by Rabbi Yair Hoffman
In memory of Rabbi Yaakov Hirsch a”h, the author’s father-in-law whose yahtzeit is today, 23 Shvat.
Years ago, in the late forties or early fifties, there was a Rabbi of the Touro Synagogue, a talmid of Rav Yerucham Levovitz, who appeared on a game show with two other imposter Rabbis. The non-Jewish celebrities on the game show had to determine who the real Rav was of the three candidates by asking a series of questions. At the end of the show the host announced, “Will the true Rabbi please stand up?” I met the Rav many years later in the Mirrer Minyan in Boro Park.
Being that Rosh Chodesh Adar Rishon is coming up, we may also pose the same question – which is the true Adar – Adar Rishon or Adar Sheini?
BACKGROUND
There are five pieces of background information that we need to know:
- The first piece of information is that there are 365 and ¼ days minus “ad shaish” seconds – that is ayin dalet is 74+ shin and shin is 600 that is it is missing 674 seconds in a solar year.
- The Jewish lunar year consists of 354-356 days. This means that each year, the we need to “catch things up eventually” by 11 and ¼ days about.
- In the times of the Beis HaMikdash, and in the early years after the Churban, the extra month of catching things up was done by the Sanhedrin. In the year 359, the calendar of the fifth generation Amorah Hillel Nesiyah was adopted and the Sanhedrin stopped calculating the Ibbur Year.
- The next piece of information is that in every 19-year-cycle of years there are 7 years in which an extra Adar is added to even things out. It is not added every three years as some people think, it is rather added every 2.86 years. The cycle is 3,3,2..3,3,3,2. Rather, the extra Adars are added in years 3, 6, 8, 11, 14, 17 and 19. This year, 5784, is the eighth year of the current 19 year cycle. The next one will be in 5787.
- It seems that during the Talmudic era under the Byzantine period, the cycle was 3,3,3,2,3,3,2. This was discovered based on the tombstones found in 1924 in the area of Tzoar.
MANY RAMIFICATIONS
And so we have every 7 out of 19 years – two Adars. But which one is the real or true one? There are many ramifications to this question of which is the true Adar.
- If someone, for example, passed away in Adar – when do his children observe his yartzeit – during Adar Rishon or Adar Sheini?
- When is a Bar Mitzvah celebrated – on the first Adar or the second?
- And, most important for students in Yeshivos and Beis Yaakovs – which Adar do we say “mishenichnas Adar marbim b’simcha?”
- And what about a lease that is up in Adar? Is it the first or the second Adar? Also, what about a get in which the word Adar was written?
THE REASON FOR THE EXTRA ADAR
The reason for the extra Adar is that there is a special Mitzvah in the Torah to ensure that the holiday of Pesach fall out in the spring. This is primarily on account of the verse in Dvarim (16:1), “Shamor es chodesh haAviv – guard the month of the spring” (See Sanhedrin 11b). The Korban Omer which consists of barley is brought on the day after Pesach. If Pesach comes out early, however, The barley will not be available since it has not yet ripened.
DEBATE AS TO WHY IT IS ADAR THAT GETS THE DOUBLE MONTH
There seem to be a number of explanations as to why it was Adar that was chosen. Rashi in Rosh Hashana (7a) identifies this month with the verse’s ‘chodesh haAviv’ – as opposed to Nissan. The Baalei Tosfos in Sanhedrin (12a) explain that the pasuk in Megillas Esther itself (3:7), identify Adar as the twelfth month of the year – so it must be the one that plays both roles.
THE RISHONIM
The Baalei Tosfos in Rosh Hashanah (19b) conclude that the true Adar is the second one not the first. The first Adar is the extra one. This is also the opinion of the Rambam in Hilchos Nedarim (1:6). It seems that this is the general halacha
THE ISSUE OF WHICH IS THE “ADAR REFERRED”
There is a related issue that may be synonymous with the True Adar and may be an entirely different issue than the “true Adar.” That issue is which is the “Adar Referred.” In other words if someone just says Adar – does it refer to the first Adar or the second one?
It seems that the aforementioned Tosfos hold that both issues are one and the same.
