- In his introductory comments on the Talmudic tractate Megillah, the Ramban explains that the idea behind sending the books near and far means that they were sent through the entire expanse – from Hodu to Cush (Esther 1:1) – of Achashverosh’s kingdom.
- Me’am Loez suggests that they were even sent to other countries.
- The Dena Pishra explains that since Mordechai’s goal was to create a feeling of achdus (“unity”), he even wanted to reach those Jews whose lack of faith and subsequent fear motivated them to flea battle.
- Rav Schwab, however, understands “close” as those Jews who were living in Shushan and celebrating on the 14th of Adar, whereas “far” refers to those Jews who returned to Eretz Yisroel and celebrated Shushan Purim on the 15th of Adar in the only place where one must certainly do so – the holy city of Yerushalayim.
- The Sha’ar Yissachar writes that the books were sent near and far so no Jew could ever devise the excuse that they are too far from holiness. Rather, the near and far have equal access to the holiness that emanates from Purim.
- Keser Shem Tov quotes that Talmudic (Megillah 17a) rule that Megillas Esther on Purim must be read as written, and not backwards. The Keser Shem Tov then wonders why anybody would think to read it backwards. He posits that the Talmud means that nobody should ever consider the Purim story as some ancient, historic event without real relevance to our lives.
כ וַיִּכְתֹּב מָרְדֳּכַי אֶת–הַדְּבָרִים הָאֵלֶּה וַיִּשְׁלַח סְפָרִים אֶל–כָּל–הַיְּהוּדִים אֲשֶׁר בְּכָל–מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הַקְּרוֹבִים וְהָרְחוֹקִים
20. And Mordechai wrote these things and sent books to all of the Yehudim in all of the states of King Achashverosh, the near and the far.
- Malbim says that what Mordechai wrote were the details of what occurred, since he was concerned that Jews outside of Shushan knew very little about the miraculous success of the Jews of Shushan.
- According to Rashi, what Mordechai wrote is the content of Megillas Esther, exactly as it appears today.
- The Ibn Ezra wrote down the reason for the previously mentioned joy.
- Pirkei d’Rebbe Eliezer writes that Mordechai wrote this down as the head of the Sanhedrin.
- The Vilna Gaon explains that this means that he wrote the Halachic details of how to properly commemorate Purim, with what can and cannot be done on this day.
- R’ Dovid Feinstein emphasizes that Mordechai is making the changes for the holiday that the Jews had accepted upon themselves spontaneously.
- R’ Elisha Gallico notes that it is so important to remember the real source of Purim, there are two readings of Megillas Esther every Purim. This is why Moredechai did not make Purim an actual Yom Tov in order to allow the Jews to perform the other mitzvos of the day.
- The Oznei Yehoshua notes that if we had Purim without its rules, we would end up having an empty, meaningless holiday. As it stands, Purim is the epitome of giving in the Jewish community.
- R’ Dovid Feinstein writes that the expressions are written in a different order than the previous verse (Esther 9:18) because the original celebration was spontaneous, and not following any specific rules. Mordechai would later (Esther 9:21) establish Purim for future generations with changes.
- Yosef Lekach notes that everything mentioned in the verse needs to be artificially “made.” In that first year, happiness was a natural, organic reaction. In the future, it would have to be manufactured artificially.
- Malbim writes that the Jews did not feel the need to celebrate the first year because they didn’t know the decree and thought that their victory was due to the king’s decree.
- R’ Yehonason Eibshutz and the Chasam Sofer note that in the first year, the Jews accepted Purim as a Yom Tov, so Mordechai expected them to feed the poor.
- After all, the Rambam (Mishneh Torah, Hilchos Yom Tov 6:17) writes that people have the responsibility of feeding the poor on a Yom Tov. Later, when the people would not see Purim as a Yom Tov, the order was switched around in order for the people to still feel responsible for feeding the poor.
- The Talmud (Megillah 5b) explains each of the different expressions for this holiday to mean a different method for celebrating the day. Simcha (“joy”) is interpreted as not giving eulogies (in the event of a death); v’mishteh (“and feasting”) is interpreted as prohibiting fasting; and v’yom tov (“and the holiday”) is interpreted as prohibiting work on Purim. Later, the Talmud (Megillah 7a) interprets the phrase mishloach manos (“sending gifts”) as the requirement to send through a messenger at least two kinds of food to at least one friend.
