Gut chodesh! Are we supposed to be marbeh b'simchah now?

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    Or is that only in Adar Sheini? Also, what suggestions

    do you have for ways to be marbeh b’simchah?

    (A response from MASK is, of course, inevitable…)

    Avi K

    The Terumat HaDeshen (1, 294) says that which is the real Adar depends on the machloket (Nedarim 63a) between Rabbi Yehuda, who says that it is Adar I, and Rabbi Meir, who says that it is Adar II. Rambam paskens like Rabbi Meir but the Rif, Rosh and Ran pasken like Rabbi Yehuda, which is the general rule. You can access Rabbi Larry Rothwachs’ source sheet on the YUtorah website.

    As for ways to be marbeh b’simcha, the Shaagat Aryeh (65) says that each person has his own simcha so you must answer for yourself. However, I would go easy on the meat and wine.


    Many earlier Poskim deal with this question. As for the psak halacha:

    Reb Shlomo Zalman Auerbach zt”l says it is only in the second Adar. (Hlichos Shlomo in footnote)

    Reb Yitzchok Zilberstein (Chashukei Chemed on Meseches Taanis) quotes his father-in-law Reb Elyashiv zt”l also as leaning to say it is only in the seocnd Adar.

    Reb Shmuel Vozner st”l in Shevet Halevi (Volune 10) also says it is only the second Adar, athough he says some are noheg in the first Adar too.

    Reb Chaim Kanievsky shlita- Some quote him as saying Mishenichnas Adar is also in the first Adar. However, Rav Dardak in his Sefer Yismach Yisroel says that Reb Chaim told him only in the second Adar. When asked about the others who quote Reb Chaim differently, he said that when he wrote his Sefer, he asked Reb Chaim what to write l’hahalcha l’maaseh, and Reb Chaim responded only in the second Adar.

    As an aside, most poskim do not make a big deal about the simcha which is included in this mitzvah, even in the second Adar. First of all, it is not brought at all in Shulchan Aruch. The Gemara only says that it is nogea if one has a din with an akum, he should try to push it off until Adar. Reb Shlomo Zalman says that one should remove worries and sadness from his heart during Adar. While Reb Chaim shlita also does not make a big issue out of the simcha this halacha mandates.


    Tzaddikim: Torah gives them Simcha

    Regular people: EXTRA money and enjoyment gives them Simcha

    Nevi’im: Music gives them Simcha cause they need to be in a happy mode in order to receive Prophecy from Hashem

    Have a gutten chodesh


    Well, the mishnah quite clearly states : ??? ??? ??? ?????? ???? ???? ??? ????? ?????? ?????? ???????? – implying simchah would apply throughout.



    That’s why we don’t pasken from Gemara. Take some time and read the teshuvos. (Sh’eilas Yaavetz, SH”T Teshuva Mehava, an others, some referenced above.)

    It’s not so simple.


    The Mesilas Yeshorim writes in the first chapter. That the greatest joy a person can have is “rejoicing in Hashem and deriving pleasure from the splendor of his shchina presence”


    And also that that happens only in Olam Habo.


    Ivdu es Hashem b’simcha, no matter WHAT the month. And if we are zochim to two Adars, then we should be mesameach even twice as much.


    My rebbi told us a dvar torah about simcha in adar. He said, we see a connection between the sadness of Av and the simcha of adar, because the gemara says “k’sheim shemishenichnas av m’ma’atin b’simcha, kach mishenichnas adar marbim b’simcha” implying a connection between them. What is the connection? He quoted a pshat that we know the sadness of av was caused through the cheit hameraglim. What was that? According to one understanding, the meraglim were so used to having nissim geluyim done for them in the midbar, they couldn’t accept going to eretz yisrael where they would see less nissim geluyim and more of just seeing hashem’s yad in nature. So, the flip side of that is adar, where we davka emphasize the hidden nissim hashem does every day, as in the story of the megillah. According to this pshat, marbim b’simcha means seeing hashem’s influence on the world more (which makes sense because simcha is often used in the torah in context of serving hashem, such as usmachtem lifnei hashem) My rebbi ended with, if seeing hashem more in teva is how we increase simcha (and not through shtick or bittul torah) then kol hamarbeh, harei zeh m’shubach and I don’t think there’s any problem of doing this in adar I too, or indeed, any time of year.


    It’s a nice vort, but if you take that as the definition of simcha

    for this statement, it’s hard to understand decreasing simcha in Av

    (which presumably uses the same definition as the Adar increase).

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