Given that we ostensibly read Parshas haChodesh at this time of year because it contains the laws of the chag, one would expect, writes R’ Tzadok haKohen, the parsha to be called “Parshas haPesach,” just as Shekalim, Parah, Zachor are all named in such a way that reflects their content. True, there is a mention of the mitzvah of kiddush hachodesh at the opening of the parsha, but the fact that the parsha is read specifically at this time of year rather than before every Rosh Chodesh indicates that the focus is Pesach, the chodesh.

But we might ask more generally: why is it that rosh chodesh gets any mention here at all? We understand that the celebration of yetziyas Mitzrayim had to be preceded by korban pesach and the laws of the chag, but why did Hashem introduce the laws of kiddush hachodesh here and not at some later opportunity?

The answer must be that just as the laws of korban pesach, the laws of chameitz and matzah, are integral to the celebration and experience of Pesach, the idea of kiddush hachodesh is integral to that celebration as well. Our preparation for the chag requires not only a review not only of the parsha and halachos of pesach, but also a review of the parsha of kiddush hachodesh, or our experience of pesach is lacking.

Why is that so? Rav Tzadok suggests that kiddush hachodesh introduces us to the power and ability of klal yisrael to create kiddusha, to sanctify the material world. More specifically, parshas hachodesh introduces us to the idea that the rosh beis din declares mekudash mekudash and the people follow – kedusha can be developed and channeled only through the leadership of chachmei hador.

I am not sure…