R’ Meir Zlotowitz writes that Megillas Esther closes with an idyllic pictures of peace, stature, and security for the Jewish people.
Specifically, the Vilna Gaon notes that the book ends with peace because, as the last Mishna (Uktzin 3:12) concludes, peace is the greatest container of blessing.
The Rokeach notes that the first and last letters of Megillas Esther are both vuv, giving the total gematria 12. This alludes to the twelfth year of Achshverosh’s reign, when the Purim miracle occurred (Esther 3:17); the month of Adar, which is the twelfth month of the Jewish year; and the miracle occurring for the 12 tribes though Mordechai who came from Benyamin, the twelfth son of Yaakov.
Ginzei HaMelech notes that there are 166 verses in Megillas Esther, which is the same as the number of words in the verses in the Torah (Shemos 17:8-16 and Devorim 25:17-19) that deal with Amalek. In mispar katan, 166 can be broken down to 1+1+6, which is 13. This is the gematria of echad (“one”) (1+8+4=13) symbolizing the hidden presence all along of the holy One, although He remains unmentioned in the entire book. Ginzei HaMelech notes that 13 is also the mispar katan of both Mordechai (40+200+4+20+10=274=2+7+4=13) and Esther (1+60+400+200=661=6+6+1=13).
Nachal Eshkol points out that the gematria of the last word in Megillas Esther, zaro (“his seed”) (7+200+70+6=283) added to the first word vayehi (Esther 1:1) (“and it was”) (6+10+5+10=31) is the same as Mordechai HaYehudi (40+200+4+20+10+5+10+5+6+4+10=314), the prophet who authored this holy work.
Finally, R’ Eliezer of Garmiza points out that the gematria of these same words is the same as Sh-dai (300+4+10=314), the Name of H-Shem that implies His unlimited power. This demonstrates that we must pray to G-d to put an end to our troubles, and rescue us from this long exile, bimheira biyameinu.
Ibn Ezra explains that the verse says Mordechai “sought good” in that he actively looked for opportunities to help rather than wait to be asked.
Dena Pishra stresses that Mordechai was kind to gentiles, as well – after all, together with us, they too are children of one Father.
The Midrash (Esther Rabba 6:8) writes that the good he performed was his checking on the welfare of Esther, and therefore one who checks on welfare of Jews merits a blessing.
The Chasam Sofer teaches that Mordechai cared so much for Jews, the Mishna (Shekalim 5:1) records that he was given the name Patachya, which translates as “he opened H-Shem,” implying a generosity of spirit.
Lekach Tov writes that the “good” he performed was the separating of money from Haman’s assets to rebuild the Beis HaMikdash.
The Ben Ish Chai demonstrates that Mordechai’s “good” was directed at Israel because the Talmud (Brachos 48b) explains the Torah’s (Devorim 3:25, see Rashi there) phrase “the good mountain” as a reference to Yerushalayim. It was made great by H-Shem choosing to rest His Shechina in the the holy Temple there. Therefore, despite his success, Mordechai never forgot his people and his homeland.
Ibn Ezra explains that the verse says Mordechai is only popular with “most” because it is impossible to be popular with everyone.
The Nechmad M’Zahav adds that the reason for this is because it is impossible for a person doing everything purely for the sake of H-Shem to not offend somebody at some point.
On the other hand, Alshich writes that, usually, leaders have enemies, but Mordechai had none.
R’ Yehonason Eibshutz explains that this verse, having been authored by Mordechai, displays his intense humility, not wanting to sound like everybody loved him.
On the same note, the Ohel Moshe quotes the Alter from Kelm as saying this verse displays Mordechai’s dedication to truth, wherein he cannot in full conscience say all people liked him. However, the Talmud (Megilla 16b) writes that some members of the Sanhedrin split from Mordechai because they felt his political position caused him to neglect Torah study. In fact, in Ezra (2:2), written only a few years after the Purim story, Mordechai is only mentioned fourth or fifth in the list of scholars. Ohel Moshe applies to Mordechai the Mishna (Avos 3:5) that teaches that anyone who throws off the yoke of Torah, adds the yoke of government. This is based on the opinion listed in Torah Temimah that learning Torah is greater than saving lives.
