OnSaturday night and Sunday, we will celebrate Purim  
  
Lastweek we discussed the power of Adar and more specifically Adar Bet  
  
Someoneasked  
  
Whyis Purim celebrated in Adar Bet ? 
  
BySephardim, any yahrzeit or birthday which occurs in a regular year in Adar ismarked in a leap year in Adar bet. 
  
Welearn in Shulchan Aruch under the Laws of Passover Siman 429 Seif 1, we arecommanded to start (re) learning the Passover laws thirty days after Passoverright after Purim. Thus, Purim needs to remain thirty days before Passover andis pushed to Adar Sheni. 
  
Additionallywe celebrate Purim during Adar II, in order to juxtapose the joy of the Purimredemption with the redemption from Egypt. We also read the Four Parshiyotduring this month, because Parashat Shekalim, Parashat Para, and Parashat Ha-ĥodesh were instituted as apreparation for the month of Nisan, and Parashat Zakhor must be readimmediately before Purim, which we celebrate in Adar II ( We read Zachor thisShabbat – Question if we are commanded toremember what Amalek did and also not to forget – then why not just unfurl a poster or a sign or simplyget up and say I remember or add it to our prayers which many of us do each day.Why must we come to the synagogue and hear the Torah? Remind me at the end tobring it back to this.  
  
Beforewe begin 
Iwant you to image a 100 yard dash  
Arace in a straight line  
Thestarting line and the finish line are the two points furthest from each other  
  
Nowlet’s imagine a race in a stadium arounda track  
Therewe circle the track and the start line becomes the finish line  
Inthis case the starting line and the finish line are the two points closest toeach other 
  
Howdo you look at time? As a straight line or as a circle?  
  
Ourclass today is based on the beautiful words of Rav Pinchas Friedman of Belz,The Shvilei Pinchas  
  
Wehave learned in the Gemarah (Taanis 29a): “משנכנס אדר מרבין בשמחה” — since this month ushers in the time during which thegreat miracles of Purim and Pesach occurred.  
  
Thecommentaries wonder: What provoked Rashito associate the miracles experienced by the Jewish people on Purim, in themonth of Adar, with the miracles that they experienced on Pesach in the monthof Nissan?  
Infact, the Gemarah’s statement -- ” משנכנס אדר מרבין בשמחה “ Achashverosh ascends the throne of Persia   
Achashverosh's Feast, lasting 180 days   
Esther taken to Achashverosh's Palace   
Haman casts lots   
First decrees dispatched by Haman   
Three days' Fast ordered by Esther*   
Haman's downfall and execution by hanging*   
Second decrees, reversing the first   
Sadness turned to gladness; Haman's ten sons executed   
Purim celebrations everywhere, except Shushan where a second day of reckoning is added   
14, 3405 (356 BCE)     
celebration in Shushan   
The Megillah recorded; Festival of Purim instituted for all generations   
— including the first day of Pesach. It is written inthe Megillah (Esther 4, 15):  
  
Then Esther sentback this answer to Mordecai:  
“Go, assemble allthe Jews who live in Shushan, and fast in my behalf; do not eat or drink forthree days, night or day. I and my maidens will observe the same fast. Then Ishall go to the king, though it is contrary to the law; and if I am to perish,I shall perish!”  
So Mordecai wentabout [the city] and did just as Esther had commanded him.  
  
  
RASHI 
  
עַל דָּת, לְהִתְעַנּוֹת בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, שֶׁהִתְעַנָּהי'ד בְּנִיסָן וְט'ו וְט'ז, שֶׁהֲרֵי בְּיוֹם י'ג נִכְתְּבוּהַסְּפָרִים:  
(Masechet Megillah 15a) by fasting on thefirst festive day of Pesach, for he fasted on the fourteenth, the fifteenth*I.e., Pesach. Although the holiday feast is obligatory, Mordechai bypassed theobligation and ordered the fast, using the special authority of the Sanhedrinto suspend such obligations in times of extreme need. * 
  
 “ויעבר מרדכי, אמר רב שהעביר יום ראשוןשל פסח בתענית” — the thirteenth, fourteenth andfifteenth of Nissan. Mordechai questioned her request on the grounds that oneof those days was the first day of Pesach. She replied, אמרה לו זקן שבישראל למה הוא פסח  
“Elder of Yisrael, what isthe point of celebrating Pesach?” Upon hearing her reply, he confessed that she was in the right and proceededto carry out all of her demands — to eat matzah on the first night of Pesach -- and aRabbinical commandment — Elder of Yisrael, what is the point ofcelebrating Pesach? Surely,she was not suggesting that it is permissible to annul or ignore Hashem’s mitzvos whenever Yisrael is facedwith an imminent danger.  
  
