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The answer lies in the precise formulation of the Shulchan Aruch (55:9). A boy must be 13 yearsand one day old to be a bar mitzvah. In this context, the Mishna Brurah (55:42) explains thatone day means that the 13 years have passed and that the first day of the 14 th year has begun.If a boy is born on the 1 st day of Kislev in a year when Cheshvan had 29 days, then 13 years havepassed on the 29 th day of Cheshvan, the anniversary of the day before he was born. On the nextday, he becomes a bar mitzvah, whether it is the 1 st day of Kislev or the 30 th of Cheshvan. Thefirst day of the 14 th year has begun even when the anniversary of his birth, the 1 st day of Kislev, isnot until the next day.Born on Rosh Chodesh AdarWhat if a boy is born on the 30 th day of Adar I, and becomes a bar mitzvah in a plain year whenAdar has only 29 days? This seems to resemble the aforementioned case of a boy born on the30 th day of Cheshvan who becomes a bar mitzvah in a year where Cheshvan only has 29 days. Asnoted, the Mishna Brurah (55:45) rules he becomes a bar mitzvah on the first day of Kislev.Here too, since Adar has only 29 days, he becomes a bar mitzvah on the 1 st day of Nissan.However, the Binyan Zion (158) rules that he becomes a bar mitzvah on the first day of RoshChodesh Adar, which is the 30 th day of Shevat, since he was born on the first day of RoshChodesh Adar. This novel view, which makes him a bar mitzvah over a month earlier, is basedon an unproven thesis that the status of Rosh Chodesh can determine a birth day.On this basis, the Binyan Zion rules that a boy born on the first day of Rosh Chodesh Adar in a12-month year becomes a bar mitzvah on the first day of Rosh Chodesh Adar II in a leap year,based on the opinion of the Rama that those born in a regular Adar become bnei mitzvah inAdar II in a leap year.If the status of Rosh Chodesh is not a determining factor, the boy would become a bar mitzvah afull month earlier. Since he was born on the 30 th day of Shevat, he would become a bar mitzvahon the 30 th day of Shevat, which is the first day of Rosh Chodesh Adar I.May the double Adar of this year increase the joy that Adar heralds in, in particular the joy oflearning Hashem’s Torah.17YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771
A Life of GivingRabbi Reuven BrandRosh Kollel, Yeshiva University Torah Mitzion Kollel of ChicagoA Season of Giving“If it should please the king, write to destroy [the Jews]and [I will pay] 20,000 kikar of silver” Reish Lakish says,it was clear to the Creator of the World that in the futureHaman would take out shekalim for the Jewish people,and therefore He committed [the Jewish people’s]shekalim before his.Megilla 13bאם על המלך טוב יכתב לאבדם ועשרתאלפים ככר כסף וגו'‏ אמר ריש לקיש:‏ גלויוידוע לפני מי שאמר והיה העולם שעתידהמן לשקול שקלים על ישראל,‏ לפיכךהקדים שקליהן לשקליו.‏ והיינו דתנן:‏ באחדבאדר משמיעין על השקלים ועל הכלאים.‏מגילה דף יג:‏This Talmudic passage conveys Hashem's providence in protecting the Jewish people, drawing acreative connection between the shekalim that Haman offered to Achashveirosh and the onesthe Jewish people donate annually to the Beit Hamikdash. Hashem orchestrated it such that ourdonation should precede the offer of Haman. Providence is surely a classic theme of the Purimstory, yet we can wonder why does the Talmud focus on this specific episode- the donation ofthe silver- to present it?Perhaps the Talmud is underscoring another key, central motif in the holiday of Purim: thenotion of giving, which is highlighted by the giving of Haman and the giving of the Jewishpeople. Giving finds expression in multiple ways throughout Purim, especially in a Halachiccontext. While we find the celebration of a festive meal and public reading of a text in otherholidays as well, the other two Mitzvot of the day- Matanot Laevyonim and Mishloach Manotareunique to Purim. Matanot Laevyonim, gifts to the poor, is a specific Mitzvah of this day,distinct from our general obligation to disburse tzedakah. The Shulchan Aruch describes onemanifestation of this difference:We don’t investigate recipients of [gifts to the poor] on Purim, butrather anyone who extends their hand to receive should be given.Shulchan Aruch OC 694אין מדקדקים במעות פורים אלאכל מי שפושט ידו ליטול נותנים לושולחן ערוך או"ח סימן תרצדWe learn that while the ongoing obligation to assist others financially is tempered by thepossibility of inquiring about potential recipients, our giving on Purim is different. It is notsubject to these boundaries, and we give to all those who ask.The mitzvah of Mishloach Manot is a Mitzvah that has no parallel in other holidays or Halachain general. In truth, it is a curious commandment. Why are we obligated to share food withothers or exchange meals with those who do not need them? Clearly, the emphasis is upon the18YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771
Page 1 and 2: 8YESHIVA UNIVERSITY • PURIM TO-GO
Page 3: Message from President Richard M. J
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Page 8 and 9: DON’T WRITE OFF THE NEXT GENERATI
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Page 14 and 15: Permit me to recommend to you an an
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Page 20 and 21: others or exchange meals with those
Page 22 and 23: This verse in Mishlei encapsulates
Page 24 and 25: R. Menachem Meiri (1249-1306), note
Page 26 and 27: Fourth, R. Yehudai Gaon (8 th centu
Page 28 and 29: Making Scents of PurimRabbi Yoni Le
Page 30 and 31: R’ Chanina said, anyone who can b
Page 32 and 33: Purim and Pesach: TwoHolidays, One
Page 34 and 35: ר(‏were forced to accept the Tor
Page 36 and 37: answers are given to this question
Page 38 and 39: Purim: The OtherDay of RestRabbi Tz
Page 40 and 41: e cut off from Israel. And on the f
Page 42 and 43: As a reward for having taken the in
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Page 47 and 48: Rabbi David Aaron, Jed H. Abraham,

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