Why Rosh Chodesh Is a Women's Day
In Judaism, Rosh Chodesh is considered a women's day. It is customary to celebrate it, refrain from all work (cleaning, laundry), prepare delicacies in advance, and enjoy the day.
Chazal compare the monthly renewal of the Moon to the renewal of the relationship between a wife and her husband. (Rabbi Yehoshua Falk on the Tur, Orach Chaim 417:1; Sefer Or Zarua II) Chazal also find a connection with Hashem's freeing Rachel, Jacob's wife, from barrenness, and consequently with the renewal of the relationship between a woman and her husband. “Roshei Chodashim Le'amecha natati” – (I gave the New Moon to My people). The first letters of the first three words form the name Rachel Imeinu. (Rabbi Chaim Vital; Rabbeinu Chida) An even earlier hint connecting Rachel and the Moon appears in Joseph's second dream (Bereishit 37:9), in which the sun (Jacob), the Moon (Rachel), and eleven stars (the brothers) are seen bowing down to Joseph. That the connection between women and Rosh Chodesh is clearly rooted in the Torah can be seen in the Book of “Melachim” (II Kings, chapter 4, verse 23), in the story of the Shunamite woman, whose son was brought back to life by the prophet Elisha. When the woman sets out to see the prophet Elisha, her husband asks: “Why are you going to him today? It is neither Rosh Chodesh nor Shabbat!” Jewish women would customarily study Torah on these days and refrain from all work. Several Midrashim offer a more spiritual explanation for the gift of Rosh Chodesh to women: the fact that they refused to give up their jewelry when Aaron ordered the gold to be collected for the Golden Calf. (Pirkei de-Rabbi Eliezer) “Neshei dor ha-midbar kesherot hayu” – (the women of the desert generation were “kosher,” worthy). (Vayikra Rabbah, part 2) Ben Ish Chai teaches that the Holy One, blessed be He, gave Rosh Chodesh to women because woman is the foundation upon which the world is built, as David HaMelech says in Tehillim (118:22): “Even ma'asu ha-bonim haytah le-rosh pinah” – (The stone the builders rejected has become the cornerstone) – and this is also expressed in Hallel, the special prayer of Rosh Chodesh. Ravan, in “Seder Rosh Chodesh”, adds that women did indeed bring their jewelry for the construction of the Mishkan, and their merit lay in the fact that they did not participate in the sin of the Golden Calf: “lo hayu be-oto ha-cheit”. Rabbi Duvdevani compares this phrase with the obligation incumbent upon women on Chanukah, when they were part of the miracle: “hayu be-oto ha-nes hayu”. Rosh Chodesh was originally given to the entire Jewish people. But after the sin of the Golden Calf, it became a special gift for women, as a reward for refusing to give up their jewelry to make the Golden Calf and for willingly donating their jewelry for the Mishkan. The women's reward was the renewal of the New Moon, as a symbol of the renewal of their lives. David HaMelech and Rosh Chodesh The Sages teach that the gematria of the expression ראש חודש “Rosh Chodesh” (819) equals the gematria of the expression דוד מלך ישראל חי וקיים – “David Melech Yisrael, chai ve-kayam” (with the kolel). The word “chodesh,” meaning “month,” derives from “chiddush” – (renewal) – because on Rosh Chodesh the Moon is reborn. The [spiritual] meaning of this relates to the service of Israel, who are “like the Moon,” reckon by the Moon, and will in the future be renewed like it. This will be revealed in the world with the advent of the true and complete Redemption through David, the forerunner of Mashiach, for David and his kingdom are likened to the Moon. For now, however, this revelation and renewal take place on Rosh Chodesh, which is “Et Ratzon”. Therefore, Jewish women are enjoined to set the table with a festive white tablecloth, prepare a meal – the Seudat David HaMelech – and light candles (the mekubalim recommend lighting four candles LeChvod David HaMelech). In the prayers – Tehillim 104 and the prayers of Rosh Chodesh – they should ask Hashem for renewal for themselves, their loved ones, and the entire Jewish people. (Yeshiva “Kisei Rachamim” – Yura Plishtiev, Rabbanit Etta Kosovsky)
