And it came to pass in the days of Achashverosh (Esther 1:1)

Achashverosh succeeded Cyrus as ruler of the Persian Empire, toward the end of the Jews' seventy-year exile in Babylon (Rashi). On the mystical level King Achashverosh alludes to G‑d, the King of the World. The Midrash reads the name Achashverosh as an acronym for acharit veraishit shelo, alluding to the One Whom "the end and beginning are His."

From Hodu to Cush (1:1)

Usually translated as "from India to Ethiopia." The location of Hodu and Cush is the subject of debate in the Talmud: Rav says these countries were at opposite ends of the world, thus the verse teaches that Achashverosh ruled the entire world. Shmuel says they were adjacent to one another and the verse teaches that he ruled the entire world as easily as he ruled these two countries.

(Talmud, Megillah 11a)

A seven-day feast.... for all the people in Shushan the capital (1:5)

Why was annihilation decreed upon the Jews of that generation? Because they enjoyed the feast of the wicked [King Achashverosh].

(Talmud, Megillah 12a)

Was "enjoying the feast of the wicked King Achashverosh" so grave a sin that it warranted a decree of annihilation upon "all the Jews, young and old, children and women, on one day"?

But the problem was not so much their participation in the feast; indeed our Sages tell us that Achashverosh had supplied kosher food for his Jewish subjects (see below). The problem was that they enjoyed the feast. With the royal kosher menu in hand, the exiled Jew felt he no longer needed G‑d for his survival.

The decree of annihilation was not a punishment, but a consequence of this attitude. Putting his faith in mortals, the Jew denied his supernatural status—the status of a nation whose very survival belies the laws of history. The Jew was now lonely and vulnerable to the decrees of a mortal Achashverosh.

(The Lubavitcher Rebbe)


Hangings of white, green and blue... (1:6)

The event catered to all but one of the five senses: The feast was in an aromatic garden; there were beautiful hangings of white, green and blue; the food was suited to each person's taste, and the divans were delightful to the touch. But there is no mention of music, since what is music to one ear is noise to another.

By elaborating upon the vast power and riches of Achashverosh, the Megillah emphasizes the magnitude of any decree issued by him, and consequently, the magnitude of the miracle.

(Akeidat Yitzchak)

The drinking was by the law (1:8)

By the law of Torah, which states that a person should eat more than he drinks. (The amount of food "consumed" by the altar—the animal sacrifice and flour offering—exceeded the amount of liquid it "drank" with the wine libation)

(Talmud, Megillah 12a; Rashi ibid.)

This rule applies to spiritual nourishment as well: "food", alluding to the laws of the Torah that relate to one's physical day-to-day existence, must be the main staple of one's spiritual diet; "wine", alluding to the esoteric secrets of the Torah, ought only be ingested on a full stomach.

(Rabbi Schneur Zalman of Liadi)

To comply with the will of each man (1:8)

Literally "with the will of each man and man"--the wishes of Mordechai and Haman who are referred to in the Book of Esther as "man" (in 2:5 and 7:6). To comply with their wishes, Achashverosh instructed that both kosher and non-kosher foods be provided.

(Talmud, Megillah 12a; Maharsha, ibid.)

This as an allusion to freedom of choice: The King of the World instructs that every person be given the choice to follow either the path of Mordechai or that of Haman.

(Midbar Kodesh)

Those knowledgeable of the times (1:13)

Astrologers, or those familiar with past court protocol.

(Ibn Ezra)

What should be done with Queen Vashti? (1:15)

The commentators raise numerous questions regarding this event. Disobeying a king was considered the most serious offense and was always punished by death. Indeed, later in the story even Queen Esther attests that were she to appear before the king uninvited she would be put to death. Certainly Vashti who had defied the king's explicit command deserved the death penalty. What room was there for leniency?

Furthermore, Memuchan's argument that this would influence the women of the kingdom seems insignificant in the face of Vashti's act of rebellion.

The answer lies in the Megillah's description of the nature of this feast. Unlike the first feast, which was to show off the king's wealth, this feast was to please the people. Thus no one was forced to drink more than he wished, "for so had the king ordered." Indeed "all the stewards of his household," the bakers, butchers and butlers were to "comply with each man's wish."

Thus Vashti's refusal to appear against her will is less sinful when viewed in the context of that particular feast.

(The Lubavitcher Rebbe)

And Memuchan declared (1:16)

Memuchan is Haman.