Rather,hear this well, she was trying to stir things up in the heavens above. Even so,why did she specifically choose to annul the mitzvot related to the first nightof Pesach? 
  
Imaginefor a moment the great Rabbi Yisrael of Rozhin’s, zy”a, festive Purim meal. Howcan I ask you to imagine if you have no idea who this Rabbi was?  
  
Hewas the great grandson of the Magid of Mezerich. He was born in 1796 and passedat 54 years old in 1850. He was orphaned at 6 and grew up in the home of Rav Menaḥem Naḥum Twersky, whose daughter he married.  
  
Yisra’el’s elder brother, Avraham succeeded his father after the latter’s death and, at the age of 15,became the first yenuka (child officiating as a tsadik) in Hasidic history.  
  
AfterAvraham’s death 10 years later, Yisra’el, himself then only 16, was calledupon to take his place. In 1815, he moved his court to nearby Ruzhin, and hisfame spread quickly. From the very beginning of his “reign” he stood out for his sharp wit, his organizingabilities, and his original religious approach. Rejecting asceticism andself-imposed poverty as religious ideals, he adopted a maximalistinterpretation of the idea of “worship throughcorporeality” (i.e., the positive religious valuehidden in trivial, earthly life, such as eating or drinking, sexual relations,making a living) as equivalent to Torah study or prayer. 
  
Iimagine we can say that the test is to find Hashem in everything!  
  
Inspiredby this philosophy, his court was based on an ostentatious display of thematerial wealth and luxury in which the tsadik and his family lived. His palaceat Ruzhin—a mecca for admirers of all socialranks, including Russian aristocrats—was famed not only for its splendor, but also for its carriages, thethoroughbred horses in its stables, and the klezmer bands that entertainedvisitors and accompanied the tsadik on his travels. He amassed a tremendousfortune, mainly from donations from his admirers. He became wealthy enough tobe registered in the Second Merchants Guild—an official standing that earned him various privileges and stood him ingood stead later, when he was forced to flee Russia. 
  
.The dramatic events in which he was involved—imprisonment on suspicion of aiding and abetting the violent murder ofinformers, flight from Russia to Austria—made him a legend in his own lifetime, revered by his followers butdespised and ridiculed by his opponents, mainly maskilim. Descended from adistinguished Hasidic family thatclaimed descent from King David, and possessing exceptional religious charisma,sharp natural intelligence, and organizational talents, he was not only one ofthe most prominent and impressive Hasidic leaders in the period of the greatestgrowth of Hasidism, but also the founder of a new style of Hasidism known asthe “regal way.” 
Sonow imagine, you are sitting at a table similar to one set by nobility at thetime with as much opulence as you can imagine and at that seudah, the Rabbi presenteddivine and enlightening insights encompassing the entire festival of Purim withincredible clarity.  
Hiswords are cited in the sefer Irin Kadishin. He addresses the issue of why thewicked Haman specifically chose to carry out his decree in the month of Adar.Here are a few of his remarks that are quoted: 
  
“והטעם שהוא בחודש אדר, כי יש י”ב צירופי הוי”ה כנגד י”ב חדשי השנה, ובחודש ניסן אזי מאיר שםהוי”ה כסידורו והיא התגלות החסדים, ואחר כך נעשה צירופים בכל חודש וחודש, וכל חודשאשר הצירוף מתרחק מן השורש יותר הוא בהסתר, ובחודש אדר שמאיר בו הצירוף האחרון הואהצימצום וההסתר יותר מכל חודש. ועל כן טעה המן והפיל פור, וכל זה בכדי לעשות רע לישראלח”ו מחמת שהוא צירוף וההסתר האחרון, אך טעה בזה, כי סוף מעשה במחשבה תחילה, ונעוץסופו בתחילתו, כמו שמזל יום שבת קודש הוא מזל אחרון ]יום השביעי[, ודוקא יש בו התגלותהקדושה, וכמו שאנחנו בעיקבתא דמשיחא שהוא ההסתר היותר אחרון, אנו מצפים להתגלות אורהיותר עליון”. 
  
