Post date: Mar 07, 2011 2:54:6 AM
משנכנס אדר מרבים בשמחה
Mishenichnas Adar marbim b’simcha
(Ta’anis 29a)
The Gemara (Ta’anis 29a) teaches us that once Adar enters, we increase our happiness. Why does the Gemara use the word “משנכנס“ (Mishenichnas/once it enters)? Wouldn’t it be more precise to state it as “משהיגיע” (Mishehigi’ah/once it arrives) or “מישבא” (Misheya’vo/once it comes)?
The Sefas Emes tells us that once Adar enters a Jew’s psyche, it penetrates his entire being and he’s filled with joy.
We have 365 מצות לא תעשה (negative commandments) associated with the sinews in a person’s body. Conversely, we have 248 מצות עשה (positive commandments) that correspond to a person’s bones. The Simcha of the Mitzvos of Adar energize us to do Mitzvos year round!
This חיזוק (Chizuk/encouragement) is quite timely. Besides the Mitzvos of Purim that are upon us, right around the corner are the multitude of Mitzvos of Pesach, and the immense effort required to fully prepare for the holiday. Besides the obvious Halachos of Pesach itself, there are many opportunities for performing חסד (Chesed/kind deeds) before, during and after Pesach. (ex- cleaning, exercising patience in your home, Seder preparation, putting away the Pesach dishes after Yontif, etc…)
The joy that we gain from Adar refreshes us, and hopefully recharges us with the drive, commitment and strength that we’ll tap into immediately, and over the rest of the year until the following Adar.
(Sefas Emes)
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וְכָל זֶה אֵינֶנּוּ שֹׁוֶה לִי בְּכָל עֵת אֲשֶׁר אֲנִי רֹאֶה
אֶת מָרְדֳּכַי הַיְּהוּדִי יוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ
V’chol zeh ei’nenu shoveh li b’chul eis asher ani ro’eh
es Mordechai hayehudi yosheiv b’sha’ar hamelech
(5:13)
Haman was infuriated over Mordechai’s refusal to comply with the royal edict to prostrate before him. Time and time again, Mordechai showed defiance in the face of Haman. He even went out of his way to show that he would never comply with the order.
Haman’s anger was so great, that even the thought of his vast riches and immense honor wasn’t enough to calm him down. Haman relays to Zeresh and his friends that “וְכָל זֶה אֵינֶנּוּ שֹׁוֶה לִי בְּכָל עֵת,” (V’chol zeh ei’nenu shoveh li b’chul eis) that because of his furry each time he sees Mordechai, none of what he has means anything to him.
Haman’s rant includes the phrase “וְכָל זֶה אֵינֶנּוּ שֹׁוֶה לִי” (V’chol zeh ei’nenu shoveh li). Rokeach tells us that if we reverse the last four Sofei Teivos (ending letters acronym), we find that within Haman’s statement about Mordechai, he also expressed his feelings that the G-d of the Jews meant nothing to him.
וכל זה איננו שוה לי
Unlike many nations and individuals who are known for their tolerance towards Judaism (and other religions), Haman didn’t subscribe to such a mentality. (What else would you expect from an Amaleki?)
But if we continue in the same Pasuk, we find that Hashem’s response to Haman’s rant is “שֹׁוֶה לִי בְּכָל עֵת” (Shoveh li b’chul eis), that the Jews “matter to Me all the time!” For such insolence, Haman will hang. We see the allusion to Haman’s punishment in the reverse Sofei Teivos of this phrase, which spells the word “תליה” (Teliya), meaning hanging.
שוה לי בכל עת
(Inside Purim)