Alshich explains that Mordechai disagreed with the Sanhedrin, arguing that saving lives is more important. R’ Avigdor Boncheck notes that this classic argument demonstrates the tug we all naturally feel between mitzva of learning and the mitzva of pekuach nefesh (“recuing lives”).
As R’ Dovid Feinstein notes, devoting oneself “totally to Torah still commands greater respect among the Jewish people.”
R’ Mendel Weinbach agrees and points out that “if one Jew must sacrifice his learning in order to save lives while another can continue learning undisturbed, the latter is greater.”
Ohel Moshe quotes R’ Moshe Feinstein (Kol Ram) as saying that for a great need, a talmid chacham (“Torah scholar”) can stop learning and will get reward, but not as much had he remained entrenched in study had the situation not taken him away.
R’ Mordechai Gifter adds that, in such a situation, a scholar taken from his learning should still be reviewing Mishnayos by heart while engaged in these other, emergency matters.
Ohel Moshe quotes a story from R’ Meir Isaac Maalin, that when he was learning in the Mir, he saved two lives from drowning. The mashgiach, R’ Yechezkiel Levenstein, praised him. He told him that in the merit of his actions, he will not ever sin, because the Mishna (Avos 5:18) promises that someone who strives to fulfill the needs of the masses is saved from all sin.
R’ Bogomilsky asks, however, if Mordechai’s popularity is not a bit of a negative note on which to end Megillas Esther. He answers that it is in fact not negative; though he was hated by some, Mordechai responded by still loving every Jew.
31. To establish these days of the Purim in their times as they were established on them by Mordechai the Yehudi and Esther the queen, and as they established on their souls and on their seed words of the fasts and their crying out.
It is difficult to imagine, but Purim was seen as an innovation. Esther and Mordechai had to push for it, especially with those Jews living in the outskirts who did not feel either the immediate threat, nor the miraculous salvation.
Yeetav Leiv writes that this verse’s focus on Purim’s establishment was meant to encourage people to perform it as Esther and Mordechai did it – with intent to celebrate it for the sake of Heaven.
The Talmud (Megilla 2a) begins its discussion of the mitzva to read Megillas Esther by writing that this verse refers to times because Purim is celebrated by different groups in different times. For instance, villages, big cities, and walled cities all fulfill their obligation of publicly reading Megillas Esther for Purim on various days between Adar 11 and 15.
There being five different days on which to celebrate this aspect of Purim, the Na’os HaDesheh (288) finds a hint in the fact that the word kayam (“establish”) is used five times in Megillas Esther (9:21, 9:27, 9:29, 9:31, and 9:32).
Furthermore, there are five minatzpech (final letters “םןץףך”), which traditionally represent the five exiles (Egypt, Babylonia, Persia, Greece, and Rome) the Jews have endured because they are end letters, and we pray for the end of our long exile.
R’ Yechezkiel Abramsky tells the story of the Vilna Gaon’s grandson, who lived in Warsaw. Somebody asked him for an example of what made his grandfather so great. He answered that, as a child, the Vilna Gaon was asked why the first Mishna in Megilla (1:1) says lo pachos v’lo yoser (“no more and no less”) regarding the days to read Megillas Esther, but the Mishna in Shabbos (19:5) does not use the phrase regarding the various days on which a bris (“circumcision”) can be performed. The person asking began giving the Vilna Gaon’s grandson a brilliant one-hour answer. “Very nice,” he said, “but my grandfather answered better.” The questioner asked to be given time to think about it and come back with another answer. Three days later, he came back with a longer answer. Again, the Vilna Gaon’s grandson said, “Very nice, but my grandfather answered better. The answer is that both sources indeed use that phrase.” Often, the correct answer requires one to go back to basics. Like an IT support adviser’s first question to a customer, “Is your machine plugged in?”, the Talmud (Shabbos 32a) advises travelers to stay safe on a journey by checking the safety of the boat instead of prayers and incantations.
The Maharsha adds that Purim is a powerful time to pray and say Tehillim. In fact, the Me’am Loez finds a hint to this in the final letters of a phrase in this verse v’al zaram divreihatzomos (“and on their seed words of the fasts”), which spell out Tehillim when re-ordered.
The Meshech Chochmoh writes that the verse needed to mention times in order to contradict those people who wanted to place Purim on the exact time when Haman planned to kill the Jews, which would start in the daytime like the gentile calendar. Rather, Purim needs to follow the Jewish calendar – starting at night.
