Yom Kippur Through the Lens of Purim

Yom Kippur vs. Purim "on one foot":

Yom Kippur is the solemn Jewish Day of Atonement. Purim is the joyous holiday celebrating the deliverance of the Jews of Persia. Yet it has been argued that Yom Kippur is like Purim. This source sheet examines some of the similarities.

ויקרא כ״ג:כ״ז

(כז) אַ֡ךְ בֶּעָשׂ֣וֹר לַחֹדֶשׁ֩ הַשְּׁבִיעִ֨י הַזֶּ֜ה י֧וֹם הַכִּפֻּרִ֣ים ה֗וּא מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹׁתֵיכֶ֑ם וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַיהוָֽה׃

Leviticus 23:27

(27) Mark, the tenth day of this seventh month is the Day of Atonement. It shall be a sacred occasion for you: you shall practice self-denial, and you shall bring an offering by fire to the LORD;

Context: This is from the Biblical Book of Leviticus. When it is talking about the 7th month, that is what we would now call the 1st month - Tishrei. In the Bible, months are counted starting with the month of Nisan, because that’s when we left Egypt.

What meaning might we derive from the Torah calling this holiday “Yom HaKipurim” - the Day of Atonements, instead of “Yom Kippur”, the Day of Atonement?

כתב הגר"א הנה המהלך בכל יום טוב הוא חציו לשם חציו לכם. שני זמנים יוצאים הם מן הכלל הזה. יום כפור הוא כולו להשם ופורים הוא כולו לכם, אלא שלקושטא דמלתא אין כאן שום יוצא מן הכלל. כי יום כפורים הוא יום כ-פורים. כלומר, שניהם ביחד מהווים בעניין זה מועד אחד. ובמועד הזה הכולל פורים ויום כפור, שפיר מתקיים בו חציו להשם וחציו לכם. עד כען דברי הג"רא.

Pachad Yitzchak, Purim 8

The Vilna Gaon wrote: here is a rule for every Yom Tov, that it is half for God and half for you. Two holidays are exceptions to this rule. Yom Kippur is entirely for God, and Purim is entirely for you. But...there is no exception from the rule. For Yom Kippurim is Yom K-("like")-Purim. Meaning: both together make up one holy time. And in this holy time are included Purim and Yom Kippur, and it stands as half for God and half for you.

Context: The Pachad Yitzchak was a book written by Rabbi Yitzchak Hutner (1906-1980). He is citing the Vilna Gaon (1720-1797). The Vilna Gaon is citing the Talmud (Pesachim 68b). The Talmud is trying to figure out why in the Torah it says “This should be a holy day for G-d” (Deut. 16:8), but it also says “This should be a holy day for you” (Num. 29:35). One answer in the Talmud is that every holy day is split - half for you (eating and celebrating) and half for G-d (praying and learning). The Vilna Gaon points out that this isn’t true for Yom Kippur or Purim, so he decides that together they are two halves of one whole holiday because sometimes Yom Kippur is called “Yom Ha-k’Purim” (the Day of Atonements, or the Day Like Purim).

Besides the idea of masks (putting on vs. taking off), how do you see Yom Kippur as being like Purim?

מדרש משלי ט׳:א׳

(א). שכל המועדים עתידים בטלים, וימי הפורים אינם בטלים לעולם, שנאמר (אסתר ט כח): "וימי הפורים האלה לא יעברו מתוך היהודים". אמר רבי אלעזר: אף יום הכיפורים אינו בטל לעולם, שנאמר (ויקרא טז לד): "והיתה זאת לכם לחוקת עולם לכפר על בני ישראל מכל חטאתם אחת בשנה".

Midrash Mishlei 9:1

(1) all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'" Rabbi Elazar said, "Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year. (Lev. 16:34)'"

Context: The Midrash Mishlei is a book of commentary written about the Biblical Book of Proverbs some time between 750 and 850 in Israel or Babylonia. It comments verse by verse throughout the whole Book of Proverbs. This is commenting on Proverbs 9:2 - that when it says in Proverbs “She prepared her meat and her wine” it is talking about Queen Esther’s banquets for Achashverosh and Haman, and that when it says “she prepared her table” it means that she assured her good name will be remembered in this world (when we celebrate Purim) and in the world to come (when we still celebrate Purim, because the Book of Esther says we’ll always keep this holiday). Rabbi Elazar thinks that we’ll keep Yom Kippur in the world to come also, because the Torah says we’ll always keep it.

If you were making up reasons, why would you keep celebrating either or both of these holidays when the Messiah comes?

