Purim: The Power of Tefilah | Rabbi Yossi Goldin | February 24th 2026

Okay. Um so um today's shure um is well the whole series is sponsored by HD and Ben Lipchitz and uh today's shure specifically is sponsored by Kaya Nusbam for the yard site of Shuel Benav mayor. Thank you to Kaya and thank you to the Lipshits family for your for your sponsorship. [snorts] Um okay. So as always um we we we dab in that our uh our learning together should be a continued protection for our uh should bring a Yeshua uh should bring to all of all of those affected by this war. Uh injured soldiers, families that are still struggling for various different reasons. Um and should give wisdom to our leaders and to all the world leaders uh to make the right decisions. Um, and I'm so impressed that everyone came with all the snow outside. So, kola kavo to all of you for uh, you know, I I heard it reached 2 feet in some places more. Uh, >> I'll call you back. >> My kids my kids were all very very jealous. They wanted to go to America. I was like I told them that you only want to go for like 2 hours and then afterwards you wish the the snow wasn't there. So, it's okay. Um, okay. So, so what I wanted to do today um because this is our sh before purim um and keeping in our theme of talking about tila there is a lot about purim that is connected to tila which not everyone is always aware of um we did do some of this a little bit last year so there will be some pieces or some themes that will be a little bit of khazar from last year but hopefully there'll be some new ideas as well that we will incorporate um and and the reason why I think it's so important to talk about this is because purim often becomes associated simply with levity and celebration. Um, and there's a reason why that is. In fact, you know, um, many many of the mafarim point out that that the that when the migill talks about the celebration of purim, at least the the second time it discusses the celebration of purim, it calls it as opposed to and what's the difference between the question the difference could be what do you start with? Do you start with the sima and the simka then brings out a source of mishta a source of celebration or do you start with the celebration which is then meant to bring about a certain sense of happiness and by whereas most our focus is more on and the way that we express that simka is through mish interestingly enough if you look towards the end of the migila um the description is a day of vima where we're supposed to actually start with the celebration and use that celebration to help bring about a certain sense of sim and so it's understandable that and there's there's a lot going on the celebrities dressing up we have you know parties etc it makes sense that perm is very often associated with jokesters and joking and and le what we would call levity um what I think can often be lost is is the is the intense opportunity the tremendous opportunity that exists on the day of Pim for it not only to be a day of happiness and a day of SIMA and really a day where some of that levity may be even appropriate. But the hope is that that levity will help us ultimately appreciate the true opportunity that we have on on Purim and that Purim really is a day that is fundamentally a day of a day of prayer. Now that doesn't mean it's not like yum kiper where we're supposed to spend all day in shul like we do on like like we do on yum kipur but nevertheless the power of pim is the opportunity to use is is to is the opportunity to be able to tap into in an unusual way through the simka of pim even if it's outside the context of of shul in shul as well certainly as we're going to see but even outside the context of of shul and I want to just highlight this in in a few different few different ways the First is to note that if you look carefully at the story of Purim um the the real turning point or the real the real cause for this salvation begins through the process of okay if you if you thought if you pay attention very carefully through the actual story itself the point at which during which things begin to shift is the result of the of Morai and Esther and all of Israel and it begins in source number one. Source number one describes right after Haman and Akash had sent out all of the letters to the all of the people uh all all all the different midnotes regarding this opportunity to destroy the Jews on the 13th of Ad the following year the migila tells us Morai's reaction if you look at source number one Morai realizes hears what's going on tears wears his clothing. He wears clothing of sack and of of um you know mourning. He goes out into the middle of the city and he shouts a huge shout like a very bitter ah some kind of shouting. Now what exactly is going on here? So the tarum there's an interesting tarum a a uh a translation or an interpretation. No one really knows or it's unclear exactly who the author of this tarum is. We have tarum that is where the that translates the Torah into Aramaic is usually understood to be tarumulus and the other well-known is one is called tarumiel. There is a tarum on on estere that incorporates many of the midrashim that are written about migrere into the story weaves it into the story itself. It's unclear exactly who the author is. That's why I I didn't I didn't write who the author is. Uh