Turning Back

Why is a leap year determined by adding a month of Adar, why not any month? Why is the leap month referred to as a second Adar, why not give a new name? The Sefer Yetzirah associates the month of Adar with laughter. What is the connection? And why do we add in rejoicing already from the beginning of Adar? 

The Gemarah Betzah (15b) says אמר רבי יוחנן משום רבי אליעזר ברבי שמעון: הרוצה שיתקיימו נכסיו יטע בהן אדר, שנאמר אדיר במרום ה. Rashi explains אילן חשוב הוא יש לו שם למרחוק ואומרים פלוני יש לו אדר בשדהו ומתוך כך היא נקראת על שמו ואם הולך למדינת הים ובא אחר והחזיק בה יש לו עדים הרבה שהיתה שלו ואילו מכרה היה הקול יוצא להיות נקראת על שמו של שני. On the possuk the Gemarah cites  אדיר במרום ה, Rashi explains שאדר לשון קיום וחוזק ולכך נקרא אדר. We see the word אדר means a form of strength (the Bnei Yissachor in maamer 1 cites this Gemarah in connection to Adar and explains the Gemarah לפי דרכו, עיי"ש.) For further elucidation of the word אדיר the Maharsha in Menachot (53a) says מבואר לשון אדיר מלשון חוזק ואומץ בדרך הידור במתחכם להתחזק על דבר מה (see there his explanation of the Gemarah.) The word Adar means to not just stand up to something but to have the strength to overcome an opposing force. That is why planting the Adar will give one the capability to overcome claims against the person's ownership of the field. It is the ability to be able to reverse the fortune of the the natural flow of events and turn things over.  

With this we can understand the laughter of Adar. As explained on  the blog in the past ('The Laugh Of Yitzchak', 'Laughter') laugher is evoked when there is a curveball. When things don't follow the path that they seemed, but there is a punchline that introduces something else. ונהפוך הוא, when everything is overturned is the greatest joke. This is the joy and the laughter of the month of Adar. It is part of the essence of the month that it is a time of rejoicing. The Purim story with the נהפוך הוא ending happened this month because Adar is the month of rejoicing, it is not a month of rejoicing because of Purim. 

The Kedushas Levi (Parsshas Teruma and Purim) related the word אדר to the אדרת אליהו, the special garment Eliyahu word and he interprets Adar to mean a form of clothing and interprets לפי דרכו עיי"ש. However, that interpretation doesn't fit with Rashi and the Maharsh"a. However, it can be explained in reverse, the word אדרת is related to the word אדר because it was a garment designated for a prophet. When one received prophesy as is clear from pessukim and described by Rambam (Yesodey HaTorah 7:1 וּבָעֵת שֶׁתָּנוּחַ עָלָיו הָרוּחַ, תִּתְעָרֵב נַפְשׁוֹ בְּמַעֲלַת הַמַּלְאָכִים הַנִּקְרָאִים 'אִישִׁים' וְיֵהָפֵךְ לְאִישׁ אַחֵר, the person immersed in prophesy becomes transformed into a different person. The middah of אדיר is present when the person receives prophesy and is given the power to transform his being, ונהפוך הוא לאיש אחר (based upon Rav Moshe Shapiro with added sources.) 

There is another word which shares the last tow letters of the word אדר and that is the word הדר. The Ketav V'kabbalah on the possuk והדרת פני זקן (Vakira 19:32) quoting Shadal says the word הדר is related to the Aramic word הדר (to return) and explains in context there, that when one is in awe of someone else they back off, return, out of fear. Presumably one would say that is why something that is beautiful, הידור מצוה, is the same word, for one steps back to admire the impressive view. The ultimate beauty, the ultimate הדר is when everything is shown to have its purpose. As the Leshem explains this is what תחיית המתים means. It is not merely people coming back to live but as the words say תחיית מתים, giving life to what was dead already. All past events, that which was long left for dead, will be rejuvenated, will be dusted off from the tumah attached to them, and play a role in the ultimate tikkun.  

The ultimate joy, the שחוק that we are awaiting is the אז ימלא שחוק פינו. Purim is a taste of that final joy. The world that seems to be an entity devoid and separate from G-d is revealed to be the place to bring the ultimate tikkun. That is the final laugh. This is why the month of Adar is the leap month. The idea of the leap year is to unify between the solar and the lunar year. To remove the divisions that exist. The division of sun and moon represent the greater division of the world and G-d. The lining up off the schedules of the solar and lunar system represent a מעין of the greater joining of the future. This experience is felt during the Adar month.  

