1. Today is the eve of the 7th of Adar, which is specially associated with Purim. The Talmud (Megillah 13b) states: “‘[Haman] threw the lots [to determine on which day the Jews would be exterminated].’ When the lots fell out in the month of Adar, he rejoiced exceedingly, saying ‘The lot has fallen for me in the month in which Moshe passed on.’ He did not know, however, that on the 7th of Adar he [Moshe] passed on, and on the 7th of Adar he was born.”

The connection between the 7th of Adar to Purim, then, is twofold: In regard to Haman’s decree, that he rejoiced that the lot fell in the month Moshe passed on; and in regard to the defeat of the decree, since Moshe was also born on the 7th of Adar — for through this, Haman’s evil joy was changed [not just abolished] to the holy joy of Purim.

The change or conversion of darkness to light is the ultimate in all matters of sanctity and goodness. For through the conversion of previous darkness and evil, greater light and sanctity is achieved — greater than would be possible without the previous darkness. In plain terms, without Haman’s decree, we would not have the festival of Purim.

There are several aspects in the above passage of the Talmud which need clarification — both in Haman’s joy that the lot fell in the month of Adar, and in the conversion of that unholy joy to sacred joy because Moshe was born on the 7th of Adar. Although we are talking of Haman’s thoughts, nevertheless, since it is brought in Torah — and Torah finds it necessary to refute it — it follows that it has logic behind it. Of course, it is a wicked logic — but a logic nevertheless, and therefore since it could prove to be a “test” for a Jew, the Torah must explain why it does not hold true.

Because Adar is the month in which Moshe passed on, there is a certain logic to say that this month is an unfavorable time for Jews, G-d forbid — the opposite of an “auspicious time.” Therefore Torah explains that although this is true, since, however, Moshe was born in the month of Adar, it is the most auspicious time possible.

However, not all is clear. If one were to search for an unfavorable time for Jews G-d forbid, the date of “the first of the fifth month” seems more opportune. This was the day Aharon passed on, an event which is recorded in the Written Torah — and which therefore even non-Jews know about. The 7th of Adar however, is not found in the Written Torah, but is brought only in the Oral Torah.

Indeed, we see that in the fifth month (Av), several tragic events did happen to Jews — including the destruction of the Bais Hamikdosh. The non-Jews certainly knew of this, especially the Persian empire of which Haman was chief minister. The Persian empire inherited Babylon’s grandeur and Babylon destroyed the Bais Hamikdosh in the fifth month. Thus, not only is the fifth month an unfavorable date for Jews recorded in the Written Torah (Aharon’s passing on), but it is a date associated with Haman’s power in the Persian empire.

What, then, was Haman’s joy that the lot fell in the month of Adar? If the lot was a sign from Above that Haman would be successful (as Haman considered it to be), it should have fallen in the month of Av. That it did not should not have been a sign of Haman’s success.

The question is stronger when we compare the result of Moshe’s and Aharon’s passing on. After the destruction of the Bais Hamikdosh in the fifth month, Persia — and with it Haman — rose to power. After Moshe’s passing in the month of Adar, the Jews entered Eretz Yisroel, where the Bais Hamikdosh was built!

Further clarification is needed on the answer to Haman’s glee, that on the 7th of Adar Moshe was born. How does Moshe’s birth annul the effects of his passing on? Surely it should be the other way around — death annuls birth?

Finally, we must understand what lesson for our service to G-d we can learn from this whole passage.

The Purim miracle is associated with the very existence of Jews ‘ . As the Talmud states (Megillah 14a): “If from slavery to freedom (the exodus from Egypt) we say Shirah (Song), then all the more so from death to life (the miracle of Purim).” Because Moshe Rabbeinu was the shepherd of Israel, the existence of the Jewish people is associated with Moshe’s existence. Thus, when Haman saw that the lot fell in the month in which Moshe passed on, “he rejoiced exceedingly.” He saw in Moshe’s passing the symbol of the finish of the Jews.

This is why he rejoiced that the lot fell in Adar, and not the fifth month (Av) — for since he was dealing with the very existence of Jews (and not just his personal victory, which would have been better symbolized by Av), it is connected more closely with Moshe Rabbeinu, the shepherd of Israel. Moreover, Haman was the antithesis of Mordechai, and Mordechai was the Moshe of his generation. Thus the lot falling in the month in which Moshe passed on symbolized to him victory over Mordechai.

The Torah’s answer is “He did not know that on the 7th of Adar he passed on and on the 7th of Adar he was born.” The Talmud (Sotah 12a) states: “When Moshe was born the whole house was filled with light. It states here [regarding Moshe’s birth] ‘She saw him that he was good;’ and it states there [in the account of Creation] ‘G-d saw the light that it was good”’. Thus we learn that the ‘he was good’ stated in regard to Moshe teaches that not only was Moshe himself radiant, but the whole house was filled with light.