(Talmud, Megillah 12b)

Achashverosh was a fool: first he killed his wife at the urging of his friend, and then he killed his friend at the urging of his wife

(Yalkut Shimoni)

Speak the language of his nation (1:22)

If his wife spoke another language, he was entitled to force her to learn his own.


There was a Jewish man in Shushan (2:5)

In galut ("exile") the Jewish conscience lies dormant, the soul unable to express and actualize its G‑dly awareness and feelings. The cure to this state of spiritual coma is the Jew's selfless submission of the role he must play in the Divine plan—a role that transcends emotion and intellect. It is this simple loyalty to G‑d that restores the Jew's essential relationship with Him.

Though Mordechai was a Benjaminite, he is called Yehudi ("Jew") which literally means a descendant of the tribe of Yehudah (Judah). Likewise, throughout the Megillah, the entire Jewish people are called Yehudim, without distinction of tribal origin. For Yehudi is of the same root as hoda'ah which means "to acknowledge" and "to accept". This title describes the core of the Jew, his untouchable essence.

(The Lubavitcher Rebbe)

He raised his cousin Hadassah (2:7)

Mordechai had been engaged in the restoration of the Temple and the Holy Land, but he decided that "It is better that I go to the Diaspora to raise Esther than remain in the Land of Israel."

(Targum Sheini)

Also called Esther (2:7)

The name "Esther" from the Hebrew word for "concealment," conveys the essence of the Purim story. On Chanukah, G‑d defied the laws of nature to save us, while on Purim the salvation came about in what could be perceived as a series of coincidences. On Chanukah the divine salvation came "from above," while on Purim it came "from below," disguised in ordinary events. Chanukah celebrates the fact that our commitment to G‑d, and His to us, transcends all natural bonds. Purim celebrates the fact that our relationship also pervades the most ordinary, everyday details of our lives. This theme is reflected in the Chanukah dreidel and Purim gragger. Whereas the dreidel is held from above, the gragger is held from below.

(Bnei Yissaschar)

To allow for freedom of choice, G‑d created the world with an equal balance of light and darkness. Thus Haman is mentioned in the Megillah exactly as many times as is Esther (54 times).


Esther was taken (2:8)

Against her will, and despite her attempts to hide.

(Targum; Targum Sheini)

For Mordechai had instructed her not to tell (2:10)

Mordechai hoped that from Esther's refusal to divulge her origin they would assume she was of lowly descent and release her (Rashi). Or, as long as her Jewishness was unknown, she would be free to observe the Torah in secret (Ibn Ezra).

Six months with oil of myrrh and six months with perfumes (2:12)

Rabbi Schneur Zalman of Liadi interpreted this verse as a metaphor for the preparation necessary for yechidut (a private audience with a Rebbe): "Six months with oil of myrrh" refers to six months of meditating on one's deeds in a way that induces merirut (sincere contrition); "and six months with perfumes" refers to six months of immersing the mind in contemplation of G‑dliness.

She did not ask for a thing (2:15)

The Zohar writes that every soul is furnished with an angel that guides it and leads it from one level to the next. Certain souls, however, do not need an angel, as the Talmud says of Rabbi Chiyah's throne, that, unlike the thrones of the other Sages which travel with the help of angels, "Rabbi Chiyah's throne ascends and descends on its own."

Thus Esther, who was also on this level, "did not ask for anything" to accompany her to the King.

(Rabbi Schneur Zalman of Liadi)

And when the virgins were gathered a second time... (2:19)

With the great honors bestowed upon her on the one hand, and by threatening her position by gathering maidens for a second time on the other, the king hoped to persuade Esther to reveal her origin. But with the help of Mordechai who "was sitting at the king's gate" to encourage her, she did not give in.

(Rashi; Talmud, Megillah 13a)

The matter became known to Mordechai (2:22)

Mordechai gained a position at the king's gate, thus displacing Bigtan and Teresh, who then plotted to poison the king. Speaking their native tongue Tursi, they assumed nobody would understand them. Mordechai, who as a member of the Sanhedrin (Jewish Supreme Court) understood seventy languages, overheard their plot and reported it to Esther.


After these events... (3:1)

G‑d always prepares the remedy before the affliction. Thus only "after these events"--after Esther was enthroned and the king owed his life to Mordechai—did G‑d send the challenge of Haman's promotion and his subsequent decree.


