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AdarEdit

Adar is the twelfth month of the Hebrew calendar, and in leap years the month is split into Adar I and Adar II. It typically falls in February or March on the Gregorian calendar. The name Adar is inherited from the ancient Babylonian calendar and was carried into the Hebrew calendar during the exile; the exact origin is debated, but the month has long been associated with a shift toward communal gathering, resilience, and renewal. Hebrew calendar Babylonian calendar

In the religious and cultural life of many Jewish communities, Adar is distinctly linked to Purim, a holiday that celebrates deliverance and communal solidarity as recounted in the Megillah of Esther. The mood of Adar—often described as a time of heightened joy and generosity—shapes charitable giving, feasting, and social interaction across families and neighborhoods. The central rituals of Purim include the reading of the Megillah, giving gifts of food to friends, and giving charity to the poor, with additional celebrations such as feasts and festive costumes. Purim falls on 14 Adar in most places, while in the ancient walled cities (and today in certain communities) it is observed on 15 Adar, known as Shushan Purim. Purim Megillah Mishloach Manot Matanot LaEvyonim Shushan Purim

Alongside Purim, Adar has a broader significance in the rhythm of the Jewish year. It is traditionally viewed as a time when the communal bonds forged by shared ritual life, family, and charitable acts are reinforced. Some communities observe Purim Katan on the 14th of Adar I in leap years, which serves as a smaller anticipation of the month’s larger celebrations. Purim Katan

The observance of Adar also interacts with public life in diaspora communities and in Israel. Schools and community organizations often adjust calendars around Purim, and charitable campaigns gain momentum as the month progresses. For adherents who emphasize personal responsibility, Adar embodies an opportunity to act for others and to strengthen voluntary social welfare, rather than relying on impersonal government programs alone. Diaspora

The calendar context

Length and structure

Adar I and Adar II

  • Adar I occurs first and is followed by Adar II, which houses the principal Purim celebration in most locations. The arrangement reflects a balancing of the lunar calendar with agricultural and ceremonial cycles. Adar I Adar II

Observances and rituals

  • Purim on 14 Adar; Shushan Purim on 15 Adar in walled cities. The Megillah is read aloud, with customary expressions of joy, generosity, and communal memory. Purim Megillah Shushan Purim
  • The Fast of Esther is observed by some communities on 13 Adar, serving as a counterpoint to the month’s ensuing celebration. Fast of Esther
  • Matanot LaEvyonim (gifts to the poor) and Mishloach Manot (gift baskets to friends) are central charitable practices during Adar. Matanot LaEvyonim Mishloach Manot
  • Rosh Chodesh Adar marks the renewal of the month with special prayers and readings. Rosh Chodesh

Adar in the Jewish year

  • Adar’s placement toward the end of the winter–early spring period is often understood as a turn toward light, hope, and communal resilience after the darker days of winter. This sense of renewal sits alongside the more solemn responsibilities of fasting and remembrance observed earlier in the liturgical year. Esther Haman

Cultural and political dimensions

Education and public life

  • The association of Adar with Purim has tangible effects on school schedules, community programming, and fundraising campaigns in both the Diaspora and Israel. These patterns reflect a broader value placed on voluntary civic participation and charitable engagement tied to religious occasions. Diaspora Israel

Charity and social cohesion

  • Matanot LaEvyonim and Mishloach Manot embody a philosophy of mutual obligation: those who are able help others, while strengthening social ties within the community. Proponents argue this creates a resilient civil society rooted in personal responsibility and generosity, aspects often highlighted in perspectives that favor traditional social institutions. Matanot LaEvyonim Mishloach Manot

Controversies and debates

  • Some secular or non-traditional observers question the emphasis on religious observance within public life and its effect on broader civic inclusivity. Proponents counter that voluntary religious practice and the charitable mandate associated with Adar contribute to social cohesion, charitable relief, and voluntary civic engagement without coercion. The debate, like many in a pluralist society, centers on balancing communal traditions with openness to diverse viewpoints.
  • Critics may also argue that holiday-driven calendars can complicate schooling or workplace routines, while supporters emphasize the value of cultural literacy, family life, and moral education that arise from these traditions. In any case, Adar remains a focal point where tradition, religion, and public life intersect in a way that many communities view as stabilizing and morally instructive. Purim Esther Haman

See also