This distinction of Moshe was repeated and renewed every year on his birthday — for 119 years, until the 7th of Adar of the 119th year of his life. Since Moshe was born on the 7th of Adar, there is nothing to fear that “on the 7th of Adar he passed on” — for before his passing away on that day, the distinction of Moshe’s birth had been repeated 119 times! Even the simplest Jew knows a single event cannot compare to something repeated 119 times.

2. In greater depth: Our Sages, regarding Moshe’s birth and passing on the same day, comments (Kiddushin 38a): “This teaches that G-d sits and fills the years of the righteous from day to day, and from month to month.” In other words, the righteous are born and die on the same date, thereby perfectly “filling” out their years.

What, however, is the distinction of passing away on the same date as one’s birth? Isn’t it better to live some extra months and days after the date of birth?

Every Jew knows that before birth, a person’s soul resides above, which transcends the limits of time and space. Only when it descends to this earth, is it associated with spiritual-temporal dimensions. The soul is sent below by G-d for a definite purpose. This purpose is present at the very beginning — but for it to come to fruition, time must pass for action to be taken which will carry out the purpose. At the moment of birth, the purpose for the soul’s descent into the limits of time and space is already present — but its realization is effected during the life-span allotted to man on this earth. At death, this purpose will have been completed to perfection.

This perfection is most emphasized when the birth and death is on the same date — “G-d sits and fills the years of the righteous from day to day and from month to month.” Time has several divisions — days, weeks, months, and years. The completion of each of these divisions is at their end — i.e. the day’s work is completed at the end of the day, the week’s work at the end of the week, etc.

The fullness of time is most stressed in a year. A day is not fully complete in itself, for a new day follows. The same applies to a week and a month. At the end of a year, however, a definite cycle of time has finished, for a new year is more or less a repetition of the previous year’s cycle.

This is the greatness of “G-d sits and fills the years of the righteous from day to day and from month to month.” When the time-span allotted to man on this earth ends on his birthday, it indicates the ultimate in time — for the last year of his life ended in complete fullness — to the day he was born: “G-d fills the years of the righteous.”

This is the answer to Haman, that “he did not know that on the 7th of Adar he passed on and on the seventh of Adar he was born. Moshe’s passing itself symbolized the ultimate perfection of his work, since his passing was on the same day as his birth. Not only does Moshe’s passing not symbolize weakness in Israel’s existence, but the reverse: it symbolizes the ultimate perfection in Moshe, and therefore it is an auspicious time for strengthening the existence of Israel — which is connected to Moshe, the Shepherd of Israel.

Thus the miracle of Purim came about through the greatness of the 7th of Adar, the birthday and passing of Moshe in the manner of “G-d fills the years of the righteous.” Therefore the matters of Moshe Rabbeinu are emphasized in Purim. On Purim, “they fulfilled what they had previously accepted” the Jews fulfilled the idea of Mattan Torah, the Giving of the Torah. And the Torah is connected with Moshe Rabbeinu — “Remember the Torah of Moshe My servant.” Likewise, the strong faith and self-sacrifice exhibited by the Jews on Purim — “he (Mordechai — and all Jews) did not bend the knee nor bow down” — are the hallmarks of Moshe.

The lesson from all the above in practical terms: The 7th of Adar every year emphasizes the ultimate perfection of Moshe and all his matters. Therefore it is an auspicious time to increase in all matters of Torah and mitzvos. This Shabbos, the eve of the 7th of Adar, is therefore the right time to undertake good resolutions in everything associated with the 7th of Adar, especially to increase in Torah study (“Remember the Torah of Moshe My servant”).

3. In addition to being the eve of the 7th of Adar, today is also Shabbos parshas Terumah. Since everything is with Divine Providence, there must be a connection and common theme between the 7th of Adar and parshas Terumah.

Terumah in Hebrew has the same letters as “Torah mem,” “mem” being the Hebrew letter for the number forty. Thus Terumah refers to the Torah which was given after 40 days. And the Torah is identified with Moshe Rabbeinu — which is the connection between parshas Terumah and the 7th of Adar.

In a deeper sense, “Terumah” alludes to the synthesis between Torah which transcends time, and “40 days” which is the idea of time. Although the Torah is intrinsically above time and space, it descended and was “enclothed” in spatial-temporal matters. This is expressed by the Torah given after forty days (“Terumah” = “Torah Mem”).

Since the 7th of Adar also emphasizes the idea of time in regard to Moshe Rabbeinu — “He fills the years of the righteous” — “Terumah” is connected with the 7th of Adar not just in the aspect of Torah (as explained above), but also in the aspect of “forty days” (time).

In addition, a special aspect of parshas Terumah is that it relates the making of the Mishkan. In connection to the donation of material for its building, the Midrash states: “‘They shall take for Me a donation.’ When G-d spoke to Moshe about the Mishkan, he said before Him: ‘Master of the universe, can Israel make it?’ G-d said to him: ‘Even one of the Jewish people can make it,’ as it is written ‘from each person (singular tense) whose heart moves him [You shall take the donation].

