- According to Malbim, by using the words v’lo ya’avor (“and do not go over”), the verse indicates that there should be no lapse of time without Purim. In other words, although one Beis Din (“Rabbinical Court”) can overturn another Beis Din’s ruling, Purim cannot be overturned.
- R’ Shlomo Bloch, a student of the Chafetz Chaim, writes that this verse proves that one should eat the festive meal of Purim early in order to be sure to not miss the latest time to fulfill that aspect of the mitzva.
- The Turei Even on the Talmud (Megilla 9a) notes that “kich’tavam” (“as their writing”) means that the text of Megillas Esther must be written in the Hebrew language and Ashuris script to fulfill the mitzva of the public reading on Purim.
- The Me’am Loez writes that they decided on the name of the holiday being Purim because the lots being rolled in Nissan, and coming up with the date in Adar eleven months later gave the Jews time to pray and to repent.
- Furthermore, Adar had previously had no other holidays, so Purim’s falling out then made it stand out more conspicuously as a holiday, receiving the attention it deserves.
- Also, the Vilna Gaon and Malbim point out that the lots pointed to a potentially bad fortune, but H-Shem reversed it to a good fortune.
- In quoting Rabbeinu Yona’s Shaarei Teshuva (2:4), the Ginzei HaMelech notes that just as sin can be transformed to a mitzva status if the sin leads to teshuva (“repentance”), so too the lots lead directly to the Jews’ redemption.
- The Ksav Sofer supports this point by writing that in calling the day Purim, we celebrate the pain suffered by the Jews at this time, since it led directly to their re-acceptance of Torah (Esther 9:27).
- Rav Moshe Feinstein wrote that the message to be learned from this is that one should never overconfident of one’s “lot,” thinking that one’s greatness in Torah knowledge or observance will necessarily parry off the Evil Inclination. Rather, even such a person should be always mindful of one’s potential to fall prey to one’s natural, animalistic urges.
כה וּבְבֹאָהּ לִפְנֵי הַמֶּלֶךְ אָמַר עִם–הַסֵּפֶר יָשׁוּב מַחֲשַׁבְתּוֹ הָרָעָה אֲשֶׁר–חָשַׁב עַל–הַיְּהוּדִים עַל–רֹאשׁוֹ וְתָלוּ אֹתוֹ וְאֶת–בָּנָיו עַל–הָעֵץ
25. And in her arriving before the king, he said with the book to return his evil thought that he thought on the Yehudim onto his head, and they hanged him and his sons on the tree.
- According to Malbim, the subject of the verb uvivo’ah (usually translated as “in her arriving,” or “in its arriving”) is Haman’s original plan that had come before Achashverosh. His plan was an integral part of his demise. As he wrote earlier, the king did not want any part in a genocide. The rest of the verse then demonstrates that the king could not recall Haman’s original letters, and so was forced to hang Haman.
- According to Rashi, however, the subject is Esther. The Maharal writes that Mordechai did not want to refer to her as a queen because Achashverosh had already deduced that she was actually Mordechai’s wife.
- Rav Shmuel Hominer quotes the Talmud (Gittin 66a) that a sheid (“demon”) has a bivua (“shadow”), but not the shadow of a shadow, as people do. The similarity of this verse’s first word uvivoa (“and in her arriving”) to the Talmud’s name for a demon’s shadow is additional evidence for the idea that Esther sent out a sheid clone of herself in her dealings with Achashverosh.
כד כִּי הָמָן בֶּן–הַמְּדָתָא הָאֲגָגִי צֹרֵר כָּל–הַיְּהוּדִים חָשַׁב עַל–הַיְּהוּדִים לְאַבְּדָם וְהִפִּל פּוּר הוּא הַגּוֹרָל לְהֻמָּם וּלְאַבְּדָם
24. Because Haman son of Hamdasa the Agagite, oppressor of all the Yehudim thought regarding the Yehudim to annihilate them, and threw pur (which is a lot) to terrify and annihilate them.