- The Rambam (Mishneh Torah, Hilchos Megillah 2:15) writes that even two poor people are required to send another poor person some food to fulfill their obligations.
- The Trumas HaDeshen writes that the exchange of food is intended to make sure everyone has enough for the feast.
- M’nos HaLevi writes that we send gifts to promote friendship because achdus (“unity”) rescued the Jews.
- The Midrash HaGadol on Devarim points out that this demonstrates the greatness of chesed because we were rescued because of it.
- Ginzei HaMelech writes that we use a messenger because this shows achdus (“unity”) in requiring another person to get involved in this mitzva. Similarly, he points out, this is why Megillas Esther always uses Yehudim for Jews, since the root of that word is echad, one. Furthermore, the giving of gifts through messengers acts as an additional tikkun for Yaakov’s giving gifts (Bireishis 32:14-17) to Eisav, the ancestor of Amalek, through messengers.
- The Vilna Gaon and Midrash Shmuel note that the Jews’ celebrating in this way parallels the three parts of Haman’s plan (Esther 3:13); the joy serves to counteract Haman’s plan to destroy the Jews, the feasting serves to counteract Haman’s plan to kill the Jews, and the Yom Tov serves to counteract Haman’s plan to annihilate the Jews.
- The Vilna Gaon writes that, eventually, Purim was not accepted as a full Yom Tov because that would keep people from performing the other mitzvos of Purim.
יט עַל–כֵּן הַיְּהוּדִים הַפְּרָוזִים [הַפְּרָזִים] הַיּשְׁבִים בְּעָרֵי הַפְּרָזוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר שִׂמְחָה וּמִשְׁתֶּה וְיוֹם טוֹב וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ
19. Therefore, the unfortified Yehudim in the unfortified cities made the fourteenth day of the month of Adar [a day of] joy, feasting, and holiday, and from sending gifts a man to his fellow.
- According to Rashi, quoting the Talmud (Megillah 2b) “unfortified cities” are those that were not surrounded by walls in the days of Yehoshua.
- The Ziv HaMinhagim writes that this definitely includes only Yerushalayim. There is a doubt regarding Ashdod, Ashkelon, Beit Sha’an, Gush Khaloav, Hebron, Haifa, Tiberias, Jaffa, Lod, Gaza, Acco, Safed, Ramleh, and Shechem.
- R’ Ovadya of Bartenura explains that the times of Yehoshua are the reference point for the definition of walled cities in order to remind us of the root hatred of Amalek is their attacking us when we were leaving Mitrzrayim, when they battled Yehoshua.
- The Sfas Emes adds that, by recalling Yerushalayim, we remember that the purpose of Purim was the rebuilding of the Beis HaMikdash.
- R’ Chaim Kanievsky shlit”a writes that this verse does not use the word v’abeid (“and they destroyed”) as previously (Esther 9:6) because this situation was different. He quotes the Vilna Gaon, who noted there, that the verse uses the word vi’abed (“and destroyed”) to help the Persians forget the damage done to them by the Jews. Here, however, this was not supposed to be forgotten, but rather publicized and displayed for all to see.
ו וּבְשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת אִישׁ
6. And in Shushan the capital, the Yehudim killed and destroyed five hundred man.
- The M’nos HaLevi translates habira, not as “the capital,” but as the “palace,” so the verse is intimating, according to R’ Yosef Gakon, how safe the Jews felt in the palace compound to have killed 500 servants of the king in his presence.
- Similarly, the Ibn Ezra adds that, outside Shushan, the Jews feared the influence of Haman and his sons.
- Interestingly, the Vilna Gaon notes that the verse uses the word vi’abed (“and destroyed”) because the Jews destroyed the property of their enemies. The reason for this is to assist the Persians in forgetting this event ever took place. Nations in general have poor memories, and the lack of physical reminders can help avoid the anti-Jewish sentiment this massacre could later conjure.