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This summary of a lecture given by my Teacher and Master examines a theological dissertation regarding the Talmudic dictum, “When Adar enters, we increase joy.” The lecture deconstructs the linguistic anomaly of the term Nichnas (”enters”) rather than Ba (”comes”), arguing that Adar is a distinct spiritual domain defined by the expansion of boundaries. Drawing upon Sefer Yetzirah and Kabbalistic commentary, the summary explicates the intrinsic link between the month of Adar, the tribe of Naftali, and the human sense of Laughter (Schok). It posits that “entering Adar” is an existential transition from the finite constraints of nature into a fluid, miraculous reality where the “Cosmic Joke” of divine providence is revealed.
I. The Linguistic Premise: Adar as a Spatial Domain
The discourse originates from a philological difficulty: The Sages use the verb Nichnas (enters) for Adar, distinct from the standard Ba (arrives). Knisa (entry) implies movement into a contained structure or domain (e.g., Knesset—gathering). Thus, Adar is not merely a unit of time; it is a metaphysical “zone.” To understand the imperative to “increase joy,” one must understand the architecture of this zone.
The lecture defines the opposing emotional poles of the Jewish calendar through structural ontology:
Etzev (Sadness/Av): Defined as Tzimtzum (contraction) and Gvul (boundary). It is the crushing weight of finite nature and historical determinism.
Simcha (Joy/Adar): Defined as Harchava (expansion). It is the breaking of boundaries and the liberation of the self from the constraints of the natural order.
The discourse originates from a philological difficulty: The Sages use the verb Nichnas (enters) for Adar, distinct from the standard Ba (arrives). Knisa (entry) implies movement into a contained structure or domain (e.g., Knesset—gathering). Thus, Adar is not merely a unit of time; it is a metaphysical “zone.” To understand the imperative to “increase joy,” one must understand the architecture of this zone.
The lecture defines the opposing emotional poles of the Jewish calendar through structural ontology:
Etzev (Sadness/Av): Defined as Tzimtzum (contraction) and Gvul (boundary). It is the crushing weight of finite nature and historical determinism.
Simcha (Joy/Adar): Defined as Harchava (expansion). It is the breaking of boundaries and the liberation of the self from the constraints of the natural order.
II. The Archetype of the Month: Naftali
To define the specific nature of Adar’s “expansion,” the lecture invokes Sefer Yetzirah (The Book of Creation), which correlates specific months with specific tribes of Israel. According to the view of the Raavad and the Gra, Adar corresponds to the tribe of Naftali.
1. The “Doe Sent Forth” (Ayala Shelucha)
To define the specific nature of Adar’s “expansion,” the lecture invokes Sefer Yetzirah (The Book of Creation), which correlates specific months with specific tribes of Israel. According to the view of the Raavad and the Gra, Adar corresponds to the tribe of Naftali.
1. The “Doe Sent Forth” (Ayala Shelucha)
The scriptural blessing for Naftali is “Naftali is a doe sent forth” (Gen. 49:21). The imagery of the doe (Ayala) represents speed, agility, and specifically, the capacity to run.
In the lecture’s metaphysical framework, “running” symbolizes the act of escaping boundaries. While the natural world moves at a fixed, causal pace, Naftali “runs” past these limitations.
Therefore, entering Adar is synonymous with entering the attribute of Naftali: it is the movement of Yetziah (going out). Just as the doe rushes outward, the Jew in Adar exits the constriction of strict judgment and natural law. This aligns with the verse “Rejoice, Zevulun, in your going out” (Smeichim b’tzetam)—true joy is found in the act of exiting the confinement of the finite.
In the lecture’s metaphysical framework, “running” symbolizes the act of escaping boundaries. While the natural world moves at a fixed, causal pace, Naftali “runs” past these limitations.
Therefore, entering Adar is synonymous with entering the attribute of Naftali: it is the movement of Yetziah (going out). Just as the doe rushes outward, the Jew in Adar exits the constriction of strict judgment and natural law. This aligns with the verse “Rejoice, Zevulun, in your going out” (Smeichim b’tzetam)—true joy is found in the act of exiting the confinement of the finite.
