- Rashi writes that the verse stresses that families celebrating Purim should eat and drink together in order for Purim to “never cease.” The Ohel Moshe notes that it would seem from this that Purim would not exist without unity in the family.
- The Ibn Ezra explains that this is the case in order for nobody to be able to say “my (family, city, country) wasn’t affected.” All Jews were equally rescued through this miracle.
- It is for this reason, explains the Vilna Gaon quoting the Talmud (Megilla 3a) that even Leviim and Kohanim should put aside the Temple service to hear the public reading of Megillas Esther on Purim.
- R’ Hutner adds that this injunction pays homage to the fact that Amalek failed to corrupt the Jewish family (see Rashi to Devorim. 25:18).
- 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.
- 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.
- 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 Vilna Gaon writes that the verse’s account of what the Jews “doing” refers to their feasting and joy, and it stresses that they did this on their own, without the need to be told to do so by Halachic rule.
כג וְקִבֵּל הַיְּהוּדִים אֵת אֲשֶׁר–הֵחֵלּוּ לַֽעֲשׂוֹת וְאֵת אֲשֶׁר–כָּתַב מָרְדֳּכַי אֲלֵיהֶם
23. And the Yehudim accepted that which they began to do and that which Mordechai wrote about them.
- In a simple explanation, the Ibn Ezra writes that the verse uses the singular “v’kibel” (“and accepted”) in order to mirror Aramaic grammar.
- However, the Vilna Gaon, Lekach Tov, M’nos HaLevi, Beis Aharon, R’ Moshe Dovid Valle, and the Maharal all write that the verb is in singular because all of the Jews were united.
- The Zohar (II:113b) explains that the Jews trusted Moshe and accepted the Torah, and reaffirmed it at this point. Although Moshe was one man, the Jews’ re-acceptance of the Torah he taught became attached to him, thus necessitating a singular verb.
כב כַּיָּמִים אֲשֶׁר–נָחוּ בָהֶם הַיְּהוּדִים מֵאוֹיְבֵיהֶם וְהַחֹדֶשׁ אֲשֶׁר נֶהְפַּךְ לָהֶם מִיָּגוֹן לְשִׂמְחָה וּמֵאֵבֶל לְיוֹם טוֹב לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיֹנִים
22. Like the days on which the Yehudim rested from their enemies and the month which was switched for them from sorrow to joy and from mourning to holiday to do on them days of feasting and joy and sending gifts each man to his fellow and gifts to the poverty-stricken.
- According to the Talmud Yerushalmi (Megillah 1:4), the verse uses the phrase “the month on which changed…” instead of explicitly using the name, Adar, because if Purim theoretically fell on Shabbos (as was possible before Hillel the Younger developed our calendar system), not to mix the rabbinic holiday of Purim with the Torah-level obligations of Shabbos. Although it would not push off our obligations on that day, they would be somewhat compromised. To emphasize that the important aspect of this is the month when this event occurred, the verse does not state the fact that it is Adar.
- Furthermore, the Talmud Yerushalmi (Megillah 1:1) also says that the entire month is fitting for Megillas Esther to be read publicly.
- The Vilna Gaon notes this is why the Talmud (Taanis 29a) famously says that when the month of Adar (and specifically not Purim) comes in, we increase our joy.
- The Ibn Ezra says that part of the reason for this is that sometimes Purim is not Adar, but rather in Adar Sheini. If the verse would have explicitly said Adar, Purim would have to be in the first Adar during leap years.
- The Maharal emphasizes that Haman was so overjoyed when the lot fell on Adar because it is the last month of the Jewish year, and has the spiritual potential to be an end, in the negative sense.
- R’ Chaim Kanievsky explains that the verse’s focus is on reversal because H-Shem can reverse anything, even those astrologically set “times.” After all, Haman’s choice of Adar as the month to attack the Jews was partially due to our supposed spiritual vulnerability.