We are now in the middle of Adar Alef, with Adar Beis fast approaching. We are taught that “when Adar arrives, we increase our joy.” What does this mean? What is the source of this joy? Rabbi Daniel Glatstein gives us a deeper insight into the depth and significance of the joy of Adar.

1

The Gemara in Taanis (29a) quotes Rav Yehudah brei d’Rav Shmuel bar Shilas who teaches that “k’shem shemishenichnas Av memaatin b’simchah, kach k’shenichnas Adar marbim b’simchah— just as when the month of Av begins we diminish joy, so, too, when the month of Adar begins, we increase joy.” The Gemara implies that the latter idea — increasing joy in Adar — is somehow dependent upon the former — diminishing joy in Av. Asks the Maaseh Rokeach (end of parshas Devarim), the Vilna Gaon (Peirush HaGra on Megillas Esther), and the Ksav Sofer (on Megillas Esther), how do we understand this? How does the increase of joy in Adar relate to the decrease of joy in Av?

We will suggest three different approaches to answering this question.

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The Shulchan Aruch (Orach Chayim 560:2) codifies the halachah that one dish at a meal should go uneaten as a zecher l’Churban. (This halachah is not commonly observed today; see Bi’ur Halachah s”k beis). The Shulchan Aruch writes that this applies even to a seudas mitzvah. However, in his sefer Mor U’ktziah, Rav Yaakov Emden writes that there is one exception: the seudas Purim. The meal we eat on Purim does not require a zecher l’churban. However, other than quoting the Gemara, “Chayav inish libesumei b’Puria — one is obligated to be joyous on Purim,” Rav Yaakov Emden doesn’t explain the reason this is so.

In his commentary to the Megillah, Yosef Lekach, Rav Elazar Ashkenazi shares a fascinating approach. He says that the Purim story occurred in the aftermath of the destruction of the first Beis Hamikdash. The prevailing attitude at the time was “How can we institute a new holiday? The Churban Beis Hamikdash is still fresh in our minds!” In response to this, Chazal not only mandated a festive meal, but one that mandated such a level of intoxication that they would no longer feel the pain of the Churban. In fact, says Rav Ashkenazi, the takanah was that one should drink until he doesn’t know “bein Churban l’Beis Hamikdash.” However, since this phrase could be seen as offensive, they clothed it in the words, “bein arur Haman l’baruch Mordechai.” But in fact, the requirement is to reach a point where we forget the Churban.