Rabbi Shmuel Eliahu - is the Chief Rabbi of Tzfat
The first Purim celebration took place on the 23rd of Sivan, following King Ahasuerus' decree allowing the Jews to defend themselves against their attackers, months before the actual salvation transpired.
"And in every province and every city, wherever the king’s command and his decree reached, there was joy and gladness among the Jews, a feast and a holiday. And many of the peoples of the land professed to be Jews, for fear of the Jews had fallen upon them" (Esther 8).
Strength Leads to Respect
The joy and strength of the Jews continued to grow over the next nine months. Their rising power earned them respect: "For the Jews there was light and gladness, joy and honor" (Esther 8:16). Their strength peaked on the 13th of Adar when some enemies, undeterred by fear, attempted to annihilate the Jews and plunder their property. However, the Jews’ resolve on one side and the fear of the gentiles on the other played their roles, and on that day, "the Jews gathered in their cities throughout the provinces of King Ahasuerus to lay hands on those who sought their harm, and no one could stand against them, for fear of them had fallen upon all peoples" (Esther 9:2).
It is crucial to note that the Jewish population at that time was not large. Haman's decree came about seventy years after the destruction of the First Temple during which Nebuchadnezzar had brutally killed multitudes of Jews, leaving few survivors (Jeremiah 52:30). In seventy years, the Jews had limited capacity to grow in number and likely constituted only a fraction—perhaps one-thousandth or two-thousandths—of the surrounding nations, much like today.
Despite this, they did not lose heart. They chose to strengthen their faith and trust, recognizing Mordechai’s high status and leveraging the fear instilled in the local rulers to their advantage.
"And all the officials of the provinces, and the satraps, and the governors, and the king’s administrators helped the Jews, for fear of Mordechai had fallen upon them. For Mordechai was great in the king’s house, and his fame spread throughout the provinces, for the man Mordechai became greater and greater" (Esther 9:3-4).
They seized the opportunity without hesitation: "They struck all their enemies with the sword, slaughtering and destroying them, and they did as they pleased to those who hated them" (Esther 9:5).
The Jews Took the Initiative
The phrase "and they did as they pleased to those who hated them" indicates that the Jews took the initiative and expanded Ahasuerus' decree significantly. The king had granted them permission "to assemble and protect their lives, to destroy, to kill, and to annihilate any armed force of any people or province that would attack them" (Esther 8:11).
This implied that they could only kill those who actively attacked them. However, in practice, the Jews decided to take action against all their enemies and haters, even those who did not directly attack them.
Hashem Despises Those Who Did Not Return to Israel
To understand the struggle of Purim better, we should examine a passage from the Talmud (Yoma 9b) that recounts a shocking story. "Reish Lakish was bathing in the Jordan when Rabba bar Bar Hana extended his hand to help him out. Reish Lakish responded, ‘God hates you.’" Rashi explains that this statement refers to "all the Babylonians who did not return (to Israel) in the days of Ezra, thereby preventing the Divine Presence from returning fully to the Second Temple."
Reish Lakish then elaborates: "Had you ascended like a fortified wall in the days of Ezra, you would have been like silver, which does not decay. But since you ascended like doors—some opening, some closing—you are like cedar wood, which rots." Rashi clarifies that ascending "like a wall" means ascending "together with strong resolve" (Ketubot 111a), while ascending "like doors" means ascending in halves, some coming and others staying behind (Yoma 9b).
Even 500 years after Ezra’s time, Reish Lakish still grieves over this missed opportunity, expressing his anguish so fiercely.
Rabbi Tzvi Yehuda Kook, head of the Mercaz HaRav Yeshiva, often recounted this story with tears, teaching that our generation must not repeat that mistake. Remaining in galut out of fear, whether it be the fear of war and having to enlist in the IDF, or fear or making a living, or fear of sacrificing “the good life” or one’s elevated standing in the community for an unknown future, all of these fears must be overcome in order for every Jew to play his or her part in the Redemption of our Nation in Eretz Yisrael.
The Tears of the Chatam Sofer
These tears of lamentation over that lost opportunity also accompanied the Chatam Sofer, who fervently encouraged aliyah and building the Land of Israel. He explained that initially Purim was established as a full-fledged holiday with work prohibited because "Mordechai believed that, with the war against Haman, they had reached the time to ascend to Israel together, as a unified force, to bring about complete Redemption, as we learn, ‘War is also the beginning of Redemption (Megillah 17b). Thus Purim was meant to be a full holiday, just like the Exodus."
However, because the Jews failed to seize that opportunity, Mordechai ultimately nullified the idea of making Purim a full holiday. As the Chatam Sofer writes, "But Israel, by our many sins, did not want to ascend (return in Aliyah to Eretz Yisrael), except for a mere forty thousand. And so, Ezra lamented, ‘We are slaves.’ Since they remained subjugated, a situation in which complete joy is impossible, the prohibition of working was annulled. Therefore, Purim was not established as a full holiday with a prohibition against labor."