Haman, son of Hamdata, the Agagite (3:1)

Agag, an anscestor of Haman's, was the Amalekite king killed by Samuel the Prophet (as related in I Samuel 15).

But Mordechai would not kneel or bow (3:2)

The Midrash relates that when Mordechai would not kneel, Haman said to Mordechai: "Are you better than your ancestors, who bowed to my ancestor Esau?" (as per Genesis 33:3) To which Mordechai replied, "My ancestor, Benjamin, was not yet born at the time, and did not bow."

Mordechai was a reincarnation of Jacob, and Haman of Esau. Mordechai's refusal to bow rectified Jacob's bowing to Esau.

(Rabbi Isaac Luria)

He thought it contemptible to kill only Mordechai, for they had informed him of Mordechai's nationality (3:6)

Mordechai attributed his refusal to bow to his Jewishness—to the essence of the Jewish soul which cannot be separated from G‑d for even a moment. Hence, Haman wished to kill all the Jews.

(The Lubavitcher Rebbe)

A pur, which is a lot (3:7)

Casting lots is a method of determining something by "chance" rather than by reason. By casting lots, Haman hoped to remove his plan from the limitations of human endeavor and elevate it to the plane of inexorable fate.

An extraordinary effort, something beyond reason and human limitations, was required to counteract Haman's lots. This came in the form of intense teshuvah and self-sacrifice by the Jews at that time. For the duration of almost an entire year (Haman's decree was issued in the first month, Nissan, and conclusively defeated in the twelfth month, Adar) the Jews displayed supernatural determination in the face of death, and remained steadfast in their adherence to Torah.

(Rabbi Schneur Zalman of Liadi)

On the twelfth month, which is the month of Adar (3:7)

Our Sages tell us that G‑d caused the lot to fall on Adar, a propitious month for the Jewish people, for it is the month during which Moses was born. According to Arizal (master Kabbalist Rabbi Isaac Luria) every month corresponds to a specific part of the head. Adar is related to the nose and the sense of smell. Smell is a lofty sense, as it is the only sense that was not involved in, and thus not influenced by, the sin of Adam.

The relationship between Adar and scent is demonstrated in the names of the Purim heroes: The Talmud (Chulin 139b) relates the name Mordechai to Mor dror (pure musk), and Esther's other name, Hadassah, means "a myrtle."

(Bnei Yissaschar)

Scattered and dispersed among the nations (3:8)

Haman wished to imply that the Jewish people were not united and thus vulnerable. The Jewish response was, "Go gather all the Jews" (Esther 4:16). Jewish unity would be the antidote to Haman's slander. This is also the theme of the specific practices of Purim: sending presents to one another and gifts to the poor. Purim is a holiday one cannot celebrate alone.


To plunder their possessions (3:13)

Normally, the Jews' possessions would have become property of the king. So Haman publicized that their possessions would be free for the taking, thereby insuring that all would participate in the massacre.

(The Lubavitcher Rebbe)

Mordechai knew all that had occurred.... (4:1)

He knew the sins that had caused the affliction, and the cures that would bring it to an end.

(Yalkut Shimoni)

In his efforts to nullify the decree, Mordechai responded by calling upon the Jewish people to turn to G‑d. He focused first on improving the spiritual condition of his people, and only then did he employ natural means by asking Esther to approach the king.

(The Lubavitcher Rebbe)

Noticing Haman's good cheer, Mordechai sensed an evil conspiracy. Mordechai stopped three Jewish children coming out of school and asked them what they had learned that day.

The first child quoted the verse (Proverbs 3:25): "Do not fear sudden terror, nor the destruction of the wicked when it comes." The second quoted the verse (Isaiah 8:10): "Contrive a scheme but it will be foiled; conspire a plot but it will not materialize, for G‑d is with us." And the third quoted the verse (ibid. 46:4): "To your old age I am with you; to your hoary years I will sustain you; I have made you and I will carry you; I will sustain you and deliver you." Hearing the children's "prophecy," Mordechai rejoiced.

Mordechai gathered twenty-two thousand Jewish children, prayed with them and taught them Torah. He taught them how the Omer was offered in the Holy Temple. Suddenly, Haman arrived and threatened to harm the children. The children declared, "We shall stay with Mordechai, no matter what!"


For it is improper to enter the king's gate wearing sackcloth (4:2)

From here we learn that one should ought not enter the synagogue or study hall ("the King's gate") with a sad face ("wearing sackcloth"). Thus it is written (I Chronicles 16:27): "Strength and joy are in His presence" .

(Eretz Hachaim)

Esther summoned Hatach, one of the king's chamberlains whom he had placed in her service (4:5)

Hatach is another name for the prophet Daniel. He was called Hatach (related to the Hebrew word for "cut") because he was "cut down," demoted from his position of greatness, which he held at the courts of the previous kings

(Talmud, Megillah 15a)

Daniel's greatness was his selfless commitment to his faith while serving in the courts of pagan kings. But when the entire Jewish nation demonstrated this same devotion for an entire year, by reconnecting to their faith instead of abandoning it to spare their lives, Daniel was "demoted from his greatness"--his extraordinary feat was revealed to be in the nature of every ordinary Jew.

(Meshech Chochmah)

The meaning of this and what it was about (4:5)

"The meaning of this"--what trouble had caused him to grieve; "and what it was about"--what sin had caused the trouble.


Mordechai told him about all that had happened to him (4:7)

His refusal to bow to Haman, which caused the decree.


Relief and salvation will come to the Jews from another source, and you and the house of your father will be lost (4:14)

Rabbi Yosef Yitzchak of Lubavitch once told his father, Rabbi Shalom Dovber, that he had done someone a favor. "You are mistaken," said Rabbi Shalom DovBer, "you did yourself a favor, not your fellow. Your fellow was done a favor by the Almighty, Who made use of one of His many agents. Relief and salvation will come if not from you then from another source, but "you," which according to Kabbalah refers to the soul, and the house of your father, the source of the soul, will have lost out on the opportunity to be an agent of the Holy One."

My maids and I shall also fast (4:16)

If approaching the king uninvited was a capital offence, it would seem that Esther's only hope was to charm the king into not killing her and to turn him against his favorite minister in favor of her people. The last thing for her to do under such circumstances would be to approach the king looking like a woman who hasn't eaten for three days!

But Esther understood that the salvation of Israel hinged upon restoring their special relationship with G‑d. She knew that her pleading at the feet of a mortal king was merely a formality, a facade with which to disguise the Divine miracle. The true vehicle of the salvation would be repentance and prayer.

With her three-day fast, Esther rectified the error which had made the Jewish people vulnerable to Haman's decree in the first place. They had "enjoyed the feast of the wicked Achashverosh"--a joy which demonstrated that they regarded their political position as the source of their security, thereby forfeiting G‑d's special providence over their fate. Esther took the very opposite approach, favoring the spiritual cause of the miracle over its material "garment", even to the "garment"'s detriment. Thus she negated the original cause of the decree, making herself and her people worthy of redemption.

(The Lubavitcher Rebbe)

And Esther said, "If it please the King, let the King and Haman come today to the feast that I have prepared for him" (5:4)

Why did Esther invite Haman?

Rabbi Eliezer said: She set a trap for him, as it is written (Psalms 69:23): "May their table be a trap for them."

Rabbi Joshua said: She learned this from her father's house: "If your enemy is hungry, feed him bread" (Proverbs 25:21)

Rabbi Meir said: So that he shouldn't have an opportunity to get advice and overthrow the king.

Rabbi Judah said: So that they shouldn't realize that she is a Jew.

Rabbi Nechemia said: So that the Jewish people should not say, "we have a sister in the palace" and refrain from praying to G‑d for mercy. (When the Jews would learn that Esther was befriending Haman, they would no longer rely on her to save them.)

Rabbi Yosi said: So that he should be available to her at all times (and she'd be able to utilize every opportunity that comes up to turn the king against him).

Rabbi Shimon ben Menasia said: To induce G‑d to perform a miracle.

Rabbi Joshua ben Karchah said: She said to her self: I will act nicely toward him so that Achashverosh's jealousy would be aroused and he'll kill us both.

Rabbi Gamliel said: Achashverosh was a king who was constantly changing his mind (thus she needed that Haman should be there when she turned Achasverosh against him).

Rabbi Elazer Hamoda'i said: To make the king and the ministers jealous of him.

Raba said: "Pride comes before destruction" (Proverbs 16:18).

Abayei and Rava both said: "In their heat I shall make them drunk..." (Jeremiah 51:39, where the prophet describes how G‑d destroys the wicked as they drink and feast).

Rabbah bar Avuha met Elijah the Prophet and asked: According to which of these sages was Esther's reasoning? Replied Elijah: According to them all.

(Talmud, Megillah 15b)

Let the King and Haman come today (5:4)

Though G‑d's name is not mentioned explicitly in the Megillah, it is alluded to in various ways. Thus, for example, the first letters of the above phrase (in Hebrew) make up the Name of G‑d. This is the deeper meaning of the Mishnaic law: He who reads the Megillah backwards (out of sequence) does not fulfill his obligation; for the allusions to G‑d's Name will not have been read in proper sequence.

(Sfat Emet)

That night, the king's sleep was disturbed (6:1)

The sleep of the King of the universe was disturbed.


Galut (the state of exile and spiritual displacement in which we find ourselves following the destruction of the Holy Temple) is referred to as "night", a time of spiritual darkness. It is also a time when the world is in a state of "asleep".

In sleep, there is a diminution and distortion of the bond between body and soul. The sleepers higher faculties (such as his reason, sight, hearing and speech) are muted and garbled, while his lower faculties (e.g. the digestive system) are unaffected, and even function better during sleep. This, of course, is but a superficial description of the state of sleep: in truth, sleep actually rejuvenates and enhances the fusion of body and soul. But such is the direct experience of the sleeper and those in contact with him.

Thus, galut can be described as a time when G‑d is asleep. As the soul fills the body, say our sages, so G‑d fills the world, and galut is a time when the flow of divine energy into our world seems diminished and distorted. G‑d seems remote and disaffected; the righteous suffer while the wicked prosper. The deeper purpose of galut cannot be discerned through the veil of the divine slumber.

This is the state of affairs that prevails in the first five chapters of the Megillah. But on "that night" the sleep of the King of the universe was disturbed. The soul of the soul began to waken, and then G‑d's providence over his nation began to manifest itself.

(The Chassidic Masters)

If this Mordechai, before whom you have begun to fall, is of Jewish descent (6:13)

Zeresh said: "This nation is compared to the stars and the sand. When they fall, they fall all the way to the sand. And when they rise, they rise all the way to the sky and the stars."


And King Achashverosh spoke and said to Queen Esther (7:5)

Until this point, the king spoke to Esther through an intermediary. Now that she revealed that she was a descendant of King Saul, he spoke to her directly.


The face of Haman was covered (7:8)

Covered in shame (Targum) or, the king's servants covered his face "for it was the custom in the Persian court to cover the face of one with whom the king was displeased." ( Ibn Ezra )

Then Charvonah, one of the chamberlains that attended the king, said...(7:9)

Cursed be Haman who sought to destroy me; blessed be Mordechai the Jew. Cursed be Zeresh, wife to the terrible; blessed be Esther who interceded on my behalf. Cursed be all the wicked; blessed be all the righteous. And may Charvonah also be remembered favorably.

(Purim prayer)

The king's scribes were then summoned... (8:9)

This verse describes the reversal of that which is described in 3:12, where the issuing of the edict to kill the Jews is described in almost identical language. This verse, however, contains 3 more words than its counterpart, alluding to the three days of fasting which countered the decree. Also, because of its significance, this verse is the longest verse in the Torah (43 words).


For the Jews there was light and happiness, joy and prestige (8:16).

"Light" refers to Torah, "happiness" to the festivals, "joy" to circumcision, and "prestige" to Tefillin (Haman had prohibited observing these four mitzvot, and now that he was gone the Jews were again able to perform them—Rashi).

(Talmud, Megillah 16b)


Fear of the Jews had fallen upon them (8:17)

Or, "that which the Jews feared fell upon them "--the awe of Heaven experienced by the Jews was of such intensity that it infused even their countrymen, inspiring them to convert.

(Rabbi Moshe Isserles)

A day of feasting and rejoicing (9:17)

Chanukah celebrates the triumph of the Jewish soul. The Greeks did not seek to kill the Jew; they sought to destroy him spiritually by indoctrinating him with Hellenism. Thus Chanukah is celebrated with the kindling of lights, a symbol of spirituality.

Purim celebrates the deliverance of the Jew's bodily existence from the plot of Haman who sought to destroy the Jews physically. Thus Purim is celebrated with physical feasting.

(Levush Mordechai)

A day of feasting and rejoicing (9:17)

Rava said: A person is obligated to drink on Purim until he does not know the difference between "cursed be Haman" and "blessed be Mordechai".

(Talmud, Megillah 7b)

There are four levels of joy:

1) "Serve G‑d with joy." This joy is secondary to the primary objective: serving G‑d.

2) "Rejoice in your festivals." Here the joy itself is the mitzvah, but the joy is related to a specific cause, to the festival.

3) "When the month of Adar commences we increase in joy." The joy of Adar is not attributed to any mitzvah, rather it connotes a general joy that imbues even mundane activities.

4) "The joy of Purim." On Purim one is not only oblivious to the source of the joy, but even to the joy itself.

The joy of Purim is an expression of the deepest dimension of the soul that transcends awareness of self. It was this level that was revealed during the days of Mordechai and Esther and led to the salvation that likewise transcended the natural order.

(The Lubavitcher Rebbe)

Gifts to the poor (9:22)

Not charity, but gifts. Charity implies money given to the poor out of pity. Gifts, in contrast, are exchanged between equals as an expression of gratitude or friendship.

By using the word "gifts," the Megillah reveals to us that charity is not one-way. Indeed the giver receives more than the taker.

(The Lubavitcher Rebbe)

The Jews established and accepted (9:27)

Before giving the Jews the Torah, G‑d held the mountain over them like a vat and said to them, "If you accept the Torah, fine; if not, your burial place will be there."

But they accepted it again [voluntarily] in the days of Achashverosh, as it says, "The Jews established and accepted"--they established in the days of Achashverosh what they had already accepted at Sinai.

(Talmud, Shabbat 88a)

The miraculous events of Sinai consumed the Jew with fire and love. Thus any "acceptance" during that intense condition could not be regarded as freely chosen. In the days of Purim, however, the Jew remained committed to Torah despite the G‑dless environment of the time.



And these days are remembered and observed (9:28)

Literally, "remembered and made"--when a festival is "commemorated" properly, when it is truly relived, one can access the spiritual influences that were manifest on the original holiday, "making" and actualizing them every year anew.

(Rabbi Isaac Luria)


And these days are remembered and observed in every generation (9:28)

One of the laws governing the reading of the Megillah is that, "One who reads the Megillah backwards has not fulfilled his obligation" (Talmud, Megillah 17a). The simple meaning of this law is that the Book of Esther must be read in order, not, say, beginning with chapter 10 and ending with chapter 1.

Rabbi Israel Baal Shem Tov explained the deeper significance of this law: One who reads the Book of Esther "backwards"--as the account of an event that happened thousands of years ago—has missed the entire point of the Mitzvah of reading the Megillah. The story told by the Megillah—of the hand of G‑d concealed within the most "circumstantial" occurrences, of a people awakening their intrinsic commitment to G‑d and deriving from that the strength to persevere against all odds—is the story of our everyday lives, in all times and under all circumstances.

These days of Purim (9:28)

Yom Kippurim (Yom Kippur) can be translated as "a day like Purim". This implies that the loftiness of Purim transcends even that of Yom Kippur.


It would seem that one could hardly find two more dissimilar days in the Jewish calendar. On Yom Kippur we dress in angelic white, disavow food and drink and a host of other physical pleasures, and devote ourselves to prayer and repentance. In contrast, Purim is celebrated in a very physical manner—giving money to the poor, sending gift of food to friend, feasting and drinking—in celebration of a miracle that demonstrated G‑d's involvement in the world within the context of nature, and manifested the intrinsic oneness of the universe that is rooted in the Oneness of its Creator.

But, in truth, Yom Kippur is "a day like Purim"--both are points in physical time that transcend the very laws of physical existence. Yom Kippur achieves this by rising above the physical; Purim is the day that the physical itself is shown to be miraculous. Thus Yom Kippur is only "a day like Purim", for Purim achieves the greater feat of empowering us to live a physical life that is the vehicle for a supra-physical, supra-rational commitment to G‑d.

(The Lubavitcher Rebbe)

And these days of Purim will never pass from among the Jews, nor shall their memory depart from their descendants (9:28)

Thus our Sages have stated: Even if all the festivals become obsolete, Purim will remain. In the Messianic Era, the joy and tranquility of the festivals will be a daily experience. Their light will be like that of a candle in the light of day. Yet even in that spiritually advanced climate, the loftiness of Purim will still be something to celebrate.

(Rabbi Schneur Zalman of Liadi)