some suggest that it's different authors over time, but is a fascinating tarum. And what the tarum tries to understand is first of all, where did Morai know that this was happening? Meaning the letters that had been sent out all across the country were not necessarily open to everybody. So how did Morai know that the Jews were potentially in in danger at the time? So the so the midrash and it's it's it's an Aramaic. So we'll read it together uh and I'll translate it for you. Mori source number two Morai knew and he or he heard through Eliahuana aliyahu who was elyah all that was happening in in up in heaven meaning Mori was told privy accash that Mori was told that the Jews were basically decreed for extinction that this wasn't just some kind of thing that Ham had you know some crazy idea that come up but that really the Jews were actually in danger and that is were actually decreed to be totally extinguished from from the Bishme and just like they were written to be killed and extinguished in this world, they were also decreed based on the decree to be extinguished in the next world or at least up in so it's unclear if it means up in Shamim and or it means not receiving. The point is is that this was a decree that was meant to be carried out because they benefited and this is based on the garra because they took part in the suda of aash. Now there's different interpretations in the gumar as to what the issue was. Some say that akashir took out the kale of the betam mikdash and this was a desecration of betam mikdash. Some say that the that what happened in the party was not was not appropriate for for the Jews. Some say that non-cosher was served. There's a lot of different interpretations. But because of that, the Jews were decreed and aloavi comes to was sent by to say, by the way, this is it. The Jews are going to be destroyed. What does recommend? Look at the underlined part of source number two. We're skipping a little bit. What was the solution? says to Morai, "What you need to do is davin. This is what you need to do." Dvening is what is the only way out. And so when Morai gets up and he starts shouting out in the streets, what was that? That was Morai dvening to he was also symbolizing to all of Ami isel, we got to get up and we got to do something. But this was coming from a place of this was what was saying. If sometimes we we reach we reach a certain point in amrael where the only thing we have to do is to David. And that was what was told to to Morai. And if we continue on in this story, we see that not only does Morai do this, but then Esther recommends that this is the best way for us to for for for them to be successful. In source number three in the for a says Esther to Mori after Morai says you need to do something and she says no I can't say you have to so says Esther okay you know what you and the Jews should all gather together fast for me and and and for 3 days I will past here and then I will go into into the king. In source number four, the Maharal points out that the language of leos is specific. What does leos what does the word kos remind us of exactly says the what was Esther basically saying? Look at source number four. What she was saying was this was a catchphrase for go and bring everybody together. The whole point of is that it brings the seabboard together. Bring everybody together. And what Esther was pointing out was if you want to have the most powerful then everyone shouldn't just dive in by themselves. They need to dive in together. And we've spoken about this. We even used this source. We talked about the power of and what we're seeing here is Esther is basically saying we need we need the most powerful form of and the best thing you can do is go and do it in. Now, if you look at source number five, interestingly enough, what what even before we get to that, sorry, but what what we what we're seeing from here so far, and this is going to be highlighted right now by the Gimar as well, is that the Jews had gotten to a point according to this where they were decreed to be destroyed. And the only hope was and this is highlighted if you look at source number five by the Garra. This is a beautiful gumar where the Garra basically when the when the when the migillah introduces Morai, so the Puk says, Benish is so ask the Gar why is it giving us this little background like usually introduce somebody you say their father's name right why does it say Benish I ishimi what is it what exactly is it is it is it is it trying to highlight so you're going to say that he's come from binyamin very good so that could be another interpret that could be another point we don't always we don't always know that but why does it specify all of these all of these names so the garra says >> [snorts] >> If it's just to tell us then and go all the way back don't say give us the full all the way back to show his rather what did the what did the migilla want to show us by specifically highlighting these names alimon each of these names that we're about to highlight shows something about Mori himself and what he accomplished during the PM story. How Ben what does Ben mean? Ben is he opened up the eyes of Israel through his threw his out in the streets that got everyone moving. Hey guys, we got to do something. What does Ben Shim mean? Ben Shil that his were listened to. And