He explainsas we discussed last week that there are twelve permutations of the four letteredname Havaya corresponding to the twelve months of the year, i.e. the letters ofthe four-lettered name can be arranged in twelve different ways.  
  
Themonth of Nissan is illuminated by the name Havaya with its letters in theiroriginal order; this permutation signifies the revelation of Hashem’s favors and kindness.  
  
Thereafter,each subsequent month is influenced by its particular permutation of the holyfour-lettered name. The farther a month and its permutation are from theoriginal source, the greater the degree of obscurity and concealment. Hesuggests that the month of Adar, which is illuminated by the last permutationof the holy name, reflects the greatest degree of concealment and restriction. 
  
This,in fact, was Haman’s mistake. He reckonedthat the month of Adar being the farthest away from the source (Nissan andredemption of Pesach) was the ideal time to harm Yisrael, chas v’chalilah. The truth of the matter,however, is that the end of the year is intimately connected with the beginningof the year. 
  
We read(Shemos 12, 2): “החודש הזה לכם ראש חדשים ראשון הוא לכם לחדשי השנה” — the heavens will rejoice and theearth will be glad.  
  
Whenthe letters of the holy name are in their proper order, the attribute of mercyprevails in the world; hence, the heavens and the earth rejoice. During the remainingeleven months of the year, the permutation of the name Havaya changes frommonth to month. 
  
Thefarther the month is removed from Nissan, the greater the change in that month’s permutation of the holy name. As aconsequence, the greater the degree of concealment in that month — the most distant and different from the permutationof Nissan — Ten Sefiros of Nothingness, their end is imbedded intheir beginning and their beginning in their end — beginning with Nissan and endingwith Adar — which possesses thegreatest degree of revelation. 
  
RavPinchas Friedman tells us that he was struck with a wonderful idea based onthis enlightening concept. Queen Esther puts her life in danger by entering theking’s chambers without permission. Shedid so with a clear-cut plan to foil and bring down the wicked Haman, oppressorof the Jews, and to save Yisrael from extermination. With this understanding,why was the very first thing she said to Achashverosh (Esther 5, 4): “ותאמר אסתר אם על המלך טוב יבוא המלך והמןהיום אל המשתה אשר עשיתי לו” — whenever the Megillah mentions “King Achashverosh,” it is referring to theactual flesh and blood king with that name; however, whenever the Megillahemploys the generic term “king,” it serves a dual purpose — “That night the king’s sleep was disturbed.” Rabbi Tanchum says that the possukis telling us that the King of the Universe’s sleep was disturbed. Likewise, when Esther says: “if it pleases the king,” employing the nonspecific term “king,” she is also referring to the King of the Universe, HKB”H. 
  
Thiscoincides beautifully with a teaching of the Arizal’s. He teaches us that with thisstatement Esther intended to awaken the King of the Universe’s attribute of mercy on behalf ofthe people of Yisrael; mercy emanates from the blessed name Havaya. So shedirects her entreaty to HKB”H with the introduction: ” אם על המלך טוב “ -- if it pleases the king — note that the first letters of thesefour words spells out the name Havaya in its original and ideal order, whichconnotes pure mercy. 
  
Now,let us apply the illuminating concept of the great Rabbi of Rozhin, zy”a, to gain a deeper appreciation ofEsther’s wise intentions. She realized thatHaman’s lot fell on the month of Adar — invoking the ultimate permutation of the name Havaya,the permutation that reigns during the month of Nissan. By doing so, she establishedthe connection between the end of the year and the beginning of the year — is contained or dwells within the last month ofthe year. 
  