YAHRTZEITS – THE RULING OF THE SHULCHAN ARUCH VS. THE RAMAH
the Shulchan Aruch (OC 568:7) rules that the yahrtzeits are to be observed on the second Adar. The second one is thus considered to be the true Adar. However, for “Adar Referred” he rules that it is the first Adar. [See CM 43:28 and EH 126:7]. So for a lease or a divorce document, just plain Adar refers to the first Adar. A get would be pasul if the intent was for the second Adar and one did not write Adar Sheini according to poskim.
The Ramah (568:7), however, has a more nuanced view. He adds the following words: “Some are of the opinion that one should fast in the first (Adar of the leap year) unless the death was in the second Adar, where one would fast on the second Adar. The custom is to fast in the first Adar. However, some are stringent and do fast in both Adars.” The Mishna Brurah (568:42) explains that although it is proper to fast on the second as well – he does not push off other mourners on this account.
In Yoreh Deah (402:2), the Ramah once again adds that the main custom is to fast in the first Adar. We will see, however, that the Ramah’s position on Bar Mitzvahs seems to be vastly different from his position on Yahrtzeits.
BAR MITZVAHS
The issue of when to hold a Bar Mitzvah can be sub-divided into different categories:
LEAP YEAR BIRTHS AND NON-LEAP YEAR BAR MITZVAHS
If he was born on any other leap year in the cycle 3, 8, 11 or 18 – then his Bar Mitzvah will be during Adar of a non-leap-year. This means that a younger cousin can actually be Bar Mitzvahed before his older cousin if he was born on an earlier date in Adar Sheini than the cousin born earlier on a later date in Adar Rishon. This is discussed in SA OC 55:10.
LEAP YEAR BIRTHS AND LEAP YEAR BAR MITZVAHS
If the child was born in leap year 6, 14, or 17 of the cycle – then his Bar Mitzvah will also be during a leap year. There is a debate between the Mogain Avrohom and the Mishna Brurah regarding whether an Adar Rishon kid becomes bar Mitzvahed in the 1st Adar or the second. The MA holds that he must wait until the 2nd because a full 13 years haven’t passed!
REGULAR YEAR BIRTHS BUT BAR MITZVAH IS ON A LEAP YEAR
If the boy was born in years 1,4,9,12, of the 19-year-cycle then his bm is during a leap year. The Rama (OC 55:10) rules that he becomes bar-mitzvahed only in the second Adar – because, as we learned in the Tosfos – that is the true Adar.
MISHENICHNAS ADAR
It would seem from all of the above that the simcha that occurs at the arrival of Adar is for the second Adar – not the first.
YAHRTZEITS EXPLAINED
We can understand the Ramah’s position on Yahrtzeits because the fast is based on twelve months after the passing of the deceased and not predicated upon the year (see responsum of Mahari Mintz #9 cited in the Ramah.) The Trumas haDeshen (#294 also cited in the Ramah) invokes the notion we mentioned earlier that it is based upon “Adar Referred” and it acts as a Neder. Some who have 30th Adar Rishon yartzeits observe it in regular years on Shevat 30th since it is 1st day of Rosh-Chodesh Adar.
YAHRTZEIT ON A 30TH OF ADAR RISHON
During a non-leap year, Adar is only a 29 day month. When is a yahrtzeit observed when the death occurred on the 30th during a leap year? The Machatzis Hashekel rules that it should be observed on the first of Nissan, arguing with the Mogain Avrohom who holds that it should be observed on the previous 29th. Rav Moshe Feinstein zt”l (Igros Moshe, OC III #159) rules in accordance with the Machatzis HaShekel that it should be observed on the first of Nissan.
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The need for another Adar approximately every three years is based on the lack of synchronization between the lunar based calendar of the months, and the solar calendar as seen in the seasons. Twelve lunar months equal eleven days less than a solar year. And since the Torah says that Pesach must take place in the spring, we need to add those days in order to equalize the solar and lunar years. Therefore, every three years we fall a month behind, and we add that month in.
