Miracles Hidden & Revealed Purim to Passover

 OnSaturday night and Sunday, we will celebrate Purim      Lastweek we discussed the power of Adar and more specifically Adar Bet      Someoneasked      Whyis Purim celebrated in Adar Bet ?     BySephardim, any yahrzeit or birthday which occurs in a regular year in Adar ismarked in a leap year in Adar bet.     Welearn in Shulchan Aruch under the Laws of Passover Siman 429 Seif 1, we arecommanded to start (re) learning the Passover laws thirty days after Passoverright after Purim. Thus, Purim needs to remain thirty days before Passover andis pushed to Adar Sheni.     Additionallywe celebrate Purim during Adar II, in order to juxtapose the joy of the Purimredemption with the redemption from Egypt. We also read the Four Parshiyotduring this month, because Parashat Shekalim, Parashat Para, and Parashat Ha-ĥodesh were instituted as apreparation for the month of Nisan, and Parashat Zakhor must be readimmediately before Purim, which we celebrate in Adar II ( We read Zachor thisShabbat – Question if we are commanded toremember what Amalek did and also not to forget – then why not just unfurl a poster or a sign or simplyget up and say I remember or add it to our prayers which many of us do each day.Why must we come to the synagogue and hear the Torah? Remind me at the end tobring it back to this.      Beforewe begin  Iwant you to image a 100 yard dash   Arace in a straight line   Thestarting line and the finish line are the two points furthest from each other      Nowlet’s imagine a race in a stadium arounda track   Therewe circle the track and the start line becomes the finish line   Inthis case the starting line and the finish line are the two points closest toeach other     Howdo you look at time? As a straight line or as a circle?      Ourclass today is based on the beautiful words of Rav Pinchas Friedman of Belz,The Shvilei Pinchas      Wehave learned in the Gemarah (Taanis 29a): “משנכנס אדר מרבין בשמחה” — when Adar begins we increase joy. Rashi comments: ” ימי נסים היו לישראל פורים ופסח “ — since this month ushers in the time during which thegreat miracles of Purim and Pesach occurred.      Thecommentaries wonder: What provoked Rashito associate the miracles experienced by the Jewish people on Purim, in themonth of Adar, with the miracles that they experienced on Pesach in the monthof Nissan?   Infact, the Gemarah’s statement -- ” משנכנס אדר מרבין בשמחה “ — does not even mention the month of Nissan.     Aswe mentioned last week, concerning Haman’s choice to issue his decree against Yisrael specifically in the month ofAdar, the Gemarah teaches (Megillah 13b): he was extremelypleased and happy when the lot fell out on the month of Adar; he reasoned thatit was fortuitous that the lot fell out on the month during which Moshe died;he did not realize, however, that Moshe not only died on the seventh of Adarbut he was also born on the seventh of Adar. The commentaries note that in thisstatement from our blessed sages, the day of death is mentioned before the dayof birth. Seemingly, it should have said: “He did not know realize that he wasborn on the seventh of Adar and he also died on the seventh of Adar.”     What day did Haman sit and do the lottery?   . The Rabbis explain that it was the 13th Day of Nissan      Lets look at a timeline of the entire Megilah   How many years from the feast until Hamans Decree  How long between Haman’s decree and his hanging?  One would be surprised to learn that although the entire story takes placeover a decade, the bulk of it takes place of three days !                     Achashverosh ascends the throne of Persia    3392 (369 BCE)      Achashverosh's Feast, lasting 180 days    3395 (366 BCE)      Esther taken to Achashverosh's Palace    Tevet, 3399 (362 BCE)      Haman casts lots    Nissan, 3404 (357 BCE)      First decrees dispatched by Haman    Nissan 13, 3404 (357 BCE)      Three days' Fast ordered by Esther*    Nissan 14-16, 3404 (357 BCE)      Haman's downfall and execution by hanging*    Nissan 17, 3404 (357 BCE)      Second decrees, reversing the first    Sivan 23, 3404 (357 BCE)      Sadness turned to gladness; Haman's ten sons executed    Adar 13, 3405 (356 BCE)      Purim celebrations everywhere, except Shushan where a second day of reckoning is added    Adar 14, 3405 (356 BCE)      Purim celebration in Shushan    Adar 15, 3405 (356 BCE)      The Megillah recorded; Festival of Purim instituted for all generations    