One day I saw an advertisement urging me to invest in a fund
that promised me the highest possible returns on my
capital.
This caused me to wonder: What are my assets? After some
pondering I came to a firm conclusion — as Jews, our
most valuable possession in this world is time. Our task in
life is to ensure the highest possible gains on this
commodity.
Therefore, knowing where we stand in the day, week and year
is not just a matter of being organized; it is the key to the
very purpose of our existence. Without this knowledge, we are
unable to cash in on the most lucrative investment we can
make — the time-bound mitzvos given to us in the
Torah.
So it is not surprising that a Jewish leap-year, where there
are two months of Adar, presents us with a serious dilemma:
Should we observe Purim in the first Adar, or the second
Adar?
The Talmud (Megilla 6b) suggests that Purim should be
in Adar Rishon, the first Adar, because ein ma'avirin al
hamitzvos — we don't pass up an opportunity to do
a mitzvah. However the Sages concluded that Purim should be
celebrated in Adar Sheini, the second Adar, because of
somech geulah legeulah — in order to link the
redemption of Purim to that of Pesach in the following month.
Our Sages generally viewed putting off a mitzvah as unwise.
Why did they find an exception here?
It is always risky to delay a mitzva, for perhaps something
will come up later which will prevent us from fulfilling it.
But in this case the Sages were more concerned that the
elevated level of Divine Service we achieve on Purim would
wane and dissipate if we had to wait two whole months until
Pesach. In order to avoid this spiritual problem, they
deviated from the norm of doing mitzvos at the first
opportunity, and pushed off Purim until Adar Sheini. After
celebrating the first redemption of Purim, we immediately
start to prepare ourselves for the forthcoming redemption of
Pesach (heard from HaRav Shlomo Brevda).
Festive Banquets
"The only difference between the first Adar and the second
Adar is that the Megilloh is read and matonos
le'evyonim are given [in the second Adar]" (Megilloh
6b). The Mishna implies that only these two
mitzvos are exclusive to Adar Sheini, but the Purim banquet
should be celebrated in both months. In fact both the
fourteenth and fifteenth day of Adar Rishon are termed "Purim
Katan" (minor Purim), and many great rabbis throughout the
centuries treated these days like Purim, inviting many guests
to elaborate banquets (Tashbatz 168; Smak mitzvah 148).
Even though the prevalent custom is not to prepare a festive
meal for Purim Katan, one should try to have a larger meal
than normal in honor of the miracles that took place on that
date (Ramo 697). While some halachic authorities rule that
one should have a festive meal on both days (Smak
ibid.), many celebrate only the fourteenth of Adar
Rishon, even in a walled city where Purim is observed on the
fifteenth of Adar (Mishna Berurah 697, 4). According
to some authorities, Purim Katan is observed on the fifteenth
of Adar in a walled city (Rav Shlomo Zalman Auerbach zt"l
as cited in Halichos Shlomo 19,28).
The early commentators ruled that since we are not required
to give matonos le'evyonim on Purim Katan, there is no
obligation to distribute mishloach monos either (Ran,
Megilloh 3b). Although this is the general practice,
some authorities suggest that since the seuda and
mishloach monos are interconnected, it is praiseworthy
to share the day's joy with others by sending them food
parcels (Ksav Sofer as cited in Responsa Minchas
Yitzchok 10,58).
On the Miracles
Should Al Hanisim be recited on Purim Katan? The Magen
Avrohom (697,1) notes that some authorities rule that we do
not even say Al Hanisim on the night of Purim before
reading the Megilloh. They explain that only
after reliving the extraordinary miracles of Purim
through hearing the story of Mordechai and Haman in its
entirety, can we genuinely thank Hashem for His Salvation.
Although in practice we do say Al Hanisim on the night
of Purim, this is only because the reading of the Megilloh
immediately follows Shemoneh Esrei. The Magen
Avrohom concludes that since we do not read the
Megilloh on Purim Katan, we shouldn't recite Al
Hanisim.
From the Talmud it is clear that Adar Rishon is actually a
suitable time for Purim, and the only reason that we do not
celebrate it then is because there is a more compelling
reason to mark it in Adar Sheini. Nevertheless, since the
mention of the miracles of Purim is relevant to the date, if
someone accidentally said Al Hanisim during
Shemoneh Esrei, it is not considered an interruption
(Sha'ar HaTzion 697,2 citing Chemed Moshe. See
Mishna Berurah 108,38 regarding interruptions during
prayer).
Even though Al Hanisim is not recited on Purim Katan,
there are other ways we express the additional simchah
of the day. Tachanun and Lamenatzei'ach are
omitted from the prayers, eulogies are prohibited, and in
most cases fasting is forbidden (Shulchan Oruch 697).
The laws of mourning, however, remain the same, as do all of
the prohibitions relevant to mourning (Mishna Berurah
697,3).
Personal Purims
Someone whose life was miraculously saved should make a
seudas hodaya (thanksgiving feast) every year on the
day of his personal salvation. The meal he makes to
commemorate the miracle is considered to be a seudas
mitzvah (Mishna Berurah 697,2, citing Chayei Odom
155,41). This is not considered to be baal tosif ,
and it is included in the obligation of thanking Hashem
for His never-ending benevolence (see Minchas Chinuch
454,2).
Although the Shulchan Oruch does not prescribe any
formal halachic parameters for this meal, the commentators
mention a few basic guidelines. Some offer specific
Tehillim to be said in honor of this special occasion
(Chayei Odom ibid.). Others suggest that one may need
at least three adult men for a zimun , and that it is
proper to make an elaborate banquet befitting the miracle
that transpired (Responsa Chavos Yair 70. See
Mizmor Lesodoh p.16-17 for other halachos regarding
this seuda).
If someone experienced a miracle during Adar of a non-leap
year, should his thanksgiving feast be held during Adar
Rishon or Adar Sheini?
This depends on how one chooses to commemorate the miracle.
If he decides to make a seudas hodaya, in accordance
with the principle of ein ma'avirin al hamitzvos, it
should be celebrated on the first opportunity during Adar
Rishon (Mishna Berurah ibid.)
However, if he opts to celebrate the day in a grander
fashion, he can give that day the status of Purim for himself
and his descendants. Since he is observing his "personal
Purim" as a Yom Tov, it is preferable to celebrate it in Adar
Sheini, together with the Purim of the entire Jewish people
(Mishna Berurah 687,8). If someone wishes to create
such a "holiday," the miracle must fit certain requirements,
i.e. the danger must be fully passed and the holiday must be
marked on the actual day that the miracle occurred.
A Personal Reason to Celebrate
Thirteen years ago, on the way to buy food for a
kiddush in honor of our newborn daughter, I was
involved in what appeared to all witnesses to be a fatal car
accident. Hashem had other plans for me and, in an act of
infinite kindness, He graciously spared my life. Chai
Sivan (the eighteenth day of Sivan), the day that I was
saved, became a personal Yom Tov for me and my family.
After three days in the hospital I was sent home. Everyone
— including the nonobservant staff in the hospital
— agreed that Hashem had definitely wrought a miracle
in my case. In an attempt to express my immeasurable
gratitude to my Creator, I began to publish Torah articles in
Hebrew and English.
It is due to that miracle that I wrote this article.