תקוני הזהר נ״ח ב:ד׳

פּוּרִים אִתְקְרִיאַת עַל שֵׁם יוֹם הַכִּפּוּרִים, דַּעֲתִידִין לְאִתְעַנְגָא בֵּיהּ, וּלְשַׁנּוּיֵי לֵיהּ מֵעִנּוּי לְעֹנֶג, וּמַה דְּאִיהִי שְׁכִינְתָּא אָסוּר בֵּיהּ נְעִילַת הַסַּנְדָל, בְּהַהוּא זִמְנָא אִתְּמַר בָּהּ (שיר ז ב) מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב, וְעִנּוּגָא וְחֶדְוָה וְכַמָּה טָבִין מְזוּמָנִין לְגַבָּהּ, וְדָא יְהֵא בְזִמְנָא דְפוּרְקָנָא בַעֲגָלָא.

Tikkunei Zohar 57b:4

It is called “Purim” because of Yom HaKippurim [which can be read as “the day that is like Purim”], for, in the future, people will rejoice on Yom Kippur, and will transform its required afflictions to delight. Although the Divine Presence forbade the wearing of shoes on Yom Kippur, at that time people will quote the verse, “How beautiful are your footsteps in sandals, O prince’s daughter” (Shir HaShirim/Song of Songs 7:2), and pleasure, joy, and much good will happen on that day – this will be the case in the time of the coming Redemption.

Context: The Tikkunei Zohar is a mystical text written in Middle-Ages Spain (1100-1400), compiling 70 commentaries about the very first word of the Torah. This selection seems to be from a holiday-based commentary, given the other parts around it. It is suggesting that when Yom Kippur is written “Yom HaKipurim”, this means that when the Messiah comes then Yom Kippur will lose its current restrictions and be more like Purim.

Would you still be able to think about your poor choices in the previous year without fasting?

אסתר ט׳:כ״ב

כַּיָּמִ֗ים אֲשֶׁר־נָ֨חוּ בָהֶ֤ם הַיְּהוּדִים֙ מֵא֣וֹיְבֵיהֶ֔ם וְהַחֹ֗דֶשׁ אֲשֶׁר֩ נֶהְפַּ֨ךְ לָהֶ֤ם מִיָּגוֹן֙ לְשִׂמְחָ֔ה וּמֵאֵ֖בֶל לְי֣וֹם ט֑וֹב לַעֲשׂ֣וֹת אוֹתָ֗ם יְמֵי֙ מִשְׁתֶּ֣ה וְשִׂמְחָ֔ה וּמִשְׁל֤וֹחַ מָנוֹת֙ אִ֣ישׁ לְרֵעֵ֔הוּ וּמַתָּנ֖וֹת לָֽאֶבְיוֹנִֽים׃

Esther 9:22

the same days on which the Jews enjoyed relief from their foes and the same month which had been transformed for them from one of grief and mourning to one of festive joy. They were to observe them as days of feasting and merrymaking, and as an occasion for sending gifts to one another and presents to the poor.

Context: This is from the part in the Biblical Book of Esther where the Jews are celebrating the fact that they weren’t killed. It is probably what the Tikkunei Zohar is thinking about, because it says that on Purim the time of grief and mourning because a time of joy.

יומא ע״ג ב:י״ג

מתני׳ יוֹם הַכִּפּוּרִים אָסוּר בַּאֲכִילָה וּבִשְׁתִיָּה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל, וּבְתַשְׁמִישׁ הַמִּטָּה. וְהַמֶּלֶךְ וְהַכַּלָּה יִרְחֲצוּ אֶת פְּנֵיהֶם, וְהַחַיָּה תִּנְעוֹל אֶת הַסַּנְדָּל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹסְרִין.

Yoma 73b:13

MISHNA: On Yom Kippur, the day on which there is a mitzva by Torah law to afflict oneself, it is prohibited to engage in eating and in drinking, and in bathing, and in smearing oil on one’s body, and in wearing shoes, and in conjugal relations.

Context: This is from the Mishnah, Tractate Yoma, which is about Yom Kippur (8:1). It lists the restrictions on Yom Kippur, which in the Gemara of Moed Katan 15b are also consistent with mourning practices (excluding the eating and drinking part). When the Book of Esther says that the mourning will turn to joy, the Tikkunei Zohar probably associated the restrictions of Yom Kippur with that of mourning.

A Comparison: How Do We Bring In These Holidays?

