With
Purim and the month of Adar behind us, it would seem as
though we are done with the joyous moments of the year, returning back to the
serious stuff again.
But
according Rabbi Eliyahu Shapira (1660-1712), author of Elyah Rabbah, the
revelry of Adar culminating on Purim day is actually just the beginning. The
joy we are instructed to experience during the month of Adar is in fact
intended for the month of Nissan as well[1]. This is gleaned from the
following statement of the Talmud[2], interpolated with Rashi’s
commentary[3]:
In
the same way that one subdues their joy at the arrival of the month of Av, so
should one intensify their joy when the month of Adar arrives, because there were miracles
that transpired during these days for the Jewish people, namely Purim and
Pesach.
According to Elyah Rabbah, by specifically
referring to the miracles of Pesach, Rashi intends to draw a line around both
the month of Adar as well as Nissan, and establish the obligation for joy to be
equally applicable to both.
But how can this be reconciled with the fact that
the Talmud specifically mentions the month of Adar and avoids any allusion to
the month of Nissan?
Perhaps the answer is simple. Because the month of
Nissan is so richly inundated with miraculous events and celebratory
commemorations, it needs no introduction of its own[4].
The joy that begins to flow in the month of Adar simply continues unabated
throughout the month of Nissan as well. What the Talmud then means to say, is
that the joy of Nissan actually begins a month earlier.
Consider the fact that so many miraculous events,
many of which are related to the birth of the Jewish nation, transpired during
Nissan. It was then that:
(1) Avraham was informed by G-d that he will be blessed with a son,
Yitschak, who would father the Jewish people
(2) Our matriarchs were blessed with progeny after being barren for many
years
(3)
The exodus from Egypt –
the birth of the Jewish nation – took place
Furthermore, the month
of Nissan is the most auspicious time for the ultimate redemption to arrive (according
to Rabbi Yehoshuah)[5] and it is the miraculous
experience of the exodus that serves as the paradigm for the future redemption.
What’s more, the
inauguration of the Mishkan – the corporeal sanctuary manifesting G-d’s
presence here on earth – began on Rosh Chodesh Nissan[6]
and continued for twelve days, with the leaders (nesi’im) of each tribe
offering sacrifices on behalf of their respective tribes. In a similar vein we
are told that the building of the third temple will take place in the month of
Nissan as well[7].
Because of the
abundance of joyous events throughout Nissan, the month bears much practical
resemblance to the festive spirit of Yom Tov. For instance, it is
customary to refrain from fasting[8],
reciting tachanun (supplications), and other expressions of mourning
during the entire month, to allow for the celebratory aura of Nissan to be
felt.
Both “miracles” and
“joy” share a very interesting parallel[9].
Chasidus[10]
expounds upon the virtues of joy and points to its unique ability to help a
person transcend their personal barriers and triumph over internal obstacles (‘meitzarim,’
like Mitzrayim – Egypt).
Miracles, too, work the same way: by
definition, a miracle is a divine intervention in the natural order that G-d
Himself has established. When G-d intervenes, He ‘breaks barriers’ and reveals
a higher level of consciousness.
The Arizal
taught[11]
that when holidays are appropriately observed and commemorated, the light and
joy that shone in heaven on the original holiday, reappears with equal force
and has the capacity to generate the identical outcome today.
While the joy of Purim is still fresh in our hearts and minds,
let our sustained joy catapult us into the month of Nissan, the month of
miracles. And as we celebrate the Seder with joy and gladness of heart, may we
gather the strength to overcome our personal barriers (‘meitzarim’), which
will in turn elicit G-d’s miracles, breaking through the darkness of exile,
and heralding in the light of the ultimate redemption, speedily in our day.
[1]) See Elya Rabbah to Orach
Chaim 685:8.
[2]) Taanis 29a.
[3]) ibid, mishenichnas.
[4]) See Sichos Kodesh 5740
vol. 1, p. 201.
[5]) Rosh Hashanah 11a.
[6]) Shemos 40:17.
[7]) Maseches Sofrim 21:2.
[8]) See Alter Rebbe’s Shlchan
Aruch Orach Chaim, 429:9.
[9]) See Sefer Hasichos
5751 vol. 1, p. 342.