the third one alham that he was banging on the doors of heaven and it was him to whom the doors were opened and this was finally listened to says the Maharal something amazing. The Maharal says wait a second. If the doors were closed in heaven what does that symbolize? >> What does that mean? That means the decree was done. meaning that the doors were heaven were closed which means am Israel this hints to the point that amrael had gotten to a point where there was a decree that was it because usually we the doors are open that means there's still opportunity to David there's opportunity to do something here the doors were closed which means Morai needed to bang on the doors they needed to do something they needed to take something dramatic in order to change what was going to happen look at source number six the underlined part already the were locked As we know in different midrashim they point out that Israel had been decreed for destruction. that the shaim were ultimately opened. And so this helps hopefully this again this just highlights exactly what we're saying which is that amrael had gotten to a point where there had been a decree. The decree was they were going to be destroyed and only through the of Mori and the of the generation were they able to break down those doors and to and to bring about salvation. Yes. >> Sorry. So sorry behind and then I'll come to you. Yeah. about and the doors of be around like time. So like why things until the next >> So that's an excellent. So the question you're asking is when we talk about the doors usually we talk about the nila means the locking of the doors etc. So that's a very very good question. Um, I'll say the way I understand it, but of course these are these are things that we that we say are >> the question the question she's asking is that usually the imagery of doors being locked is something that we that we envision around Yumipur when when God decrees that what's going to be like we talk about as so why here were the doors locked and why is there not an opportunity for them to dive in and to do more or judgment in general so so you're so you're raising a very good question which which is a little bit outside the purview here but I'll meaning meaning I'll I'll add basic basically One of the questions you're asking which is really a larger question we've discussed a little bit about which is what does it mean that judges us on yum kipper but then we have the opportunity to dive in or change things later on in life how exactly does that work and it's a great question we did we did talk about it a few weeks ago and deal with it but I also think that there's that there's also sometime sometimes there's a difference and I understand it to be referring to this specific gazer as opposed to the meaning referring to our filot for everything and sometimes you have a situation where God had decided this for whatever reason and this issue that the doors were closed. This doesn't mean that the doors were closed for everything. It seems like for whatever reason, God had decided this. The doors were closed and only a very powerful kind of push was going to change quote unquote change God's mind. Uh that's how I understand it. But it is a very very good question and the imagery of of the doors locking does remind me of the Ela. So it it's it's a very good point. Yes. >> So uh what brings mind is like a mother is telling a child, I have to punish you, but if you clean up your room, I won't punish you. because he sent Hashem sent. >> Excellent. Yes. Yes. I think that's a very good point. Meaning if Akuru had really had really wanted to destroy the Jews, he wouldn't have sent. And again, it's a midrash. Do we know if that actually came or was there some message that if it was for us to learn? But those are all Yes. And the point is is that I guess I think that just shows and like your parent sometimes a parent has to punish a child and sometimes a decision has been made unless the child shows a dramatic shift in attitude or a dramatic change in the way that they carry their carry about what they're saying. I think it's a the way that they act and I think that that's a very very good point that there's always that you know you want to call it uh right one hand pushes away and the other one tries to bring you close. Sometimes that's that's that's that's our relationship with Akureshu just like a parent a parent to a child. And so what we've seen here so far is that the actual salvation itself fundamentally came about through but I want to point out something else. This is a this is this was a fascinating thing and again I think I might have shared this last year as well. There is another fascinating layer to this that that I only noticed in the Targum. uh and the Tarum explains how on it brings another layer to show how fela really impacted the salvation and it has to do with when enter when Esther excuse me when Esther entered the king's palace the puk says as follows as Esther came in on the on the third day Vatilbash Esther Malut Esther you know adorned her Malut her her her royal garb according to Kazal that was her rule But the simple understanding is that she was wearing her royal garb. She stands at the entrance or the courtyard of the she's standing opposite the opening into the into the house of the king. And the king is sitting