Introduction
The Hebrew calendar, months and year, follows both the lunar and solar cycles, respectively. The months follow the lunar cycle of 29 ½ days (more exactly 29.53059 days), based upon the Mechilta on Exodus 12:2 as quoted by Rashi, meaning that a Hebrew month starting at the new moon may be either 29 or 30 days. However the Hebrew year must be adjusted to follow the solar cycle year because Passover must be in the spring as the verse says (Deuteronomy 16:1), “Guard the month of springtime and perform the paschal offering.” The Sifre on this verse, as quoted by Rashi, comments that Passover must occur in the springtime. Since the Hebrew calendar is composed of 12 months there is an 11 day difference between the solar (365.242) and lunar based cycles (12*29.53059 = 354.37) 365.242-354.37 = 10.872 or 11. This difference is resolved by adding an extra month Adar, immediately preceding Nissan when Passover occurs, to form a leap year of 13 months. The question then arises during a leap year which month of Adar is considered the significant one (viz. 1st, or 2nd, or both) for the many mitzvoth that occur in this month.
Mitzvoth
The mitzvoth that apply to the month of Adar are as follows:
- Month long observance – Joy on Adar and the 4 special Torah readings.
- 7th of Adar – anniversary of the birth and passing of Moses.
- Purim – giving ½ shekel, reading of the Megillah, gifts to the poor, exchange of food portions, lavish meal, prohibition of fasting and eulogies.
- Personal obligations – bar/bat mitzvah, yahrtzeit (anniversary of death of a parent or close relative), and anniversary of a miracle.
Which Adar
Mishna
As mentioned above the codifiers of Halacha debate on which month Adar 1, 2, or both should these mitzvoth be observed? A Mishna in Megillah 6b states that there is no difference in the mitzvoth between Adar 1 and 2 except the reading of the Megillah and distributing gifts to the poor which must be performed in Adar 2.
Talmud
The Talmud (ibid.) infers that a literal reading of the Mishna implies that the other mitzvoth of Adar may apply in either Adar 1 or 2. The Talmud considers the significance of both months as follows:
- Adar 1 is primary because we do not delay a mitzvah (in this case to Adar 2).
- Adar 2 is primary to connect the deliverance of Purim to Passover which occurs in the following month of Nissan.
After a lengthy debate the Talmud adopts the latter position as the Halacha for the laws of Purim and therefore interprets the Mishna as only referring to the laws of Purim. Rabbi Shimon ben Gamliel (Megillah 6b) says, “All mitzvoth (related to Purim) which are practiced during the second Adar are not practiced during the first Adar.” For the other mitzvoth of Adar both considerations may apply and are debated by the codifiers of Halacha.
Talmudic Commentators
Rosh
The Rosh, a 13th century Talmudic commentator, understands the Mishna in a narrow sense as when a community did not know about the leap year when they performed the mitzvoth of Adar (Rosh on Megillah 6b).This situation cannot occur today because we have a fixed calendar. At the time of the Mishna the Sanhedrin would determine the need for a leap year and announce the decision in the month of Adar. Therefore it would be possible for a community to perform some of the mitzvoth in Adar but not know that this Adar is actually Adar 1. In fact the Rosh bolsters his argument by combining the first statement of the Mishna with its second, “If the people read the Megillah during the first Adar and subsequently the year was intercalated (leading to a leap year) one reads the Megillah during the second Adar. Therefore the difference between the first and second Adar applies only to the reading of the Megillah and distributing gifts to the poor which are performed in the second Adar and not in the first.” Hence the Rosh concludes that Adar 1 is considered as an extension of the previous month and has no bearing on all of the mitzvoth of the month of Adar.
Codifiers of Halacha
The later codifiers of Halacha use the above two positions when determining which Adar is primary with respect to each mitzvah related to the month of Adar. The Chatam Sofer a leading Orthodox rabbi of European Jewry in the first half of the 19th century (responsa Orach Chaim 163) provides the following guidelines to determine which Adar is primary based upon the type of mitzvah requiring active or passive observance and related to Purim:
- Active (e.g. joy on Adar) in Adar 2
- Passive (e.g. prohibition of fasting and eulogizing on 14th of Adar) both Adar 1 and 2.
If not related to Adar festivities then the mitzvah is performed in Adar 1.
The following table summarizes these considerations with respect to the mitzvoth as follows:
| Mitzvah | Month (Adar) |
| Joy | 2 or both |
| Yahrtzeit of Moses 7th of Adar | 1 or 2 or both |
| Purim | 2 |
| Bar/bat mitzvah | 2 |
| Yahrzeit | 1 or 2 or both |
| Miracle | 1 or 2 |
Joy on Adar
The Talmud Taanit 29a states, “When the month of Adar enters we increase in joy”, which prompts the following questions:
- What is meant by joy?
- On which Adar is this joy expressed?
