It is not easy to let go of the joyous month of Adar, especially as it means that all of the responsibilities and preparations of Pesach are not far behind. That is why it is comforting to remind ourselves of Rashi's comment that the joy of Adar is, in part, that it ushers in the celebrations of the miracles of Purim and Pesach (Taanis 29a.) And yet, the joy of Adar per se is hard to appreciate. Where are the rituals and practices that give expression to "mishenichnas Adar marbim besimcha" (ibid)?
To be sure, the question runs deeper. After all, Rav stated that "just as the month of Av reduces our joy, so too Adar increases our joy" (ibid.) We are, unfortunately, very familiar with the observances of mourning and deeply understand that in order to connect to events of long ago, such as the churban, and memorialize them we need to design rituals. Sadness, especially ritualized sadness, does not come to us naturally or easily. However, joy is a different story altogether; joy happens spontaneously and is so welcome that adding any formality to it seems contrived and unnecessary.
Yet that is precisely the teaching of Rav. We need to observe practices that will decrease our comfort in Av in order to be thinking and "unnaturally" concerned about churban. Similarly, increasing simcha, reveling in it, giving it substance, and perhaps holding on to it all needs focus as well. Without proper preparation, simcha can be shallow and fleeting. The Meiri expresses his concern that our simchas Purim may be meaningless and party-like rather than uplifting (see Biur Halocho 695). Similarly, the Rambam (Hilchos Yom Tov, perek 6) warns us that if we indulge in simchas yom tov without sharing it with the less fortunate, our alleged simchas yom tov is nothing more than a self-centered party.
Where are the observances of Adar that Rav's wisdom should have introduced? Where is Chazal's attempt to uplift, and bring substance to, the joy of the month?
The reading of the four parshiyos seems to be the only practice that is dedicated to the month of Adar (in general, as opposed to practices isolated to Purim which is only one day), and even they are shared with Nisan. It makes sense that this one Adar practice must address the wisdom of Rav and that we may find in the four parshiyos guidance to achieve the one mandate of the month of Adar.
Perhaps that is why I was taken by the comment of the Maharal (Ohr Chadash, chapter 3) who explains the four parshiyos as a four-part program to prove ourselves as Jews who seek to strengthen our connection with Hashem. Contributing to the Beis Hamikdosh (Parshas Shekalim) and viewing all that transpires through the prism of divine providence (Parshas Zachor), we merit renewed purity (Parshas Parah) and a renewed relationship with all that is holy (Parshas Hachodesh).[1]
The Maharal notwithstanding, could we not suggest that the four parshiyos are all to grow and protect the mandate of the month: simcha. Simply put, Parshas Shekalim reminds us of the joy of giving which, as Rambam reminds us, will uplift a yom tov meal. Our awareness of the watchful eye of Hashem and His protective hand is the message of the battle with Amalek and Parshas Zachor. That, combined with the welcome of Parshas Parah which is extended to all those wanting to come into Beis Hamikdosh, has to ignite comfort and joy in the heart of every Jew. Finally, Parshas Hachodesh is replete with new beginnings and brings with it the optimism that the constantly renewing lunar calendar inspires.
None of this should surprise anyone who has studied simcha as it appears in Chumash. Of the approximately twelve times that simcha is mentioned in the Torah, over seven refer to participating in an event in Yerushalayim or in the Beis Hamikdosh, such as aliya leregel. Rav Shachter has often observed that the simcha in Chumash is most often described as "lifnei Hashem" (Devorim 12:18, 16:11, 14:26, .26:11, 27:7.) It follows that closeness to Hashem generates joy and we can be reminded of that as we read about the mitzvah of parah aduma which will reconnect us into Yerushalyim, may it happen speedily.
The other two mitzvos of simcha include the mitzvah of simchas yom tov (Devorim 16,14) and the mitzvah of providing a happy first year for one's new wife (Devorim 24,5). The first is embedded in the yom tov of Sukkos which speaks to Hashem's protection (Parshas Zachor). The second celebrates our new beginning (Parshas Hachodesh).
The three times that simcha appears as part of the narrative of the Torah all carry the message of Parshas Shekali, the joy of giving. Hashem reassures Moshe that Aharon will give his position of leader and prophet to Moshe with enthusiasm and joy (Shemos 4:14). Zevulun, who gives sustenance to the scholars of Yisachar, is the only tribe to be blessed with simcha (Devorim 33:18). Even Lavan says that if only he could have showered his children and grandchildren with parting gifts he would have sent them away with happiness (Breishis 31:27.)
Thus, as Adar fades away perhaps we can hold onto the joy by thinking about the four ways to increase our simcha: become a bigger giver (Shekalim), become a keener observer of Hashem's protective hand (Zachor), seek greater closeness to Hashem (Parah), and appreciate our ability to renew ourselves and remake many-a-situation letov (Hachodesh).
[1] A careful reading of the Rambam (Hilchos Tefilah 13:20-21) also indicates that he viewed the four parshiyos as a unified series of four events.