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Abstract
This lecture analyzes the Talmudic dictum "When Adar enters, we increase joy" (Taanit 29a) through a structural and existential lens. The speaker explores the intrinsic connection between the months of Adar and Nisan, positing that the joy of Adar stems from a theological inversion: the transformation of the "back" (Achor)—representing inferiority, distance, and the end—into the "face" (Panim)—representing primacy, closeness, and the beginning.
Key Themes and Arguments
1. The Juxtaposition of Redemptions (Mismach Geulah L’Geulah)
The lecture begins by examining the Halachic ruling regarding leap years. When there are two Adars, Purim is celebrated in the second Adar to juxtapose the "Redemption of Purim" with the "Redemption of Pesach" (Nisan).
The Thesis: This proximity is not merely chronological (reducing the gap from 60 to 30 days) but essentialist. The goal is to merge the identity of Adar with Nisan, creating a continuous flow of redemption.
Rashi’s Insight: The speaker cites Rashi, noting that the joy of Adar is explicitly linked to the miracles of upcoming Pesach. This implies that Adar does not stand alone; its validity is derived from its connection to Nisan.
2. The Typology of Time: Head (Rosh) vs. End (Sof)
The speaker establishes a binary opposition between the two months:
Nisan: Scripturally designated as the "Head of Months." It represents the Panim (Face)—the beginning, the intentional, the primary, and the direct encounter with the Divine.
Adar: Represents the Sof (End), the Achor (Back/Behind), and the Akev (Heel). In biblical symbolism, the "end" or the "tail" is often associated with weakness, inferiority, and that which is dragged along incidentally rather than intentionally.
3. The Danger of the "Back" (Achor)
The lecture delves into the negative connotations of Achor.
Symbolism: To be "behind" or at the "back" implies being forgotten, secondary, or rejected (e.g., "Cast behind one's back").
The Enemy's Perspective: Haman (representing Amalek) attacks the "stragglers" (hanecheshalim)—those at the tail end. Haman’s philosophy views the "end" (the dispersed Jewish people in exile) as lacking value and distinct identity, perceiving them as mere "tail" separated from the "head."
4. The Miracle of Adar: The Elevation of the Heel
The central argument is that the miracle of Purim effects an ontological reversal (V’nahafoch Hu). Adar functions to reveal that the "End" is not inferior to the "Head," but is inextricably linked to it.
Jacob’s Heel: The speaker utilizes the metaphor of Jacob (Yaakov), whose name contains the root Akev (Heel) yet is attached to the letter Yud (representing the highest Divine thought). This signifies that the lowest point is connected to the highest point.
The Transformation: The joy of Adar lies in the realization that the "Acharit" (End/Aftermath) is not a cessation of hope, but the vessel for Tikvah (Hope).
5. Conclusion: The Existential Comfort
The lecture concludes by applying this concept to the individual psyche.
A person may feel they are in a state of Achor—distant from God, secondary, "at the end," or spiritually low.
The "Redemption of Adar" is the revelation that even in a state of concealment (Hester Panim), the "back" is fully intimately connected to the "face."
Summary of the Joy: True joy arises when the "End" (Adar) is plugged into the "Beginning" (Nisan), forming a circle where the hierarchy of "first" and "last" dissolves. We increase joy in Adar because we recognize that our perceived distance and inferiority are actually integral parts of the Divine redemption process.
[עפ"י שיעור ממו"ר זצ"ל]