in his in his throne. So the king is sitting inside facing the entrance and she's standing in the courtyard about to face or pretty much facing the entrance as well and the puss the migillah continues as the king sees Esther standing in the courtyard on her way in he finds favor. She finds favor in his eyes and and the king then spreads out or passes his scepter and then she touches it. And this is the beginning of Esther's opportunity to have an impact on what happens moving forward. Now what's very unclear from the is what caused a veros to to do this. Meaning we as we all know according to the rule anyone who hasn't been called to the king anyone who comes and isn't called and the kingdom hasn't called you usually he just takes out you know he he would kill you. So we're going to see again there's there's different midrashim there are different gimmar as to what exactly happened. Some say that there was a malik that pushed the shvit towards Esther. Some say that it was the she was wearing there's different interpretations but there's a a fascinating interpretation that the tarum brings here. And in order to understand it, first the Torum paints the picture of what Esther was feeling as she's entering that courtyard. Meaning, if we're trying to get into Esther's mind as she's entering that courtyard or let's say, let's put ourselves in that moment. We're about to go and we know that our fate and probably the fate of the Jewish people is now dependent upon our success. We're walking into the courtyard. What do you think you're doing on your way in to that courtyard? >> What you say? domining saying to Hillen, right? Think about it. What if we're about to our most the biggest I don't know the biggest um business deal we're about to have or the biggest whatever meeting we're about to have in our lives. What do we do as we're entering that meeting? Many of us would be whether it's toim or just please Hashem help me. Okay. And that's exactly according to Kazal what happened. Look at source number eight again. Again, we'll read it in the Aramaic and and I'll and I'll translate [snorts] on the third day of PES. According to this is the third day of PES. Esther wears her royal garb. And according again, he brings in the medric that says that she was that she had kesh on her vit. And she starts to dive in as she's approaching the house of the king. And she starts to dive in. What does she say? If you now skip down to the second to last line, the fifth word on the last fifth to last word on the linear. And this is what she says. Please don't don't give me over toashan harish and don't let ham harasha be successful. She is starting to daven. And in fact, the gumar in source number nine tells us as well that she was dvening as she entered the says the garra in source number node said something happened. As she apparently right as she was walking towards the king's house, she passed by an area where they had idols. And as she passed by that hashina, theina, the divine spirit that had been on her as she was walking in, all of a sudden she felt it leave. And then she said the following kayama a tani. Hashem, hashem, why have you left thee? Where does that sound? Where is that from? That is from a inim that according to kazal this are theim. He said as she approached King Akashiro, as she approached King Akashi Ro, she starts to say, "Hashem, where are you? Where did you go? I felt you before. I don't feel you anymore." And as she's approaching him, she is dinging. Continued source number 10 says to Tarum, "What happened?" As she walks in, when the king sees Esther, he sees her walking up and she's dvening, right? The way the best I can think of is like I don't know I'm trying to think of like a parallel. It's like you know a kala approaching her ka. You see that there are some kalas and as they're walking down the aisle they're like saying to hill and and the tears are going down their face right there and he sees her whispering something and her eyes are pouring with tears. What made all of a sudden put out that scepter says the tarum? He saw her crying and he felt bad. He saw his wife. He saw this woman that he had chosen to be his wife walking in with such intensity and she was crying and she's looking up in heaven. He all of a sudden had mercy in his heart and as a result he didn't do what he normally does to someone who approaches him without being invited. He took his scepter and he puts it out to symbolize I welcome you Esther into my into my kingdom. And so here's another layer to the concept that what caused the salvation was not just the metaphysical power of as we normally understand it but here Esther approaching with such humility and such and and and in the state of is what caused aashro to have ramanut to have certain amount of mercy and allow Esther to come in. So it's a fascinating interpretation again adding a new layer to this idea that fel is what brought about the salvation. Yes. >> When it whenever >> it says very often it also is reference to Hashem. Exactly. So I was thinking about that as well. So this could also be the idea that the the famous idea by the vagon that anytime it says in it says in the migilla without saying it's a reference to and here too that makes a lot of sense as a result of her fot had on earth and that's what caused a to do what he did the