Purim Katan: Big Things Come in Small Packages

While the Jewish yearly calendar is primarily based on twelve lunar cycles, in order for Pesach to consistently coincide in the springtime, a second month of Adar is added 7 times throughout a 19-year cycle. This year is one where we have two Adars, and this upcoming Friday and Shabbos (February 23rd-24th, 2024) coincide with the Jewish calendar dates of the 14th and 15th of Adar I 5784, also known as Purim Katan - The Small Purim. There are various opinions amongst the poskim about the status of these days. The Mechaber in Shulchan Aruch brings two opinions if it is permitted or forbidden to eulogize and fast on the days of the 14th and 15th of the first Adar. The Rama states that the Ashkenazi custom is to refrain from fasting and eulogies. Additionally, the Rama brings an opinion that one is obligated to increase in joy and feasting, yet states the custom is not like that opinion. He does add that nevertheless one should increase their feasting slightly, in order to fulfill the opinion of those who are stringent. (If the recommendation of the Rama is also including the 15th of the first Adar is a point of further discussion.) With this the Rama concludes the halachos of Purim and closes with the verse וטוב לב משתה תמיד "the good-hearted has a continual feast" (Mishlei 15:15).

While everyone is encouraged follow their traditional custom how to relate to these special days, there are significant lessons to be learned of this unique “minor” holiday, its relationship to Purim itself, what is the Rama alluding to by quoting Mishlei, and what significance of these days can be applied to daily living.

Interesting to note Rav Moshe Sofer, (1762-1839), known by his magnum opus Chasam Sofer, claims based on a passage in Talmud Yerushalmi that the decree of Haman to annihilate the Jewish people was on a leap year and really Purim should be on the 14th and 15th of the first Adar. However, since Chazal wanted to juxtapose Purim with Pesach, we defer the main celebration of Purim to the second Adar. Additionally in another responsa of the Chasam Sofer he states based on a Ramban, that while the actual Mitzvos we perform on Chanukah and Purim are Rabbinical in nature, the overall concept of celebrating a miracle of salvation is a Biblical requirement. Furthermore, while the Rabbinic obligations of Purim are deferred to the second Adar, the essence of Purim, celebrating a miracle of Hashem, is mandated from the Torah and is required on the first Adar on Purim Katan.

Rav Tzodok Hakohen of Lublin (1823-1900) presents a similar idea. He points out that the central theme of the Purim season is the commandment of eradicating Amalek and all of the evil it represents. Whereas in the time of the Beis Hamikdash this mitzvah was done in a practical manner, today where that is not possible, the primary obligation is for one to erase the spiritual Amalek from one’s heart and mind. Whereas on a regular Purim there is a combination of the Mitzvos of the day concurrent with the metaphysical extermination of Amalek, on a year like this one, when the Mitzvos are deferred to the second Adar, the only task for Purim Katan is to focus on the removal of Amalek from our lives.

One of the places Amalek attempts to insert its influence is to question divine intervention in our daily routines. When the Bnei Yisroel first encountered Amalek in the desert it was surrounding the question היש ה’ בקרבנו אם־אין is Hashem truly in our midst (Shemos 17:8). Amalek doesn't deny the existence of Hashem, it questions Hashem’s role in our mundane tasks and daily lives. Unlike the Greeks or others, Haman didn’t claim that Hashem doesn't have the ability to save the Jewish people, he assumed he would not care to. This was the philosophy of his ancestor Amalek; to question and cause others to question Hashem’s providence in this world.

Perhaps this is what the Rama is alluding to when he writes regarding Purim Katan וטוב לב משתה תמיד, he is giving us advice how to conquer the inner Amalek, the one that resides in our hearts and minds, one that at times questions Hashem’s role in our day to day activities. By being in a perpetual state of happiness, it is easier to recognize the good in our lives, appreciating how events that may seem random and coincidental are in reality divinely orchestrated. Purim Katan, a seemingly minor day, however based on the sources above, contains a great opportunity, and would be wise to use the days to grow, excel, and strengthen our relationship with Hashem and to appreciate his divine presence in our daily lives.