Now,upon closer examination an amazing fact becomes evident. The preparations forthe miracle of Purim already took place eleven months earlier during the monthof Nissan. Firstly, Esther put her lifein jeopardy immediately after Haman issued his decree on the thirteenth ofNissan. She entered the King Achashverosh’s chambers without an invitation to do so; this was an act punishable bydeath under the laws of that regime. Yet, she miraculously found favor in theking’s eyes and he extended his golden, royalscepter to her — the month designated by Haman for the exterminationof the Jews — Haman was unaware that notonly did Moshe pass away on that date, but he was also born on the seventh ofAdar. 
  
HKB”H wished to teach us that concerningmatters of kedushah, the concept of finality and conclusion do not apply.Instead, the end is always intimately connected to the beginning. Consequently,the end of a tzaddik’s life, the day of hisdeath, is related to the day he was born.  
  
Thisindicates that their Torah and their life’s work are eternal and continue to live on in this world. This is thesignificance of Chazal’s statement: ולא היה יודע שבשבעה באדר מת ובשבעה באדרנולד” “ — how long will You hide Your countenance from me? How longwill I continue to seek counsel within my own spirit?”  
  
The Rabbiof Rozhin, zy”a, teaches us a valuable lessonrelated to faith in Hashem. When we want to receive salvation from Hashem, we mustfirst understand that we are totally helpless on our own; our salvation dependssolely on Hashem. As long as we continue to believe that we can save ourselves,it is impossible to merit Hashem’s salvation.  
  
Therefore,David HaMelech poses the question to HKB”H: ” “עד אנה תסתיר את פניך ממני -- how long will You hide Your countenance fromme? He then suggests thedefinitive answer: ” “עד אנה אשית עצות נפשי 
— the Rabbis taught in a Baraise: Whatwas Esther’s reason for inviting Haman? . . . so that the Jews wouldnot say, “We have a sister in the royal palace,” and neglect praying for divinemercy.  
  
Estherendeavored to bring Yisrael to a state of: ” עד אנה אשית עצות בנפשי “ — in the merit of Mordechai’s righteousness.  
  
Followinghis instructions, all the Jews of Shushan gathered together and fasted forthree days during the month of Nissan. By means of this act of repentance, 
theysuccessfully connected the end of the year with its beginning. Their act ofpenitence led to Haman’s being hung in Nissan;subsequently, in Adar, they defeated their enemies, descendants of Amalek, inbattle. 
  
Continuingalong this exalted path, let us delve even deeper into the intimaterelationship between the months of Adar and Nissan — including all of themiracles associated with the exodus from Egypt — as stated by the Ramban: 
  
 “ומן הנסים הגדולים מפורסמים, אדם מודהבנסים הנסתרים שהם יסוד התורה כולה” — which were disguisedwithin the framework of nature. Achashverosh got drunk, killed Vashti for notheeding his command and made Esther the queen in her place. Haman, a descendantof Amalek, issued a decree to kill all of the Jews. Afterwards, because ofAchashverosh’s love for Queen Esther, Haman washung from the tree and the decree was rescinded. On the surface, it does notappear as if there was any deviation from the laws of nature in this sequence ofevents. Nevertheless, it is still quite clear to everyone that 
HKB”H orchestrated all of these eventsin order to save the people of Yisrael. 
  
Now,we can begin to appreciate the incredible connection between the holiday ofPesach and Purim. For, it is only due to the miracles of Pesach that werecognize and appreciate the miracles of Purim that are concealed within theguise of nature. Therefore, the main preparation for the miracle of Purim occurredon Pesach — Elder of Yisrael, what is the pointof celebrating Pesach under these circumstances. She was suggesting to him that it was necessaryfor them to cause a stir in the heavens. After all, as we learned from theRamban, the entire reason for celebrating Pesach — is solely so that a person will believe in themiracles that are concealed within the framework of nature. Hence, if themiracles of Purim do not occur within the framework of nature, there is no purposefor the miracles of Pesach. 
  