description Ah, very nice. Okay. So you're saying it's a reference it's the same wording to same wording as in very nice >> and therefore there's a reference to and to into the coming coming close >> beautiful coming close to the mikj thank you very nice okay so that's so one so section number one for today was to just highlight for us that fela played a crucial role in the salvation on pim and the salvation of the pim story fascinatingly enough and I don't think it's coincidental as we Now if we now to take a look at the main what we call mitzvah of the day that there are many mitzvah of the day but what is probably the main mitzvah of the day we see themes of develop as well. Okay, the Rambam in for the Rambam as we know when he organized his Mishna Torah his he chose the names for the different sections and interestingly enough what name does he give to the of Pim anyone know what he calls it why that's probably to show that more than any other mitzvah migil represents or highlights highlights the the doesn't come to minimize all all the other mitzvah that we do. But it highlights that migila is central to our understanding of the mitzvah of Purim. Fascinatingly enough, when the Gmorrah discusses the nature of the mitzvah of Mikram, Migila, there are many many parallels between migila and source number 11. The Gmorrah asks a very very what seems to me a simple question. Why don't we say hal on PM? PM seems like a great day to be thankful to if we're going to say hal onesh. We're going to say hello. We're going to say hello. We should say so asks the gam again. We're coming in the middle of the conversation, but I just gave you the background. If so, says the gra, we should say answers the gi because the miracle happened outside of don't tell your friends who are living in gulls right now. Or maybe tell your friends who that's up to you. But right because we don't say hal for for for miracles that occurred in outside of Israel asked the garra the obvious question which says the what about what about it was outside it was outside of why do we say answers the as the teaches >> [snorts] >> Marsh because at the time of we had not yet inherited the land of Erit Israel. So at that point wherever a miracle occurred we said Shira was appropriate. Once we entered Erit Israel and it became ours, then it was only appropriate to say halal for miracles that occur in in Erit Israel. That's one answer. But brings another answer. Why don't we say halurim and this is more important for us says, we do say halurim. What's the halal purim? The migilla. The migillah is our expression of halal. Now that's a beautiful idea but it's also a little bit challenging. Not everyone, we don't all say it. One person says it for us. It's a story. There's no singing. There's no celebration. And the answer is that properly understood. That doesn't mean I'm not saying we should all get up now and start singing the migilla. That's you know some shs do do little stick but everyone. But the idea is to remember that fundamentally the migila is meant to be a form of a form of thanks to Hashem. We do it differently than we normally do. Hal, but that's but that that's okay. But to remember that when we're listening to the story and we're hearing the story and bring y the story, the story isn't just to to know a nice story. It is meant to be an expression of halal. Just give me one second. And in fact, in fact, if you look at source number 12, the Rambam says the same thing. The end of source number 12. We don't say halal on purim because the migill reading is itself halal. Now the fascinatingly enough this idea has actual ramifications. The fact that the idea that we consider the migil to be a form of actually has ramifications. What is ramification? Look at source number 13. The shar discusses what happens if we have a situation where there's a there's a a number of men but there isn't a minion for the migila. So of course you can read the migila. The question is is it better for each of us to read the migila ourselves or is it better for one person to read the migila for everybody else even though there's no minion? That's the question of the if there is a place where there is no minion. If one person knows how to read, then he can read for everybody else. If there's only if only one person knows to read the migila from a cloth, then you don't have a choice. Everyone should read. I mean, he should read for everybody. But if everybody knows how to read the migila from a cloth and there's no minion, it's better for everybody to read themselves as opposed to one person reading it on behalf of everybody else, says the why. says to what the seems to be teaching us is that the idea or the ideal of one person reading the migil for everyone and being moti the entire community should only happen if there is a minion because why says the mamar chauffear and this is different than chauffar chauffar you can have one person who blows the chauffeur for three people. You don't need a minion for chauffar. Why do you need a minion ideally for migil and not for chauffar says? Because like it is a form of which requires a minion. Just like certain aspect of can only take place if you have a minion. So too, karate migila ideally requires a minion. And if you have a situation where where where there's no minion, ideally everyone should