According to Malbim, the verse repeats Haman’s lineage from Agag that it already mentioned (Esther 3:1) to emphasize that Haman, as a descendant of Amalek, hated all Jews – not just Mordechai.
- The Vilna Gaon writes that the verse’s account of the Jews “doing what Mordechai wrote” refers to their giving charity and gifts.
- Malbim explains that those Jews residing in the walled cities did not start to celebrate on their own, but only began when Mordechai’s decree went out.
- M’nos HaLevi notes again that by writing it down, Mordechai retroactively transformed the Jews’ voluntary actions into the obligatory mitzvos of Purim.
- R’ Dovid Feinstein adds that although the celebrations of Purim started on the Jews’ initiative, they submitted to the rule (and changes) of the sages.
- The Dena Pishra writes that, at first, the Jews were upset with Mordechai for not bowing down to Haman (Esther 3:2), but now they recognized the wisdom behind Mordechai’s actions.
- R’ Dovid Moshe Valle also points out that the Jews realized now that Mordechai had Ruach HaKodesh because he was able to summarize the events they witnessed into this multi-level text we have before us.
- The Talmud (Megillah 7a) learns from the verse’s use of “feasting and joy” that there is a mitzva to drink ad d’lo yada, until one does not know the difference between “cursed is Haman” and “blessed is Mordechai” on Purim. Although this a topic worthy of a much larger Halachic discussion, it should suffice for purposes of understanding this verse to note some varying opinions on this subject.
- Indeed several Halachic deciders understand this literally as an injunction to become completely drunk on Purim, as is clear from the Rif (Megillah 3b) and the Tur (Orach Chaim 695:2).
- Among others, the Peleh Yo’eitz warns that, obviously, this drinking should not be done to the point where one would miss any other mitzvos, including praying mincha with proper intent.
- The Talmud (Pesachim 68b) teaches that holidays from the Torah should be be split evenly – half for H-Shem (i.e. with prayer, learning, etc.), and half for our own pleasure (i.e. eating, resting, etc.). However, even according to an earlier opinion there that all holidays should be completely for H-Shem, this verse’s use of the words “feasting and joy” require Purim to be completely for our pleasure.
- The Abudraham notes that drinking is such a critical part of celebrating Purim because drinking plays a central role in Megillas Esther, including Vashti’s fall (Esther 1:10), Esther’s rise (Esther 2:18), [the decree to kill the Jews (Esther 3:15),] and Esther’s parties that led to Haman’s fall (Esther 7:1-10).
- The Midrash Eliyahu writes that we celebrate Purim by drinking because the Talmud (Megillah 13b) relates that Haman slandered the Jews’ drinking practices when he told the king that if a fly were to touch a Jew’s cup, he would remove it and continue drinking. However, if the king were to touch a Jew’s cup, the Jew would throw the wine away, alluding to the Talmudic (Avodah Zarah 30a) law of yayin nesech.
- The Nesivos Shalom (Purim 57-58) has a very unique reading of this Talmudic passage. He notes that the above cited teaching does not say “livsumei” (“to become intoxicated”) with wine, but rather “livsumei” in Purim. This means that one should get drunk from the day of Purim, itself, similar to the prophet’s (Yeshaya 51:21) description of being “drunk, but not from wine.” Through prayer, Torah study, and acts of kindness, Purim should cause a person to become so “drunk” on the elevated revelations of Purim that one cannot tell the difference between “cursed is Haman” and “blessed is Mordechai.”
- Malbim writes that the joy mentioned in the verse parallels “feasting and joy,” while the holiday parallels the sending of gifts. This is so because the very purpose of our lives is to separate ourselves from the physical in an effort to focus on the spiritual. That is the very-same purpose of Yom Tov!
- Similarly, in Horeb, Rav Hirsch writes that the physical rescue of the day deserved a physical enjoyment.