3406 or 355 BCE        Additionally,let us examine why Queen Esther requested that Mordechai command all of theJews living in Shushan to fast for three days — including the first day of Pesach. It is written inthe Megillah (Esther 4, 15):      וַתֹּ֥אמֶר אֶסְתֵּ֖ר לְהָשִׁ֥יב אֶֽל־מׇרְדֳּכָֽי׃   Then Esther sentback this answer to Mordecai:   לֵךְ֩ כְּנ֨וֹס אֶת־כׇּל־הַיְּהוּדִ֜ים הַֽנִּמְצְאִ֣ים בְּשׁוּשָׁ֗ןוְצ֣וּמוּ עָ֠לַ֠י וְאַל־תֹּאכְל֨וּ וְאַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙לַ֣יְלָה וָי֔וֹם גַּם־אֲנִ֥י וְנַעֲרֹתַ֖י אָצ֣וּם כֵּ֑ן וּבְכֵ֞ן אָב֤וֹאאֶל־הַמֶּ֙לֶךְ֙ אֲשֶׁ֣ר לֹֽא־כַדָּ֔ת וְכַאֲשֶׁ֥ר אָבַ֖דְתִּי אָבָֽדְתִּי׃   “Go, assemble allthe Jews who live in Shushan, and fast in my behalf; do not eat or drink forthree days, night or day. I and my maidens will observe the same fast. Then Ishall go to the king, though it is contrary to the law; and if I am to perish,I shall perish!”   וַֽיַּעֲבֹ֖ר מׇרְדֳּכָ֑י וַיַּ֕עַשׂ כְּכֹ֛ל אֲשֶׁר־צִוְּתָ֥ה עָלָ֖יואֶסְתֵּֽר׃ {ס}   So Mordecai wentabout [the city] and did just as Esther had commanded him.         RASHI     וַיַּעֲבֹר מָרְדְּכָי. עַל דָּת, לְהִתְעַנּוֹת בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, שֶׁהִתְעַנָּהי'ד בְּנִיסָן וְט'ו וְט'ז, שֶׁהֲרֵי בְּיוֹם י'ג נִכְתְּבוּהַסְּפָרִים:   Mordechai passed. [I.e., hetransgressed] the law *Otherwise, ויעבר מרדכי is apparently superfluousbecause the text further states that he implemented all her instructions.Alternatively, Mordechai actually went over (=ויעבר) a bridge. What sin did hecommit?    (Masechet Megillah 15a) by fasting on thefirst festive day of Pesach, for he fasted on the fourteenth, the fifteenth*I.e., Pesach. Although the holiday feast is obligatory, Mordechai bypassed theobligation and ordered the fast, using the special authority of the Sanhedrinto suspend such obligations in times of extreme need. *      “ויעבר מרדכי, אמר רב שהעביר יום ראשוןשל פסח בתענית” —   Rav teaches that this possuk indicates that Mordechaisupplanted the first day of Pesach with a fast. The Midrash (Esther Rabbah 8,7) explains the matter in greater detail:     Estherrequested that Mordechai gather together all of the Jews living in Shushan andrefrain on her behalf from food and drink for three days — the thirteenth, fourteenth andfifteenth of Nissan. Mordechai questioned her request on the grounds that oneof those days was the first day of Pesach. She replied, אמרה לו זקן שבישראל למה הוא פסח   “Elder of Yisrael, what isthe point of celebrating Pesach?” Upon hearing her reply, he confessed that she was in the right and proceededto carry out all of her demands — including fasting on the first day of Pesach.     Wemust endeavor to understand what possessed Esther to set in motion themiraculous events of Purim specifically in this manner. Why was it necessary toannul a positive Torah commandment — to eat matzah on the first night of Pesach -- and aRabbinical commandment — to drink four cups of wineon the first night of Pesach?      Furthermore,what message was she conveying with her statement to Mordechai: “זקן שבישראל למה הוא פסח” — Elder of Yisrael, what is the point ofcelebrating Pesach? Surely,she was not suggesting that it is permissible to annul or ignore Hashem’s mitzvos whenever Yisrael is facedwith an imminent danger.      Rather,hear this well, she was trying to stir things up in the heavens above. Even so,why did she specifically choose to annul the mitzvot related to the first nightof Pesach?     Imaginefor a moment the great Rabbi Yisrael of Rozhin’s, zy”a, festive Purim meal. Howcan I ask you to imagine if you have no idea who this Rabbi was?      Hewas the great grandson of the Magid of Mezerich. He was born in 1796 and passedat 54 years old in 1850. He was orphaned at 6 and grew up in the home of Rav Menaḥem Naḥum Twersky, whose daughter he married.      Yisra’el’s elder brother, Avraham succeeded his father after the latter’s death and, at the age of 15,became the first yenuka (child officiating as a tsadik) in Hasidic history.      AfterAvraham’s death 10 years later, Yisra’el, himself then only 16, was calledupon to take his place. In 1815, he moved his court to nearby Ruzhin, and hisfame spread quickly. From the very beginning of his “reign” he stood out for his sharp wit, his organizingabilities, and his original religious approach. Rejecting asceticism andself-imposed poverty as religious ideals, he adopted a maximalistinterpretation of the idea of “worship throughcorporeality” (i.e., the positive religious valuehidden in trivial, earthly life, such as eating or drinking, sexual relations,making a living) as equivalent to Torah study or prayer.     