III. The Sense of the Month: Laughter (Schok)
Parallel to the tribal association, Sefer Yetzirah assigns a specific human “sense” or faculty to each month. Adar is the month of Laughter (Schok).
1. The Ontology of Laughter
Parallel to the tribal association, Sefer Yetzirah assigns a specific human “sense” or faculty to each month. Adar is the month of Laughter (Schok).
1. The Ontology of Laughter
Laughter is analyzed not as a mere biological reaction, but as a response to the shattering of boundaries or the sudden inversion of reality.
The Fool’s Laughter: The “laughter of the fool” (Schok HaKsil) is hollow because it is a denial of reality—it ignores the boundaries that exist.
Divine Laughter (The Truth): The “laughter” associated with Adar is the recognition that the “boundaries” of nature are actually an illusion masking Divine intent. “He who sits in heaven laughs” (Psalms 2:4). God laughs because He sees the ultimate futility of evil.
2. The Cosmic Joke
The Fool’s Laughter: The “laughter of the fool” (Schok HaKsil) is hollow because it is a denial of reality—it ignores the boundaries that exist.
Divine Laughter (The Truth): The “laughter” associated with Adar is the recognition that the “boundaries” of nature are actually an illusion masking Divine intent. “He who sits in heaven laughs” (Psalms 2:4). God laughs because He sees the ultimate futility of evil.
2. The Cosmic Joke
The narrative of Purim is the ultimate expression of this laughter. Haman operates within the “natural” political framework, building gallows and issuing decrees, believing he controls history. The “laughter” of Adar is the revelation that Haman’s very efforts to destroy Israel were the mechanisms God used to destroy Haman.
The “entry” into Adar is the realization that we are living inside this divine irony. We laugh because the threatening facade of the physical world (Haman’s power) is revealed to be a puppet show orchestrated for our salvation.
The “entry” into Adar is the realization that we are living inside this divine irony. We laugh because the threatening facade of the physical world (Haman’s power) is revealed to be a puppet show orchestrated for our salvation.
IV. Synthesis: Naftali, Laughter, and the Leviathan
The lecture integrates these themes through the image of the Leviathan. The Talmud states that God “plays” or “laughs” with the Leviathan in the final hours of the day.
Leviathan (from Livui - connection/escort) represents the ultimate joining of the finite world with the Infinite.
Naftali, the runner who breaks boundaries, is the vehicle that allows us to perceive this connection.
Laughter is the emotional response to seeing the “Leviathan”—seeing how the disparate, threatening elements of history are actually “escorting” reality toward a Divine goal.
The lecture integrates these themes through the image of the Leviathan. The Talmud states that God “plays” or “laughs” with the Leviathan in the final hours of the day.
Leviathan (from Livui - connection/escort) represents the ultimate joining of the finite world with the Infinite.
Naftali, the runner who breaks boundaries, is the vehicle that allows us to perceive this connection.
Laughter is the emotional response to seeing the “Leviathan”—seeing how the disparate, threatening elements of history are actually “escorting” reality toward a Divine goal.
V. Conclusion: The Meaning of “Nichnas Adar”
To answer the opening query: “Nichnas Adar” means entering the perspective of Naftali.
When a person “enters” Adar, they are stepping out of the “contraction” (Etzev) of Av. They adopt the spiritual agility of Naftali to run past the illusion of natural causality. By entering this domain, they gain the capacity for holy Laughter—the ability to look at the “Hamans” of the world and laugh, knowing that the boundaries they impose are porous, and that the ultimate reality is the boundless expansion of the Divine will. This expansion is the definition of Simcha.
To answer the opening query: “Nichnas Adar” means entering the perspective of Naftali.
When a person “enters” Adar, they are stepping out of the “contraction” (Etzev) of Av. They adopt the spiritual agility of Naftali to run past the illusion of natural causality. By entering this domain, they gain the capacity for holy Laughter—the ability to look at the “Hamans” of the world and laugh, knowing that the boundaries they impose are porous, and that the ultimate reality is the boundless expansion of the Divine will. This expansion is the definition of Simcha.
