Post date: Mar 02, 2012 5:31:9 AM
לחודש שנים עשר הוא חודש אדר
L’chodesh shneim asar hu chodesh Adar
(3:7)
Every few years, we have a leap year in which we have an additional month. Our Pasuk tells us that the twelfth month is Adar. Since we start counting months from Nissan, it must be that Adar is the month that is “doubled,” for if the additional month were added anywhere else, Adar would end up not being the twelfth month that year.
Now that we have established that Adar is the month that is doubled in a leap year, we can ask “Was the year of the miracle of Purim a leap year?”
R’ Levi in the name of R’ Chomoh (Yerushalmi Megilah 1:5) says that, in fact, it was a leap year. Furthermore, the Pnei Moshe on that Gemara tells us that the miracle took place in Adar Sheini.
However, both of the Gemaras Megilah (Bavli 6b and Yerushalmi 1:5) indicate that the miracle did not take place in Adar Sheini. The Gemaras explain that the reason we celebrate Purim in Adar Sheini (when it’s a leap year) is in order to juxtapose the celebrations of the redemptions of Purim and Pesach. Had the miracle actually taken place in Adar Sheini, there would not have been much serious thought given [Oy, seriousness related to Purim?! A shanda!] to celebrating the corresponding date in Adar Rishon. Therefore, since the miracle, in fact, did not take place in Adar Sheini, the Gemara needed to explain to us the reason for the placement of the holiday in Adar Sheini.
[Zvi Fleisher @ shemayisrael.com]
ישנו עם אחד מפוזר ומפורד...ודתיהם שונות מכל עם
Yeshno am echad mifuzar u’miforad…vidaseihem shonos mikol am
(3:8)
There is a famous vort about the word “Yeshno,” that it is a hint that the Jews were sleeping (Yashein) from doing Mitzvohs. Therefore Achashveirosh could safely grant Haman approval to do with them as he wished, for Hashem would not protect them as usual.
Similarly, the Sefas Emes tells us that from the phrase “Mifuzar u’miforad,” Haman attempted to highlight that the Jews didn’t have the same unity that they used to enjoy—something which is core to their strength. [He even called them an “Am echad,” a nation that is built on, but currently deficient in, unity. –Ed.] Haman was convinced that this was, therefore, a vulnerable time for the Jews, therefore, and auspicious time for him.
In contrast, the Sefas Emes also says that we can see in this very same Pasuk words of praise for the Jews. They were still loyal to Hashem and refused to assimilate. Haman referred to them as “Am echad,” they were still one nation, refusing to adopt the culture of their host nations despite the allure!
[Inside Purim]
R’ Meir Shapiro of Lublin put a different twist on this Pasuk. He explained that Haman was telling Achashveirosh that various Jewish holidays came about “Mikol am,” from different nations. Pesach was because of Paroh. Chanukah was because of Antiochus. But at that time, the Jews had no holiday associated with Achashveirosh.
Haman (correctly) promised Achashveirosh that if he would allow Haman to issue his proclamations of destruction, there would eventually be a holiday established because of his actions!
[Zvi Fleisher @ shemayisrael.com]