Harav Braun's Speech, Part II: The Definition and Implications of Chodosh

A girl once wrote to the Rebbe regarding the campaign for young girls to light Shabbos candles.  She explained that the idea was new to her family custom and wondered: wasn't “chodosh assur min HaTorah?” 

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Rambam writes regarding the mitzvah of the Omer and the Shtei Halechem: The Omer, an offering of barley flour from the new crop of the year, is brought on the second day of Pesach and causes the chodosh (the new crop) to be permitted. Before the Omer is brought, no chodosh could be eaten; one is permitted only to eat from the remainder of the previous year’s crop (yoshon). This concept is known as “chodosh assur min HaTorah" - new (crop) is forbidden (to be eaten) by theTorah.  The Shtei Halechem is a korban that is brought as two loaves of bread made of wheat flour from the new crop of the year. This was the first time that chodosh flour from the new crop was used in the Beis Hamikdosh. The Omer and Shtei Halechem are both brought from chodosh and have the effect of allowing the chodosh to be used for the rest of the year.  Additionally, both offerings are brought on a Yom tov, the Omer on Pesach and Shtei Halechem on Shavous.

Despite their apparent similarities, the Omer and Shtei Halechem offerings have significantly different effects: the Omer offering is “matir chodosh l’hedyot” (causes the chodosh to be permissible for all people/purposes), while the Shtei Halechem is “matir chodosh l’gavoa” (allows chodosh for holy purposes only, such as sacrifices). From the Rambam’s wording of these halachos, it seems that the Rambam understands there to be a fundamental difference between the connection of each of these korbanos and the yom tov on which they are brought. The Omer is connected to Pesach only insofar as its time to be brought is on Pesach. It is not a yom tov obligation as such, rather a means with which to be matir the new crop. The Shtei Halechem, however, is one of the korbonos that are integral to the celebration of Shavous.

The lesson to be learned from the above is a practical lesson when dealing with all new inyonei chol (worldly things). The Omer, which is connected with the hedyot, instructs us about how novel things, such as fashion and technology, can be used for worldly purposes.  The Omer is not a korban of the yom tov (as mentioned above); rather, if one wanted to use the new crop, he would have to first be sure that the Omer offering was brought. So too with new technologies and modern trends - they are not necessities. Should we desire to use them, we must first ensure that the Omer was brought. The Omer offering is made from barley flour, which is primarily considered to be animal fodder - corresponding to our nefesh habahamis (animal soul). The proper way to approach new things is that we must first ensure that we have achieved an appropriate spiritual standing: A person must first offer his nefesh habahamis as a korban to Hashem.  He is then elevated, “omer hatenufah” (uplifted and removed), and may use the chodosh.  In that way, we ensure that the new things are only used in a correct, holy fashion.

Conversely, the Shtei Halechem teaches us about how these same new things can be used for holy purposes.  The Shtei Halechem is also referred to as "lechem hatenufah" (removed and different).  Here too, it is always important that caution be exercised when dealing with new things; even when we are involved in holy pursuits, it is still important to be careful, removed, and different (from anything influenced by worldly attitudes).  This idea can be seen from the Shtei Halechem, a korban that is an intrinsic part of yom tov.  This teaches us that a person must first bring a korban to be elevated and to be certain that it is truly holy. This is the accomplishment of the Shtei Halechem, an offering made from wheat flour - human food which is used to elevate the nefesh elokis (G-dly soul).  This has the effect of permitting the new things and ideas to be used properly for kedusha.

While both the Omer and the Shtei Halechem offerings have the effect of making the chodosh permissible, they have different qualities.  This idea can also be seen by the fact that the Omer was sifted more than the Shtei Halechem (13 sifters, in contrast to 12 sifters).  This difference shows us that new inyonei chol require thorough investigation and analysis before we can use them, while new approaches and attitudes in kedusha - though they still require us to be diligent - are not as risky.  That said, a korban, i.e. avoda (work on our part) - is required in both cases.

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In response to the girl's question, the Rebbe replied that reading a newspaper, secular studies and makeup are also new to her "family" (klal Yisroel).  He asked if, like her apprehension to introduce candle-lighting to young girls, she was also particular about introducing these other new ideas. The Rebbe concluded that in a time where the world is increasing in darkness, our mission is to increase in light.

This is one of the lessons that can be learned from the mitzvos of the Omer and Shtei Halechem: new things (chodosh) need not always be added for worldly matters, and if they are to be used, then it should be with great caution and preparation. On the other hand, chodosh in holy matters is something positive and should be encouraged - provided that it is directed properly.