But why was the world created with this imbalance? When the sun and moon were created, they were equal, and everything was synchronized, and this imbalance did not exist. But then the moon objected and said there cannot be two equal kings. As a result, the moon was diminished. One result of this was the imbalance between the solar and lunar years, that brought about the need for a leap year.
But like everything in Brias Haolam, there is an internal level of understanding of what took place.
The Mekubalim revealed that there is a time for growth in Shovavim. That is the acronym for the weeks from Shemos till Mishpatim. But in a leap year there are two more weeks T”T, Terumah and Tezaveh. In some sources those weeks in a leap year are even more powerful.
The Shelah Hakadosh says since the disparity between the sun and the moon came as a result of the sin of the moon, the years where that imbalance is apparent, the opening for sin is greater. Therefore, we need to be more vigilant, and be involved in Teshuva during this period of time.
Every Rosh Chodesh, part of the korban Musaf was a korban Chatas. Based on the wording of the Pasuk, it implies that it is a Chatas for Hashem who minimized the moon. Since Hashem obscured the light of the moon, there is more place for the Yetzer Hara. And in those years, we need to preempt that possibility by doing greater Teshuva during this period of time .
But there is another way to view this period of time, in a more optimistic way . We are returning the balance between the sun and the moon and bringing the sun and moon back into synchronization. That is what the world will look like in the time of Moshiach. The Pasuk says, “And the light of the moon will be like that of the sun.” Since there is less darkness, both physical and spiritual, it is a time that is easier to do Teshuva.
As we said, the specific time is during the weeks of Terumah and Tezaveh. Those are the weeks of the construction of the Mishkan and the clothing of the Cohanim. This is when we learn how to bring the Shechina into the world.
But more than a building for the Shechina, the Pasuk says, “And you shall build for Me a Mikdash and I will dwell in you.” We are meant to build ourselves to be a Mishkan. If not for the sin of the eigel, the entire encampment of Klal Yisrael would have been a Mishkan .
The Zohar explains the Pasuk, “And they will not do evil or ruin in the entire ‘Mountain if Kedusha’”. The ‘mountain’ is the heart and the Yetzer Hara will be unable to affect our heart. The phrase ‘Mountain if Kedusha’ also refers to the Mikdash. Our hearts will be a Mikdash.
That is the depth of the Halacha that when you daven you direct your heart towards the Kodesh HaKodashim. You do not just direct your heart there geographically. Our heart should be the dwelling place of the Shechina.
Therefore, the weeks when we read the Parshiyos of constructing the Mishkan, are a time to try to reconstruct the original Mishkan in our hearts.
But why is this in Adar?
Sefer Yetzirah teaches that each month is created through one of the twelve singular letters. (This is a whole topic, which will be discussed elsewhere.) Shevat is created with the letter צ Tzadi, and Addar with a ק Kuf.
Shevat is the month of the Tzadik. A Tzadik is in control of their desires. The Mishnah describes such a person as strong. “Who is a warrior, who controls their desires.” That is the idea of eating correctly on Tu B’Shvat. (This was discussed in a previous piece.)
Afterwards comes Adar. We can take that strength and use it to overcome Amalek and remove all evil from the world . But why is that connected to the letter Kuf?
The letter Kuf has two meanings. One the one hand it is referring to kedusha. But on the other hand, it is a monkey, in Hebrew a Kof.
A monkey seems to be like a person. But it is not. It just has the external actions. Amalek wants to be the source of the world. “Amalek is the foundation of the nations.” But it is really completely disconnected from Kedusha and therefore has no real existence. It is only an imitation of reality. It wants to be an alternative source but cannot be. Ultimately the imitation is destroyed.
But Kuf is also kedusha. Kedusha is to be like Hashem . The way to overcome Amalek is to imitate. But to imitate Hashem in His ways of Kedusha. That is the power of Adar to destroy Amalek.
But what is special about the Leap Year and the two Adars?
The ARIZ”L , and also the Raavad in Sefer Yetzira arranged the months parallel the Shevatim as the encamped in the desert. Nisan starts with Yehudah, and Adar is Naftali. But the Kedushas Levi says that Adar is Yosef, and in a Shana Meuberes the two Adars are Menashe and Ephraim. (There is a source also in the ARIZ”L for this .)