read it themselves if they all know the migila. Yes, I'm sorry. You had a question, I think, or a comment. I apologize there. >> I I can't see why because the only way that you're saying is if you follow every word, it has to be >> based on the rule of of kind of like Sham similar to you. have to pay attention to everything >> in that sequence. I have to get into >> Yes, that's true. Although you could ask, you could say, well, well, for example, chauffar, I have to listen to everything. Now, some say the chauffar is a form of a different type of but but yes, but there are other times where we're supposed to hear everything. It doesn't necessarily fall under the rubric of of you could understand to be that crea is a reading and therefore but but you're right. I think I think it and and again but but what again what this what this what this shows us and remind this is what's the most important part is that when we're reading the migila we're supposed to understand it to not just be a nice story where we go boo ham we're supposed to be trying to tap in to the sense of file and in fact just give me one minute okay the in source number 14 continues on this theme in a beautiful way says the gumar is asking asked the question how do we know or what's the source for the idea that we we're supposed to read the migila twice bin levy a person needs to read the read the at night and to repeat it during the day. How do I know? What's the source for this idea? The says in it says inim, "Hashem, I call out to you during the day and you don't answer at night and there is no response." So since the puk mentions calling out to Hashem both during the day and at night, we learn from there that we have to read the migil both at night and during the day and then another another rabbi brings a different source says in the name of you read the at night and repeat it during the day because the says inim Hashem elai in order to say your praises of honor and not be quiet. Hashem, I will always thank you. Now again, the understanding here is it says what's the why does it repeat? That shows us that we're it's a reference to saying this two different times. Now this is fascinating because the Gammorra wanted to know how do I know I'm supposed to read the migilla twice. I would have expected a pusk from the migilla that says read it here read it there. What pik what what are they bringing to him? What is tollin dovening? This is fela. These are sukim that are talking about someone who is praising hashem and thanking hashem. And that is our source for reading the migilla at night and during the day. That shows us that that is what migillah is. Migilla is a source of reaching out and calling out to Hashem. But there's another but there's something else that's very important here. If you look at the two different sukim that are quoted, the two different that are quoted are two very different or a better way of saying it is they represent two very different emotions. The first is I call out to you and you don't and you don't answer. And at night I call out to you and you don't respond. What kind of emotion is that is being expressed there? >> Anger, sadness, dejection, abandonment is a great word. Isolation, right? Where are you? Hashem, what's the other? Right? It could not be more opposite. That is one of thanks. That is hal. That is Hashem. I will always praise you. Thank you for everything. Two totally opposite emotions. Both are brought as the source for the migilla. So let me ask you a question. Which one is right? Which one properly expresses the migila? And the answer obviously is both. Both. And that's the point. As we go through the migila, we're meant to relive the intensity. We're meant to relive the the feeling of sadness, the feeling of rejection, the feeling of abandonment that AmI is felt. Even though maybe they should, it wasn't abandonment. It was more maybe they deserved it. But that's the point. That sense of God, where are you? I'm calling out to you. Where are you? Whatever whatever Esther was feeling as she walked into that palace, that kayama, we're supposed to feel that. And of course by the end of the story we're meant to feel hashem elokai hem elokai leam occa that hashem I will always thank you. And this of course is highlighted beautifully by rosaveic in source number source number 15. We have two identical rulings but two contradictory reasons. Rabi Yeshua bin Levy and Ula formulated the soy law but but quoted two mutually exclusive phrases. Raoshua bin Levy quoted a verse from Psalm 22, the famous prayer of an individual in stress, forsaken and abandoned. My God, my God, why have you forsaken me? This psalm reflects the cry of total despair, the shriek of a frightened, lonely child who has suddenly discovered that his or her mother is gone. According to Arab tradition, Esther recited this psalm on her way to the inner court of Aashiro. In a word, it is a psalm of a person who has lost almost all hope and out of the depths of despair petitions the Almighty. From this psalm, Rab Yeshua Ben Levy inferred that one must read the migilla at night as well as in daytime. For the prayer of the lonely person is without pause or stop. He cannot help himself but pray. In other words, the reading of the migila was equated by Raboshua Levy with a feel with the offering of a prayer to the Almighty from the straits of distress addressing a petition to him from the depths of agony and misery. Rabel in the name of Ula introduced a verse from Psalm 30, the jubile psalm of dedication. This sum of thanksgiving of a sick individual miraculously cured overflows with gratitude. Weeping may endure for a night, but joy comes in the morning. He does not just thank the Almighty. He sings to him in incessant hymn of praise day and night. Therefore, Ula concluded one must recite the migill in the evening and also in the morning. In other words, Ula identified the reading of the migillah with the offering of praise and thanks to the Almighty. The migilla according to Ula is a great song of gratitude for it is good to sing praise to the god to god. Skipping now to the next to the next uh next paragraph. Of course the question arises what is the migillah? According to Yeshua bin Levy the migill is a book about human sorrow and misery the cry of lonely person to the almighty. According to Ula the reading of the migill is a jubilant song of thanksgiving and praise of a person cured and redeemed by the almighty. Which one is the correct understanding? The answer is simple. Both characterizations are correct. The migill contains two stories. The story of human happiness and fulfillment as well as the story of human misery and distress. The reading of the migill's dialectical performance. We pray to the almighty while we read the migilla because we are in distress. We thank God and relate to his wonders while we read the migilla. For we have found refuge in him. He has saved us. And so beautifully capt beautifully captures exactly what we have been saying. how the migilla fundamentally is aila that expresses various emotions that we feel throughout our own lives and are meant to feel as we're going through this story. And so if the sorry I just realized that I okay and and so I apologize. And so if we if what we have said so far is correct that we started with the salvation came through and the migilla which is the main mitzvah of the day is itself aila. Then it would make sense to now as we as we continue to section number three of our shir today to understand that what is one of our main avod what is the main one of the main goals for the day of purim is to enable purim to be a day of and I want to highlight this in a couple of different ways. If you look at source number 16, the migilla towards the end of the migilla, the gilla, the migilla discusses Esther and Morai's desire to establish Purim as a day for generations. And the and the says as follows source number 16 that they wrote that we should we should we should continue to fulfill what's been written in this in this a second time they sent books they sent letters messages to everybody all 127 shalom that they should fulfill that they should that they should observe these days of just like established these days. They establish these for themselves and for their children days or words of fasting and of crying out to Hashem. And the big question is what exactly is that last phrase? What is we were just talking about celebrating PM? Pim is a celebration. What does the migill mean or what do what do they mean when they say vis what is that a reference to? So there are there are three main interpretations. One interpretation brought here in Ebenezra in source number 17. We're not going to see it inside for for time because of time. Abanza basically suggests that they there was there there was a movement that during that to commemorate the tan that the three-day fast that Esther and the Jews had fasted around Pesak time. So too we were agreeing or we were committing they wanted us to commit to observe those three fast days. Okay, imagine having three straight days of fasting. Uh not so simple. Okay. But and nevertheless and as Nebuchadnezzar himself points out we didn't actually accept that and that's not so that that according to one interpretation is what is what the is what the PK is referring to the Rambam in source number 18 says no it's very simple what are the we have a fast day right before right before Purim that fast day is when we commemorate the fast of Esther it's called soak is a reference to E look at source number 18 as a repet everyone has the to fast on the 13th of to commemorate the fast day that they fasted by as it says that's the simple understanding however of Salvich in that same essay suggests that the words are not a reference specifically to tanit estere but are actually a reference to Pim Because the day of pur itself is meant to be a dialectic. It is a day where on the one hand we celebrate and we thank and we're and we're full of happiness. But at the same time there's also an element of seriousness an element of recognizing that our our vulnerability of recognizing the danger that the Jews were in understanding that we as human beings are vulnerable and that is a part of that and using that as an impetus to dive into a barre points out that because many people have trouble doing that on perime that's why they instituted tanit est right before for those people who can't achieve both but nevertheless Yes, there's there's a remainder that still exists on PM on PM itself. Look at source number 19. Consequently, the whole per the whole character of PM changes. It is not just as people assume a day of hilarious feasting, drinking, merrymaking and gay to the extent of self- forgetfulness. A day associated with the famous statement in the Talmud, one is obligated to become on PM until he cannot distinguish between cursed beh. not taking away from all of the other pieces, but it is also a day of meditation, introspection, and serious self-examination. The mystics speaking on the five letters of Purim, which occur also in Yum Kipur, say this signifies a common denominator between the two festivals. One day is the most hilarious and noisy. The other is the most solemn, awesome, and fear inspiring. Yet, a strange equation has been formulated by the mystics. Yumi Purim equals Purim plus Ki, meaning this is a day like Purim. No wonder that some of the gonim advised this is actually a fascinating opinion. Some of the goonim said that on pim we should say why would why would anyone think we should say on purim because there is an element of seriousness on this day as well. Now we pin not to say but that doesn't take away from the fact that we should be trying to find a way to incorporate this serious. Now seriousness doesn't mean to take away from the happiness. I want to stress that we as human beings are able to carry different emotions or to use the happiness as a way to get to a state of true thanks to if you do it appropriately. If you do it if you do it appropriately and everyone in their own in their own way. No wonder that some of the advice should be said on Purim because PM is a day of supplication and petition is a day of as a matter of fact the whole institution of the fast of Esther rest upon this very dichotomy inherent in the festival of Purim upon the paradoxical hakic requirement that Purim be observed both as a day of prayer and as a day of joyous celebration. Since it is impossible to comply with this paradoxical requirement, the rabbis advanced the observance of the prayer aspect of Purim to the 13th of Adar. The serious prayerful mood, the frequent crier shriek accompanying the communal fast, the recital of or the reading of Malcu, these belong and are closely related to the observance of Purim. The fast of Esther is not to be treated as an extraneous addendum to Purim. It is a genuine PM day on which the words of the psalmist are translated literally into a lurggical reality. Oh my god, I call by day but you answer not and at night and there is no cir cerseies for me. There is a passional experience involved in the whole drama of PM. And then he quotes the end of the psukim that we just quoted. The decree to observe PM in the manner in which Morai and Esther observed it entailed the acceptance of two commitments to observe the the with celebration and gaity and also observe it as a fast day. Last paragraph. The McGillah is of is the book of vulnerability of man in general and specifically of the vulnerability of the Jew. The events recorded in the McGill are nonsensical. A king size signs away the lives of hundreds of thousands of people without even inquiring about their identity. Three or four days later, he denies the whole story. He does not remember that such an edict was ever signed and sealed and that Hmon was responsible for it. Can such a king be relied upon? Perm could not have been introduced just as a festival, a day of merrymaking. Perm had to be set up as a dual holiday, dual in nature and dual in manner of observance. And as Salvich points out, practically much of the seriousness was moved to Tanid Estair. But I would suggest that that doesn't mean that there aren't aspects of PM that we can take advantage of that can also be the serious is an opportunity for Davini, an opportunity for fela. And that also is why and with this we will we will end there is a a well-known idea based off of of of a very famous halaka uh on purim right the halaka says that even though the rest of the year we should be more discerning and how we give out our sodaka on in general someone comes to the door it's okay for us to ask questions and to find out and make sure that they are legitimate on pim there's as it says in source number 21 right on we're We don't ask questions. Anyone who puts out their hand, we're supposed to give them some say many of the masters that what this also means is that this is how relates to us on PM. Anyone anyone who anyone who turns to will answer us which means that PM is a day of unique opportunity. It is a day that as we as we noted the salvation came about came about through the the the main mitz the main mitzvah of the yum kat migila is itself aila in expression of two different emotions and therefore it is most appropriate that one of the main avod of this day is for it to be a day of a day of happiness. Yes, a day of celebration, a day where we have a good time and we celebrate and right and we have and we have we celebrate with everybody but at the same time hopefully using that as an opportunity to dive into to take advantage of the anyone who reaches out to on this day Hashem will answer us. I brought for you we don't have time now just two other sources that talk about the unique what we call sigula the unique opportunity of that purim represents um and as we say we should be z to accept pur upon ourselves in a meaningful way and take advantage appropriately of the unique avod that we have on pim wishing everybody a wonderful week and a p