Thus, the war against Haman was a missed opportunity for national Redemption—a lesson from history that resonates profoundly in our own times.
The War Against Haman – Acceptance of the Torah
The Sfat Emet elaborates on this concept. He writes: "The ultimate purpose of Amalek and Haman’s downfall was to sanctify God's name in the world. As our Sages said, 'God swore that His Name would not be complete until Amalek’s name is erased.' Therefore, whenever Amalek suffers a downfall, God's Name is magnified. This is, in essence, the revelation and magnification of the Torah, for the entire Torah is the Name of the Holy One, Blessed be He. Just as there was a war with Amalek before the giving of the Torah at Mount Sinai, so too, whenever evil is defeated, the power of the Torah is awakened. The Jewish people understood this principle, which is why the verse states, 'For the Jews there was light'—which our Sages interpret as Torah" (Exodus, Purim 5647/1887).
The Sfat Emet further explains that this is why Esther delayed the request to send the second set of letters from the 13th of Nissan until the 23rd of Sivan. The hanging of Haman was meant to inspire and elevate the Jewish People, instilling them with courage and leading them to accept the Torah with love.
The Vilna Gaon writes in his commentary on the Megillah that "these seventy days were to rectify the seventy years of exile" (Vilna Gaon’s commentary on the Megillah). There is no greater nullification of Torah than exile (Chagiga 5b). In foreign lands where we lack our own national independence, our self-image is weakened in many ways. The gentiles are the ruling majority and we are dependent on their benevolence and mercy. In a sense, the Gentiles become our rulers and Hashem seems far off in the Heavens. To rectify this damage, the Jews under the rule of Achashverosh turned back to Hashem with reawakened faith, relying on His salvation for seventy days, one day for each year of exile.
Before the Temple – The Eradication of Amalek
It is crucial in our times to understand that Israel’s war against its enemies can elevate the hearts of Jews positively, enabling them to rebuild the Temple. "It appears that the miracle of Purim was a preparation for the Second Temple, as the Jewish people needed courage and strength. Through this miracle, their hearts were uplifted, and they could return to rebuild the Temple" (Sfat Emet, Exodus, Purim 5634/1874). Though pride is usually negative, the elevation of Jewish pride through victory over their enemies is a preparation for Redemption. In this way, we unite and gain strength, for the Shechinah rests only on one who is wise, strong, and healthy. "And so it may be in the future: there will be a miracle like this before the final Redemption, as our Sages said, 'He will appoint over them a king as cruel as Haman,' meaning that such a miracle will prepare for the Redemption."
Overcoming Challenges that Lead to Redemption
Physical resistance against evil brings Redemption, as seen with Moses. The Rambam writes that because Moses saved a Jew from an Egyptian attacker, he was elevated to become a prophet. The Spirit of God granted him the courage and dedication to rescue his brethren, marking "the beginning of prophecy."
Similarly, David risked his life for the people by striking down Goliath and thereby attained a lofty spiritual status from which the Book of Psalms emerged. Through their self-sacrifice, Esther and Mordechai also merited Divine Inspiration, leading to the writing of the Book of Esther. This Divine Spirit in all three of these heroic figures was not merely a spiritual elevation—it was a force that led the Jewish people to Redemption.
David’s Act – A Minor Miracle
This Divine Spirit is the spirit of God manifesting through a person. David describes this Divine strength when he fought a lion and a bear: "Your servant has struck down both the lion and the bear, and this uncircumcised Philistine will be like one of them, for he has defied the armies of the living God." David knew this strength came from God: "The Lord who rescued me from the paw of the lion and from the paw of the bear, He will rescue me from the hand of this Philistine." King Saul accepted this despite the great risk: "And Saul said to David, 'Go, and may the Lord be with you'" (1 Samuel 17:36-37).
The Talmud refers to this spirit as a miracle. The Tosafot commentary in Bava Metzia (106a) explains that David’s courage was a type of miracle performed by human hands, without altering the natural order. This miracle is manifested through "spirit, courage, and knowledge to fight." Even though this spirit may appear human, it is in fact a Divine intervention—God’s power revealed through an individual. "He trains my hands for war, and my fingers for battle" (Psalms 144:1). With this power, King David defeated Goliath and subdued the Philistines.
Courage Today Brings Redemption
The same applies to Mordechai, who refused to bow to Haman, and to Esther, who declared, "If I perish, I perish." Their courage was Divine, expressed through human action, and it brought about the redemptive spirit of prophecy. This same spirit manifests in the soldiers of Israel, who possess "spirit, courage, and knowledge to fight" against the Philistines in Gaza, Hezbollah, Iran, the Houthis, and all those who seek to continue Haman’s evil schemes in our generation.
May we merit to see how from war, strength and courage will crown the whole Israelite Nation and the Third Temple will be built speedily in our days. Amen.