According to Sifsei Chachamin, the verse repeats the name of the holiday because Purim is mentioned in Megillas Esther by name five times. One reason for this is that there are five unique mitzvos of the day: matanos la’evyonim, mishloach manos, the public reading of the Megillas Esther, the feast, and possibly the saying of “al hanisim” in our prayers. As mentioned earlier, the Mishna (Megilla 1:1) teaches that there are a total of five days when it is possible to fulfill one’s obligation of hearing the annual public reading of Megillas Esther. However, it will not cease (be kept completely) for two of those days. For that reason, the word is written in its complete form twice.
28. And these days should be remembered and performed in each generation and generation, family and family, state and state, and city and city. And these days of the Purim shall not pass from before the Yehudim, and their remembrance shall not end from their seed.
According to the Talmud (Megilla 20a), the verse uses the plural vimei (“and days”) because the public Purim reading of Megillas Esther in the daytime cannot begin until sunrise, and can last the entire day until sunset.
R’ Dovid Feinstein writes that the plural implies both Adar 14th and 15th, or both Purim and Shushan Purim.
The Ben Ish Chai, however writes that the plural alludes to 11th – 15th of Adar, days on which the Mishna (Megilla 1:1) teaches that the public reading of Megillas Esther for Purim can theoretically be validly performed under various circumstances.
Tosfos (Megilla 7a) note that we do not generally learn multiple Halachos from one phrase. This verse is different because “v’kiblu” (“and accepted”) is written differently than it would be pronounced.
Yosef Lekach writes that the word is written in singular, but pronounced in plural to show that Jews accepted the Torah for future generations.
The holy Zohar (Kee Seesa), however, explains that this is due to the fact that when Moshe received the Torah at Har Sinai, he accepted all of TaNaCh – even Megillas Esther.
The Ginzei HaMelech writes that, since vuv has the gematria of six, the missing vuv alludes to the Mishna, which has six orders.
27. The Yehudim established and accepted on themselves and on their seed and on all who join them, and not to pass over the being of having done these two days as their writing and as their times each and every year.
On a simple level, the Maharal writes that the verse mentions establishing before accepting because the Jews established in the year following the Purim story that which they had already accepted in the year of the event.
In his commentary on the Torah (Bireishis 6:18), the Ramban explains this phrasing to indicate that the Jews accepted upon themselves and their descendants for perpetuity that which they had already placed upon themselves previously.
In a later comment on the Torah (Devorim 27:26), however, the Ramban adds that this verse means that the Jews accepted that Torah and all of her mitzvos are true.
The Talmud (Shevuos 39a) quotes the verse in the Torah (Devorim 29:13-14) in which H-Shem establishes a covenant with all of the Jews at that time, and forever. The Talmud then uses the present verse’s phrase of “kimu v’kiblu” (“they established and accepted”) to explain how we could know that future generations of Jews accepted to take on any future, additional mitzvos.
The Talmud (Megilla 7a, Makkos 23b) teaches that the Heavenly court established above what was accepted by the Jews below.
R’ Shmuel Aharon Rubin explains that this means that Heaven confirmed the earthly ruling – like witnesses – giving it legitimacy.
Kol Eliyahu notes that this is the idea behind the Talmud’s (Megilla 7a) proof that Megillas Esther is written with Ruach HaKodesh (see Introduction). Otherwise, how would Mordechai and Esther have known that Heaven accepted the Jews’ pronouncement?
The Talmud (Shabbos 88a) tells the story of the Jews’ accepting the Torah at Har Sinai. Once they accepted the Torah with the words (Shemos 24:7) “naaseh v’nishmah” (“we will do and we will listen”), H-Shem lifted a mountain over them, and threatened to drop it over them if they would not accept the Torah. What was the reason for this if they had just done exactly that?
Tosfos answers that the Jews accepted the Written Torah with complete enthusiasm, but not the Oral Torah. They re-accepted the Torah in the conclusion of Megillas Esther, when the verse (Esther 9:27) writes “kimu v’kiblu” (“they established accepted”). Many commentators are bothered by the implied coercion in this tactic.