Iimagine we can say that the test is to find Hashem in everything!      Inspiredby this philosophy, his court was based on an ostentatious display of thematerial wealth and luxury in which the tsadik and his family lived. His palaceat Ruzhin—a mecca for admirers of all socialranks, including Russian aristocrats—was famed not only for its splendor, but also for its carriages, thethoroughbred horses in its stables, and the klezmer bands that entertainedvisitors and accompanied the tsadik on his travels. He amassed a tremendousfortune, mainly from donations from his admirers. He became wealthy enough tobe registered in the Second Merchants Guild—an official standing that earned him various privileges and stood him ingood stead later, when he was forced to flee Russia.     .The dramatic events in which he was involved—imprisonment on suspicion of aiding and abetting the violent murder ofinformers, flight from Russia to Austria—made him a legend in his own lifetime, revered by his followers butdespised and ridiculed by his opponents, mainly maskilim. Descended from adistinguished Hasidic family thatclaimed descent from King David, and possessing exceptional religious charisma,sharp natural intelligence, and organizational talents, he was not only one ofthe most prominent and impressive Hasidic leaders in the period of the greatestgrowth of Hasidism, but also the founder of a new style of Hasidism known asthe “regal way.”  Sonow imagine, you are sitting at a table similar to one set by nobility at thetime with as much opulence as you can imagine and at that seudah, the Rabbi presenteddivine and enlightening insights encompassing the entire festival of Purim withincredible clarity.   Hiswords are cited in the sefer Irin Kadishin. He addresses the issue of why thewicked Haman specifically chose to carry out his decree in the month of Adar.Here are a few of his remarks that are quoted:     “והטעם שהוא בחודש אדר, כי יש י”ב צירופי הוי”ה כנגד י”ב חדשי השנה, ובחודש ניסן אזי מאיר שםהוי”ה כסידורו והיא התגלות החסדים, ואחר כך נעשה צירופים בכל חודש וחודש, וכל חודשאשר הצירוף מתרחק מן השורש יותר הוא בהסתר, ובחודש אדר שמאיר בו הצירוף האחרון הואהצימצום וההסתר יותר מכל חודש. ועל כן טעה המן והפיל פור, וכל זה בכדי לעשות רע לישראלח”ו מחמת שהוא צירוף וההסתר האחרון, אך טעה בזה, כי סוף מעשה במחשבה תחילה, ונעוץסופו בתחילתו, כמו שמזל יום שבת קודש הוא מזל אחרון ]יום השביעי[, ודוקא יש בו התגלותהקדושה, וכמו שאנחנו בעיקבתא דמשיחא שהוא ההסתר היותר אחרון, אנו מצפים להתגלות אורהיותר עליון”.     He explainsas we discussed last week that there are twelve permutations of the four letteredname Havaya corresponding to the twelve months of the year, i.e. the letters ofthe four-lettered name can be arranged in twelve different ways.      Themonth of Nissan is illuminated by the name Havaya with its letters in theiroriginal order; this permutation signifies the revelation of Hashem’s favors and kindness.      Thereafter,each subsequent month is influenced by its particular permutation of the holyfour-lettered name. The farther a month and its permutation are from theoriginal source, the greater the degree of obscurity and concealment. Hesuggests that the month of Adar, which is illuminated by the last permutationof the holy name, reflects the greatest degree of concealment and restriction.     This,in fact, was Haman’s mistake. He reckonedthat the month of Adar being the farthest away from the source (Nissan andredemption of Pesach) was the ideal time to harm Yisrael, chas v’chalilah. The truth of the matter,however, is that the end of the year is intimately connected with the beginningof the year.     We read(Shemos 12, 2): “החודש הזה לכם ראש חדשים ראשון הוא לכם לחדשי השנה” — this month shall be for you thebeginning of the months; it shall be for you the first of the months of theyear.   TheRamban explains that we are commanded to count the month of Nissan as the firstmonth of the twelve months of the year, since in this month Yisrael went out ofEgypt in a miraculous fashion.     TheTikunei Zohar (Introduction 9b) explains that the permutation that reigns inthe month of Nissan is the name Havaya in its proper order; this permutation isderived from the first letters of the possuk (Tehillim 96, 11): י’שמחו ה’שמים ו’תגל ה’ארץ — the heavens will rejoice and theearth will be glad.      