After Adam sins, he is told קץ ודרדר תצמיח לך. The sin of the eitz haddas led to tumah being introduced into the world and now there was a need for a process of birur, to get through thorns and bristles to obtain food. The sin of the eitz haddas is the root of the power of המן as the Gemarah (Chullin 139b) says המן מן התורה מנין? המין העץ. The tikkun to דרדר is אדר when the דר is adjoined to א - אלופו של עולם. And ultimately the דר will turn into a מקום דירה לו יתברך בתחתונים. The month of Adar gives us the ability to turn everything around and bring it back to its ultimate purpose.

Taanis Ester

The Mordechai Megillah (776) says when Taanis Ester is on Shabbos we do the fast earlier, unlike other fasts which are postdated since it is not a fast for bad things that happened. What does he mean? The Rambam Taanis Ch. 5 says  יֵשׁ שָׁם יָמִים שֶׁכָּל יִשְׂרָאֵל מִתְעַנִּים בָּהֶם מִפְּנֵי הַצָּרוֹת שֶׁאֵרְעוּ בָּהֶן and he delineates the 4 fasts. In halacha 5 he says וְנָהֲגוּ כָּל יִשְׂרָאֵל בִּזְמַנִּים אֵלּוּ לְהִתְעַנּוֹת וּבִּשְׁלוֹשָׁה עָשָׂר בַּאֲדָר, זֵכֶר לְתַעֲנִית שֶׁנִּתְעַנּוּ בִּימֵי הָמָן, שֶׁנֶּאֱמַר "דִּבְרֵי הַצּוֹמוֹת וְזַעֲקָתָם. We see from the Rambam that Taanis Ester is different from the other fast days which are to remember the hardships of the day, it is a zecher to the fast in the time of Haman. It is not a fast day to remember hardships. 

The Shulchan Aruch (550:4) says that the Shabbos before a fast day that is up to the acceptance of Klal Yisrael it is announced that that the fast is that week and he lists Taanis Eeter as an exception. Why? The Gra says since it is not a reshus but is mandated as the Rambam evokes the possuk דִּבְרֵי הַצּוֹמוֹת וְזַעֲקָתָם. This makes it seem that Taanis Ester is stronger than the other fast days but on the other hand we find the Rema (687) says that it is more lenient and one in even a small measure of pain can break their fast? Rav Zolty (Mishnas Yaavetz #76) says that the difference between Taanis Ester and the other fast days is that the other fast days have the status of a תענית (which has laws beyond not eating of being in a somber state etc.) but Taanis Ester doesn't have the status of a יום תענית it is just a prohibition of eating and drinking. The Rishonim ask how can we fast Taanis Ester if Purim is part of Megillas Taanis which forbids the previous day in fasting as well? The Raavad (cited in Ran Taanis 7a in Rif) says it is not an issue since the fast it זכרון לנס שנעשה בו ויש סמך בפסוק דברי הצומות. Rav Zolty explains he means this idea that it is not a day that is a chalos taanis but as part of Purim we also commemorate the fast. This may be the intent of the Rambam as well who cited the possuk as the basis for the custom to fast.

Rav Zolty understands the intent of the Gra is that this fast is part of the establishment of Purim itself. Just as Purim is forever, so too is Taanis Ester. A support for the idea the assertion that Taanis Ester will remain in the days of Moshiach is supported by the Binyan Shlomo (siman 56.) He proves from Rishonom that they fasted during Bais Sheni. He asks why we say מזמור לתודה on Taanis Ester if they fasted during Bais Sheni they wouldn't have offered the korban as it would diminish the time it could be eaten? However, we see he understands that Taanis Ester applies even בזמן שלום. Rav Zolty says this is what the Rambam says (end of Ch. 2 Laws of Megillah) אַף עַל פִּי שֶׁכָּל זִכְרוֹן הַצָּרוֹת יִבָּטֵל, שֶׁנֶּאֱמַר "כִּי נִשְׁכְּחוּ הַצָּרוֹת הָרִאשֹׁנוֹת וְכִי נִסְתְּרוּ מֵעֵינָי" (ישעיהו סה, טז) - יְמֵי הַפּוּרִים לֹא יִבָּטְלוּ. What is the contrast? The Rambma is contrasting that the tzarah preceding Purim, the Taanis will remain as well because the Taanis is part of the establishment of Purim. 

