14

Rashi in the linked Gemara says that the reason we are "marbim b'simcha" is because they are "ymei nisim k'mo Purim v'Pesach" based on which some conclude that Adar Rishon is not included, as no miracles happened in that time period. The Levush (685:1) says that we do not increase simcha in Adar 1. The Sfas Emes says we do. Some want to conclude based on ...


12

This exact question was asked by R. Hezekiah Silva in his commentary to the Shulchan Aruch where it says that the students stopped dying. Peri Chadash O.C. 493:2 ומיהו יש לדקדק בשמחה זו למה ואי משום שפסקו מלמות מה בכך הרי לא נשארו אחד מהם וכולם מתו ומה טיבה של שמחה זו However, there is [a need] to clarify why we have this joy. If it's because they stopped ...


8

In the beginning of the first chapter of Mesillas Yesharim (see also here), Ramchal writes ויתאמת אצל האדם מה חובתו בעולמו....שהאדם לא נברא אלא להתענג על השם ולהנות מזיו שכינתו A person should realize what his purpose is in this world....that a person was not created except to have joy from Hashem, and to benefit from his Shechinah (Divine Presence) ~ מסילת ...


8

Technically, we ask for "a life of happiness", and that this month be one renewed for happiness. No one said the month was full of happiness, per se. On one level, we pray that it be converted to a month that's fully glad, when we're no longer mourning the destruction of the Temple. More simply, I recall a talk from Rabbi Pesach Krohn (don't recall ...


7

I think it means that they cried because they saw that the building was going to be smaller than the Temple that Shlomo HaMelech built, which is something that you can see from the size of the foundation. See Rashi, 3:12 sv זה הבית: כשהיו רואין בניין בית זה היו בוכין מתוך שהיו זוכרים אותו בניין גדול של בית ראשון When they saw the construction of ...


7

Chanuka is definitely a time for happiness and rejoicing. The Rambam (Chanuka Perek 3) writes: ומפני זה התקינו חכמים שבאותו הדור שיהיו שמונת ימים האלו שתחלתן כ"ה בכסלו ימי שמחה והלל As a result, the Sages of the Generation decreed that the eight days beginning with 25th >Kislev shall be days of happiness and praise. A possible source for this ...


6

The Vilna Gaon states that simcha can exist internally, but sasson is a greater level of simcha where it manifests itself externally through your actions. That's why we say "Yasis alayich elokayich kimisos chassan al kallah" - during the wedding he is more than happy, he is "overjoyed."


6

Thanks to Double AA I found the source in Piskei T'shuvos footnote 12 which refers to the Chasam Sofer on the Torah in Parshas Vayechi, Divrei Hamaschil "VaYar Yosef".


6

It doesn't ban laughter outright, only "to fill his mouth with laughter". Mishna B'rura clarifies it's speaking of "supernumerary joy". I claim that most people nowadays do follow this halacha.


5

I changed my views on how I see Judaism. I find Judaism exciting and interesting because I went to a completely new place with it. If you can find a Jewish practice that gets you excited then go and do it. I found that participating in Shabbat activities with my host family got me more excited. I joined a program that teaches Jewish value through sisterhood ...


5

R' Ephraim Greenblatt holds that it applies to some extent to Adar Rishon was well. R' Yiztchak Zilberstein cites sources for both opinions but concludes somewhat tentatively that Adar I is also included. The last Lubavitcher Rebbe also holds that Adar I is included. See here and here. See also here.


5

Rashi to Taanis 29a writes that the reason for increasing joy upon the entrance of Adar is that it is a time of miracles, such as Purim and Pesach. The implication of Rashi is that this simcha should last until Pesach, as that is still the time period of the miracles which cause this to be a season of simcha. (And perhaps you should sing the jingle until ...


5

See the Oruch HaShulchan in סימן תיט - דין סעודת ראש חודש who mentions various reasons why Rosh Chodesh is considered festive: Rosh Chodesh is mentioned in the Torah (Bemidbar 10:10) as one of times we festively blow the Shofar when bringing Korbanot: וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם, וּבְרָאשֵׁי חָדְשֵׁיכֶם--וּתְקַעְתֶּם בַּחֲצֹצְרֹת עַל עֹלֹתֵיכֶם, ...


5

(adapted from R' Josh Flug's YUTorah article "The Mitzvah of Simchat Yom Tov") The Beit Yosef (Orach Chaim 529:5) questions the Rambam's assertion that one must eat meat on Yom Tov (still leaves in wine though): ויש לתמוה על הרמב"ם למה הצריך שיאכלו בשר וישתו יין דהא בברייתא קתני דבזמן הזה אין שמחה אלא ביין ומשמע דביין סגי בלא בשר: One can ...


5

I'm not sure if this is what you're looking for but another, perhaps more general expression discouraging multitasking (at least in the service of G-d) is: אין עושין מצוות חבילות חבילות - one doesn't bundle commandments together (see e.g. Sotah 8a; see also here and here. Yet another even more general relevant bit of Jewish/Rabbinic advice is: תפסת מרובה לא ...