Whenthe letters of the holy name are in their proper order, the attribute of mercyprevails in the world; hence, the heavens and the earth rejoice. During the remainingeleven months of the year, the permutation of the name Havaya changes frommonth to month.     Thefarther the month is removed from Nissan, the greater the change in that month’s permutation of the holy name. As aconsequence, the greater the degree of concealment in that month — reflecting the fact that attributeof mercy is less and less evident. This would suggest that Adar, the last ofthe twelve months and the farthest removed from Nissan, and the monthassociated with the last permutation — the most distant and different from the permutationof Nissan — would possess the greatestdegree of concealment of any of the twelve months. So, when the lot fell on themonth of Adar, Haman was extremely happy; he felt that this was a good omen andwould allow him to overcome Yisrael, chas v’shalom.     Thegreat Rabbi of Rozhin, zy”a, reveals to us thatHaman made a serious error. He was ignorant of the fact that in matters ofkedushah an important principle exists:      theend is intimately associated with the beginning. The source for this principlecomes from the Sefer Yetzirah (Chapter 1, Mishnah “עשר ספירות בלי מה, נעוץ סופן בתחילתןותחילתן בסופן :( 7כשלהבת קשורה בגחלת, שאדוןיחיד ואין לו שני” — Ten Sefiros of Nothingness, their end is imbedded intheir beginning and their beginning in their end — like a flame in a burning coal. For,the Master is singular; he has not second.      Inother words, the end of something in kedushah is always inherent in the beginning.It is a continuous circle; the end and the beginning are connectedmagnificently and incomparably.     Inthis manner, we find that Shabbat Kodesh, on the one hand, is the final day ofthe week. On the other hand, however, it is the beginning and source of whattranspires in the week to come. As the Zohar hakadosh teaches (Yisro 88a), Shabbatprovides the blessings for the week to come and influences the week to comewith abundant good: “כל ברכאן דלעילא ותתא ביומא שביעאה תליין” .      Similarly,the cycle consisting of the twelve months of the year — beginning with Nissan and endingwith Adar — is like a circle where theend is intimately connected with the beginning.     This,in fact, was the wicked Haman’s fatal error. He figuredthat being the last month of the year, Adar possessed the greatest degree ofconcealment. Therefore, he would be able to succeed in executing his diabolicaldecree aimed at the people of Yisrael. He was unaware that in matters ofsanctity, kedushah, the end is inherent in the beginning. Thus, Adar, the finalmonth of the year, is intimately related to Nissan, the first month of the year— which possesses thegreatest degree of revelation.     RavPinchas Friedman tells us that he was struck with a wonderful idea based onthis enlightening concept. Queen Esther puts her life in danger by entering theking’s chambers without permission. Shedid so with a clear-cut plan to foil and bring down the wicked Haman, oppressorof the Jews, and to save Yisrael from extermination. With this understanding,why was the very first thing she said to Achashverosh (Esther 5, 4): “ותאמר אסתר אם על המלך טוב יבוא המלך והמןהיום אל המשתה אשר עשיתי לו” — if it pleases the king, let the kingand Haman come today to the banquet that I have prepared for him.        Now,our blessed sages have taught us a very important principle (Esther Rabbah 3,10): “כל מקום שנאמר במגלה זו למלך אחשורוש, במלך אחשורוש הכתוב מדבר, וכל מקום שנאמרלמלך סתם, משמש קודש וחול” — whenever the Megillah mentions “King Achashverosh,” it is referring to theactual flesh and blood king with that name; however, whenever the Megillahemploys the generic term “king,” it serves a dual purpose — referring to our heavenly King aswell as to the lowly human king. This is the basis for the followingelucidation of the possuk (Esther 6, 1) found in the Gemarah (Megillah 15b): “בלילה ההוא נדדה שנת המלך, אמר רבי תנחום,נדדה שנת מלכו של עולם” — “That night the king’s sleep was disturbed.” Rabbi Tanchum says that the possukis telling us that the King of the Universe’s sleep was disturbed. Likewise, when Esther says: “if it pleases the king,” employing the nonspecific term “king,” she is also referring to the King of the Universe, HKB”H.     