אסתר, פרק ט׳, פסוק ל״א

The establishment of Purim as a permanent fixture in the Jewish calendar represents a profound shift, blending the exuberant joy of survival with the solemn memory of existential crisis. By cementing these days for all future generations, the community demonstrated its unique power to shape its spiritual rhythm and add new festivals to the yearly cycle.

The observance of this festival was designed with multiple designated times. Some commentators explain that this refers to the division of celebration dates: the fourteenth of the month for unwalled towns, and the fifteenth for cities that have been walled since the days of Joshua [רלב״ג, ישע אלהים]. Others take a broader view, suggesting this alludes to a rabbinic provision that permits the public reading of the scroll on several additional days, beginning as early as the eleventh of the month [תורה תמימה].

In the formalization of this decree, Mordecai takes precedence over Queen Esther, a shift from earlier events where the queen led the way. This change highlights that when establishing an enduring religious law, Mordecai's authority as a sage acting with the Holy Spirit carries more weight than Esther's royal power [יוסף אבן יחיא]. The ultimate goal of their decree was to ensure that future generations, who never witnessed the miracle firsthand, would celebrate with the exact same joy as the leaders who survived the actual events [מגילת סתרים]. It also served to firmly bind the people to this new commitment [עמנואל הרומי].

The memory of the crisis is preserved alongside the celebration through the mention of fasting and crying out, which refers to the desperate prayers directed to God during the height of the danger [אבן עזרא, עמנואל הרומי]. Just as the entire nation united in fasting and prayer when facing destruction, it is fitting that everyone joins together to celebrate the joy of survival [ביאור שטיינזלץ]. Ultimately, the days of Purim serve a vital purpose: to broadcast to the world that God heard the cries of His people even while they were in exile [אור חדש].

There are two primary approaches regarding the specific fasts associated with this time. One perspective suggests this refers to the Fast of Esther, observed just before Purim. This fast serves as a memorial for the original three days of fasting that took place in the month of Nisan, which were later moved to Adar [יוסף אבן יחיא, עמנואל הרומי]. A contrasting view argues that the reference is not to Esther's fasts at all, but rather to the four traditional fasts commemorating the destruction of the Temple. This creates a powerful comparison: just as the Israelites voluntarily accepted the fasts of mourning as a public vow without an explicit prophetic command, they possessed the authority to adopt days of joy like Purim [אבן עזרא, עמנואל הרומי]. This comparison resolves any concern about violating the prohibition against adding new commandments to the Torah, since the holiday was embraced as a communal vow rather than an original biblical law [מלבי״ם]. Furthermore, this connection teaches that just as women are obligated to observe the four fasts of destruction, they are equally bound to observe the joyous days of Purim [רלב״ג].