Firstly, Rashi (on the Talmud there) notes that the coercion was intended for the Jews to use as defense in the future to lessen any punishment. A Jew thereby always has a ready excuse in the Heavenly court that he never accepted the Torah’s responsibilities willingly.
The Sfas Emes notes that the word order parallels “naaseh v’nishmah” (“we will do and we will listen”) (Shemos 24:7). Tosfos explains that, after accepting the Torah, the Jews got scared by the fires around the mountain, and back-paddled, taking back their promise.
The Maharal (Tiferes Yisroel 32) argues on Tosfos, saying that the message H-Shem imparted on the Jewish people for the rest of history by holding the mountain over them was that the Torah was not simply a subject that they could accept or not, at their whim – rather, the entire world was only made for the purpose of our serving the Torah, and rejecting it (chas v’Shalom) was not a viable option within the scope of our prerogative. Their re-acceptance in the time of Purim, therefore, was an act of consenting to these terms. The Maharal quotes the Midrash (Tanchuma, Noach 3) that the Jews at Mt. Sinai only accepted the Written Law. This did not include the effort, discipline, study, and observance of the Oral Law. The Maharal continues that coercion was necessary to show the world that accepting the Torah was not just a nice gesture to voluntary accept, but a necessary part of life for the world’s continued existence.
However, the Ramban and the Ran learn this passage as H-Shem threatening the Jews that if they do not accept the Torah, they would not receive Eretz Yisroel. The Talmud (Sanhedrin 105a) quotes the prophet (Yechezkiel 20:32) that “what comes to your mind shall definitely not occur; in that which you say, ‘We will be like the nations, like the families of the lands, to serve wood and stone.’” The Talmud explains that – like the other nations of the world – once the Jews were no longer in their land, they felt that they were no longer responsible to keep Torah. They realized the error of this philosophy after the Purim miracle, leading to their re-acceptance of the Torah.
The Ritva points out that such is just the weak argument of the heretic. The Talmud’s statement means that even if there was coercion, it was re-accepted on Purim.
In the “Drashos” section of Oneg Yom Tov, the author writes that just as a marriage could theoretically be annulled by a precondition, so too one could argue that the Jews accepted the Torah at Sinai under the precondition of receiving the land of Israel. This precondition was annulled by the Jews’ renewed acceptance in Persia.
The Torah Temimah and the Rayach Dodayim both point out that the word order of “established and accepted” implies that one should first accept, and only then fulfill the Torah.
The Chofetz Chaim writes that the generation of the desert was not reluctant to accept the Torah, but was merely concerned about the difficulties to be endured by future generations of Jews keeping the Torah through their future exiles. They knew that the Torah’s many mitzvos would effectively alienate us from our surrounding neighbors. Purim proves that the Jews can keep the Torah even in the most hostile of environments. As the Sages say, the Torah protects us and rescues us. The Torah is not counterproductive to our survival in exile – quite the opposite; the Torah is our key to continued existence.
The Dubno Maggid quotes a Talmudic (Yerushalmi Megilla 1:5) debate between H-Shem and the gentile nations. The nations ask, “why did You not lift mountain over our heads? We would have accepted the Torah, too!” In response, the Dubno Maggid tells a parable about two fathers who come to a doctor with their two sons. Both boys refuse to eat, the first one being sick, and the other who is weaning. The doctor tells the father of the sick boy to keep his son away from food and that will force him to eat on his own when he becomes hungry. The doctor tells the father of the weaning boy to force open the boy’s mouth, and to stuff the most delicious foods into it. When the fathers showed surprise regarding the two different suggestions for seemingly the same ailment, the doctor explained that the sick child’s body is repulsed by food, and he needs to stay away from food that can otherwise cause him harm. The weaning child, however, has never had solid food before, and must be force-feed in order to taste food’s sweetness. Like the sick boy, H-Shem knew that the that the gentiles would not appreciate Torah anyway, so He kept it away from them. Furthermore, similar to a weaning boy, the Jewish people were simply unaccustomed to Torah, and needed to be somewhat forced into accepting it. After experiencing its sweetness, the Jews would naturally choose to continue on the right path.
In the view of the Sfas Emes, during the first acceptance, the Jews only accepted the Torah verbally – not in hearts, as is hinted to by our singer (Tehillim 78:36) “they tried to trick Him with their mouths.” The situation was very different in Persia, where their hearts were completely invested. He also notes that, just like first acceptance followed the defeat of Amalek, so too in Persia.