Thiscoincides beautifully with a teaching of the Arizal’s. He teaches us that with thisstatement Esther intended to awaken the King of the Universe’s attribute of mercy on behalf ofthe people of Yisrael; mercy emanates from the blessed name Havaya. So shedirects her entreaty to HKB”H with the introduction: ” אם על המלך טוב “ -- if it pleases the king — addressing the King of the Universe;” “ י’בוא ה’מלך ו’המן ה’יום — note that the first letters of thesefour words spells out the name Havaya in its original and ideal order, whichconnotes pure mercy.     Now,let us apply the illuminating concept of the great Rabbi of Rozhin, zy”a, to gain a deeper appreciation ofEsther’s wise intentions. She realized thatHaman’s lot fell on the month of Adar — which pleased him to no end,thinking that as the final month of the year, it possessed the greatest levelof concealment and was the farthest removed from mercy.      Estherwisely prayed to HKB”H: ” י’בוא ה’מלך ו’המן ה’יום “ — invoking the ultimate permutation of the name Havaya,the permutation that reigns during the month of Nissan. By doing so, she establishedthe connection between the end of the year and the beginning of the year — associating the month of Adar with thewondrous and miraculous events that took place in Nissan. One might evensuggest that this idea is alluded to by the very name Adar, spelled א-דר . This suggests that the “aleph,” the first month of the year, “dar” — is contained or dwells within the last month ofthe year.     Now,upon closer examination an amazing fact becomes evident. The preparations forthe miracle of Purim already took place eleven months earlier during the monthof Nissan. Firstly, Esther put her lifein jeopardy immediately after Haman issued his decree on the thirteenth ofNissan. She entered the King Achashverosh’s chambers without an invitation to do so; this was an act punishable bydeath under the laws of that regime. Yet, she miraculously found favor in theking’s eyes and he extended his golden, royalscepter to her — indicating that she was welcome.     Next,Achashverosh accepted an invitation to Esther’s first banquet which was held on the first day ofPesach. These events concluded with her second banquet which took place on thesecond day of Pesach. This second banquet resulted in the hanging of Haman onthe tree that Mordechai prepared. This is a clear-cut example of the end beingfirmly connected with the beginning. The greatest concealment of HKB”H’s presence associated with the month of Adar — the month designated by Haman for the exterminationof the Jews — was connected with theincredible revelation of His presence which occurred in the month of Nissan.The force of this connection led to the downfall of the wicked Haman. Hashemhas now provided us with the tools to decipher our sages’ riddle:      “תנא כיון שנפל פור בחודש אדר שמח שמחהגדולה, אמר נפל לי פור בירח שמת בו משה, ולא היה יודע שבשבעה באדר מת ובשבעה באדר נולד” .      Basedon the knowledge that Moshe Rabeinu passed away on the seventh of Adar, Haman consideredthis fact proof positive that the last month of the year, Adar, is the time ofultimate concealment; after all, Yisrael’s great leader left this world during the month of Adar.     Nevertheless,our blessed sages go on to say: “ולא היה יודע שבשבעה באדר מת ובשבעה באדרנולד” — Haman was unaware that notonly did Moshe pass away on that date, but he was also born on the seventh ofAdar.     HKB”H wished to teach us that concerningmatters of kedushah, the concept of finality and conclusion do not apply.Instead, the end is always intimately connected to the beginning. Consequently,the end of a tzaddik’s life, the day of hisdeath, is related to the day he was born.      Thisindicates that their Torah and their life’s work are eternal and continue to live on in this world. This is thesignificance of Chazal’s statement: ולא היה יודע שבשבעה באדר מת ובשבעה באדרנולד” “ — he died and he was born onthe same date, the seventh of Adar, because the end and the beginning areintimately related in an endless, eternal cycle. This is why Moshe Rabeinu’s kedushah and Torah remain withYisrael forever and ever.     TheShvilei Pinchas now proposes an explanation that is pertinent to all of us withregards to the great Rabbi of Rozhin’s, zy”a, concept that we have been discussing.He taught us that the last month of the year, Adar, which possesses thegreatest degree of divine concealment, is nevertheless intimately related andconnected to the first month of the year, Nissan, which possesses the highestdegree of divine revelation. Let us introduce another one of his teachings toassist us.                 