- R’ Moshe Dovid Valle writes that the verse places nit’charim (“remembered”) before v’na’asim (“done”) because the holiday will be remembered above, and performed below.
- In the Shelah’s opinion, remembering is written before doing because it alludes to the Halachic requirement (Shulchan Aruch, Orach Chaim 685:1) for a public reading of Parshas Zachor (Devorim 25:17-19 ) on the Shabbos preceding the holiday of Purim.
- As the Sfas Emes emphasizes, since the Jews remember H-Shem’s kindness, they become worthy of new miracles being performed.
- According to most opinions, including Rashi, Ibn Ezra, Lekach Tov, M’nos HaLevi, R’ Moshe Dovid Valle, and the Vilna Gaon, “the ones who join” are future converts.
- R’ Chaim Kanievsky wonders why Purim is different from other mitzvos that converts need to be mentioned specifically regarding Purim’s celebration. He answers that, even though converts were not party to the miraculous rescue, one’s descendants should be obligated to recite a Thanksgiving Blessing for one’s rescue, as they were affected by it, as well. This is similar to a student showing gratitude for the rescue of his rebbe. Had it not been for the rebbe’s being rescued, the student would not have had access to the World to Come. For this reason, although converts did not experience the miracle of the first Purim, their new people’s having gone through it is reason enough for them to accept the mitzva of celebrating the holiday.
- According to the Ateres Moshe, converts are mentioned here to mirror Moshe’s statement (Devorim 29:14) that the acceptance of the Torah applies equally to those who were there and even those not there.
- In the view of the Midrash Shmuel, converts are not always sincere about their reason for joining the Jewish people. Those who converted in Persia (Esther 8:17), for instance, may have done so in order to save their lives. However, in commemoration of the Persians who converted sincerely then, Purim was accepted as a way to celebrate future sincere converts, as well.
- The Maharal adds that a convert can’t ignore even one rabbinic law, and rabbinic law is a motif throughout Megillas Esther.
- According to R’ Dovid Feinstein, the word for “ready” as written (atudim) with a vuv implies permanence, in a state of remaining. In other words, the Jews should remain ready for future events. He quotes the Talmud (Shabbos 88a) about the Jews being miraculously coerced by H-Shem into accepting the Torah at Sinai under a threat of annihilation. In contrast, the Jews re-accepted the Torah at the end of Megillas Esther (Esther 9:27) under no such threatening pressure, and under not such obvious miracles.
- Ginzei HaMelech writes that this could also be an allusion to the continuing future battle of the Jewish people against Amalek. He quotes the words of the Rambam (Mishneh Torah, Hilchos Megillah 2:18) that all of the works of TaNaCh will no longer be needed once Moshiach comes. The exception to this is Megillas Esther. The Ginzei HaMelech explains that the war against Amalek mentioned in the Purim story will still be relevant after Moshiach. It is a day for which the Jews should continually be prepared.
- The Midrash (Esther Rabbah 9:2) writes that Haman had 365 advisers, one for each day of the solar year. None of these could advise Haman as cruelly as Zeresh, his wife. She mentions many miracles performed for the Jews to save them from various forms of death, including fiery furnaces, lions’ dens, and the desert. She points out that hanging is the one form of killing from which no Jew had ever been saved. Foolishly ignoring that this method had never been attempted either, and that the Jews have been saved miraculously from far more menacing dangers, Haman accepts the advice and begins immediate construction of a hanging tree (Esther 5:14).
According to the Malbim, although Memuchan’s advice would strip the advisers of their powerful role, they nevertheless agreed because they were eager to finally be masters of their own homes. Furthermore, they were not afraid of losing their positions. On the contrary, they saw how easy it was to influence the king. They might have thought, “If Memuchan could so easily convince the king to kill his beloved wife, imagine what we can convince him to do for us…”1
1You faithful blog readers may have noticed that the Malbim has been giving a fairly simple, political view to many of the questions posted. He adds at this point that this has been a setup to establish Achashverosh as a strong-minded, savvy ruler not easily swayed by his own emotions. The Malbim’s intent is to emphasize the miraculous nature of Achashverosh’s listening to Esther later in the story (7:8). He could just as easily have answered her, “So what that he wants to kill your people? I want to also, and you can be the exception if you like. Otherwise, it was nice knowing you. Tata!”