Every day of the year has its own unique quality, and when a Jew is told about the special character of a particular day, it encourages him to accomplish more on that day.
The day of Purim Kattan (the 14th of Adar I) should be viewed as a precious guest. Frequent guests deserve polite attention and hospitality, but when a guest arrives, who has not come for a long time, then he deserves special attention. In the 19-year cycle of regular years and leap years we have 19 Purims, but only 7 Purim Kattans. So, when Purim Kattan comes we truly have an infrequent and rare guest which deserves special attention. How must we appreciate and savor every moment of this rare and precious day? We must truly utilize it for special activities. This special treatment will also include the following night, for in the case of Purim the following day is Shushan Purim, and in the case of Purim Kattan it is Shushan Purim Kattan so the night of the 15th is still part of the holiday. There is a strong connection between Purim and Purim Kattan. As the Mishnah teaches: There is no difference between the first Adar and the second Adar save only in the reading of the Megillah and the distribution of gifts to the poor. (Megillah 6b) In all other matters it would appear that both Purims are the same, with Purim Kattan retaining the quality of being first! The theme of both is, of course, the Jewish victory over their enemies: And it was turned about: the Jews gained the upper hand over their adversaries. (Esther 9:2)So much so, that: "Many from among the people of the land professed themselves as Jews" (Ibid 8:17). While the others were overcome with the "fear of the Jews," and deferred to the Jews (exalted them), because "the fear of Mordechai had fallen upon them" (Ibid 9:3). At the Exodus from Egypt, Moshe also admonished Pharaoh that he would have to give his Egyptian flocks to the Jews to use as sacrifices when they would leave Egypt! So Purim Kattan carries this influence of evoking and eliciting the assistance and cooperation of the nations for the Jewish people. In the year 5687, the Previous Rebbe delivered the Chassidic discourse, "V'Kibel HaYehudim" on Purim Kattan, in the largest synagogue in the capital city of Russia, before a huge crowd. He did not give consideration to the dangers involved, and, as we discovered later, he exhibited superhuman self-sacrifice. The ma'amar itself discusses the reaffirmation of Kabba-las HaTorah (receiving the Torah) on the part of the Jewish people, in the time of Mordechai. This came about through the mesirus nefesh (self-sacrifice) of Mordechai in conjunction with the Torah studies of the small children. Their Torah and self-sacrifice nullified the decree of Haman: Out of the mouths of children and sucklings You have fashioned an invincible might...to put an end to (destroy) foe and avenger. (Tehillim 8:3) The ma'amar goes on to say that the education of the children is necessary as the foundation for the future existence of the Jewish people: "If there are no kids, there will be no he-goats" (Esther Rabbah, Proem 11). As you educate the child so will he grow and develop and so will he teach his children, and they, their children, forever. Thus, it is this dedication to educating the young generation which represented the essence of the reaffirmation in the time of Mordechai -- with an eternal force -- so that "the remembrance shall not perish from their descendants" (Ibid. 9:28). The "children and sucklings" referred to in the ma'amar are infants and nursing babes (as is evident from the commentaries). The dedicated educational foundation given to such young children, e.g., when their mothers sing to them lullabyes about the greatness of Torah, will set the foundation for their proper upbringing and foil and destroy the enemy. The Previous Rebbe stressed the importance of Jewish education at that time and did not show any fear of the enemy that hovered over him, emphasizing that the work would bring the results of destroying the enemy. In fact, he explained, that those who were previously foes would be converted to become allies and assist in the holy work. Consequently, all of Torah would be reaffirmed in the broadest possible way. With this in mind, we may derive the lesson and theme of Purim Kattan. If there should arise "a foe and avenger" against Yiddishkeit, Torah and mitzvos, not only must we not lose hope, but we must also increase our activities in all areas of Yiddishkeit. Start with establishing the "invincible might" (through raising babes and sucklings to all aspects of Torah) which will automatically "put an end to (and destroy) the foe and avenger." And, in fact, just as "Many from among the people of the land professed themselves Jews," during the redemption of Purim, similarly, the foe will be transformed, and assist you in spreading Torah. From this we may also project, that even partial independence also carries with it the characteristics outlined here. The exile of Babylon did not end until the Jews returned to Eretz Yisroel at the end of the 70 years. Yet, when Chananiah, Mishael, and Azariah were saved from the fiery furnace, Nevuchadnetzer and his ministers were very much aware and influenced by the miracle -- a partial redemption also has its influence. Similarly, when a Jew, in the golus, feels himself free and pursues his goals of Torah and mitzvos, then, because the "servant of the King is like a king," and being that he is serving the King -- he is truly in a state of freedom. This will lead to the ultimate redemption. First we will reach the redemption of Purim, when Mordechai became great and the condition of the Jews improved, to the point that soon after the miracle of Purim the work on the Bais Hamikdosh was started again (in the days of King Darius). Then we will bring close the redemption of Purim and Pesach to the ultimate redemption:As in the days of your coming out of the land of Mitzrayim I will show them marvelous things.
(Michah 7:15)
May all these forces be utilized in the proper manner, to become a partner with the Holy One, Blessed be He, and to reach the level of "ad d'lo yoda," beyond understanding and measure, which is the theme of Purim, but which will be even stronger on Purim Kattan, because of its rarity. May this all bring to action, from now into the future, from the redemption of Purim Kattan to the true and ultimate redemption, through Dovid, King Moshiach, speedily and truly in our times.2
"Purim Kattan" is also called the "fourteenth of Adar I" in the Gemara. Therefore, when we choose to use the term "Purim Kattan," we are emphasizing that it has an aspect in which it is "smaller" than Purim.On the one hand we say it is "smaller," which would seem to indicate that it is less important than Purim. On the other hand the Gemara says: There is no difference between the first Adar and the second Adar (meaning Purim and Purim Kattan) save only in the reading of the Megillah and the distribution of gifts to the poor. (Megillah 6b)This would seem to indicate that in all other matters the two Purims are equal. Add to this the fact that we call it the "fourteenth of the first Adar" which would seem to say that it is "first" in importance. Interestingly, Purim has in common with Pesach that they both have a "small" partner. Purim has Purim Kattan and Pesach has Pesach Sheni (Kattan). Except, that in the case of Purim, the small Purim is first (more important). G-d created the world in a manner of giver and receiver. Nothing is completely independent, but everything must rely on something else, sometimes. This provides us with the opportunity to do good, by being benevolent to others, and it precludes jealousy in creation. Therefore, the adage,Who is wise? He who learns from every person,
(Avos 4:1)
means that even a great scholar, who usually finds himself teaching others, must also keep his eyes, ears and mind open to learn from others who are actually less wise than he. Since everything was created for the glory of G-d, it follows that everything in existence can contribute something which another creature cannot give. Now if G-d's honor and glory is enhanced by the contribution of a particular creature, certainly man must be ready to gain from everyone and everything. If so, Purim Kattan, although it may be "small," certainly has something important to contribute. By coming first, Purim Kattan opens the gate and makes it easier to follow through with the Divine service of Purim later on. It also provides the opportunity for Purim to introduce new aspects, subsequent to, and in addition to the theme of Purim Kattan. In a sense, it serves as a training day for Purim. Now, by giving encouragement and enthusiasm a month ahead, on Purim Kattan, all of the themes of Purim will be richer and stronger. And, although this could be done in a normal year as well, we see that there is a distinct advantage when the motivation is clothed in a Purim format, on Purim Kattan. 