Atthis point, we can revisit Rashi’s poetic comment: “משנכנס אדר מרבין בשמחה - ימי נסים היו לישראל פורים ופסח” -- when Adar begins, we increasejoy -- since this month ushers in the time during which the great miracles ofPurim and Pesach occurred. He teaches us that we rejoice in Adar in celebration of both the events ofPurim, which appeared to transpire within the natural realm, and the events ofPesach, which transpired above and beyond the natural realm. After all, it wasonly in the merit of the Pesach miracles that we merited the Purim miracle. So,clearly, Purim and Pesach are intimately connected and inseparable. 
  
  
  
Wecan now truly appreciate the depth and significance of the great Rabbi ofRozhin’s, zy”a, illuminating words. Haman cast his lot on the month ofAdar believing that, as the last month of the year, it possessed the greatestdegree of divine concealment. He was unaware of the intimaterelationship that exists between the end of the year and the beginning of theyear — a month highlighted by supernatural events — to believe in miracles thatoccur within the framework of nature. So we see that the month of Adar, thelast of the twelve months of the year, is firmly connected to the first monthof the year, Nissan.  
  
Thisalso illustrates the deeper significance and wisdom inherent in Queen Esther’s plea to our Heavenly King, HKB”H: י’בוא ה’מלך ו’המן ה’יום” “ — the permutation associatedwith the month of Nissan. She fully intended to solidify the connection betweenthe last month, Adar, and the first month, Nissan. For, it is impossible toappreciate the miracles of Purim that were concealed within the realm of natureif not for the visible, supernatural miracles that took place during the monthof Nissan. She invoked the auspicious permutation of the name Havayarepresented by the possuk: י’שמחו ה’שמים ו’תגל ה’ארץ -- the heavens will rejoice andthe earth will be glad. 
The Arizal explainsthat when the snake touched Chava, the negativity of the snake entered her andcame out in her first born Kayin. Kayin rebelled against G-d and we wonderwhere did he come up with murder. He explains it was the influence of thenachash. The negative side passes through into Esav and Amalek who stirs doubtand kills without fear. In attempting to save his own skin, he does his best toprevent us from getting to the finish line.  
  
I want to concludewith the words of the Netivos Shalom, as explained by Rabbi Winston and then myown  
  
Sholom NoachBerezovsky 1911 - 2000) was the Slonimer rebbe. His teachings were published asa series of books entitled Netivos Sholom 
  
He explains Amalekattacked the Jewish people during their 50 day ascension to Mt. Sinai and theacceptance of Torah. He didn’t stop it from happening, but he was able tolessen its impact, and hold of the Final Redemption. 
  
The next time Amalektries to block such an opportunity for complete redemption, is just as theJewish people are entering the land. This time Amalek attacks through Balak andBilaam, who, the Zohar explains, were rooted in Amalek. The name Amalek is evenbuilt into their names.  
  
Once again, he didn’tstop the event, but he lessened it enough to hold off the Final Redemption fora while longer, once they caused Gad, Reuven, and Menashe to choose to live inthe Diaspora instead of Eretz HaKodesh. 
  
The next potential fora complete redemption was in Mordechai’s and Esther’s time, which, as theTalmud says, was really the completion of what began at Har Sinai over amillennium before. Once again, Amalek showed up, not preventing redemption, butlessening its impact and its ability to eradicate evil from Creation. 
  
After that, there werebattles with Amalek, but mostly started by the Jewish people, especially inShaul HaMelech’s time.  
  
The next war anAmaleki seems to go out of his way to fight against the Jewish people was inWorld War II, which, as Hitler, y”s, himself admitted, was really a war againstthe Jews. And, in pure Amaleki style, he sacrificed the war effort, put himselfat risk, just to harm and murder more Jews. He may not have physicallydescended from Amalek, but he certainly did spiritually. 
  
And if I can suggest.We are again at the cusp of history. 
  
Amalek through Hamasattacks us when? Shemini Aseret – The day set aside for us and Hashem. We arein the ikvei Meshicha. 
Just as Amalek didwhen we left Egypt, they attack those who are defenseless and it is up to us fightthem. 
  
And finally why do werecall Amalek through the reading of the Torah. 
Amalek implies doubt  
That doubt infects us  
The antidote is Torah  
  
The Torah reminds usthat Hashem whether we can “see” or not is always with us. 
  
Its up to us to find Him! 
   

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