R’ Yisroel Simcha Schorr notes that, interestingly, the Mishna’s three day allowance to publicly read Megillas Esther for Purim (Megilla 1:1) parallel the three days of preparation the Jews needed to receive the Torah.
Perhaps all of this is why, as R’ Dovid Feinstein writes, anyone who wants to join Jews must first accept Purim.
Rav Shach writes in Mach’shavos Mussar that, since Purim is an appropriate time to re-accept the Torah, it should be celebrated with learning – not drunken revelry.
R’ Henoch Leibowitz notes that at the acceptance of the Torah at Sinai, since so much time (49 days) passed since miracles in Mitzrayim, it was difficult for person to wake oneself up.
On these points, Tefillas Chana says that the Jews accepted the Torah because they realized that everything, even nature, is from H-Shem.
R’ Yaakov Kaminetsky explains the significance of this acceptance of Torah. Miracles are, after all, easy to accept as G-dly, but seeing H-Shem’s guiding Hand in nature leaves a far more lasting impression.
According to the Halacha (Shulchan Aruch Orach Chaim 694:1), each Jew is required to send two matanos la’evyonim, charitable gifts, to at least two poverty-stricken Jews on Purim.
The Rambam (Mishneh Torah, Hilchos Megillah 2:17) points out that the more poor people one sends to, the better. In fact, he writes (ibid. 2:16) that it is better to spend more money on the gifts to the poor than on any other mitzva of Purim.
This idea is echoed in the Mishna Berura (694:3). Furthermore, as opposed to standard charitable contributions, we are to give liberally and with no investigations as to the veracity of the poor person’s claim needed.
The Chasam Sofer explains that the reason that we even give to the undeserving is because we were not entirely deserving of being saved in the Purim story.
The Klausenberger Rebbe explains that another reason for not needing to investigate is that we should not worry about where the money is going because H-Shem reversed the situation described by the Midrash (Esther Rabba 7:25) that the gentiles teasing the Jews that they would kill them and said, “we’ll take your money.” Since this fear was reversed, on Purim we should not worry where our wealth is going.
R’ Shmuel de Ozeida notes that there is a missing letter vuv in evyonim (“poverty-stricken”) to hint to this same idea that we do not need to investigate if the person is completely poor enough to be Halachically considered an evyon.
The Dena Pishra explains the inordinate focus on the poor on Purim as indicative of the fact that everyone was saved on Purim – rich and poor.
The Ben Ish Chai quotes the Midrash (Esther Rabba 7:23) that Haman mocked Pharaoh that he only killed the males (Shemos 1:16). Therefore, writes the Bein Ish Chai, the Halacha requires us to give matanos la’evyonim to two people because Haman, on the contrary, wanted to kill males and females.
The Peleh Yo’Eitz explains that this gift is meant to help the poor celebrate Purim, and not even worry about the upcoming costs of Pesach. Also, it would help strengthen the emunah of the poor, who regularly rely on the rich, and the rich rely on H-Shem.
The is similar to the anecdote when Mayer Anschel Rothchild was asked how he could shovel so much money to charity, and he famously quipped, “ G-d has a bigger shovel.”
The Gerrer Rebbe quotes the Talmud (Megillah 7b) that we are supposed to skip Torah learning and even prayer for the public reading of Megillas Esther on Purim, however chesed cannot be pushed aside. Of the three legs on which the world stands according to the Mishna (Avos 1:2), chesed cannot be removed for the world to remain.
The Alshich writes that one should mentally intend to give matanos la’evyonim in the merit of Moshe.
Rav Dan Segal notes that the mere idea that Moshe Rabbeinu requires our efforts in his honor demonstrates that we have so little idea of the heavenly impact of our actions.
To demonstrate a similar powerful idea, the Ben Ish Chai points out that the gematria of matanos (“gifts”) (40+400+50+6+400=896) is the same as manos (“gifts”) (40+50+6+400=496) and 400.
The number 400 in the Zohar (I:123b) represents evil influences. The verse uses this particular word for gifts to emphasize that giving matanos la’evyonim can provide us with the spiritual power to fight off unholy forces.
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 (OrachChaim 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”)!