Level of Joy
It is interesting to note that the Talmud does not mention how this joy is expressed and in addition the Shulchan Aruch does even mention this mitzvah of joy. The Magen Avraham, a 17th century commentator on the Shulchan Aruch and the Mishna Berurah 586:8 mention this mitzvah but do not provide any details. The Dirshu edition of the Mishna Berurah (section 586 note 26) provides the following suggestions to express joy during the month of Adar:
- Enjoy a nice meal with wine.
- Plan a joyous event.
- Express joy that is meaningful to the person.
- Remove worries from the heart.
The Talmud (ibid. 29b) suggests that Adar is a propitious month and therefore an Israelite who has a court case against a gentile should try to have the case held in Adar.
Adar 1 or 2?
The codifiers of Halacha debate whether this mitzvah of joy applies on both months of Adar or only on Adar 2. On one hand the Talmud (ibid. 29a) mentions the month of Adar for joy without qualification, indicating both months of Adar. On the other hand the month of Adar is joyous because of the Purim celebration which occurs on Adar 2 (in a leap year) based upon the verse (Esther 9:22), “On the month which was transformed from sorrow to joy and from mourning to festivity.”
Rabbi Yaakov Emden, an 18th century leading rabbi and Talmudist in his responsa (2:88), limits the joy to Adar 2 based upon Rashi’s comment on the Talmud (ibid.), ” When the month of Adar enters we increase in joy” because this month ushers in the time when great miracles occurred, namely Purim in Adar and Passover in Nissan. Rabbi Emden asks, “Why did Rashi mention the month of Nissan?” He answers that the month of Adar is in unique in that this is the only month in the Jewish calendar which has a holiday and is followed by a holiday (i.e. 2 consecutive months of holidays). All other months alternate between a month of a holiday and at least one month without a different holiday. Therefore Adar 2 is the month of joy which since it precedes Passover. In addition in the opinion of Chatam Sofer a mitzvah that requires action only applies on Adar 2. However other codifiers consider the mitzvah of joy applies to both months of Adar since the Talmud did not express a preference for which month.
Four Torah Readings
The sages of the Second Temple era (Megillah 29a) instituted four special Torah readings which are read on 4 different Sabbath mornings as shown in the following table:
| Name (English) | Name (Hebrew) | Verses | Time |
| Shekels | שקלים | Exodus 30:11-16 | On or before 1st of Adar |
| Remembrance | זכור | Deuteronomy 25:17-19 | Before Purim |
| Red Heifer | פרה | Numbers 19:1-22 | 1 week before |
| Month | החדש | Exodus 12:1-20 | On or before 1st of Nissan |
The first reading occurs on the Sabbath before the 1st of Adar or on the 1st of Adar if this day coincides with the Sabbath because the annual collection of the ½ shekel should finish before the 1st of Nissan. The second reading occurs on the Sabbath before Purim to connect the mitzvah of remembering Amalek to the victory over Amalek on Purim. The third reading of the red heifer always occurs one week before the fourth reading to inform the Israelites, at the time of temple, to purify themselves before Passover when they would eat the sacrificial lamb in purity. There may be a gap of one Sabbath between the 1st or 2nd reading or the 2nd and 3rd reading but there is no gap between the 3rd and 4th reading to as explained above.
Since the last 3 readings are directly related to Purim or Passover they must be read on Adar 2 of a leap year (Mishna Berurah 688:23). Although the Mishna Berurah (685:2) considers the possibility of a reading on Adar 1 he records the majority view that this reading is not valid.
Seventh of Adar
The 7th of Adar is the anniversary of the birth and passing of Moses and is commemorated by some though additional Torah study and fasting. The question arises in a leap year, “On which month should the commemoration occur – Adar 1, Adar 2, or both?” The answer to this question rests upon the following:
- On which month did Moses actually pass away?
- How do we observe a yahrtzeit (anniversary of death of a parent or close relative) in a leap year?
The answer to both of these questions is subject to dispute as follows.
Passing of Moses
Although the Torah records the passing of Moses in Deuteronomy Chapter 34 the Torah does not explicitly indicate the date of passing. The Yalkut Shimoni, a Midrash on the books of the bible complied between the 11th and 14th centuries, in Joshua (Chapter 5, paragraph 28) provides the following dates:
- 7th of Shevat (month preceding Adar).
- 7th of Adar 1.
- 7th of Adar if Moses passed away in a regular year.
- 7th of Adar 2 if Moses passed way in a leap year.
This dispute arises because the Torah is a book of teaching and inspiration and is not always concerned about places and dates unless these serve to teach and inspire.
The Talmud Kiddushin 38a mentions the 3rd or 4th approach by establishing a timeline between the passing of Moses and the crossing of the Jordan River by the Israelites. The following table provides this timeline through the date, event, and associated verses from scripture.
| Date | Event | Verse |
| 7 Adar | Passing of Moses | Deuteronomy 34:5 |
| 7 Nissan | End of 30 days of mourning | Deuteronomy 34:8 |
| 7-10 Nissan | Three days preparation | Joshua 1:11 |
| 10 Nissan | Crossing of Jordan | Joshua 4:19 |
In establishing this timeline the Talmud assumes that these events followed each other without delay. Those who support the 1st or 2nd opinion would hold that these events did not follow immediately one after the other.
The verses establishing these events follow:
Deuteronomy 34:5 – “Moses the servant of Hashem died in the land of Moab.” However the Torah does not indicate the date of death.
Deuteronomy 34:8 – “The Israelites mourned (literally bewailed) Moses … for 30 days.”
Joshua 1:11 – “Prepare provisions because in 3 days you will cross the Jordan to inherit the land which Hashem … is giving you as an inheritance.”
Joshua 4:19 – “The people rose from the Jordan (river) on the 10th day of the first month (i.e. Nissan). (Later) they encamped in Gilgal to the east of Jericho.”
Birthday
The Talmud also states (Sotah 13b) that Moses was born and passed away on the same date based upon Exodus 23:26, “The number of your days I (Hashem) shall fill.” The Talmud declares that Hashem completes the years of the (chosen) righteous from day to day and month to month meaning that they pass way on their birthday. Hence by determining the birthday of Moses we can determine the day of the passing of Moses.
In addition to the opinions of the date of the passing of Moses, the Talmud (Sotah 12b) also debates the birth date of Moses as follows:
- 7th of Adar 1.
- 7th of Adar 2.
Both opinions agree that Moses was hidden for 3 months (Exodus 2:2) before his mother placed him in the Nile. They disagree on the date of placement as follows:
- 21st of Nissan (date of crossing of the Sea of Reeds).
- 6th of Sivan (date of giving of the Torah at Sinai).
Each of these dates was significant to Moses and in their merit Moses was saved from the Nile. According to the 1st opinion, Moses was born on the 7th of Adar 1 and approximately 3 months elapsed between his birth and placing in the Nile (i.e. about ¾ of Adar 1, full month of Adar 2, and ¾ of Nissan for 2 ½ months). According to the 2nd opinion, Moses was born on the 7th of Adar 2 or Adar (in a regular year) and exactly 3 months elapsed between his birth and placing in the Nile (i.e. about ¾ of Adar, full month of Nissan, and about ¼ of Sivan for 3 months).
The following table provides the birth date, date of placement in Nile, duration of time between the birth and placement, and date of passing.
| Birth Date | Placement in Nile | Duration (months) | Date of Passing |
| 7th Shevat | 21st Nissan | 2 ½ | 7th Shevat |
| 7th Adar 1 | 21st Nissan | 2 ½ | 7th Adar 1 |
| 7th Adar (regular year) | 6th Sivan | 3 | 7th Adar (regular year) |
| 7th Adar 2 | 6th Sivan | 3 | 7th Adar 2 |
Summary
According to the Talmud (Sotah 12b and 13b) the birthday and date of passing are the same and 3 months elapsed between the birth of Moses and his placement in the Nile. Each of these 4 opinions satisfies these 2 requirements. However according to the Talmud (Kiddushin 38b) only 33 days elapsed between the passing of Moses and the crossing of the Jordan River therefore only the last two opinions satisfy this requirement. When discussing the birth of Moses, the Talmud (Sotah 12b) considers the possibility of the 7th of Adar 1 but does not make reference to the 33 days of Kiddushin 38b. Some explain that the Talmud can accept a birth date in Adar 1 and a passing date in Adar 2 since both of these dates are the 7th. Hence the date of birth and passing of Moses is subject to dispute which could lead to the observance of his passing on the 7th of Adar 1 or 2.
Conclusion
The Shulchan Aruch 580:2 mentions the 7th of Adar as the passing of Moses but does not indicate if the passing was on a regular or leap year. Presumably the Shulchan Aruch favours Adar 2 as he rules for a yahrtzeit (ibid. 568:7). The Mishna Berurah 580:15 favours commemorating the 7th of Adar 1 in a leap year as to not pass over the mitzvah and considering the opinion that Moses passed away in Adar 1. However the Mishna Berurah (ibid.) acknowledges that some accept Adar 2 because the Talmud indicates that Moses passed away in the month before Nissan. The section “Yahrtzeit (anniversary of death of a parent or close relative) in a leap year” discusses the details on which month the yahrtzeit is observed. Hence there is justification for commemorating the passing of Moses on the 7th of Adar 1, 2, or both. According to the Chatam Sofer one would not need to observe the 7th of Adar on both months because this commemoration involves a mitzvah with action (i.e. additional prayer and Torah study).
Mitzvoth of Purim
The following mitzvoth apply on Purim:
- Reading of the Megillah (complete book of Esther 1:1-10:3).
- Gifts to the poor (food or money, 1 gift each to 2 poor people).
- Exchange of food portions (2 different portions of food or drink to 1 or more people).
- Lavish meal (with wine or other alcoholic beverages to commemorate the feasts of Esther).
Based upon the above discussion of the Mishna and Talmud (Megillah 6b) the following questions arise about the observance of mitzvoth of Purim:
- If the mitzvah was performed on Adar 1 must it be repeated on Adar 2?
- If Adar 2 is the main month is there a requirement to also observe the mitzvoth on Adar 1?
Repeated on Adar 2
The Talmud (ibid.) debates the first question and presents a view that if the Megillah was read on Adar 1 it need not be read on Adar 2. However the Talmud (ibid.) notes that the majority view is that the Megillah reading and other mitzvoth of Purim observed on Adar 1 are not valid and must be repeated on Adar 2 to connect Purim to Passover and that is the Halacha (Mishna Berurah 685:2).
Observance on Adar 1
The Mishna (Megillah 6b) states, “The difference between the first and second Adar applies only to the reading of the Megillah and distributing gifts to the poor which are performed in the second Adar and not in the first.” Since the last 2 mitzvoth are not mentioned in the Mishna they may apply on Adar 1. However Rabbi Nissim of Gerona (14th century Talmudic commentator and influential Talmudist) on Megillah 6b writes that although not mentioned in the Mishna the mitzvah of exchange of food portions is similar to gifts to the poor since both actions involve giving and therefore are included in the mitzvoth that only apply in Adar 2. Still that leaves the mitzvah of a lavish meal also on Adar 1 open to debate.
Lavish Meal
According to the explanation of the Rosh there would be no requirement of a lavish meal on Adar 1 even according to the Mishna because he understands the Mishna as applying to a community that did not know of the leap year which is very unlikely because we now have a fixed calendar. However according to Rabbi Nissim there may be a requirement for a meal on Adar 1.
Tosafot (school of medieval commentators on the Talmud) on Megillah 6b considers the possibility of a lavish meal on Adar 1 because a simple reading of the Mishna implies this meal unlike the explanation of the Rosh. However the Tosafot points out that the Talmud did not specifically address the issue of a meal when comparing Adar 1 to Adar 2. Rather the Talmud focuses on the prohibition of eulogies and fasts on the 14th and 15th of Adar 1. Therefore they rule that there is no requirement for a lavish meal on Adar 1.
Since the majority opinion (e.g. Rabbi Shimon ben Gamliel, Tosafot, and Rosh on the Mishna) holds that the mitzvah of a lavish meal only applies on Adar 2 the Shulchan Aruch Orach Chaim rules (697:1) that a lavish meal on Adar 1 is not required. Although the Rema (ibid.) agrees with this ruling he mentions a contrary opinion that requires a meal on Adar 1. He therefore concludes that it is proper to increase the size of a meal on Adar 1 and adds the verse in Proverbs (15:15), “All the days of a poor man are wretched, but he who has a cheerful heart always has a feast.” The reader may ask, “What is the concern about an extra lavish meal? What harm can come from it?” The answer is that some pious individuals prefer to minimize physicality and would refrain from a lavish meal unless it involves a mitzvah. Therefore the Rema adds the verse in Proverbs to indicate that this meal on Adar 1 involves the mitzvah of serving Hashem with joy (i.e. a cheerful heart) and not just physical pleasure. The author would like to point out that the 2 previous verses in this chapter of Proverbs indicate the need for joy when combined with Torah wisdom as follows:
Verse 13 – “A merry heart makes a cheerful face, but by sadness of heart comes a breaking spirit (i.e. depression).”
Verse 14 – “The heart of an understanding person seeks knowledge, but the mouth of fools befriends folly.”
In addition this meal provides the opportunity to thank Hashem for the many miracles He has performed for the Israelites on Purim.
The following table lists the mitzvoth and practices of Purim for Adar 1 and 2 and sources in Shulchan Aruch Orach Chaim.
| Mitzvah | Adar 1 | Adar 2 | Source |
| Reading of Megillah | X | √ | 689:1 |
| Gifts to the Poor | X | √ | 694:1 |
| Exchange of Food | X | √ | 695:4 |
| Lavish Meal | ? | √ | 695:1-2 and 697:1 |
| Fasting and Eulogies | Dispute | Dispute | 697:1 |
Fasting and Eulogies
The book of Esther (9:19) declares that the days of Purim are for gladness and feasting. The Talmud (Megillah 5b) interprets this phrase as meaning gladness and not eulogies, feasting and not fasting. Although this ruling applies to the 14th of Adar 2 (i.e. Purim) the Mishna in (Megillah 6b implies that this ruling applies to the 14th of Adar 1. Even Rabbi Shimon ben Gamliel who explains the Mishna in terms of the laws of Purim accepts that this ruling also applies to Adar 1 because as the Mishna says there is no difference between the 2 months of Adar except for the reading of the Megillah and gifts to the poor.
It would seem that based upon the Talmud that there is no dispute about this ruling. However, as explained above, the Rosh understands that the Mishna is referring to a community that did not know that this year was a leap year. If they did know then this ruling would only apply to Adar 2. According to the Ran this ruling would apply to both Adar 1and 2. Similarly according to the Chatam Sofer this ruling would apply to both Adar 1 and 2 because this prohibition implies a passive stance.
Since there is a dispute the Shulchan Aruch Orach Chaim (697:1) mentions both views prohibition fasting and eulogizing on the 14th of Adar 1 and permitting both. The Shulchan Aruch and Rema favour the former position and that is the accepted Halacha. In fact fasting and eulogizing are prohibited on both the 14th and 15th of Adar 1 and 2 (ibid.) because residents of walled cities from the time of Joshua (e.g. Jerusalem) observe Purim on the 15th of Adar (Orach Chaim 688:1).
Half a Shekel
The Rema (Shulchan Aruch Orach Chaim 694:1) records a custom of giving a half of the country’s main unit of currency (e.g. ½ dollar for an American) as a commemoration of the ½ shekel mandated by the Torah (Exodus 30:12-16) for the purchase of communal offerings. The Talmud (Megillah 29b) states that this collection was made in the month of Adar (next to Nissan) because the money for the communal offerings must be collected before Nissan.
Since the temple is not standing in Jerusalem this donation is symbolic with the money given to the poor, maintenance of Torah scholars, or the synagogue. Actually this donation could be given throughout the month of Adar or even afterwards if a person forgot during Adar. However the prevailing custom is to give this donation as follows:
- Before the afternoon service on 13th of Adar (Rema ibid. and Mishna Berurah 694:4).
- Before the reading of the Megillah on the night of Purim (after the afternoon or evening prayer, based on the Mishna Berurah ibid.).
- Before the morning reading of the Megillah on the day of Purim (14th of Adar) (Mishna Berurah ibid.).
The reason for linking the ½ shekel with Purim is to connect to the:
- Miracle of Purim based on the Talmud (Megillah 13b), “Hashem knew that Haman was going to weigh out shekels against the Israelites (Esther 3:9). Therefore, He arranged that the ½ shekel was given to the Temple (ideally) at the beginning of Adar to precede Haman’s shekels which would have led to the destruction of the Israelites on the 13th of Adar (Esther3:13).”
- Fast of the 13th of Adar with this charitable donation to add merit in connection with the fast.
However the first reason is primary because when Purim occurs after Shabbat the fast is advanced to Thursday and the money may be given on Purim itself. Similarly those residents of walled cities that celebrate Purim on the 15th of Adar may give the ½ shekel on or before the 15th of Adar. For all of the above reasons one gives the ½ shekel on Adar 2 in a leap year.
Bar/Bat Mitzvah
A bar or bat mitzvah occurs when a minor becomes an adult in Halacha (i.e. 13 or 12 complete years, respectively) and therefore obligated in mitzvoth on their birthdays. The question arises when to observe this momentous birthday when switching between regular and leap years. The following table shows the different possibilities for observing a bar/bat mitzvah when going from a regular year to a leap year or vice versa showing the month of birth, current year of the celebration, and on which month it is observed.
| Year of Birth | Year of Celebration | Month of Bar/Bat Mitzvah |
| Regular | Regular | Adar |
| Regular | Leap | Adar 2 |
| Leap | Regular | Adar |
| Leap | Leap | Same month (Adar 1 or 2) |
These four cases are explained as follows:
- The first case is obvious because there is only one Adar in consideration, both at birth and at the celebration and is therefore is not discussed in the codes.
- The Rema (Orach Chaim 55:10) rules that in a leap year the bar/bat mitzvah is observed on Adar 2 if the child was born on a regular year because the Halacha requires a full 13 or 12 years before becoming an adult. Although there is a dispute as to which Adar is significant, Adar 1 as not to pass over a mitzvah or Adar 2 to connect Purim to Passover, these factors are not relevant to a bar/bat mitzvah celebration because we must be sure of the completion of 13 or 12 years and therefore wait until Adar 2.
- The Shulchan Aruch (ibid.) rules that when going from a leap year (i.e. Adar 1 or 2) to a regular year the bar/bat mitzvah is observed in Adar. The Shulchan Aruch also points out an interesting anomaly. In the case of twins, if the older one was born towards evening on the 29th of Adar1 and his younger brother was born a few minutes later on the 1st of Adar 2 then in a regular year the younger brother will observe his bar mitzvah on 1st of Adar and the older 4 weeks later on the 29th of Adar!
- The Mishna Berurah (ibid. 55:43) rules that when both the birth and bar/bat mitzvah occur in a leap year the celebration is on the same month as the birth, whether Adar 1 or Adar 2.
Yahrtzeit (anniversary of death of a parent or close relative) in a leap year
It is a well established custom to commemorate the anniversary of the death of a parent including the following practices:
- Reciting the mourner’s kaddish (Rema on Yoreh Deah 376:4).
- Leading services (ibid.).
- Fasting (ibid.).
- Mishna study (Laws of Mourning 44:13).
- Lighting a 24 hour candle (ibid. 44:15).
(Note: The book “Laws of Mourning” by Rabbi Chaim Binyamin Goldberg, Artscroll Halachah Series, 504 pages, 2010 edition, ISBN 13:978-0-89906-172-6 is an excellent source for the many customs and practice of mourning in Judaism.)
The question arises when to observe this anniversary when switching between regular and leap years. The following table shows the different possibilities for observing a yarhtzeit when going from a regular year to a leap year or vice versa showing the year of passing, current year of the yahrtzeit, and on which month it is observed.
| Year of Passing | Year Yahrtzeit | Month of Yahrtzeit |
| Regular | Regular | Adar |
| Regular | Leap | Dispute (Adar 1 or 2 or both) |
| Leap | Regular | Adar |
| Leap | Leap | Same month (Adar 1 or 2) |
(Note: Although the analysis of the month of a yahrtzeit is similar to that of a bar/bat mitzvah the author chose to elaborate for ease of reference.)
The above four cases are explained as follows:
- The first case is obvious because there is only one Adar in consideration, both at the year of passing and year of the yahrtzeit and is therefore is not discussed in the codes.
- When a person passed away in a regular year (i.e. one Adar) and the yahrtzeit falls on a leap year there is a dispute as to which Adar should be used for the yarhtzeit. The Shulchan Aruch Chain (568:7) rules that the yarhtzeit is observed on Adar 2 because in reference to Purim Adar 2 is significant. However the Rema (ibid.) rules that the yahrtzeit is observed on Adar 1 because we do not pass over a mitzvah. As a result of this dispute some observe the yahrtzeit on both Adar 1 and 2 (Rema ibid.).
- If the passing occurred in a leap year whether in Adar 1 or 2 then in a regular year the yahrtzeit is observed on Adar because there is only one Adar in consideration. We do not advance the yahrtzeit to the preceding month of Shevat when the passing occurred in Adar 1 (Shulchan Aruch 55:10 and Mishna Berurah 55:44).
- If both the year of passing and yahrtzeit are leap years then the month of the yahrtzeit follows the same month as the month of passing whether Adar 1 or 2 (Rema ibid.).
Celebration of a Miracle
The Mishna Berurah (218:32) states that a person who was saved in a miraculous manner should celebrate the anniversary of his deliverance by:
- Making a festive meal and inviting guests.
- Praising Hashem for his good fortune.
- Reflecting on his life’s purpose.
The question arises when to observe this anniversary when switching between regular and leap years. The following table shows the different possibilities for celebrating this miracle when going from a regular year to a leap year or vice versa showing the year of the miracle, current year of celebration and on which month it is observed.
| Year of Miracle | Year of Celebration | Month of Celebration |
| Regular | Regular | Adar |
| Regular | Leap | Dispute (Adar 1 or 2) |
| Leap | Regular | Adar |
| Leap | Leap | Same month (Adar 1 or 2) |
(Note: Although the analysis of the month of celebration is similar to that of a bar/bat mitzvah the author chose to elaborate for ease of reference.)
The above four cases are explained as follows:
- The first case is obvious because there is only one Adar in consideration, both at the year of the miracle and year of celebration and is therefore is not discussed in the codes.
- When the miracle occurred in a regular year (i.e. one Adar) and the celebration falls on a leap year there is a dispute as to which Adar should be used for the celebration. On one hand the celebration should be observed on Adar 1 because we do not pass over a mitzvah. On the other hand the celebration should be observed on Adar 2 in deference to Purim. Although this case is not discussed in Shulchan Aruch the Mishna Berurah rules in a conflicting manner in subsection 686:8 in favour of Adar 1 and 697:1 in favour of Adar 2. Hence a person can choose either month for celebration.
- If the miracle occurred in a leap year whether in Adar 1 or 2 then in a regular year the celebration is observed on Adar because there is only one Adar in consideration.
- If both the year of the miracle and celebration are leap years then the month of the celebration follows the same month as the month of the miracle passing whether Adar 1 or 2 as explained above.
Vows and Contracts
Although not related to Purim, Appendix 2– Vows and Contracts discusses the Halacha with respect to vows and contracts on Adar 1 and Adar 2 which favours Adar 1.
Appendix 1 – Calendar Calculations
It is interesting to compare the numbers for the lunar and solar cycles of the secular and Torah worlds. The following table presents these numbers in days and the sources in Maimonides Laws of Sanctifying the Month.
| Cycle | Secular (days) | Maimonides (days) | Citation |
| Lunar | 29.53059 | 29.53059 | 6:3 |
| Solar – 1st opinion | 365.242 | 365.25 | 9:1 |
| Solar – 2nd opinion | 365.242 | 365.2468 | 10:1 |
Maimonides counts 24 hours as a day, divides the hour into 1,080 units (ibid. 6:2), and cites the lunar cycle as 29 days, 12 hours, and 793 units (ibid. 6:3). Hence the lunar cycle in days is 29 + 12/24 + 793/ (24*1080) = 29 + 0.5 + 0.03059 = 29.53059 which is exactly the same number of the secular system. Maimonides quotes two figures for the solar year as shown above. The second figure is 365 days, 5 hours, 997 units, and 48 moments where a moment is a seventy-sixth portion of a unit which equals (in days) 365 + 5/24 + 997/ (24*1080) + 48/ (24*1080*76) = 365 + 0.2083 + 0.038465 + 0.0000243 = 365.2468.
The Talmud (Megillah 5a) specifies that a Hebrew month must consist of an integral number of days (i.e. 29 or 30 days) and a Hebrew year an integral number of months (i.e. 12 or 13 months). However the lengths of the months may vary from year (i.e. 29 or 30 days) to compensate for the fractional term of 0.5309.
The reader may ask, “With these constraints how does the Hebrew calendar reconcile the solar and lunar years?” The answer is that in a cycle of 19 years, there are 7 years of 13 months (i.e. leap years) and 12 years of 12 months (i.e. regular years) (Maimonides ibid. 6:10).
Difference Lunar and Solar years
The following table shows the difference between the solar (1st opinion) and lunar years for regular and leap years.
| Lunar Year | Days (in lunar year) | Days (in solar year) | Difference |
| Regular 12 months | 354.3671 | 365.25 | – 10.8829 |
| Leap 13 months | 383.8977 | 365.25 | + 18.6477 |
Regular year = 12 *(29 + 12/24 + 793/ (24* 1080)) = 348 + 6 + 0.3671 = 354.3671.
Leap year = 13 *(29 + 12/24 + 793/ (24* 1080)) = 377 + 6.5 + 0.3977 = 383.8977.
In a 19 year cycle with 12 regular years and 7 leap years the difference in days between the adjusted lunar and solar years is 12* (-10.8829) + 7 * 18.6477 = -130.5948 + 130.5339 = -0.0609 days.
However this calculation is based on a year of 365.25 days. Using a more precise figure of the solar year (i.e. 2nd opinion) as suggested by Maimonides (10:1) at 365.2468, results in the following calculations.
| Lunar Year | Days (in lunar year) | Days (in solar year) | Difference |
| Regular 12 months | 354.3671 | 365.2468 | – 10.8797 |
| Leap 13 months | 383.8977 | 365.2468 | + 18.6509 |
In a 19 year cycle with 12 regular years and 7 leap years the difference in days between the adjusted lunar and solar years is 12* (-10.8797) + 7 * 18.6509 = -130.5563 + 130.5564 = -0.0001 which is a minuscule difference of 8.64 seconds over 19 years.
Using the secular figure for the solar year at 365.242, results in the following calculations.
| Lunar Year | Days (in lunar year) | Days (in solar year) | Difference |
| Regular 12 months | 354.3671 | 365.242 | – 10.8749 |
| Leap 13 months | 383.8977 | 365.242 | + 18.6557 |
In a 19 year cycle with 12 regular years and 7 leap years the difference in days between the adjusted lunar and solar years is 12* (-10.8749) + 7 * 18.6557 = -130.4988 + 130.5899 = -0.0911 days.
Appendix 2 – Vows and Contracts
Vows
The Shulchan Aruch (Yoreh Deah 220:8) rules that if someone vows to abstain from drinking wine (as an example) until Adar then the vow in a leap year terminates at the beginning of Adar 1 and in a regular year at the beginning of Adar. This ruling seems to imply that Adar 1 is the primary month which conflicts with the view that Adar 2 is the main month because of the association of Purim with Passover. However this is not a contradiction because the terms of a vow are based upon the language of people which does not necessarily follow the language of Halacha (Talmud Nedarim 49a). However the Shulchan Aruch (ibid.) also records the view of Maimonides that Adar 2 is the primary month because of Purim and therefore one is prohibited to drink wine until the beginning of Adar 2. Since there is a doubt on which opinion to follow one could adopt the stricter view especially since the laws of vows are biblical. If someone vows to abstain from wine until the end of Adar then in a leap year he may not consume wine until the end of Adar 2 because in this case the two months of Adar are considered as one unit (Shulchan Aruch ibid.).
Contracts
Writing
The Rema in (Orach Chaim 427:1) rules that when dating a contract in a leap year, Adar 1 is labeled as Adar and Adar 2 is specifically labeled as Adar 2. The Mishna Berurah (427:3) rules that to avoid confusion it is preferable to label each month specifically (i.e. Adar 1 or Adar 2). The Rema rules that in reference to a bill of divorce (Shulchan Aruch Even Haezer 126:7) during a leap year if one wrote Adar it is valid for Adar 1. However if one wrote Adar for Adar 2 the divorce document is invalid.
