Esther’s Request to Establish the Holiday of Purim

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The Talmud records a fascinating conversation between Esther and the members of the Sanhedrin regarding the establishment of the holiday of Purim, and Megillat Esther as one of the books of Tanach:

Initially, they established the observance of Purim in the city of Shushan alone, and ultimately they established it throughout the world. Rav Shmuel bar Yehuda said: Esther sent to the Sages: Establish me for future generations. They sent to her: You will thereby arouse the wrath of the nations upon us. She sent back to them: I am already written in the chronicles of the kings of Media and Persia.

They said: Esther sent to the Sages: Write me for future generations. They sent to her that it (the battle with Amalek) is written: “Have I not written for you three times” (Proverbs 22:20), three times in the Bible and not four times? Until they found a verse written in the Torah: “Write this for a memorial in the book, and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14)¹.

A year after the spontaneous celebrations that take place when the Jews of Achashverosh’s empire are successful and saved from Haman and his wicked decree, Esther sets out on a mission to ensure that the story of Purim is remembered and celebrated for all future generations. Not only that, but she insists that it be recorded as part of Tanach. This is a hefty request. One cannot simply add books to the holy scriptures, and we see in the conversation a great hesitancy on the part of the Sanhedrin to grant Esther her request. It is only after much thought and study that the Sanhedrin agree that there are indeed hints to the Purim story in the Torah and that the megilla was written with ruach hakodesh, that they add it to Tanach, making it the final addition to the 27 volumes.

What is it about the events of Purim that Esther feels are so relevant that they need to be commemorated by all future Jewish generations? How does it tie into the aforementioned context? Furthermore, what special relevance can we find in those days, at this time?

The events of Purim take place at a sensitive time in the history of the Jewish people. The Jewish people are post the destruction of the first Beit Hamikdash, with a large portion of the population living in Babel (like Mordechai and Esther). The age of prophecy is slowly coming to an end and the age of the Chachamim is beginning. This age is the one that ushers in the centrality of Torah Shebaal Pe, and the major responsibility placed on Chachamim to understand what Hashem wants us to do, without the clear instruction of the prophets.

On Purim, we faced our first holocaust. Haman set out to destroy our nation², pointing out to Achashverosh how we follow our own laws and are different to the other nations. The Jewish people could have responded by assimilation and disappearing into Persian culture. Indeed, they already seemed to be on that track, with their participation in the king’s feast, as well as rampant idolatry. The Talmud³ tells us that these were the two reasons that Haman’s decree was granted. Rather than continue down this path, with the guidance of Esther and Mordechai they take a different approach; recognizing their shared fate they gather together and fast – a sign of repentance – for Esther’s success⁴.

This is not the only reference to unity and repentance that we see in the megillah. The Sages, commenting on the words ‘kimu ve’kiblu’⁵ (they established and upheld) explain in the Midrash that on Purim, the Jewish people voluntarily re-committed themselves to Torah:

“And they stood at the foot of the mountain (Ex. 19, 17.) “We learn from this passage,” said R. Dimi b. Chassa. “that the Holy One, praised be He! arched the mountain over them like a tank and said to them: ‘If you accept the Torah then it is well, but if not, there shall be your graves.’” R. Acha b. Jacob said: “This is a great protest against [the forcible influence] concerning the acceptance of the Torah.” “However,” said Raba, “at the time of Ahasuerus (King of Persia) Israel accepted it voluntarily, for it is written (Est. 9, 27.) The Jews confirmed it as a duty, and took upon themselves, i.e., they confirmed (the Torah) what they had taken long ago.”⁶

It is in the megillah that we are first referred to as Yehudim, Jews. This term, which we still use today, is used to single out Mordechai. The Gemara suggests that Yehudi means ‘one who repudiates avodah zara’⁷. Mordechai, who lived during the times of prophecy, had the strength to remain true to Hashem. Through his leadership, the Jewish people emerge from this story also as yehudim, rededicating themselves to Hashem and to His Torah.

Perhaps Esther fought for her story to be written and established because she understood the deep significance of the events of her time, and realized their relevance to all future generations. For this was not the first occasion in which our faith and very existence were threatened, however, it was the first time in which we were no longer in a situation where Amalek could be defeated with extraordinary miracles, and the prophets could tell us exactly how to correct the situation. Rather, the story of Purim required human action and courage, with intense faith that Hashem, however hidden, was indeed guiding our actions and would come to our protection.

These messages ring true in a very poignant way today as we are in the midst of another war against Amelek, one that, just as in the times in Shushan, and throughout the last 2000 years, Hashem remains hidden. But also one that has strengthened our Jewish identities, our unity, and brought many people closer to Hashem.

Esther’s insistence that her story be celebrated and seen for the miracle it is that it take a place in the volumes that guide us and root us, brings immense comfort in today’s climate. We cannot know what lies ahead of us as a nation, but we can look back, as Esther and Mordechai did, and see the signs. We can look back, and draw from their courage and their faith, and pray that just as their actions ultimately led to the building the Second Beit Hamikdash and the return of Am Yisrael to Eretz Yisrael, so too will ours today.