DavidHaMelech, Yisrael’s sweet psalmist, states(Tehillim 13, “עד אנה תסתיר את פניך ממני, עד אנה אשית עצות בנפשי” :( 2 — how long will You hide Your countenance from me? How longwill I continue to seek counsel within my own spirit?”      The Rabbiof Rozhin, zy”a, teaches us a valuable lessonrelated to faith in Hashem. When we want to receive salvation from Hashem, we mustfirst understand that we are totally helpless on our own; our salvation dependssolely on Hashem. As long as we continue to believe that we can save ourselves,it is impossible to merit Hashem’s salvation.      Therefore,David HaMelech poses the question to HKB”H: ” “עד אנה תסתיר את פניך ממני -- how long will You hide Your countenance fromme? He then suggests thedefinitive answer: ” “עד אנה אשית עצות נפשי  — as long as I delude myselfinto thinking that I am capable of resolving dilemmas with my own counsel andschemes. This was the interpretation of the Rabbi of Rozhin, zy”a.     Infact, Queen Esther intended to convey this very same message to the people ofYisrael. We have learned in the Gemarah            (Megillah15a): “תנו רבנן מה ראתה אסתר שזימנה את המן... כדי שלא יאמרו ישראל אחות יש לנו בביתהמלך ויסיחו דעתן מן הרחמים” — the Rabbis taught in a Baraise: Whatwas Esther’s reason for inviting Haman? . . . so that the Jews wouldnot say, “We have a sister in the royal palace,” and neglect praying for divinemercy.      Estherendeavored to bring Yisrael to a state of: ” עד אנה אשית עצות בנפשי “ — whereupon they would realize, beyond a shadow of adoubt, that they were in a desperate, hopeless situation. This knowledge wouldforce them to rely on Hashem and trust Him; thus, they would merit divinesalvation instantaneously.     Seenin this light, we can better appreciate the great Rabbi of Rozhin’s, zy”a, idea. So long as HKB”H’s presence is not so concealed,a person is liable to believe, chas v’shalom, that he is capable of helping himself out of his dilemma. Yet, onlywhen the situation is desperate, when HKB”H’s presence appears to be so farremoved, does a person wake up to the realization of: עד אנה אשית עצות בנפשי” “. In the merit of this awakening, heis able to successfully dispel and eliminate the state of HKB”H’s concealed countenance and savor the extraordinary revelations of themonth of Nissan.     Story:Couple want a child. Come to Rebbe. Asks them for huge amount as pidyon. Goback. See if they sell everything. Impossible. Come back. Beg. Sorry. Go out.Only Hashem. Pray. Rebbe comes out to them. Now Hashem will bless you. En OdMiLevado      Thisis precisely what transpired during the time of the Purim saga. Haman’s lot fell on Adar, the last monthof the year; he issued his evil decree to exterminate the Jews during thatinauspicious month. Left to their own devices, they were beyond salvation. Theywere left no other option but to trust in Hashem’s salvation — in the merit of Mordechai’s righteousness.      Followinghis instructions, all the Jews of Shushan gathered together and fasted forthree days during the month of Nissan. By means of this act of repentance,  theysuccessfully connected the end of the year with its beginning. Their act ofpenitence led to Haman’s being hung in Nissan;subsequently, in Adar, they defeated their enemies, descendants of Amalek, inbattle.     Continuingalong this exalted path, let us delve even deeper into the intimaterelationship between the months of Adar and Nissan — as we have learned from the greatRabbi of Rozhin, zy”a. Let us attempt toexplain precisely how the miraculous events that transpired in the month ofNissan — including all of themiracles associated with the exodus from Egypt — affected the events of Purim in the month of Adar. Letus begin by presenting an incredible principle which the Ramban teaches ustowards the end of parshas Bo (Shemos 13, 16) concerning the miraclesassociated with the exodus from Egypt.   Thisis a principle that is so fundamental and should be reviewed on a daily basis.He teaches us that the purpose of the supernatural miracles that HKB”H performed on our behalf during theexodus from Egypt were designed to make us aware of the incredible miraclesthat are performed on our behalf daily within the guise of natural occurrences.Here are his famous words:     “ומן הנסים הגדולים המפורסמים, אדם מודה בנסים הנסתרים שהם יסוד התורה כולה, שאיןלאדם חלק בתורת משה רבינו, עד שנאמין בכל דברינו ומקרינו, שכולם נסים אין בהם טבע ומנהגושל  עולם, בין ברבים בין ביחיד, אלא אם יעשה המצוות יצליחנו שכרו,ואם יעבור עליהם יכריתנוענשו, הכל בגזירת עליון כאשר הזכרתי כבר”.     