Commentators explain that Moshe’s query was similar to King Shelomoh’s about building the Bais Hamikdosh (Melochim 1 8:27): “The heaven and heaven of heavens cannot contain You; how much less this house that I have built?” G-d answered him: You are wondering how the whole of Israel can build the Mishkan. I tell you that even one of Israel can do it!” This demonstrates emphatically the greatness of each and every Jew, man and woman.

The Midrash continues to state: “The Sages said, together with the manna which came down to Israel, gems and precious stones also came down. The greatest of them (the Jews) came and collected them and hid them ... and so it states “The princes brought ...” [their donations of precious stones].

This section of the Midrash follows the prior one, which stated that each Jew is capable of building the Mishkan. The Midrash then explains how each Jew is capable of doing it — i.e., from where each Jew could have got all the necessary materials. The Midrash thus explains that each Jew received the necessary precious stones together with the manna.

The lesson from this for our service to G-d. The previous Rebbe demands from each person to engage in the dissemination of Torah, Judaism, and Chassidus outside — to all Jews. A person may ask: How can he influence a Jew when he sees that the Jew is in such a deplorable spiritual state?

The answer to this is: “Do not look at his appearance.” Rather, look upon him as G-d does, as explained by the above Midrash, that G-d said “Even one of Israel can do it.” G-d has stated that every Jew, alone, can build a sanctuary to G-d. Your task is but to inform him of it, to urge him, to prompt his heart — and then he will do it alone! Obviously, the way to influence a fellow Jew is not to feel that he is the “giver” and the other the “taker,” but that he is only delivering G-d’s words. Indeed, he must feel that G-d is giving him the merit to be His messenger to another Jew.

The lesson then is to increase in the spreading of Torah, Judaism, and Chassidus, thereby allowing every Jew to make a sanctuary to G-d. Through this we hasten the building of the third Bais Hamikdosh (sanctuary) in the true and complete redemption through our righteous Moshiach.

4. Parshas Terumah talks of the command given to the Jews to make to make the Mishkan. After the command to make the menorah, and a detailed description of its many parts is given, Scripture states (Terumah 25:40): “See that [you] make [them] after their pattern which is being shown you on the mountain.” Rashi comments on the words “See that [you] make [them]” that “See here on the mountain the pattern which I show you. This tells that Moshe was perplexed by the construction of the menorah until G-d showed him a menorah of fire.”

Rashi’s comment, as all commentators note, is puzzling. Scripture states explicitly that G-d showed Moshe all the vessels of the Mishkan, not just the Menorah. Prior to our verse it states (25:9): “Make Me a Mishkan ... according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels.” After our verse Scripture again states (26:30): “You shall erect the Mishkan according to the laws which have been shown you on the mountain.” What, then, is special about the menorah that about it Rashi writes that “G-d showed him a menorah of fire” — all the vessels were shown by G-d to Moshe?

Some commentators explain that all the other vessels were shown to Moshe only because Moshe was perplexed about the menorah — and since He needed to show him the menorah, he therefore showed him all the other vessels as well. However, this explanation is difficult because

1) Rashi in no way gives any hint about this;

2) In the plain interpretation of Scripture, it is unlikely that G-d would show him all the vessels just because He had to show to show him the menorah;

3) When a student learns the prior verse (25:9) “according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels,” he has not yet learned Rashi’s interpretation on our verse that “Moshe was perplexed by the construction of the menorah until G-d showed him a menorah a ‘menorah of fire.” How then can we say that G-d showed Moshe all the Mishkan’s vessels because He had to show him the menorah when we do not learn that G-d had to show him the menorah until many verses later?

The difficulty is resolved through one word Rashi inserts in his comment: “This tells that Moshe was perplexed by the construction of the menorah.” All the vessels were shown to Moshe by G-d. The special difficulty in the case of the menorah — which necessitated an extra showing of the menorah — was not the actual pattern of the menorah, but rather its construction. Since there were so many components in the Menorah (branches, cups, flowers, knobs) — all of which had to be beaten out of one piece of gold — Moshe was perplexed as to how to actually make it, not as to how it looked.

In the case of the other vessels, after their details were explained, and their pattern shown, there was no special difficulty in how to make them.

Since the making of the menorah entailed special difficulty, “G-d showed him a menorah of fire” (in addition to the original showing of all the vessels). This extra showing made the actual construction easier. Moreover, Rashi states “G-d showed him a menorah of fire.” Fire, flames, contains different colors — white, red, blue, etc. We could therefore posit that in the menorah of fire, the different components were in different colors, thereby making it much clearer to understand — and therefore making it easier to build.

This does not contradict that which Rashi states (25:31): “‘The menorah shall be made’ — of itself. Because Moshe was perplexed by it, G-d said to him: ‘Cast the mass [of gold] into the fire,’ and it was made of itself.” For although in the end Moshe still could not make the menorah, the extra showing of “the menorah of fire” undoubtedly helped to clarify how to make it more than if it was not shown. Nevertheless, even with this extra understanding, Moshe still could not build it, and therefore it had to be made “of itself.”