ברכות ח׳ ב:ב׳-ג׳

תְּנָא לֵיהּ חִיָּיא בַּר רַב מִדִּפְתִּי: כְּתִיב: ״וְעִנִּיתֶם אֶת נַפְשֹׁתֵיכֶם בְּתִשְׁעָה לַחֹדֶשׁ בָּעֶרֶב״. וְכִי בְּתִשְׁעָה מִתְעַנִּין?! וַהֲלֹא בַּעֲשָׂרָה מִתְעַנִּין! אֶלָּא לוֹמַר לְךָ כָּל הָאוֹכֵל וְשׁוֹתֶה בִּתְשִׁיעִי, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ מִתְעַנֶּה תְּשִׁיעִי וַעֲשִׂירִי.

Berakhot 8b:2-3

Ḥiyya bar Rav of Difti taught him: It is written with regard to Yom Kippur: “And you shall afflict your souls on the ninth day of the month in the evening, from evening to evening you shall keep your Sabbath” (Leviticus 23:32). The Gemara wonders: And does one fast on the ninth of Tishrei? Doesn’t one fast on the tenth of Tishrei, as the Torah says at the beginning of that portion: “However, on the tenth day of this seventh month is the Day of Atonement; there shall be a holy convocation for you, and you shall afflict your souls” (Leviticus 23:27)? Rather, this verse comes to tell you: One who eats and drinks on the ninth day of Tishrei in preparation for the fast the next day, the verse ascribes him credit as if he fasted on both the ninth and the tenth of Tishrei.

Context: This is from the Babylonian Talmud, Tractate Brachot, which is about blessings. It comes in a sugya about how one should study the weekly parasha during the week. There was a rabbi who got behind and was planning on catching up right before Yom Kippur, but he was told that you should make sure to eat before Yom Kippur and this will be as if you fasted on Yom Kippur. Essentially, the rabbis are taking a verse in the Torah about fasting on the 9th day of Tishrei, and making sure that Yom Kippur doesn’t become a two-day fast.

What do we do right before Yom Kippur starts?

משנה תורה, הלכות תעניות ה׳:ה׳

(ה) וְנָהֲגוּ כָּל יִשְׂרָאֵל בִּזְמַנִּים אֵלּוּ לְהִתְעַנּוֹת. וּבְי''ג בַּאֲדָר זֵכֶר לַתַּעֲנִית שֶׁהִתְעַנּוּ בִּימֵי הָמָן שֶׁנֶּאֱמַר (אסתר ט לא) "דִּבְרֵי הַצֹּמוֹת וְזַעֲקָתָם".

Mishneh Torah, Fasts 5:5

(5) All the Jewish people are accustomed nowadays to fast on the thirteenth day of Adar in remembrance of the fast observed in the days of Haman, as it is written: "Regarding their fasting and wailing" (Esther 9:31).

Context: This is from Maimonides’ Mishneh Torah, in the section about fasting.

What do we do before Purim starts?

Arthur Waskow, Seasons of Our Joy

During the day before Purim begins -- that is, from dawn to sundown on the 13th of Adar -- we observe the Fast of Esther. Its timing accords not with that of Esther's own fast before she dares to explain to the King who she is, but with the dreadful day of fear and battle when groups of Jews and Haman's ganges were struggling for their lives in the towns and cities of Persia. So this day, too, underlines the anxiety and tension of the struggle to live under murderous oppression. Then at nightfall, comes release.

Context: Seasons of Our Joy is a 1991 book by Arthur Waskow, describing how we celebrate Jewish holidays in modern times. This explains why the Fast of Esther doesn’t line up with when Esther actually fasted in the story.

Let’s Look at Some Other Specific Ways These Holidays Compare

1. Lots

אסתר ג׳:ו׳-ז׳

(ו) וַיִּ֣בֶז בְּעֵינָ֗יו לִשְׁלֹ֤ח יָד֙ בְּמָרְדֳּכַ֣י לְבַדּ֔וֹ כִּֽי־הִגִּ֥ידוּ ל֖וֹ אֶת־עַ֣ם מָרְדֳּכָ֑י וַיְבַקֵּ֣שׁ הָמָ֗ן לְהַשְׁמִ֧יד אֶת־כָּל־הַיְּהוּדִ֛ים אֲשֶׁ֛ר בְּכָל־מַלְכ֥וּת אֲחַשְׁוֵר֖וֹשׁ עַ֥ם מָרְדֳּכָֽי׃ (ז) בַּחֹ֤דֶשׁ הָרִאשׁוֹן֙ הוּא־חֹ֣דֶשׁ נִיסָ֔ן בִּשְׁנַת֙ שְׁתֵּ֣ים עֶשְׂרֵ֔ה לַמֶּ֖לֶךְ אֲחַשְׁוֵר֑וֹשׁ הִפִּ֣יל פּוּר֩ ה֨וּא הַגּוֹרָ֜ל לִפְנֵ֣י הָמָ֗ן מִיּ֧וֹם ׀ לְי֛וֹם וּמֵחֹ֛דֶשׁ לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֥דֶשׁ אֲדָֽר׃ (ס)

Esther 3:6-7

(6) But he disdained to lay hands on Mordecai alone; having been told who Mordecai’s people were, Haman plotted to do away with all the Jews, Mordecai’s people, throughout the kingdom of Ahasuerus. (7) In the first month, that is, the month of Nisan, in the twelfth year of King Ahasuerus, pur—which means “the lot”—was cast before Haman concerning every day and every month, [until it fell on] the twelfth month, that is, the month of Adar.

