Today’s learning is dedicated to the refuah sheleima of Simcha Nosson ben Zissel.

Haman corresponds to idol worship, as our Sages taught, “Haman made himself an object of worship” (Megillah 10b). This is why the lottery he cast was in the month Moshe died (Megillah 13b). For Moshe is the one who counters idolatry… But Mordechai and Esther had the power to counter Haman’s idolatry. This is why in their day, the Jews received the Torah anew. As our Sages taught, “[The Jews] fulfilled that which they had previously taken upon themselves.” (Shabbat 88a)   —    Likutey Moharan I, 10:8

Purim is preparation for Pesach. Through the mitzvah of Purim we are protected from chametz on Pesach.   —   Likutey Moharan II, 74

On Purim we celebrate the events that led to the Jewish people’s salvation in the times of Mordechai and Esther. Megillas Esther begins by describing Achashverosh’s incredible wealth, detailing the grand banquet he prepared. The Sages explain that Achashverosh and his people were under the impression that Hashem had forsaken the Jewish people, which was something they wished to celebrate.

The future seemed dark for the Jewish people. Haman, may his name be blotted out, thought that it was the opportune time to bring an end the Jewish nation.

Clearly, Achashverosh and Haman didn’t learn Rebbe Nachman’s teachings…

Haman’s first order was to annihilate the Jews. Yet surprisingly, the Talmud reveals that when Achashverosh gave over his ring to Haman (signifying his new role as viceroy), it was more beneficial for the Jewish people than all the prophets throughout history.

The Ksav Sofer explains that it was in this moment that the Jewish people resolved to return to Hashem beseeching Him for mercy; this ultimately led to their salvation. Despite all outward appearances, Haman’s rising to power was the best thing for the Jewish people.

The name “Megillas Esther” alludes to the ultimate revelation. Megillah connotes “Megaleh” (to reveal), and Esther refers to “Aster” (hidden). Similarly, Hashem’s name is not mentioned in the Megillah, hinting to His hidden presence. Purim is a time when Divine Providence is revealed.

The story of Purim is the prime example of never losing hope, regardless of how desperate or dire the circumstances may seem. Many twists and turns transpire during the story of Purim, however at the very end, with the benefit of looking back, it becomes clear that every detail had purpose and meaning. Everything was for the benefit of the Jewish people.

At times, it can be difficult to make sense of this world. But from the story of Purim, we see that Hashem always has our best interest in mind. Even if it may be difficult to see in the moment, we must know that Hashem is working behind the scenes, carefully and meticulously orchestrating everything for our ultimate benefit. As The Chasam Sofer explains, “The ways of Hashem are mysterious in present, but are understood – if we are so privileged – in retrospect.”

Unlike the other festivals, the miracles that occurred during Purim were all according to the laws of nature. There was no splitting of the sea, no plagues; but Hashem’s guiding Hand was overwhelmingly clear to all. Thus, Purim teaches us that everything about “nature” is a miracle.  

We read Parshas Amalek on the Shabbos proceeding Purim. As Rebbe Nachman explains, the name Amalek has the same numerical value as “suffek” or doubt. Amalek led a sneak attack from behind when the Jewish nation was “tired and exhausted.” Amalek plays dirty; trying to kick us when we’re down.

As a descendant of Amalek, Haman represents darkness, confusion, and sadness. The Megillah recounts that Haman had everything he could possibly dream of, but one man, Mordechai, would not bow down to him. (Our Sages explain that Haman was wearing an idol around his neck and Mordechai refused to succumb to his falsehoods.) Haman fixated on this until his ego and pride led to his demise. Similarly, Amalek and Haman desire despair, for us to view our difficult moments as never-ending and all encompassing. (This is also the concept of chametz on Pesach; although the leaven expands and rises, it is primarily air, lacking true substance.)

As the saying goes, “They tried to bury us, but they didn’t know we were seeds.” What Amalek and Haman failed to understand is that, like Mordechai who refused to bow down, we as a nation and as individuals, refuse to stay down. When we get knocked down, we rise stronger, taller, and prouder than before. 

Rebbe Nachman famously teaches, “It is a great mitzvah to be happy, always.” This is especially true on Purim. Today we conquer Haman. We eat and drink, we sing and dance. We are determined to stay positive and joyful. (Yom Kippur is compared to Purim, as its full name is Yom Kippurim. During the Holocaust, the Piasetzner Rebbe explained that just as there is an obligation to fast on Yom Kippur, so too there is an obligation to be happy on Purim.) It states in the Megillah that after Mordechai heard of Haman’s plan to annihilate the Jewish people, he donned sackcloth in ashes and let out a heart wrenching cry. Immediately afterwards we are told, “The queen [Esther] was greatly distressed, and she sent garments to clothe Mordechai, and to remove the sackcloth from upon him.” Esther understood that salvation required joy, even in the face of darkness. Pure, unfiltered, unadulterated joy.