- Similarly, in R’ Tzaddok HaKohen’s contrasting between Purim and Chanukah, he focuses on the fact that Chanukah was a struggle between different philosophies, wherein the Hellenists and Greeks did not care if the Jews lived or died as long as they accepted the Hellenistic worldview. Therefore, Jews celebrate Chanukah, which was a spiritual/philosophical victory, in a spiritual manner, with additions to the daily tefillah and the lighting of the chanukiya. Jews celebrate Purim, on the other hand, which was a physical victory, in a physical manner, with feasting and joy.
- The Bach (Orach Chaim 670) focuses his distinguishing of the two days by noting that the entire Purim story was initiated by the Jews wrongly attending Achashverosh’s feast. He quotes a Braisa that says that the Chanukah story was perpetuated by the Jews’ lack of alacrity and laziness in fulfilling the tamid offering. Therefore, Purim is celebrating with a party to make up for our attending Achashverosh’s party, and Chanukah is celebrated with the lighting of Chanukah lights to make up for the neglecting of the constant fire of the tamid offering.
- His son-in-law, the Taz (Orach Chaim 670:3), writes that Purim is an open miracle that saved our temporal lives, wheras Chanukah commemorates a relatively hidden, spiritual miracle in the oil lasting longer than expected. Their distinct commemorations, then, are accomplished through the public feasting of Purim and through the relatively private lighting of the Chanukah menorah, respectively.
- The Sfas Emes adds that our physical pleasure on Purim is also due to the physical nature of Eisav’s (progenitor of Amalek) blessing that Yaakov (progenitor of the Jews) took from him (Bireishis 27:28-29). Furthermore, Yaakov’s attempt to take on Eisav’s physical role in the world is yet another reason for the custom to wear masks on Purim.
- During a Purim seudah, the Satmar Rebbe once mentioned that one might have thought that Haman’s idol would make the threat to Jewish existence on Purim a spiritual one. However, the physical and spiritual aspects of a Jew are one and the same. After all, a physical body without a soul is a corpse. Accordingly, this is another reason for the custom to drink on Purim – to see beyond the superficial, and realize that our physical health is directly related to our spiritual health.
- The Ben Ish Chai writes that the mitzvos of the day are intended to make Purim a day of Heavenly purpose of spiritual growth, and not for selfish joy. He bears this out from the fact that the initial letters of the four mitzvos of the day – simcha, mishteh, yom tov, manos – can be seen as an acronym that spells out shamayim (Heaven).
- Famously, the Ari z”l quotes the Tikkunei Zohar (21) that the holiness of Yom Kippur is due to its being a “yom kiPurim” (“a day like Purim”).
- The Ohel Moshe suggests that Yom Kippur’s holiness depends on Purim because the Talmud (Taanis 30b) says Yom Kippur was the day on which Moshe came down Mt. Sinai with the second set of luchos (“tablets”). This receiving of the Torah was not complete until the Jews accepted the following of its commands in the days of Purim with the verse’s (Esther 9:27) words “kimu v’kiblu.”
- On another level, R’ Yitzchak Hutner explains that Purim is similar to Yom Kippur because there is a need on both days to make things right with people. The Mishna (Yuma 8:9) teaches that a person does not gain atonement for the wrongs one caused to another unless one asks for forgiveness from that person. Similarly, on Purim, the sending of mishloach manos is supposed to engender feelings of unity and peace among the Jewish people. This is done in a spiritual manner – by begging for forgiveness – on Yom Kippur, and in a physical manner – by drinking and feasting together – on Purim. In this way, the two holidays compliment each other, and become one powerful entity.
- On one particular Purim in the Warsaw ghetto, R’ Kolonimus Kalmish (Hy”d) approached a Jew who was understandably not feeling joyous in the midst of terrible atrocity. He told this Jew that the intent of the comparison between Purim and Yom K’Purim is that just like a Jew should feel like there is no choice on Yom Kippur, and one must fast, so too, on Purim, one has no choice – one must have simcha (“joy”)!
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.