When Shabbat falls out on Erev Rosh Chodesh (the day before Rosh Chodesh), the special haftarah1 titled Machar Chodesh is chanted instead of the haftarah connected to the parshah.

The haftarah of Machar Chodesh tells that King Saul's son, Jonathan, sensed that David's life was in danger. He, therefore, devised a plan to find out if his father really wanted to kill his friend. "Jonathan said [to David], 'Machar chodesh (tomorrow is the new moon), and you will be remembered because your seat will be empty.'"2 He told David to hide for three days in a certain place where there was a travelers’ marker stone. In three days he would go there with an assistant and have his bow and arrow, using it to practice. He would shoot three arrows, and send the boy to collect them. If he will call to the boy and say, "they are to the side,"3 then it is safe to return. If he says, "they are further,"4 then David's life is still in danger.

Over Rosh Chodesh it became clear that Saul wanted to kill David.

Jonathan went to the place with the boy and his bow and arrows. He shot three arrows, and called out to the boy, "they are further."5 After the boy collected the arrows, Jonathan sent him back to the city and David came out of hiding. "They kissed each other and wept with one another, until David exceeded,”6weeping even more than Jonathan. Jonathan reiterated his pledge of everlasting friendship and they parted ways.

Before explaining this haftarah, we must first understand why we read this haftarah altogether? Answering this question will bring clarity to the symbolism found in this haftarah.

There is a rule that the haftarah must be similar to the parshah, and at least similar to the end of the Torah reading, or connected to the time of year. Most of the time, when there is a special haftarah replacing the weekly parshah's haftarah, there’s a special maftir as well, and the haftarah is connected to the maftir. On Shabbat Machar Chodesh, there is no special maftir. Why, then, do we read this haftarah?

An even greater question: What kind of holiday is the day before Rosh Chodesh that it deserves a designated haftarah that usurps the regular haftarah?

Reading this haftarah itself doesn't seem to help. Aside from the fact that the story in the haftarah begins on Erev Rosh Chodesh, it doesn't seem to have anything to do with the day. It hardly makes sense that a haftarah be chosen based on two words in the first verse, "Machar Chodesh," when the rest of the haftarah has nothing to do with that date.

There must be something very special about Erev Rosh Chodesh, and the haftarah must be highlighting that exact point. What is it?

Rosh Chodesh is when the new moon appears. Before the new moon appears, it first must completely disappear. The birth of the new moon brings with it a new light, a new spiritual energy.7 But in order for the new energy to enter the world, there has to be the total nullification of the self; the moon has to disappear completely. It is the actual nullification of the self that brings the new spiritual energy into the world.

This idea is symbolized by the words, "you will be remembered because your seat will be empty." "Because your seat will be empty," because of your self-nullification, "you will be remembered," something positive will happen.

The Talmud tells us that "Jews count by the moon,"8 "Jews are similar to the moon,"9 and "in the future, they will be renewed like [the moon]."10 Just as the new energy enters the world through the total nullification of the self, so too, through our total self-nullification and self-sacrifice to do G‑d's will, an amazing light is brought into the world, as we will see.

Our purpose is to make this lowly, limited physical world into a dwelling place for G‑d. The way we do this is through refining ourselves and surroundings so G‑d will be able to dwell openly among us. This is done by using everything we have to serve G‑d, either for Torah and mitzvot, or to help us serve G‑d in some way. This takes work, especially on our selves. First, by forcing our egos to do what G‑d wants, and then through transforming the ego to the point that it wants to do exclusively what G‑d wants. This is hard work and true nullification of the self. This process brings amazing levels of G‑dly light into the world, and it is specifically through this that the light will come.11

The work of refining ourselves and the world around us is symbolized by the bow and arrow. The more you pull back on the bowstring, the further the arrow will go. The same thing applies to our work. The deeper into ourselves we go and the lower the place in the world we refine, the greater the light that enters the world.12

When we complete this process, G‑d will dwell openly in this world, which means that Moshiach will be here.

This dark and bitter exile that we are in is like the day before Rosh Chodesh. Slowly, as the day goes on, the light of the moon gets smaller and smaller until it completely disappears. It is then that the new light comes. Our efforts in the darkest part of the exile cause the light of Moshiach to enter the world.13

At the end, and in the darkest of times, we do the ultimate refinement through teshuvah, repentance, as the Rambam says, "In the end, Israel will do teshuvah at the end of their exile and they will immediately be redeemed."14 Teshuvah means coming closer to G‑d. And everyone can do teshuvah. For some, it means correcting their ways. There is yet is a higher level of teshuvah: someone who doesn't have to correct his ways comes closer to G‑d. He is not satisfied with his current level, as no one should be satisfied, always striving to get closer to G‑d. Through this higher level of teshuvah, he breaks free from his current state and reaches a higher level.

This is symbolized by the first words of the haftarah, "And Jonathan said [to David]." Jonathan symbolizes the tzadik, the righteous person, and David, the baal teshuvah, the returnee to Judaism. It is the service of the righteous that enable baal teshuvah to start their teshuvah, ultimately reaching (and surpassing) the level of the righteous "They kissed each other and wept with one another." This means that at that moment they were equals. However, teshuvah will take the returnee even higher. That is why the verse continues, "until David exceeded." Through teshuvah one can reach higher than the level of a tzadik.15 So great is the power of teshuvah, that the Zohar16 tells us about Moshiach, that "he is coming to bring tzadikim to do teshuvah." When Moshiach comes, tzadikim will harness the power of teshuvah and soar to incredible heights. Because G‑d is infinite, and there are always higher levels to attain.

Erev Rosh Chodesh is symbolic of our essential purpose and mission. And the day of Shabbat accentuates it even more because we are raised above creation, and we sense our essence.17

We now see why Erev Rosh Chodesh is of great importance to us, deserving a haftarah of its own, replacing the parshah's haftarah.

May our efforts to complete our mission and our teshuvah flood the world with the light of G‑d and usher in the coming of Moshiach. The time has come.

This Dvar Torah is Dedicated by Mendy and Ita Klein in honor of Rabbi Yitzi Hurwitz, for the continued inspiration you provide for us all.