This commandment is recieved in Nisan, but today we celebrate Rosh Hashanah (the beginning of the year) in Tishrei. How did we arrive at this state of things?

In summary, Rabbi Eliezer argues that the world was created in Tishrei, that the redemption from Egypt occurred in Nisan, but the future final redemption will occur in Tishrei

Rabbi Yehoshua argues that the world was created in Nisan, and because in Nisan the departure from Egypt was completed, Nisan is when the past and future redemptions occur.

Note that no decision is made regarding the month of the final redemption. While we celebrate our redemption from Egypt in Nisan, and many hold that the future redemption will also be in Nisan, it is still up for debate.

The Rebbe was fond of teaching that even the losing side in a Talmudic argument has something to teach us, otherwise Hashem would not have caused it to be written. The above Machloket begs a deeper investigation into the nature of these two months.

As the Ramban explains, while we do indeed celebrate the beginning of the *year* with Tishrei, we count the months from Nisan. In this way, Nisan is truly the first of months, while Tishrei still maintains a position as the first of the year. 

There is an obvious connection to be made here in the Trans Torah. Many (but by no means all) trans people celebrate a day, a transaversery, marking the beginning of their transition (however arbitrarily defined), yet they still retain a 'birthday'.

Through this metaphor (l'havdil), we can understand Tishrei as one's birthday, and Nisan as one's transaversery. While a trans person is created materially on their birthday, their 'redemption' is celebrated on this new day. Similarly, many start counting their experience from this day rather than from their birthday (i.e. "I'm 4 months into my transition.")

Worth noting is the inherent binaryness of this implied experience.  Similar to how the events of the Exodus began in Tishrei, culminating in Nisan, a trans person experiences many little redemptions and revelations on the way to full actualization.

The commandment to eat Matzah was given *before* the people were hastily forced out of Egypt and their dough could not rise. In other words, there was an intrinsic reason for eating Matzah quite apart from any incidental circumstances regarding the timing of the people's departure.

Unleavened and leavened bread respectively signify childlike, innocent faith vs mature understanding. Although Hashem wants us to use our minds to understand as much as we can about Him, His providence, and His law, the foundation of our relationship with Him is simple, innocent faith. This faith is not blind; Is is the result of the intrinsic connection and identity between Hashem and the core-essence of our Jewish consciousness, the Divine soul. Whenever that connection is tapped, our basic faith in Hashem is renewed.

The transcendent revelation the people were about to experience at midnight [during the 10th plague] was going to bring them to an altogether new level of awareness, notwithstanding whatever connection they might have had with Hashem before the Exodus. They were about to be virtually reborn into a new childhood, a new innocence, and the appropriate way of initially accepting this revelation was simple faith. There would be time later for analysis, inquiry, and understanding; right now too much intellect owuld just get in the way of the experience. This is why they had to eat matzah, the "bread of faith."

- Adaptation of Likutei Torah, Tzav, 2:13a-14b by Kehos Publishing

Much has been said regarding the phenomenon of "second puberty" - the 1-3 year period following a trans person's revelation of transness in which they have to learn from scratch how to engage with the world in a new context.

Similarly, the children of Yisroel experienced a second puberty following the Exodus. This explains our many mistakes during the ensuing 40 years. We were being messy, as many transgender people are in their 'youth!'

The world is born through constraint. While Hashem inherently is infinite and limitless, He created a world with laws of physics, limited lifespans, and limited time. This is what the month of Tishrei represents - creation with limitation. However, the world was created within it the potential for the full revelation of Hashem's infinite essence. We as Jews have the role of revealing this infinite essence - both in the world and in ourselves.

In Nisan, the first glimpse of this revelation occurred with the Exodus from Egypt. The final revelation (may it happen speedily in our days) will also be in Nisan. In this time, there will be a full synthesis of the seemingly limited world we inhabit and the infinite essence of Hashem, making every Tishrei into a Nisan.

- Atira Chaya's adaptation of the conclusion of Maamar HaChodesh HaZeh Lachem by the Frediker Rebbe of Chabad

As transgender Jews, we are blessed to be living examples of revelation and redemption. Just as Hashem created the world in a limited state with the capacity for his full revelation, we were created with the inherent potential to reveal our true selves. Just as the Exodus from Egypt was a precursor to the final redemption (may it occur speedily in our days), the beginning of one's 'transition' (however one defines it) precedes a long life of redefining daily what it means to be oneself.

In this month where we celebrate past and future redemptions, we can look inwards on ourselves for a material reflection of the spiritual redemption in store for us.