Inother words, everything we experience is a miracle performed by Hashem; thereis no such thing as laws of nature. This applies both to events experienced bythe general public or by individual. If one observes the mitzvos, he will berewarded; if he transgresses them, he will be punished. Everything is governedfrom above.     Itis well known that it is not permissible to pray for a miracle. This isexpressed by the Sefer Chassidim as follows ( ואסור להתפלל שיעשה לו הקב”ה נס בשינוי העולם” :( 794 “. He proves his point from the Gemarah (Taanit 26a)which states that one is prohibited from praying that a tree should bear its fruitprematurely.      Thereason being that HKB”H created the world tooperate in accord with the laws of nature; yet, it is essential that a personbelieves with all of his heart that HKB”H governs nature.     So,it is prohibited to pray for a miracle, because HKB”H does not want to change nature. Atthe time of the exodus from Egypt, however, Yisrael had sunk to the forty-ninthlevel of impurity. As a consequence, HKB”H performed supernatural miracles on their behalf in order to instill inthem faith in Hashem. Still, the main purpose for these extraordinary feats wasto bring the people to the realization that even nature is governed by Hashem’s hand — as stated by the Ramban:      “ומן הנסים הגדולים מפורסמים, אדם מודהבנסים הנסתרים שהם יסוד התורה כולה” — due to the obvious miracles, aperson becomes aware of and grateful for the hidden miracles, which are the basisfor the entire Torah.     Withthis, let us present an important principle from the teachings of the KedushatLevi (First Kedushah for Purim). He points out that the miraculous featssurrounding the exodus from Egypt involved an upheaval and departure from thelaws of nature established at the time of creation.            Beginningwith the ten plagues and concluding with the splitting of the sea, the laws of naturewere disregarded.     Thatwas in stark contrast to the miraculous events that occurred at the time ofPurim — which were disguisedwithin the framework of nature. Achashverosh got drunk, killed Vashti for notheeding his command and made Esther the queen in her place. Haman, a descendantof Amalek, issued a decree to kill all of the Jews. Afterwards, because ofAchashverosh’s love for Queen Esther, Haman washung from the tree and the decree was rescinded. On the surface, it does notappear as if there was any deviation from the laws of nature in this sequence ofevents. Nevertheless, it is still quite clear to everyone that  HKB”H orchestrated all of these eventsin order to save the people of Yisrael.     Now,we can begin to appreciate the incredible connection between the holiday ofPesach and Purim. For, it is only due to the miracles of Pesach that werecognize and appreciate the miracles of Purim that are concealed within theguise of nature. Therefore, the main preparation for the miracle of Purim occurredon Pesach — when Haman was hung.      Hownicely this explains the deeper significance and intent of Esther’s command to fast even on the firstnight of Pesach.      Accordingto the Midrash, we learned that she countered Mordechai’s objection with the words: “זקן שבישראל למה הוא פסח” — Elder of Yisrael, what is the pointof celebrating Pesach under these circumstances. She was suggesting to him that it was necessaryfor them to cause a stir in the heavens. After all, as we learned from theRamban, the entire reason for celebrating Pesach — on which we celebrate the visible, supernaturalevents that surrounded the exodus — is solely so that a person will believe in themiracles that are concealed within the framework of nature. Hence, if themiracles of Purim do not occur within the framework of nature, there is no purposefor the miracles of Pesach.     Atthis point, we can revisit Rashi’s poetic comment: “משנכנס אדר מרבין בשמחה - ימי נסים היו לישראל פורים ופסח” -- when Adar begins, we increasejoy -- since this month ushers in the time during which the great miracles ofPurim and Pesach occurred. He teaches us that we rejoice in Adar in celebration of both the events ofPurim, which appeared to transpire within the natural realm, and the events ofPesach, which transpired above and beyond the natural realm. After all, it wasonly in the merit of the Pesach miracles that we merited the Purim miracle. So,clearly, Purim and Pesach are intimately connected and inseparable.           