In this way, Purim prepares us for Pesach, as it removes the “chametz” from our lives. As Rabbi Menachem Mendel of Kotzk teaches, “Purim is a time to let go of our fears and anxieties, and to embrace the joy and happiness that comes from being close to Hashem.”

In the Jewish calendar, the night is the beginning of the day, as the verse states (Bereishis 1, 5), “And there was evening and there was morning, one day.” Night represents darkness, sadness, and confusion, while day represents light, happiness, and clarity. We must always remember that the darker it gets outside, the closer the light approaches; out of the darkest moments, come the greatest of lights. (This is especially true during Purim, which is a time for “v’Nehapachu” – i.e., things being turned around.)

Similarly, Rabbi Nassan Maimon points out how the person reading Megillah begins reading in a lower voice, but changes his tone after “On that night, the king’s sleep was disturbed…” At that point, Achashverosh reads from the book of chronicles and remembers how Mordechai previously saved his life. It was specifically at nighttime that this pivotal moment took place. In this moment of darkness, everything changed. As Rabbi Meir Shapiro taught, “The message of Purim is that even in the darkest of times, we can still find hope and redemption through our connection to Hashem.”  

That said, Purim is an incredible opportunity for prayer. We have a tradition on Purim of “Kol HaPoshet Yad, Nosnim Lo,” whoever stretches out the hand [asking for help], we give them (Shulchan Aruch 694:3). Our Sages teach us that Hashem, too, abides by this tradition and answers all those who stretch out their hands to Him in sincere prayer. (While praying with a minyan is optimal, the Pele Yoetz teaches that on Purim, even the prayers of someone davening by themselves is beloved and accepted.)

As the Imrei Noam teaches, “On the days of Purim, there is an overwhelming abundance of compassion and love.” Similarly, the Rambam writes (Devarim 4:7) that the purpose of reading Megillah is to show all future generations that “Hashem is close to all those who call out to him in sincerity.”  

Lastly, it’s important to note that Haman attacked us when we were, “dispersed among the peoples.” We lacked unity. Therefore, Esther said, “Go assemble all the Jews” to fast and pray. She knew that salvation comes through a united front.

(The Medrash (Esther Rabbah 2:5) explains that at the time of Achashverosh’s feast, the Jewish people were divided. There were many Jews that succumbed and joined in his festivities; the righteous among the Jews fled out of fear of negative influences. Seeing the division amongst us, Haman knew it was the opportune time to attack. However, the Talmud (Megillah 12a) teaches us that one Tzaddik stayed behind and remained with his fallen brothers. As Reb Noson explains, the True Tzaddik never abandons another Jew in need. Mordechai knew their innate purity and was determined to bring them home. It was through his understanding and acceptance that he showed the Jewish people that all hope was not lost. That there is a place in our nation for everyone. Through his dedication and leadership, he brought the people together again.)

As Rabbi Moshe Bamberger relates, “The concept of unity was so precious to the Klausenberger Rebbe, that when describing the terrors that he faced in the Holocaust, he related that there was one thing he actually missed from those years: ‘When we went on the death march, we were all clean shaven and our hair was shaved off too. We marched side by side, and no one knew if the person next to them was a Chasid or Litvak, and no one knew I was a Rebbe. We all just held our arms around each other and tried to keep ourselves and our fellow Jews warm.’”

Similarly, while we wear costumes to commemorate the hidden miracle of Purim, it also serves another purpose. As the Lubavitcher Rebbe explained, “On Purim you see many people dressed in different costumes, one is a clown, one is an animal, and one you don’t even know what he’s wearing. Do you get angry or upset with them? No, because you know it’s just a costume. In life, we meet many people. One is impatient, one is angry, one is apathetic… This is not who they really are. This is just a “costume.” Deep in their heart, they are all warm Jews, full of purity and beauty. We just need to interact with them with kindness and tenderness and take off their “costumes” to reveal the pure soul inside each one.”

The costumes we wear remind us that no matter how we dress, no matter how we may differ, we are all in this together. We are one.

We may face difficult times in life, but when we band together and when we trust in Hashem’s love and Divine Providence, we can rest assured that we will see the light waiting for us at the end this windy tunnel.