Chag Sameach!

At each of our Sedarim we have many unique opportunities. One of them is that we get to see friends and family who come from a variety of backgrounds and likes.

As the seder progresses we will begin to realize that the Exodus from Egypt was not simply something that happened to "ME" but that it was experienced by myriads of Jews from different walks of life.

Enhance your Seder with an eclectic collection of Divrei Torah (link)

And Remember that this isn't just a Story but that it happened to the greater YOU!

HAVE A CHAG KASHER V'SAMEACH!

Mishenichnas Adar Rishon, is it really Adar?

It is a matter of major halachik contention among the rabbinic authorities as to the status of Adar Rishon.

Many ask, is it considered to be its own month called Adar Sheini (under the single name, Adar but actually more like Shvat) or is it more like Adar itself? Knowing that one may not fast or deliver a hesped during Adar, the Rosh on the first perek of Meseches Megilla (S’7), poses the following question, may one deliever a hesped or fast during Adar Rishon?

(Shulchan Aruch Siman 568 S’7) Logistically, to most, one would think that there isn’t actually any difference. The Rama nonetheless paskins that the first Adar is thought of as part of Adar itself not Shvat, therefore even in Adar Rishon, on the day of a Yartzeit, one may not say eulogies or fast.

The GRa”Ch however, brings a support to the other side in the name of the Mahari Mintz. The Mahari Mintz says, that a boy who celebrates his Bar Mitzvah in Adar (during a leap year) should observe it during Adar Sheini! According to this opinion the month of Adar Rishon is more like Shvat then Adar?! How can we explain this contradiction?

In order to solve our problem, we must say, fasting on the day of a Yartzeit is dependent on the day of the actual death. It just happens to be that during this year there are two Adars. Therefore, hypothetically, one can decide that he wants to commemorate their loss during whichever month he pleases!

By a Bar however the circumstances are a little bit different. In order to be considered a Bar Mitzvah, the young male must be alive for thirteen complete years. In Adar Rishon this boy has not yet lived thirteen complete years, he therefore must wait until Adar Sheini to celebrate becoming a man.

In addition one can say, that one does not truly become a Gadol until he has lived for thirteen years and one day [(Nidda 45b) & (Rambam Hilchos Ishus 2:10)]. He officially does not become a Bar Mitzvah until the first day of the fourteenth year! We can therefore say that in this case, although the boy may turn thirteen in Adar Rishon he does not become a Bar mitzvah until the first day of the next year. He is therefore only considered to be a Bar mitzvah after Adar Sheini.

We can therefore conclude that instead of there being a contradiction in the status of Adar Rishon , practices that are supposed to be observed during this month need to be fully analyzed before being put into practice.*

*As Seen in the Sefer Harrirei Kedem (Thank you Joel for letting me borrow it!)

Tu BiShvat

"And there are four New Year dates: - The first of Nissan - New Year for kings and festivals - The first of Ellul - New Year for animal tithes. Rabbi Elazar and Rabbi Shimon say: the first of Tishrei. - The first of Tishrei- new year for calculation of the calendar, sabbatical years and jubilees, for planting and sowing - The first of Shvat - new year for trees, according to the school of Shamai; The school of Hillel say: the fifteenth of Shvat."
Mishna "Rosh Hashana", Ch.1, Mishna 1

Tu Bishvat, the Jewish Arbor day, once again has come and has once again left. Nonetheless, like most holidays in our cyclical calendar, with Tu Bishvat comes a rather peculiar question.

In the above Mishna from Tractate Rosh Hashana, four new years are mentioned. One for kings and festivals, one for animal tithes, one for Tishrei (the actual new year), and one for trees.

One may expect that a new year would be identified by a point in time that represents the climax or at least when things are starting to mature. Why then is it that on Tu Bishvat, trees don’t start growing nor have they reached full bloom? It seems that this day in the year is simply an arbitrary time to identify and establish a holiday for the trees?

I believe that the answer is, that in reality, Tu Bishvat, is a time when an integral development occurs within trees. Granted, this time might not seem to be vital in the trees growth, but nonetheless as we will see in a moment it is imperative. Tu Bishvat is the time when the sap of the trees begins to run. This early step and seemingly meaningless time period in the growth of the tree is realistically a notable time period. Fore if it wasn’t for this elementary stage in the trees development, than none of the remaining advances could occur that eventually would lead to the tree being in full blossom.

The verse says, “Man is like a tree in a field.” In what way is man similar to a tree? Mankind is comparable to a tree, in that we also came from the ground. This time of the year is not only an essential time for the tree but also for the Jewish people as a whole. Just as the sap stirs within the tree during this season, the nishama of a person (which binds the physical and the spiritual) also stirs within mankind to rile up our senses and reenergize us for the rest of the year.

At this point in the year, the hischadshus and adrenaline rush of starting a new year has already worn out and we anxiously anticipate its end. Tu Bishvat however, is a time that has been designated by Hakadosh Baruch Hu for recharging our batteries and renewing the pristine feeling of starting the year anew.

May we take this new strength that we have been blessed with from the Ribbono Shel Olam and use it to bring Klal Yisrael closer to one another. May we see the building of the Beis Hamikdash, soon in our days, Amen.