5

The earliest 2 sources for Chanukah are the talmud in Shabbos 21b and the Al Hanisim prayer. Both of these mention Praise and Thanksgiving, but neither mentions happiness per se. However, it seems clear for another reason that Chanukah is associated with happiness specifically. We recite Hallel, which is an expression of joy. Rambam writes in משנה תורה, ...


5

Not only is it permissible, but it is correct to do so according to the Meiri (Moed Katan 21a- Aveilus) . The Meiri explains that learning things that arouses one to do teshuva is a good thing. See Piskei Teshuvos 554:2 for more sources. Rav Eliyashiv in Ashrei HaIsh page. 485 is quoted as holding that one may learn divrei mussar even though it contains ...


4

Interesting question. However I think before asking that we must ask ouselves if we cry that there is a question whether we should laugh instead? We are so deep into this galus that the few things we do to try to remember the beis hamikdash are so hard for us to keep and the one day a year we spend on trying to tear at least a drop, to many is so hard to ...


4

According to the Michtav M'Eliyahu (Vol. 2 pg 125) on the essay titled "משנכנס אדר" he discusses how the command to be joyous when Adar enters is related to the joy of Purim. He explains that the happiness we feel on Purim is a הכרת הטוב - recognizing the goodness - of the miracle of Purim, which is all about revenge. HaShem took revenge on Haman and ונהפוך ...


4

Background: Hashem created you. You are to him like an only son. If he made you, it's because he needed you to be around. You are not a mistake. That being said: Hashem obviously knew what would "come out" of you (though, as the Rambam says - at least I think that's who said it - : "It is (almost-?-) impossible to understand how free choice and Hashgocha ...


4

Yalkut Shimoni in Parshas Emor (654) addresses this: "You won't find even a single mention of simcha by Pesach. Why? Because on Pesach the grain is judged...alternatively, because on Pesach the Egyptians died." The Tanya Rabasi (57) cites the latter explanation, then adds,"...therefore 2 simchos are written by Succos - one for itself [Succos] and one for ...


4

Nemukei Orach Chaim 529:2 writes that one should have a revi'is of wine. Hilchot Chol HaMoed Zichron Shlomo (page 3; based on Sh”t Rosh 25:1), on the other hand, writes that a melo lugmav is sufficient. Regarding your third question: My intuition tells me that separate times are definitely not a problem. See http://dinonline.org/2016/04/28/drinking-wine-on-...


4

According to R. Yehudah Zoldan, the earliest mention of a "Simchas Beis HaShoeivah" modeling after the event in the Beis HaMikdash is by Rav Chaim Abulafia in 1726, where he writes [3]: תיקנתי להם שבלילות השמחת-מצוה של סוכות שיעשו שמחת בית השואבה זכר למקדש, וידליקו נרות רבות בבית הכנסת, וינגנו כמו שתי שעות פזמונים. וזקנים ואנשי מעשה כאשר היו עושין במקדש, ...


4

Rashi comments on that Gemara: "days of miracles for the Jewish people: Purim and Pesach". So it seems that Rashi understands that Adar is a time of joy because it begins a period of consecutive holidays commemorating miracles, not because of Purim alone. This may indicate that the joy continues at least throughout the month. (Though I suppose it could be ...


4

Your observation - of the missing wife in the verse - is the basis for the halacha that one may not get married during Chag. See the Torah Temima and the Rabeinu Bachyeh on the verse that mention this. Regarding the actual question, see the Ibn Ezra in verse 14:6 who mentions that you and your sons have an obligation to go to the Mikdash on the 3 festivals, ...


4

It seems from this story that if an individual doesn't say Tachanun for most of the month for a private reason (with exception of Nissan where everyone doesn't say Tachanun for most of the month and therefore the whole month) one still does Tachanun at any given opportunity when one can Bava Metzia 59b אימא שלום דביתהו דר"א אחתיה דר"ג הואי מההוא מעשה ...


3

The Shevet Halevi 10:105:3 brings a whole discussion and seemingly concludes that there is an idea of simcha in the first adar.


3

Sometimes it's important to get things into perspective in order to understand what the Creator would actually want from us at a particular point in time. Instead of driving yourself crazy about every last chumrah and picking up new "minhagim", think about whether you really know why Hashem gave us specific commandments. For example, an important of the ...


3

B"H It's a privilege to be Jewish. Think about what our ancestors gave up, including their very lives, so that you could live to do these mitzvos. Think how much nachas and satisfaction they would derive from watching you do even one trivial and boring and tedious mitzva. How much more pleasure, then, does G-d take from watching it? The "ultimate accounting"...


3

Which joy Rabbenu Bahya writes in Kad HaQemah (Simha) that we don't find any sources which praise joy except for joy in serving God: אין השמחה ראויה בעוה"ז כי אם בעבודת הש"י ולא תמצא בכל ספרי הקדש שישבח השמחה אלא בענין העבודה וההשגה בהקב"ה Rambam writes in Hilkhot De'ot (1:8) that one should be happy all the time: ולא יהא מהולל ושוחק, ולא עצב ואונן, ...


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