אסתר, פרק ח׳, פסוק י״ז

The arrival of Mordecai’s letters sparked an immediate and profound revolution across the Persian Empire. Long before the instructions within them could be carried out, the mere distribution of these documents was enough to ignite widespread celebration among the Jews and strike terror into the hearts of the surrounding nations. Unlike Haman’s earlier decree, which was vague and largely spread through rumor, Mordecai’s dispatches were meticulously detailed, explicitly outlining the coming salvation in every single city [מלבי״ם]. As these dispatches spread, the royal decree seemed to take on a life of its own, firmly establishing its authority the moment it arrived [אבן עזרא, עמנואל הרומי]. Commentators note a subtle distinction in the nature of these royal orders. Some suggest a difference between the king's oral command and the official written document [אבן עזרא]. Others view it as a two-tiered strategy: a private instruction directing government ministers to allow Jewish self-defense, alongside a public declaration permitting the Jews to take vengeance on their enemies [אלשיך]. Alternatively, this dual phrasing simply represents the introduction of the letter leading into its ultimate purpose [יוסף אבן יחיא].

The Jewish reaction unfolded as a vibrant sequence of emotions and actions. A deep, inner joy naturally led to grand, enlightening feasts, while their gladness over the canceled decree transformed ordinary time into a festive holiday. This celebration was marked by the wearing of luxurious garments, the preparation of magnificent furnishings to honor the occasion [אלשיך, יוסף אבן יחיא], and the enjoyment of rich delicacies [אבן עזרא]. Although treated as a holiday, this status was borrowed from traditional holy days and did not actually forbid the people from working [מנות הלוי].

The decision to celebrate primarily through eating and drinking sparks a fascinating discussion. Some view this physical focus as a spiritual shortcoming, suggesting that the people should have dedicated themselves to singing praises to God rather than indulging in banquets, indicating they had not yet reached full spiritual perfection [מנות הלוי]. Conversely, others defend the lavish feasts, arguing that being saved from a human being who possesses free will—like Haman—is an even greater miracle than being rescued from mindless natural forces like a fiery furnace or raging waters. Therefore, celebrating this unique salvation with abundant food and drink was entirely appropriate [אלשיך].

Meanwhile, the surrounding nations experienced a drastic shift of their own, leading many to align themselves with the Jewish people. A portion of commentators understands this as a wave of genuine conversion, where the gentiles sincerely embraced faith in God and His laws [רש״י, רלב״ג, שלום אסתר]. This mass spiritual awakening is seen as the ultimate victory of Divine unity over the essence of Amalek, a force that fundamentally represents division and the denial of God's oneness [אור חדש].

However, the primary approach among commentators is that this was not a genuine spiritual transformation, but a desperate act of self-preservation. Gripped by fear, the gentiles simply pretended to be Jewish, altering their clothing and claiming affiliation with the tribe of Judah to escape harm [רלב״ג, אבן עזרא, עמנואל הרומי, ביאור שטיינזלץ], or they suddenly became vocal supporters and helpers of the Jewish communities [מנות הלוי]. Many of these individuals were likely descendants of Amalek or the very criminals who had originally plotted to attack the Jews, now using deception to avoid rightful retribution [יוסף אבן יחיא, מנות הלוי]. Ultimately, the gentiles’ swift readiness to abandon their gods and religion the moment they felt threatened serves to brilliantly highlight the steadfastness of the Jewish people. Throughout the terrifying duration of Haman’s decree of annihilation, not a single Jew even entertained the thought of abandoning their faith to save their own life [מנות הלוי].