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This theological exploration examines the essence of the Hebrew month of Adar, connecting its etymological roots to the concept of "Adir" (Mighty or Exalted). Through an analysis of Talmudic wisdom and the mystical teachings of the Vilna Gaon, the lecture provides a blueprint for spiritual survival, focusing on the symbolic role of the "hands" and the unification of the Divine Name.
The Foundation: Planting the "Adir"
The lecture begins with a cryptic teaching from the Gemara: "He who wishes for his assets to be preserved should plant an 'Adar' among them." While Rashi interprets this as planting a tall, famous tree to mark one's territory, the speaker offers a more, spiritual reading from the "Aruch." Here, "Adir" refers to God—the "Adir Ba-Marom" (the Mighty One on High).
Understood this way, "planting an Adar" means integrating Tzedakah (charity) into one’s financial life. Charity isn’t an external chore; it is a "planting" that connects mundane wealth to the Eternal. By making the "Adir" (God) a partner in one's assets, those assets gain a majestic protection that human effort alone cannot provide.
The Mystical Union: "Mi" and "Eleh"
To understand how we achieve this connection, the speaker introduces a profound mystical concept regarding the Divine Name Elohim (אלהים). This name is composed of two parts:
Eleh (אלה - "These"): This represents the tangible, physical world—the "many" things we see, touch, and possess. It is the realm of nature and multiplicity.
Mi (מי - "Who"): This represents the hidden, singular, transcendent Source. It is the question of "Who created these?"
The speaker explains that spiritual crisis occurs when these two are separated. When people look at the world and see only Eleh ("These"), they fall into the trap of naturalism and idolatry. This was the sin of the Golden Calf, where the people declared, "Eleh elohecha Yisrael" (These are your gods, Israel), effectively stripping the "Who" (Mi) away from the "These" (Eleh).
The goal of the Jewish person is to put them back together—to look at the Eleh and subject them to the Mi. When Mi and Eleh are reunited, the majestic name Elohim is revealed in the world.
The Crisis of the "Hands" and the Amalekite Doubt
This union is physically expressed through the "hands." The hands represent human action and our interaction with the Eleh (the physical world). The speaker notes that the enemy Amalek attacked Israel when their "hands were lax" (Rafu Yadeihem).
"Lax hands" signify a state where a person is acting in the physical world but is disconnected from the spiritual source. When we look only at our hands and our own prowess, we see only the "mighty waters" of the material world. We become submerged in the Eleh and forget the Mi. This creates a void of doubt, and it is in that void that Amalek strikes.
Raising the Hands to the Adir Ba-Marom
The remedy is found in the battle against Amalek, where Moses stood with his hands raised. The speaker interprets this as the "Raising of the Hands" to the Adir Ba-Marom. To raise one’s hands is to take our physical actions (represented by the hands) and lift them out of the realm of the mundane.
By raising our hands, we are functionally connecting the Eleh (the world our hands touch) to the Mi (the God on high). We are "planting the Adir" into our actions. This act of looking upward and subjecting our physical efforts to the Divine "Who" is what nullifies the power of Amalek and the chaotic "mighty waters" of the nations.
The Half-Shekel: Turning "Half" into "Majesty"
The month of Adar is the time of the Machzit HaShekel (Half-Shekel). The speaker reveals a fascinating numerical link: the Gematria of "Adir" is 215, which is exactly half of "Shekel" (430).
This mathematical hint reinforces the central theme. An individual acting alone with "lax hands," stuck in the world of Eleh, is only a "half." By giving the half-shekel—an act of communal charity—the individual connects their "half" to the Divine "Adir." They bridge the gap between "These" and "Who," transforming their temporary world into a majestic and enduring reality.
Conclusion
In Adar, the transition from sorrow to joy (Venahafoch Hu) is achieved by fixing the "hands." When we stop relying solely on our own physical prowess and instead "raise our hands" to connect the Eleh to the Mi, we reveal the Adir Ba-Marom within the mundane. By "planting" charity and Divine consciousness into our assets and actions, we ensure that our hands are not "lax," but are instead the majestic instruments of the "One" who governs the "Many."