Rav Tzvi Ryzman cites a Shitas Gaonim that even where there is a second Adar there is a fast of Ester in the first Adar as well. It is clear they hold that the taanis is not tied to the holiday of Purim. This would be not like the idea of Rav Zolty.

Why is Taanis Ester so significantly tied to Purim? The Rambam writes (end of Sefer Mitzvos Hakatzar) the point of Purim is to demonstrate that Hashem answers our prayers. The point of Taanis Ester is to commemorate the day of tefillah that Klal Yisrael had. It is part of the message of Purim itself and therefore is part of the days of Purim. The Tur (693) says כתב רב עמרם ז"ל: מנהג בשתי ישיבות ליפול על פניהם כיון שהוא יום נס ונגאלו בו, צריכין אנו לבקש רחמים שיגאלנו באחרונה כבראשונה. In light of this Rambam it is understood that since the essence of the day is a day of prayer it isa befitting to ask for the ultimate geulah (it is a chiddush to me that tachnun is considered to be asking for the future geulah.)

Yearning

Gemarah Megillah (13b) מר ריש לקיש: גלוי וידוע לפני מי שאמר והיה העולם שעתיד המן לשקול שקלים על ישראל, לפיכך הקדים שקליהן לשקלי. Why did Haman give shekalim and how is our giving a kapparah?

Haman said  ישנו מן המצות that Klal Yisrael is sleeping, they have lost their enthusiasm in the golus and therefore they have lost their protection. He thought that Klal Yisrael was vulnerable for purchase because they lost their inner spark and only retained the external garb. 

Rashi זה יתנו - הראה לו כמין מטבע של אש ומשקלה מחצית השקל ואומר לו כזה יתנו. Our shekalim show that we do retain a passion. אני ישנה ולבי ער. The desire for connection to Hashem does remain, although at times it may not be obvious.

Sfas Emes Shekalim (5631) באחד באדר משמיעין על השקלים. למה באדר. ויראה שהוא זמן תשובה כמו אלול סוף השנה. כי גם בניסן ר"ה. ובאדר תשובה מאהבה. לכך מרבין בשמחה שנתעורר רצון ונדיבות בכל איש מישראל. [וז"ש משמיעין כו']. שזה ענין השקלים לעורר נדיבות ישראל כי בוודאי אין רצון ה' במחצית השקל. רק בהתעוררות רצון פנימי שבין ישראל לאביהם שבשמים. כי יש בכל איש ישראל נקודה פנימית בלתי לה' לבדו. .. והשקלים הי' תיקון לחטא העגל כי כשנתעורר רצון פנימי כנ"ל נדחה הכל. כענין [אפילו מחיצה של ברזל אינה מפסקת וכתיב] שימני כחותם כו'. וכן בכל שנה דכ' במד' כשקורין פ' שקלים כו'. ובאדם מתעורר רצון פנימי למסור הכל להשי"ת רק ע"י שאין לנו ביהמ"ק בעוה"ר. ממילא נתעורר אהבת ה' לישראל ויכולין לשוב בתשובה מתוך שמחה. וניסן ר"ה לחדשים הוא בחי' התחדשות שבא ע"י שמחה ואהבה להשי"ת. The giving of the shekal awakens this eternal desire. 

Rav Tzaddok Resisay Laylah #52 - כי כל זמן שישראל דבוקים בתורה שהם ענפי שורש הנעלם המתגלים בעולם הזה אין מקום לשורש רע ליקרב להם. אבל כאשר רפו מדברי תורה ... ועל כן המלחמה נגד עמלק לא היה על ידי משה רבינו ע"ה שהוא שורש כל החכמים שבישראל ושורש התורה שמצדה ניצוח כל אומה ולשון חוץ מעמלק שהשער שכנגדו בדברי תורה נעלם בעולם הזה והוצרך לשלוח יהושע משרתו שנקרא נוצר תאנה שהיה מסדר הספסלים (מדרש רבה פנחס) ומשמש לדברי תורה. ואמרו ז"ל (ברכות ז סוף ע"ב) גדולה שימושה של תורה יותר מלימודה ושמעתי דהלימוד הרי יש לו גבול עד כמה הוא משיג אבל השימוש הוא החשק והאהבה שיש למשמש שמחמתו הוא משמש ומשתדל להקים דגל התורה זה אין לו גבול. כי הוא אינו משיג עצמות דברי תורה המתגלה לחכמים רק חומד וכוסף לדברי תורה היינו לשורש התורה כולה

Amalek thrives on lethargic energy and it is the power of אש, חשק, yearning and passion that counterbalances them.