Wecan now truly appreciate the depth and significance of the great Rabbi ofRozhin’s, zy”a, illuminating words. Haman cast his lot on the month ofAdar believing that, as the last month of the year, it possessed the greatestdegree of divine concealment. He was unaware of the intimaterelationship that exists between the end of the year and the beginning of theyear — the connection of Adarwith Nissan. Due to the month of Nissan — a month highlighted by supernatural events — we are able to illuminate even theextreme darkness of Adar — to believe in miracles thatoccur within the framework of nature. So we see that the month of Adar, thelast of the twelve months of the year, is firmly connected to the first monthof the year, Nissan.      Thisalso illustrates the deeper significance and wisdom inherent in Queen Esther’s plea to our Heavenly King, HKB”H: י’בוא ה’מלך ו’המן ה’יום” “ — let the king and Haman come today. As explained, the first letters ofthese words constitute the permutation of the holy name Havaya in its ideal andoriginal order — the permutation associatedwith the month of Nissan. She fully intended to solidify the connection betweenthe last month, Adar, and the first month, Nissan. For, it is impossible toappreciate the miracles of Purim that were concealed within the realm of natureif not for the visible, supernatural miracles that took place during the monthof Nissan. She invoked the auspicious permutation of the name Havayarepresented by the possuk: י’שמחו ה’שמים ו’תגל ה’ארץ -- the heavens will rejoice andthe earth will be glad.  The Arizal explainsthat when the snake touched Chava, the negativity of the snake entered her andcame out in her first born Kayin. Kayin rebelled against G-d and we wonderwhere did he come up with murder. He explains it was the influence of thenachash. The negative side passes through into Esav and Amalek who stirs doubtand kills without fear. In attempting to save his own skin, he does his best toprevent us from getting to the finish line.      I want to concludewith the words of the Netivos Shalom, as explained by Rabbi Winston and then myown      Sholom NoachBerezovsky 1911 - 2000) was the Slonimer rebbe. His teachings were published asa series of books entitled Netivos Sholom     He explains Amalekattacked the Jewish people during their 50 day ascension to Mt. Sinai and theacceptance of Torah. He didn’t stop it from happening, but he was able tolessen its impact, and hold of the Final Redemption.     The next time Amalektries to block such an opportunity for complete redemption, is just as theJewish people are entering the land. This time Amalek attacks through Balak andBilaam, who, the Zohar explains, were rooted in Amalek. The name Amalek is evenbuilt into their names.      Once again, he didn’tstop the event, but he lessened it enough to hold off the Final Redemption fora while longer, once they caused Gad, Reuven, and Menashe to choose to live inthe Diaspora instead of Eretz HaKodesh.     The next potential fora complete redemption was in Mordechai’s and Esther’s time, which, as theTalmud says, was really the completion of what began at Har Sinai over amillennium before. Once again, Amalek showed up, not preventing redemption, butlessening its impact and its ability to eradicate evil from Creation.     After that, there werebattles with Amalek, but mostly started by the Jewish people, especially inShaul HaMelech’s time.      The next war anAmaleki seems to go out of his way to fight against the Jewish people was inWorld War II, which, as Hitler, y”s, himself admitted, was really a war againstthe Jews. And, in pure Amaleki style, he sacrificed the war effort, put himselfat risk, just to harm and murder more Jews. He may not have physicallydescended from Amalek, but he certainly did spiritually.     And if I can suggest.We are again at the cusp of history.     Amalek through Hamasattacks us when? Shemini Aseret – The day set aside for us and Hashem. We arein the ikvei Meshicha.  Just as Amalek didwhen we left Egypt, they attack those who are defenseless and it is up to us fightthem.     And finally why do werecall Amalek through the reading of the Torah.  Amalek implies doubt   That doubt infects us   The antidote is Torah      The Torah reminds usthat Hashem whether we can “see” or not is always with us.     Its up to us to find Him!