This year, being a leap year, brings us two months of Adar, sparking interesting halachic discussions, some of which we've touched on after weekday morning services. A notable topic is the appropriate time to observe a yahrzeit. Logic (as well as the opinion brought by the Rama in Hilchot Ta’anit) might suggest commemorating it in Adar Rishon, viewing the first Adar as the primary month since the second Adar is technically the additional 13th month. However, some argue that Adar Sheini holds primacy because it's the month in which we celebrate Purim, a stance supported by the Shulchan Aruch in Hilchot Ta’anit.
Yet, the Gemara in Mesechet Megillah 6b in the name of Rabbi Shimon ben Gamliel clarifies that Purim's timing needs to be close to Pesach, to connect one holiday of redemption to another holiday of redemption. So, to maintain their proximity, Purim is celebrated in the second Adar. This could imply that absent this consideration of being in the month preceding Pesach, Purim might ideally be observed in the first Adar.
Consequently, the Rama, in the concluding section of Orach Chaim, advises adherence to a stricter observance by celebrating with a festive meal on the 14th of Adar Rishon, known as Purim Katan. This recommendation underscores the notion that Adar Rishon is, in certain respects, considered the primary and standard Adar month.
Yesterday (Friday) was a mini holiday on the Jewish calendar called Zayin Adar, the 7th of Adar. On that date, we commemorate the yahrtzeit of Moshe Rabbeinu, who according to our tradition was buried by God. It has become the custom for members of the Chevra Kadisha, those who engage in burial societies, to fast on that date and have a festive meal afterward.
The Gemara in Mesechet Megillah 13b explains that Haman determined the date for the annihilation of the Jewish people by casting lots, a process known as "pur," which is the root of the holiday's name, Purim. He was initially pleased when the lot fell on the month of Adar, believing his chances were improved because it was the month of Moshe's death. However, the Gemara points out Haman's critical oversight: Moshe was also born in Adar, and remarkably on the same day as his death, thereby transforming the date from a potential tragedy to one of significant positive importance.
There is a famous commentary by the Vilna Gaon in Sefer Kol Eliyahu where he points out that in most years, Zayin Adar falls out in the week preceding Parshat Tetzaveh, which is next week’s parsha. The reason he gives is that after the Torah’s narrative of Moshe’s birth, Tetzaveh is the only parsha that fails to mention his name, an omission that symbolizes his departure. However, the Vilna Gaon also remarks parenthetically that once in a blue moon, Zayin Adar falls out on Parshat Terumah. And guess what? This year is one of those blue moons!
Given this alignment and the Gemara's discussion of Haman's method for choosing Adar, which inadvertently honored Moshe's birth, this year's timing (when zayin Adar does not fall out the week of Parshat Tetzaveh symbolizing Moshe’s passing) might suggest a heightened connection to the miracles of Purim, emphasizing rebirth and celebration.
One of the striking characteristics of the Purim story is that it starts very bleak, apparently hopeless for the Jews. But then out of the blue, as the megillah says, v’nahafoch hu, everything turns around. It is a story that demonstrates that even in times of despair, God can extricate us from a dire situation.
This comforting idea is alluded to in the Midrash Tanchuma on Parshat Beha’alotecha, which refers to the menorah candelabra found in the Holy of Holies chamber (the Kodesh Hakodashim), whose construction specifications are discussed in Parshat Teruma. The Midrash says that Moshe tried to build the menorah according to God’s instructions, but he was flummoxed and couldn’t put it together. Suddenly, from behind the scenes, God saved the day by instantly producing the fully constructed menorah.
We find an additional message in that narrative, which also applies to the events of Purim: Before the positive outcome, Moshe had to endure some hardship, just as the Jewish people had to experience their struggle with Haman before the miracle happened and they triumphed.
One of the reasons for this, which we often discuss, is that if we never experience misfortune we won’t fully appreciate good outcomes. We are most able to feel joy about a happy conclusion when we realize what is at stake.
This could be the significance of Zayin Adar occurring during the week of Parshat Teruma this year, the parsha that does not signify Moshe’s passing by omitting his name. Recent events in Israel and all over the world have reminded us how much pain we experience in this world. But once in a while, we merit to also experience that moment when v’nahafoch hu, when everything turns around, perhaps representing the hope generated by Moshe’s birth. Our prayer is that this rare timing will be a good omen – a sign that the Jewish people will not simply survive the war in Israel but overcome all our tribulations. Even more so, perhaps we will gain a new appreciation of what we have, by witnessing firsthand our own v’nahafoch hu, when God suddenly turns things around for the Jewish people and the world.
Eliezer Hirsch