Sacrifice

If I were to summarize the parsha in a single word, the obvious choice would be Mishkan. Yet the Torah itself titles the parsha Teruma. Why is that? And why does the parsha open with an appeal for donations before describing what those donations are meant to build? Logically, we might expect the Torah to first introduce the Mishkan and only then command the people to contribute toward it?

What we see is that the act of giving itself is what brings the Mishkan into being. The possuk in Vayakhel (37:6) says וְהַמְּלָאכָ֗ה הָֽיְתָ֥ה דַיָּ֛ם לְכָל־הַמְּלָאכָ֖ה לַֽעֲשׂ֣וֹת אֹתָ֑הּ וְהוֹתֵֽר - "And the work was sufficient for them for all the work, to do it and to leave over." The Or HaChayim asks if the donations were sufficient, how could there be extra? And if there was extra, how could they have been exactly enough? He explains that although the donations exceeded the needs of the Mishkan, Hashem miraculously made space for every contribution. The giving itself created what was present in the Mishkan. 

This teaches us that the focus of the parsha is not on the construction of a structure whose holiness descends from above. Holiness that originates solely from Heaven, like the revelation at Har Sinai, is temporary, once the moment passes, the site no longer retains that same sanctity. Lasting holiness is created when human beings take initiative, give of themselves, and thereby invite the Divine Presence to dwell among them. Thus, the essence of the parsha is not the Mishkan but the Teruma, the act of giving. It is the willingness to contribute that generates lasting kedusha (based upon Likutay Sichos volume 21.)

דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כׇּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ תִּקְח֖וּ אֶת־תְּרוּמָתִֽי -"Speak to the children of Israel, and have them take for Me an offering; from every person whose heart inspires him to generosity, you shall take My offering." The meforshim ask why does the possuk repeat take my offering and the words "whose heart inspires him to generosity" seem entirely superfluous? I would like to suggest (in the manner of derush) that one can read the possuk as talking about two distinct types of giving. The first part of the possuk,  וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה refers to the physical items that were needed to be donated to the Mishkan. The possuk then continues with a second type of donation: אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, a person gives up from his heart, what he holds near and dear. This is followed by תִּקְחוּ אֶת־תְּרוּמָתִי, that this  donation is even more important. That is תרומתי, the teruma that is closest to Me.

Personal Kabalas HaTorah

The Yalkut says when Hashem spoke every one said Hashem is speaking to me and that is why it says אנכי ה אלקיך in the singular form for every understood Hashem was talking directly to them. The Midrash continues that Hashem spoke according to the recipient's ability , elders according to their abilities and younger people according to heir abilities. This means Torah was given to the collective body of Klal Yisrael but their is also a personal acceptance according to the capabilities of every individual. Everyone hears the message of the Torah according to their own prism. 

When Moshe Rabbenu recounts the episode of Matan Torah in Vaeschanan he says that Klal Yisrael said they could not handle hearing Hashem speak directly and asked Moshe to give over Hashem's message and Moshe did not think that was correct but Hashem agreed. What is the שקלא וטריא? Why was Moshe not happy with the request but Hashem granted it? The Rebbe (L.S. volume 16) says Moshe saw Klal Yisrael as they were in his presence where he elevated everyone around him to be on the level of hearing directly from Hashem but Klal Yisrael said we want to accept the Torah not due to being elevated from man external source but to have a personal acceptance according to one's own individual understanding. The laws of the Torah are equal, but the understanding of the message of the Torah are different for everyone.

End Of Rambam and Tu Beshvat

Those learning Rambam 1 perek a day cycle finishes on Tu Beshvat this year:

The last halacha in the Rambam starts: וּבְאוֹתוֹ הַזְּמַן לֹא יִהְיֶה שָׁם לֹא רָעָב וְלֹא מִלְחָמָה, וְלֹא קִנְאָה וְלֹא תַחְרוּת, שֶׁהַטּוֹבָה תִּהְיֶה מֻשְׁפַּעַת הַרְבֵּה, וְכָל הַמַּעֲדַנִּים מְצוּיִין כֶּעָפָר.

Sichos טו שבט תשמ"ב:

The lesson is to take the idea of the physical additional pleasures and use them to fuel spiritual pleasure. The pleasures will be plentiful but will be like dust - not important - in people's eyes for their focus will be on loftier things. 

Sugar By Rav Chayim Ozer

This is clearly the same story but with two different versions. The first version is in the Artscroll Rav Gustman biography:

The second version is from Nefesh Harav: