J019 - 3-1 - Preparing For The Big Day

עג-ב ויהי מקצה שלשת ימים.

קודם כל צריכים לברר מתי זה היה.

רש"י ריש פ"ב כת' "ע"כ אני צ"ל שבתוך ימי אבל משה שלחם (-המרגלים)" שהרי המרגלים ישבו שם ג' ימים, וישכם יהושע הרי ד' וילינו שם הרי ה'. אף שכבר כתיב א-יא "בעוד שלשת ימים" צ"ל אין מוקדם ומאוחר.

ר' יוסף ענגיל בספר בית האוצר מסתפק האם אמרי' אין מוקדם ומאוחר בתורה בתנ"ך.
מרש"י הנ"ל מוכח שאמרי' כן בתנ"ך. וכן מצינו בירמיה כמה פעמים, למשל פרקים מא-מד, מעשה גדליה בן אחיקם, היו אחר החורבן שנכתב בפרק מה. גם עי' פסחים קיז. "כלו תפלות דוד בן ישי" (תהלים עב) ואמרי' אל תקרי כלו אלא כל אלו, וכת' מהרש"א שדרש כן כיון שעומדים באמצע תהילים ודוחק לומר בזה אין מוקדם ומאוחר, נר' כוונתו בזה דוקא ודוק אבל בעלמא בתנ"ך שייך אמו"מ. גם משאר ספר תהלים מוכח כן שהרי המאורעות אינם כסדרם. בברחו מפני אבשלום בפרק ג' ובמערה תפילה (בברחו משאול) בפרק קמ"ב וכהנה רבות.

משא"כ הגר"א מיישב כאן ששייך שיצאו המרגלים אחרי סוף אבל משה.

---

"התקדשו" פרש"י הזדמנו. במצודות מסביר שמדובר בהכנה רוחנית. ובאמת כל ענין רוחני צריך הכנה. בפרשת יתרו יט-? "והתקדשתם היום ומחר", כת' האוהחה"ק "קדושה לא תקדים אלא למזמין אותה... ומאמרם בזוהר באתערותא דלתתא אתערותא דלעילא". וכ"כ הנצי"ב שם.
לכן אנו מכינים לשבת וגם מוסיפים עליו. וכן ענין הכנה לתפילה.

בכגון דא נעיין בעניין הכנת החתן ליום לופתו, מה שקורין אופרוף.
מעיקרא הו"א שאופרוף צריך להיות השבת שלפני החתונה, ואם עושים אופרוף לפני כן אי"ז ענין אופרוף אלא שמחה בעלמא. אבל מג"א סי' רפ"ב וביה"ל בהל' קרה"ת בענין החיובים בעלייה, כת' רק "השבת שמזמרין החתן" ולא כת' שצ"ל דוקא מיד לפני החתונה.
ר' גדליה שור היה אומר: "אופ-רוף" - קורין לחתן "לעלות" - ברוחניות. הוא הדבר אשר דיברנו, כל ענין רוחני צריך הכנה קודם.
 
"התקדשו" - הנה פירוש המלה קדושה צריך הסבר. מצינו שקדוש פירושו מובדל. קדושים תהיו - פרושים תהיו. אשר קדשנו במצותיו וצונו - כת' התוספות ברכה, שקדשנו היינו שהבדילנו מן הגויים. והסביר בזה הטעים שאין מברכים על מצוות בין אדם לחבירו, שזה שייך גם בגוים ואינו דבר שמראה אשר קדשנו.
מאידך מצינו קדושה שפירושו חיבור. הרי את מקודשת לי.

הוא הדין מילת "דעת". מצד א' - חיבור. "וידע אדם את קין". מצד שני - הבדל. "אם אין דעת הבדלה מנין."
הענין הוא, שחיבור אמיתי לדבר שייך רק עם הבדלה מדברים אחרים. למשל אם יאמר אדם שהוא אוהב את אשתו אבל הוא גם אוהב באותו מדה כל ישראל, אי"ז נקרא אהבה כלפי אשתו כלל. אהבתו לאשתו הוא אהבה מיוחדת של"ש לאחרים.
בקידושין ב: כתוב שלשון "קידושין" הוא "דאסרה אכ"ע כהקדש" - הבדלה. ותוס' שם כת' שפשוטו - "מיוחדת ומזומנת לו" - חיבור. ויובן ע"פ הנ"ל.

ואחרי שנשתדכו החתן והכלה הרי הקשר אמיץ וההבדל לאחרים מוחלט.
ר' פאם זצ"ל היה אומר שלפני שנתארסו אין לו לאדם להתפלל על שידוך מסויים רק להתפלל שימצא זיווגו. משא"כ אחרי האירוסין אין לו להתחשב אלא עם הכלה ויתפלל שזיווגו עמה יעלה יפה.
גם הלכה למעשה נקבע ע"ז. בענין אדם אשר מותר לבא בקהל רק בשעת הדחק, ושאלו הניחא החתן, אבל מצד האשה אי"ז דחק שתתחתן דוקא עמו. והשיב הסטייפלער שאם עוד לא התארס אה"נ אין לשום אשה דחק להתחתן עמו. אבל אם כבר נתארסו אז נחשב שעת הדחק גם להכלה.

"שמח תשמח רעים האהובים כשמחך יצירך בגן עדן" - היכן מצינו ששימח ה' את אדם הראשון? אלא הענין הוא שהקב"ה נתן לו לחזור על כל בהמה חיה ועוף ולא מצא עזר כנגדו, כדי שלבסוף יבין שאין אלא אחת שראויה לו, ולא יחשוב שיש אחרת יותר הגונה לו. השמחה הזו, הידיעה שהחתן והכלה ראויים זל"ז למעט כל האחרים,  היא השמחה שמברכים להחתן והכלה בברכת שמח תשמח.
ויש שתי ברכות אודות יצירת האדם, יוצר האדם ואשר יצר את האדם, ופרש"י בכתובות א' כנגד יצירת דו פרצופים וא' כנגד היצירה הסופית, איש ואשה נפרדים. וקשה למה מברכים על יצירת דו פרצופים אשר היתה רק זמנית ולא נתקיימה, היה לנו לברך רק על היצירה הקיימת. התשובה הוא שרושם היצירה המקורי קיימת לעד, ואדרבה דוקא רוצים לברך החתן וכלה שיהיו כעין אדם וחוה דמעיקרא, שאז היתה ברור בהחלט שראויים זל"ז.

ברכת "שהכל ברא לכבודו" כת' רש"י כתובות ח. "אינה מן הסדר אלא לאסיפת העם... זכר לחסדי המקום שנהג עם אדם הראשון שנעשה לו שושבין... כבוד המקום הוא...". הרי במצות בין אדם לחבירו יש פטור של "אינו לפי כבודו" ואילו בשמחת חתן וכלה כת' בפתחי תשובה יו"ד קמ"ד ד' בשם חות יאיר ר"ב שמצוה לת"ח לנגן בכנור לפני חו"כ, ע"ש וקובץ שיעורים כתובות יז דמוכח שהמצוה לשמוח חו"כ הוא מצוה בין אדם למקום. 

התקדשו. באמת כל העולם הזה הוא הכנה, יש מכינים גשמיות ויש מכינים ברוחניות, כולם מכינים.
יש ניגון ידוע "עולם הבא איז א גוטע זאך" כו'. ר' יעקב קמנצקי הסביר: הגר"א נפטר לפני שמחת תורה, ולא היו תלמידיו יכולים לשמוח בשמח"ת. אמרו: אף שהגר"א בעוה"ב "עוה"ב איז א גוטע זאך", מ"מ היה יותר טוב להיות בעוה"ב שיכול ללמוד תורה "לערנען תורה איז א בעסער זאך". (א"ה כמתני' דאבות ד יז יפה שעה אחת כו') אמר להם הגר"ח וואלאזינער שאה"נ "לערנען תורה איז א בעסער זאך" ויש להתחזק "לערנען תורה נאך און נאך", "מ"מ עולם הבא איז א גוטע זאך".
א' מבעלי המוסר שמע מישהו אומר "עוה"ז זה כלום", ואמר "אדרבא עוה"ז זה הכל!" צריך להכיר חשיבות עוה"ז כשמנצלים אותו לקיים "התקדשו..."

Pesach And Speech - Pesach 5772

The following is a Vort  is  in the new Pachad Yitzchok, the Ma’amarai Pachad Yitzchok on Pesach which was recently released. This is the very first Maimar there, a very beautiful Yesod and as you shall see it is a Yesod which I found in the Sefer Ohr Zarua Latzadik from Rav Tzodok Hakohen on page 13.

The Yesod is the following. We find that when Moshe Rabbeinu realized that people were going to reveal to Paroh that he had killed a Mitzri and that it would be Jews who would be revealing that news to Paroh that he had killed a Mitzri, he said as it says in Shemos 2:14 (אָכֵן נוֹדַע הַדָּבָר). Which by its simple meaning means the fact that I killed a Mitzri is known. But in a deeper sense as the Medrash says and Rashi alludes to briefly (אכן נודע הדבר: כמשמעו. ומדרשו נודע לי הדבר שהייתי תמה עליו, מה חטאו ישראל מכל שבעים אומות להיות נרדים בעבודת פרך, אבל רואה אני שהם ראויים לכך). Moshe Rabbeinu was saying (אָכֵן נוֹדַע הַדָּבָר). Now I understand what is happening. The fact that the Galus (exile) in Mitzrayim is not coming to an early end is because (נוֹדַע הַדָּבָר) now I know the reason. It is because that there are Jews among us who say Lashon Hora. There are Jews among us who speak ill regarding other Jews. So that the Aveira of Lashon Hora was an Aveira in Mitzrayim for which we were not redeemed.

With this says Rav Hutner we understand why the Mitzvah of Sippur Yetzias Mitzrayim is a Mitzvah that is done with the mouth. It is a Mitzvah on the night of Pesach which involves speaking a lot. Usually we say S’yag L’chochmo Sh’tika that a wise man knows how to be silent. On this night we say (וְכָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח). Somebody who speaks much is praiseworthy. Because this night, the Mitzvah is to be Mikadeish the Dibbur to give holiness to one’s speech as if to redeem the failure in Mitzrayim where Jews were not pure in speech.  This is Rav Hutner’s beautiful thought which of course explains why in the Haggadah we say (וַאֲפִילוּ כֻּלָּנוּ חֲכָמִים) even if we were all wise men it is a Mitzvah to speak about Yetizas Mitzrayim. I would think the reverse that even Am Horatzim (certainly Chachamim) have to speak about Yetizas Mitzrayim. What does it mean even Talmidai Chachamim?

The answer would seem to be because normally S’yag L’chochmo Sh’tika a sign of a wise man is silence. On this night (וַאֲפִילוּ כֻּלָּנוּ חֲכָמִים) even if we are all wise men (מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם).

On Rav Hutner’s Yesod we can add that Klal Yisrael in the Midbar failed in a number of Nisyonos, but even after their failure they were still heading to Eretz Yisrael about to enter the land of Eretz Yisrael. When did it come to pass that HKB”H said stop I am not letting you into Eretz Yisrael?

That happened by the Cheit Hamiraglim, which is a sin that was associated with Lashon Hora. Whereas it says in Bamidbar 13:32 (וַיֹּצִיאוּ דִּבַּת הָאָרֶץ) the Meraglim spread a bad report on the land of Eretz Yisrael. Where the sin of Lashon Hora reared its ugly head once again. Here HKB”H said Ad Kan, you came out of Mitzrayim because you sanctified your speech and here you are failing again. This was the Aveira for which they could not enter Eretz Yisrael.

Similarly, during the sojourn in the Midbar when Miriam spoke Lashon Hora she was punished immediately. The entire camp of Klal Yisrael had to wait seven days and they had to cease their travel towards Eretz Yisrael. This was again because of the Aveira of Lashon Hora.

Rav Tzaddok in the Sefer Ohr Zarua Latzadik adds another totally different point but based on the same idea. We know that Maseches Pesachim starts with the words (אור לארבעה עשר בודקין את החמץ לאור הנר) Ohr L’arbaa Asar. It begins with the words the night of the 14th day of Nissan we do Bedikah. It uses the word (אור) light in place of Laylah which means night. The Gemara explains that the Mishna is coming to hint to us Shelo Yidabeir B’lashon Miguna, that a person should be careful to speak in a fine way. Even the word night which has negative connotations is replaced by the word Ohr or light as if to hint that a person should speak properly.

Why is this the first word of this Masechta? The hint of how to speak could have been in any Masechta or in any part of any Masechta. Says Rav Tzaddok, Zehu Haschalas Hamasechta L’horos Inyan Hamichunim Masechta Zu She’hu Inyan Hapesach. It is at the beginning of the Masechta to introduce us to the concept which this Masechta talks about and that concept is the Taharas Hadibbur fixing the Aveira of Dibbur Miguna of speaking improperly, of a lack of pureness of one’s speech. Very beautiful.

Rav Tzaddok adds that one of the virtues that Klal Yisrael had was a purity of Yichus when they left Mitzrayim they were praised with having a pure Yichus. The Yetizas Mitzrayim with a pure Yichus the Gemara says in Perek Asara Yuchsin is related to Taharas Hadibbur. Those who went out they came out with a Yichus and it became part of the Jewish mentality. Yichusa  D’kula Shtikasa. That the best Yichus is not a Yichus of a grandfather who is a Tzaddik, Talmid Chochom, or a Rebbe. Yichusa D’kula Shtikasa, the best Yichus is a family that is quiet at a moment that they can cause disputes or fights and a person who is quiet and backs off, that the Gemara says is Yichusa D’kula.

The Bracha On The Haggadah - Pesach 5772

As you know, we do not make a Beracha on Sippur Yetzias Mitzrayim. The Rishonim already ask a Kasha and they give various technical reasons for not making a Beracha on Sippur Yetzias Mitzrayim.

The Sfas Emes has an explanation B’derech Hamachshavah. Something that doesn’t contradict the Rishonim but goes well with what the Rishonim say. The Sfas Emes says that in general we do not make a Beracha on any Mitzvah that is Bain Adom L’chaveiro. A Mitzvah which has to do with benefitting another human being. A Mitzvah like Tzedakaka has no Beracha and even a Mitzvah like Kibbud Av V’aim (respecting ones parents) has no Beracha. The reason for that is because the Rambam has taught us that any Mitzvah which is a Mitzvah Sichli which is a logical Mitzvah is something regarding which a person should say I would do this Mitzvah even if the Torah did not obligate me to do so. That is the attitude that a person should have for Mitzvos Sichlios. The idea that even though the Torah did not obligate me to give charity even if the Torah did not obligate me to have respect for my parents I would do so anyway. When you have a Mitzvah which a person would do even if he was not obligated to do it is not appropriate to say a Beracha Asher Kidishanu B’mitzvosav V’tzivanu, blessing HKB”H for having commanded us to do this Mitzvah as if we are only doing it because we were commanded.

Says the Sfas Emes that is the reason that on a Mitzvah Bain Adam L’chaveiro such as giving Tzedakah we do not make a Beracha, because on a Mitzvas Sichli it is inappropriate to say that had Hashem given us holiness by commanding us to do this Mitzvah as if that is the reason, the motivation for doing the Mitzvah. That is true for all Mitzvos Bain Adom L’chaveiro. We talk about Sippur Yetzias Mitzrayim which is not a Mitzvah that is Bain Adam L’chaveiro. It is something that is a Mitzvah Bain Adam L’makom. Nevertheless, the Yesod the main idea of Sippur Yetzias Mitzrayim is feeling Hakaras Hatov, a thanks to HKB”H for having taking us out of Mitzrayim. Here too it makes no sense to say Asher Kidishanu B’mitzvosav V’tzivanu. This is a Mitzvas Sichli. It is a logical Mitzvah that we would have done even had we not been commanded. For that reason we make no Beracha. It is as if we are telling HKB”H this is a Mitzvah that we should understand to do even had we not been commanded. It is a beautiful thought.

Left Out Leftovers - Tzav 5772

One last item of thought regarding the Parsha. We are all familiar with the Lo Sasei, the Lav, the prohibition against Nossar, which means leaving a Korban which has to be eaten or has to be burned past its time. So that we have for example a Korban Todah which is eaten for a day and a night, Lo Sasiru Mimenu Ad Haboker, you are not allowed to leave it until the morning.

The Shelamim which is eaten for two days and a night one would not be allowed to leave after the following night. However, what is very strange and the Meshech Chochmo points this out, is that every time the Torah mentions a prohibition an Issur against the Nossar (leaving something over) it is always a language of Lo Yaniach Mimenu Ad Haboker or Lo Sasiru Mimenu Ad Haboker, Lo Yalin Cheilev Chagi Ad Boker. It is always a language of not leaving it until the morning. Which means that it is talking about a Korban that is eaten for a day and a night. Regarding a Korban such as a Shelamim which is eaten for two days there is really no clear prohibition in the Torah. That could use a good explanation as to why that should be. Why does the Torah only mention Nossar in regard to not leaving things until the morning and never in regards to not leaving things at night.

Keeping The Blood In - Tzav 5772

The question of the week is: we have in 6:20 (כֹּל אֲשֶׁר-יִגַּע בִּבְשָׂרָהּ, יִקְדָּשׁ; וַאֲשֶׁר יִזֶּה מִדָּמָהּ, עַל-הַבֶּגֶד--אֲשֶׁר יִזֶּה עָלֶיהָ, תְּכַבֵּס בְּמָקוֹם קָדֹשׁ). If blood of a Korban comes on a Beged it must be washed in the Bais Hamikdash. We know that blood is not allowed to leave the Bais Hamikdash. The Ramban says (החמיר הכתוב בדם הנבלע בבגד לעשותו כאשר היה קודם הזיה שלא יצא חוץ לקלעים) that this Posuk is teaching us that if blood is absorbed into a garment the person has to wash it off of the garment before he leaves the Bais Hamikdash. He should not be taking the blood out.

It is hard to understand the Ramban’s explanation. What happens when he washes the blood out of the Beged, where does the blood go? All the blood of the Mikdash went into the Amah which was a narrow stream of water that went through the center of the Bais Hamikdash and it went out into Nachal Kidron the valley that is alongside the Bais Hamikdash. So it is difficult to understand that the washing of the Begadim is because the blood should not go out. But all the blood does go out, the blood didn’t stay in the Bais Hamikdash. The blood ran out into the Amah that went into Nachal Kidron.

If you would explain that it has to do with the Kedusha of the Beged maybe I could understand it, however, the Ramban’s explanation certainly needs Hesber.

Skipping Mizmor L'soda - Tzav 5772

In Parshas Tzav we do have something that is slightly connected to the coming week and that is the Mitzvah of the Korban Todah. As you know, on Erev Pesach this coming Friday (a week from tomorrow) we will not say Mizmor L’soda. The reason for that is that a Korban Todah was not offered on Erev Pesach because a normal Todah is eaten for a day and a night. Since the Korban Todah has Chometz, a person could not be Makriv it because it would be M’ma’ate the Zman Achiloson because he would not allow the full time for it to be eaten. For that reason, on Erev Pesach by Shacharis we skip Mizmor L’soda which is the Parsha K’neged the Todah.

I have a question that I would like to share with you. This idea that we do not say the Parsha of the Todah on Erev Pesach, is it a non-event. Meaning normally we can bring the Todah and now we can’t bring a Todah so it’s in a sense just a time that an event cannot take place and that is the whole story. Or maybe no, maybe it is a Kiyum of Zeicher L’mikdash. We know we have a Mitzvah which we learn from a Posuk in Yirmiya, which the Gemara says that it is a Mitzvah to do things Zeicher L’mikdash and therefore, my question is when we skip Mizmor L’soda is it just a non-event, there is no Kiyum of anything by skipping it, it is just that there is no Mitzvah to say it or perhaps it is a Kiyum of Zeicher L’mikdash. We are doing something to remember what took place at the time of the Bais Hamikdash.

Of course it would be a Nafka Mina if someone comes late to Shul and only says Baruch She’amar, Ashrei, and Yishtabach then he not Mikayeim skipping Mizmor L’soda (on Erev Pesach) because he skipped everything. Well if Mizmor L’soda is simply a non-event, we are just not doing something so then there is no Chisaron Mitzad this part of the day. However, if you understand that Mizmor L’soda is an opportunity to be Mekayeim Zeicher L’mikdash, then you get an added Mitzvah.

You might ask do we ever find a Zeicher L’mikdosh which is done by not doing something. In other words we find Zeicher L’mikdash by certain activities that we do like shaking the Lulav on the second through seventh day (besides for Shabbos) of Sukkos which is only a Mitzvah to do in the Mikdash we do it Zeicher L’mikdash. That is something we do. Do you ever find that not doing something should be a Zeicher L’mikdash? The answer is yes, we find it for example during the time of the Duchaning when the Kohanim are saying the Bichas Kohanim to the people, we have a custom not to look at the hands of the Kohanim, and we don’t even glance at the hands of the Kohanim. What is the reason for that? The MIshna Brura in Siman 128:89 brings really there is no Issur to glance at the hands of the Kohanim, it is just that since in the Mikdash it was not done Noagim Gam Achshav Zeicher L’mikdash Shelo L’habit Bo Klal. We have a custom not to look at the hands of the Kohanim as a Zeicher L’mikdash. So here we are refraining from doing something as a Zeicher L’mikdash. So we do see that there is such a concept and Mimeila the Chakira stands. On Erev Pesach when we don’t say Mizmor L’soda should we be thinking that the time that we skip it we are being Mekayeim Zeicher L’mikdash?  Is that the Inyan or not?

Adar! - Purim 5772

We say two things about Adar. We say Mishenichnas Adar Marbim B’simcha, when the month of Adar enters we rejoice. The second thing we say is that the Mazal of Adar is good for Bnei Yisrael. The Mazal of Adar is Dagim, a Mazal of Beracha to the Jewish people.

Which is the cause and which is the effect? Is it because it is a month in which we are happy therefore it is a good month for the Jewish people, or is it because it is a good Mazal and month for the Jewish people therefore we rejoice?

I think 99% of the people would assume the simple Pshat that the cause is the fact that it is a good Mazal for the Jewish people and the result is this time of good Mazal, therefore, Mishenichnas Adar Marbim B’simcha.

Let me share with you a Maharal on Parshas Shoftim 20:5 – 8 (ה  וְדִבְּרוּ הַשֹּׁטְרִים, אֶל-הָעָם לֵאמֹר, מִי-הָאִישׁ אֲשֶׁר בָּנָה בַיִת-חָדָשׁ וְלֹא חֲנָכוֹ, יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ:  פֶּן-יָמוּת, בַּמִּלְחָמָה, וְאִישׁ אַחֵר, יַחְנְכֶנּוּ ו  וּמִי-הָאִישׁ אֲשֶׁר-נָטַע כֶּרֶם, וְלֹא חִלְּלוֹ--יֵלֵךְ, וְיָשֹׁב לְבֵיתוֹ:  פֶּן-יָמוּת, בַּמִּלְחָמָה, וְאִישׁ אַחֵר, יְחַלְּלֶנּוּ ז  וּמִי-הָאִישׁ אֲשֶׁר-אֵרַשׂ אִשָּׁה, וְלֹא לְקָחָהּ--יֵלֵךְ, וְיָשֹׁב לְבֵיתוֹ:  פֶּן-יָמוּת, בַּמִּלְחָמָה, וְאִישׁ אַחֵר, יִקָּחֶנָּה). There the Pesukim talk about individuals who are exempt from going to battle. As we know a Chasan, someone who built a home, and somebody who just planted a vineyard is exempt from going to battle. So there the Posuk says, he may die in battle and someone will marry his wife, or take his home, or take his vineyard. Rashi says (ואיש אחר יחנכנו: ודבר של עגמת נפש הוא זה). Meaning that it is a thought that breaks a person. It causes pain and Tzar to individuals.

The Maharal explains, why is this a significantly important reason for someone not to go to battle? Because it is a (ודבר של עגמת נפש הוא זה) it is sad when someone dies have in battle. It is especially touching to a person when you hear about someone at the height of a time of joy in his life that has a problem.

The Maharal says Chalash Daito Alav Kmo She’pirush Rashi. When something like that happens it causes people to get depressed as Rashi says. The Maharal goes on to say that the depressing thought of a person dying and someone else taking his home, his wife, or his vineyard, that depressing thought itself brings bad Mazal. That brings Misah. The Maharal says that Simcha brings a good Mazal and that depression brings a bad Mazal. It is actually the Teva Hab’ria that one follows the other. So that Mishenichnas Adar Marbim B’simcha is a Siba (cause) and not the result for this to be a month of joy and good Mazal.

The truth is it is a Posuk in Mishlei 18:14 (רוּחַ-אִישׁ, יְכַלְכֵּל מַחֲלֵהוּ). Meaning the spirit of a man will sustain his infirmity, it will take care of his disease. A person who is optimistic and is able to be happy, will have a better outcome from a disease than a person who is depressed. This is something that is known today statistically. (רוּחַ-אִישׁ, יְכַלְכֵּל מַחֲלֵהוּ), so that the joy of a person is what helps a person through. Therefore as we look forward to the month of Adar which is a month of joy, so as we look forward to Mishenichnas Adar Marbim B’simcha, we have to start as early as we possibly can. It is never too early to get ready for Purim. It is never too early to start with a Simcha that a person has to have. The lessons of the difficult times in (מָדַי וּפָרָס) which were turned into times of Simcha.