The month of Nissan is a month that endows the Jewish people with particular abilities and proficiency. The reason Nissan is so blessed is the following:

Our Sages say that one of the reasons the month of Nissan is so named is that the word Nissan is rooted in the word nes, or miracle: “Nissan is so called because it is the month in which miracles occurred to the Jewish people.”1

Moreover, the Gemara states in Berachos2 that “He who sees Huna in his dream will have a miracle occur to him; if he sees Chanina, Chananya or Yochanan in his dream, he will have ‘miracles of miracles’ occur to him.”

Our Sages explain the reason for this:3 The Hebrew letter nun is the first letter of the word nes, or miracle; the letter nun in a name is an abbreviated form of the word nes. Consequently, when one sees someone in his dream who has a name with one nun, it indicates that a miracle will transpire in his life; if he sees someone who has a name that contains two nun’s, “‘miracles of miracles’ shall transpire.”

The word Nissan,of course, contains two nun’s. Nissan is thus symbolic not only of the month “in which miracles occurred to the Jewish people,” but in which the status of these miracles reflects “miracles of miracles.”

This is particularly so with regard to the eleventh day of Nissan, the day on which the Nasi, the head and leader of the tribe of Asher, donated his dedicatory gift to the Mishkan.4

Asher’s manner of giving was unique in that his father Yaakov bestowed upon him the blessing that he be able to “provide the king’s delights.”5 Asher thus represents the aspect of pleasure and delight,6 and moreover, a degree of pleasure and delight that is of such quality that it is termed “the king’s delights”:

A king is generally accustomed to all good and pleasurable things. Understandably then, that which is considered a “delight” even for a king consists of a measure of delight that is greater than, and in addition to, the complete goodness to which a king is regularly accustomed.

There is a subtle connection between the month of Nissan in general with its aspect of “miracle of miracles” and the “kingly delights” of Asher of the eleventh of Nissan, with the festival of Pesach — the focal point and the general theme of the entire month:

The Paschal offering7 (and presently, the afikomon8 which serves as a remembrance of that offering) was eaten “at the conclusion of the entire meal, so that it be eaten when the person was sated. That is to say, the Paschal offering completes the individual’s satiety, so that pleasure be derived while eating it ... in a manner of importance and prominence ... similar in manner to the way kings and notables eat.”9

Thus, even before the person consumed the Paschal offering he was already sated; the Paschal offering then comes to effect additional pleasure and delight — “kingly delights,” “in the manner that kings eat.”

There is an additional and novel point: At the beginning of the Seder the announcement is made, “Whoever is hungry, let him come and eat; whoever is in need, let him come and partake in the Seder of Pesach.” This pronouncement concludes with the concept of the freedom of all Jews — “Next year [we will be] free people.”

This is in harmony with the theme that beginning thirty days prior to the festival of Pesach, the poor and impoverished inhabitants of a city are provided with their festival needs, including money for matzah, etc.10

Which is to say, that in addition to the necessity of a person himself eating “while sated” (“kingly delights”), one must also provide to “whoever is in need.” Moreover, the needy are to be provided not only with what is “sufficient for their needs,” but also that we should “let him come and participate in the Seder of Pesach,” which is conducted in a manner of “kingly delights.”

Providing the needy with the “Seder of Pesach” thus means that they are to be provided with “kingly delights,” as the Seder is eaten “when already sated ... similar in manner to the way kings and notables eat.” When the needy are thus treated, they can then experience the true feeling of freedom that is to be experienced on Pesach.

There is ample reason why the needy are to be treated in so royal a manner, rather than merely providing for them in a manner “sufficient for their needs.” It is that the needy are indeed royalty: every Jew is a prince11 and an only child of G‑d, the King of kings.12

This is also connected to the chapter in Tehillim13 that many began saying on this eleventh day of Nissan:14

The chapter begins with the statement, “I am poor and impoverished,” and continues15 with the prayer, “Cause the spirit of Your servant to rejoice.”

Herein lie the two extremes: The Seder begins with providing for the needs of “Whoever is hungry ... whoever is in need” — “poor and impoverished”; and all this is accomplished in a manner of the Paschal offering which is eaten in a fashion of “kingly delights.”

In turn, this “causes the spirit of Your servant to rejoice” — joy that is even greater than pleasure and delight in general, as “joy breaks through all boundaries and limitations.”16

Based on Likkutei Sichos, Vol. XXXII, pp. 186-187.