What are the different functions of Ephraim and Menashe?
Chazal teach that the descendants of Rachel will be the ones to overcome Amalek. The first battle against Amalek was led by Yehoshua from Ephraim. Then Shaul goes to battle against Amalek. Mordecai and Esther overcome Haman. Finally, Moshiach ben Yosef will complete the destruction of Amalek.
The first Adar is Menashe. Menashe is to overcome the Yetzer Hara. His name means, “Hashem caused me to forget all my travails.” In Menashe’s name, Yosef describes how he overcame the wife of Potiphar. After that he has Ephraim, Hashem made me fruitful. That is the fruits a Tzadik grows. That is the ‘light planted for a Tzadik’. The light of Gan Eden that was planted and hidden for those who toil in the Oral Torah.
Purim is the time of the second Kabalas HaTorah. Shavous was the first when we accepted the Written Torah. Purim is when the Jews accepted the Oral Torah with joy.
In a regular year the progression from Shevat to Adar is from Tzadi to Kuf, Tzadik to Kedusha. But in a leap year where Adar is split into the two Shevatim of Yosef it is more powerful. First there is the eradication of the bad, then the connection to good. The first Adar is Menashe, the second Ephraim. That is the way Yosef wanted the Brachos to be given. And that is also correct as the Pasuk says, “Turn from evil and then do good.”
The Kuf of Adar is itself split. First it is the Kuf of the Kof, the possibility of bad that needs to be removed.
The most renowned descendant of Menashe is Gideon. In Chazal he is compared to Moshe, “As Moshe in his generation, so too Yerubaal in his.” What can Moshe and Gideon have in common?
When Yerubaal first rebels against Midian, he rejects their Avoda Zara, and turns to Hashem; he brings an unusual Korban. He takes the cow that was fattened for Baal and brings it as a Korban to Hashem. That was transgressing either seven or eight aveiros.
In this he is comparable to Moshe. Moshe breaks the Luchos, but through that he recreated the connection between Hashem and Klal Yisrael that was broken by the sin of the eigel.
The Avoda of the first Adar is to break the power of the klipos of the Kuf of the monkey that tries to appear as if it is the true kedusha. Then we can reconnect to Hashem. In the second Adar the Kuf of Kedusha of Ephraim can appear and destroy Amalek.
This is a fulfillment of the Pasuk, “Light is prepared for the Tzadik, and for the straight of heart Simcha.” First there is the removal of the bad of Menashe to be a Tzadik. Then the straight of heart who act perfectly can have the Simcha of the second Adar. (Even though we think that Tzadik is higher than ‘Yishrei Lev’ the straight of heart, that is in incorrect. Even in the Mesilas Yesharim, the highest level is Yesharim. A Tzadik does what is correct even if his heart is not straight. But that in the innermost recesses of his heart a person is Yashar, that is higher.)
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One Response
There is a difference between Adar nowadays and during the time when the calendar was decided on through Kiddush Hachodesh via observation of the moon.
The Mishna clearly states that Sanhedrin would send out surveyors to the fields around Yerushalayim – specifically the ones from which they would be harvesting barley for Korban HaOmer, to see if the crop was on time or not. If they saw that the fields would not ripen in time for Pesach, they would add another month of Adar. Since this determination could only be done near harvest time, that is the reason why it was Adar that was doubled. As such, it was possible for Purim to have been celebrated BEFORE the decision was made, in which case Purim was celebrated AGAIN in the new Adar (Megillah 1,4). Chazal instituted that Purim be celebrated always on the Adar closest to Nisan in order to avoid confusion.
In later generations, we find that the Adar II is referred to (say in Bircas Hachiodesh) as “Adar”, while Adar I is referred to as “Ve’Adar” – also Adar. This cements Adar II as the “real” one.
On a side note, why in the world would you be referencing a TV show from the 40’s? B”H TVs have been eradicated from the Frum scene many years ago and there is no need to mix that טומאה into a Torah article – especially when you later start focusing on דברי קבלה…