In his essay on Parshat Tazriah, the Shem MiShmuel cites a verse from Tehilim, "Achor v'kedem tzartani. You have created me back and front." Rav Yochanan explains that this refers to two worlds, olam hazeh and olam habah. This world is kedem, the first world. The next world is achor, the final world. If a person lives his life in a way that gains him entrance from this world to the next, he has fulfilled his purpose. If he does not, he will need to answer for why he failed in his mission.

Olam hazeh is about overcoming challenges. It is the preparation for olam habah, the ultimate goal. Unfortunately many of us are under the influence of the non-Jewish world, which espouses the view that this world is the only world and that you should "enjoy life while you have it." In reality, olam hazeh is finite. Its pleasures are nothing but a fleeting shadow. Our focus in this world should really be on acquiring eternity, the next world. 

Life is comprised of struggles. It takes effort to make progress. The Shem Mishmuel notes  that beginnings are usually filled with excitement and enthusiasm. There is a special burst of energy at the start of a new school year, the early months of marriage, and the commencement of a new job. This is built into the human psyche. Our challenge is to maintain this spirit, not only at the outset, but throughout the process.

Hashem gave us two special days, Shabbat and Rosh Chodesh. The days of the week are olam hazeh, kedem, a preparation. Shabbat is olam habah, achor, the ultimate purpose.

Rosh Chodesh is chiddush, a new beginning. We do not concern ourselves with past failures and disappointments. We start afresh with renewed vigor and excitement. King David is the soul of Rosh Chodesh. The central point of his personality was teshuva, for with the power of repentance we can change and achieve greatness. On Rosh Chodesh, when the new moon appears, we re-experience the joy of renewal and teshuva.

Shabbat is the achor, the goal.  Shabbat envelops (makif) the entire week. It contains the energy of all the holidays. Rosh Chodesh is the kedem, the power of renewal and inspiration.

Zachor and shamor represent two aspects of Shabbat. Shamor is the kedem, the preparation for a higher level. Zachor is the achor, the energy of Shabbat. Shabbat contains the spark to begin anew, but it is also the ultimate goal and the resting place of the Jewish soul. The start of Shabbat is shamor, we depart from olam hazeh and ascend to a level of olam habah. Kiddush is zachor, when we soar to heights beyond where angels can reach. Shabbat is an intense otherworldly light.

Rosh Chodesh is this world. It tells us we can begin again. In Nissan, when the Jewish nation was reborn, Hashem commanded them, "Hachodesh hazeh lachem." It was the first mitzva given to a comatose nation sunk in the forty nine levels of impurity. It was the impetus that transformed them into a fiery ball of spiritual energy willing to take the paschal lamb at the risk of death and following Hashem into a barren desert.

When we commemorate Rosh Chodesh Nissan we re-experience tremendous renewal. Adam was created on Rosh Chodesh Nissan. On the verse, "Vayehi adam l'nefesh chaya, He breathed into man a living spirit," the Targum translates a living spirit as ruach m'malela, a talking soul. The essence of man is the ability to express himself. The Ari Hakadosh writes that the Exodus of Egypt redeemed our power of speech.

The seder night is an evening of song, praise, and thanks to Hashem. As free men we recount the story of our redemption and use our ability of expression to connect with Hashem.

In Tehilim, King David asks Hashem, "Create for me a pure heart and renew within me a proper spirit." The first step is to purify our hearts from all the accumulated blockages and impurities. Only then can we merit a proper spirit. Parshat Parah purifies our unresponsive hearts. Parshat Hachodesh, which follows directly after, is the excitement of renewal.

On the Seder night we re-experience the exhilaration of yetziat Mitzrayim, the beginning of the journey of marriage between Klal Yisrael and Hashem. That was the time when we set out on the road to Sinai to accept the Torah.

May we hold on to the joy and energy of Pesach and may it carry us onward through the year as we work to accomplish the achor, the goal of creation.

Our Rabbis teach us that Yaakov received the brachot from Yitzchak on the night of Pesach. Yitzchak specifically chose this time because on this night the heavenly vaults of blessing are open. On the outside we may appear like Esav, we may feel very far from Hashem, yet the night of Pesach gives us the strength to transform ourselves into Yaakov. We can tap into the profound, inherent, power of the Seder night and reach unimaginable levels.

Yitzchak gave Yaakov the blessing of hakol kol Yaakov, the power of expression. On this night, we can use our ability of speech to connect with Hashem.  In the Hagadah, we recite, "V'chol hamarbe l'saper." The more we recount at the Seder night, the more uplifted we become. It is not only an opportunity to tell over the story of the Exodus, but a unique time to pray. In particular, since the Seder focuses primarily on the children, it is a night to daven for them and for future generations.

When Yaakov entered the chamber of Yitzchak, the fragrance of Gan Eden accompanied him. A vestige of this otherworldly scent returns to us on the evening of Pesach. Hashem descends to each of our seders. There is a custom to wear a kittel on this holy night. Like the Kohen Gadol who entered the Holies of Holies, we too can enter into an experience of Kodesh Kodoshim. This night, when Yaakov received the brachot, when the heavens are open, is an opportunity for each of us to soar to greater heights, no matter what our external trappings may be. It is a night when we can rededicate our voices to Torah and tefilah. We have the ability to ask Hashem for whatever our hearts truly desire. May we merit abundant blessings from above.