Loans
Adar 1 is Primary
The Shulchan Aruch (Chosen Mishpat 43:28) discusses a situation where a debtor has two creditors each claiming a payment although the debtor only has sufficient funds to pay one of the creditors at the moment. Although the creditor with the earlier payment date has priority this ruling involves a leap year with one document dated as Adar and the other as Adar 2. In this case the document dated as Adar is assumed to refer to Adar 1 and therefore this creditor has priority. Similarly if one document is dated as Adar and the other as Adar 1 then both documents refer to the same month and the earlier day of the month determines priority. If both documents are dated as Adar then the creditor with the earlier day of the month also has priority. Similarly if both documents are dated as the same month (i.e. Adar 1 or 2) then the creditor with the earlier day of the month has priority. The following table summarizes the cases where Adar 1 is primary.
| Creditor 1 | Creditor 2 | Priority |
| Adar | Adar | Earlier Date |
| Adar | Adar 1 | Earlier Date |
| Adar | Adar 2 | Creditor 1 |
This ruling seems to imply that Adar 1 is the primary month which conflicts with the view that Adar 2 is the main month because of the association of Purim with Passover. However this is not a contradiction because the terms of a loan are based upon the language of people which does not necessarily follow the language of Halacha.
Adar 2 is Primary
However the Shach, a 17th century commentator on the Shulchan Aruch, in Yoreh Deah 220:17 suggests taking into account the view of Maimonides that even in the language of people Adar 2 may be the primary month which would result in interpreting the document dated as Adar as referring to Adar 2 as shown in the following table.
| Creditor 1 | Creditor 2 | Priority |
| Adar | Adar | Earlier Date |
| Adar | Adar 1 | Creditor 2 |
| Adar | Adar 2 | Earlier Date |
Unlike the matter of vows where one can rule stringently. Money matters involve 2 parties where following one opinion favours one creditor and following the other favours the other creditor. Hence the Shach advises to treat the document dated as Adar as referring to possibly either Adar 1 or2. Hence in the case of one document labeled as Adar and the other as Adar 1 the court must consider both interpretations as follows. As above if both documents are dated as Adar then the creditor with the earlier day of the month has priority.
Creditor 1 – Earlier Day of the Month
If the document of creditor 1 has an earlier day of the month and both documents are dated as Adar then creditor 1 has priority. If the document of creditor 2 is dated as Adar 1 then creditor 1 has priority if the court interprets his document as referring to Adar 1. However if the court interprets his document as referring to Adar 2 then creditor 2 has priority. Due to this doubt the Shach advises that the creditors divide their claim. If the document of creditor 2 is dated as Adar 2 then creditor 1 has priority in any event, if the court interprets the document of creditor 1 as Adar 1 then his claim is earlier due to the month. Even if the court interprets his document as referring to Adar 2 he still has priority due to the earlier date of the month.
| Creditor 1 | Creditor 2 | Priority |
| Adar | Adar | Creditor 1 |
| Adar | Adar 1 | Divide |
| Adar | Adar 2 | Creditor 1 |
Creditor 1 – Later Day of the Month
If the document of creditor 1 has a later day of the month and both documents are dated as Adar then creditor 2 has priority. If the document of creditor 2 is dated as Adar 1 then creditor 2 has priority in any event. If the court interprets the document of creditor 1 as Adar 1 then creditor 2 has priority due to the earlier day of the month. If the court interprets his document as referring to Adar 2 then creditor 2 has priory due to the earlier month. If the document of creditor 2 is dated as Adar 2 then creditor 1 has priority if the court interprets his document as referring to Adar 1. However if the court interprets his document as referring to Adar 2 then creditor 2 has priority. Due to this doubt the Shach advises that the creditors divide their claim.
| Creditor 1 | Creditor 2 | Priority |
| Adar | Adar | Creditor 2 |
| Adar | Adar 1 | Creditor 2 |
| Adar | Adar 2 | Divide |
This analysis illustrates how much the codifiers of Halacha devote to detail and fairness.
Conclusion
This article analyzed the month of observance of different mitzvoth in a leap year whether Adar 1, 2, or both taking into account the following counterbalancing factors:
- Adar 1 is primary because we do not delay a mitzvah (in this case to Adar 2).
- Adar 2 is primary to connect the deliverance of Purim to Passover which occurs in the following month of Nissan.
As discussed in the article the primary month depends upon the mitzvah thereby leading to different customs, as cited by the Shulchan Aruch and the codifiers of Halacha.
In addition to the details of Halacha must not lose sight that Adar is a month of joy as the verse states (Psalms 100:2), “Serve Hashem with joy and come before Him with praise.”