha, one says the order of the Korban Pesach, and it is printed in the prayer books. On Erev Pesach, one rises early for the morning prayer, because one must finish his meal by the tenth hour, which is four hours into the day. The Maharshal would preach that everyone should take a little of the Pesach flour to eat before Pesach in some cooked dish or bread, so that if perhaps there is a concern of leavening in this flour, it may be attributed to the small amount eaten before Pesach. This is merely a stringency, because we do not presume a prohibition. Furthermore, flour in flour is considered "liquid in liquid," and whichever way you look at it: if there is sixty, it is already nullified; and if not, it is of no use (Magen Avraham in siman 430). However, it appears that he was concerned for the one who holds that flour in flour is called "dry in dry," and it is reawakened on Pesach (Chayei Adam). It is the custom to make the "K-igul" on Shabbat HaGadol from the Pesach flour.