Context: This is from the Biblical Book of Esther, where Haman is mad that Mordechai won’t bow down to him.

יונה א׳:ז׳

(ז) וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ לְכוּ֙ וְנַפִּ֣ילָה גֽוֹרָל֔וֹת וְנֵ֣דְעָ֔ה בְּשֶׁלְּמִ֛י הָרָעָ֥ה הַזֹּ֖את לָ֑נוּ וַיַּפִּ֙לוּ֙ גּֽוֹרָל֔וֹת וַיִּפֹּ֥ל הַגּוֹרָ֖ל עַל־יוֹנָֽה׃

Jonah 1:7

(7) The men said to one another, “Let us cast lots and find out on whose account this misfortune has come upon us.” They cast lots and the lot fell on Jonah.

Context: This is from the Biblical Book of Jonah, when the sailors are stuck in a storm.

ויקרא ט״ז:ז׳-י׳

(ז) וְלָקַ֖ח אֶת־שְׁנֵ֣י הַשְּׂעִירִ֑ם וְהֶעֱמִ֤יד אֹתָם֙ לִפְנֵ֣י יְהוָ֔ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃ (ח) וְנָתַ֧ן אַהֲרֹ֛ן עַל־שְׁנֵ֥י הַשְּׂעִירִ֖ם גּוֹרָל֑וֹת גּוֹרָ֤ל אֶחָד֙ לַיהוָ֔ה וְגוֹרָ֥ל אֶחָ֖ד לַעֲזָאזֵֽל׃ (ט) וְהִקְרִ֤יב אַהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָ֛יו הַגּוֹרָ֖ל לַיהוָ֑ה וְעָשָׂ֖הוּ חַטָּֽאת׃ (י) וְהַשָּׂעִ֗יר אֲשֶׁר֩ עָלָ֨ה עָלָ֤יו הַגּוֹרָל֙ לַעֲזָאזֵ֔ל יָֽעֳמַד־חַ֛י לִפְנֵ֥י יְהוָ֖ה לְכַפֵּ֣ר עָלָ֑יו לְשַׁלַּ֥ח אֹת֛וֹ לַעֲזָאזֵ֖ל הַמִּדְבָּֽרָה׃

Leviticus 16:7-10

(7) Aaron shall take the two he-goats and let them stand before the LORD at the entrance of the Tent of Meeting; (8) and he shall place lots upon the two goats, one marked for the LORD and the other marked for Azazel. (9) Aaron shall bring forward the goat designated by lot for the LORD, which he is to offer as a sin offering; (10) while the goat designated by lot for Azazel shall be left standing alive before the LORD, to make expiation with it and to send it off to the wilderness for Azazel.

Context: This is from the Biblical Book of Leviticus, where it describes the Yom Kippur ceremony during the time of the Torah.

How does the angle of “Lots” shed light on Yom Kippur?

2. Identity

יונה א׳:ט׳

(ט) וַיֹּ֥אמֶר אֲלֵיהֶ֖ם עִבְרִ֣י אָנֹ֑כִי וְאֶת־יְהוָ֞ה אֱלֹהֵ֤י הַשָּׁמַ֙יִם֙ אֲנִ֣י יָרֵ֔א אֲשֶׁר־עָשָׂ֥ה אֶת־הַיָּ֖ם וְאֶת־הַיַּבָּשָֽׁה׃

Jonah 1:9

(9) “I am a Hebrew,” he replied. “I worship the LORD, the God of Heaven, who made both sea and land.”

Context: This is Jonah’s answer to the sailors, who want to know who he is when the lot falls on him.

אסתר ב׳:י׳

(י) לֹא־הִגִּ֣ידָה אֶסְתֵּ֔ר אֶת־עַמָּ֖הּ וְאֶת־מֽוֹלַדְתָּ֑הּ כִּ֧י מָרְדֳּכַ֛י צִוָּ֥ה עָלֶ֖יהָ אֲשֶׁ֥ר לֹא־תַגִּֽיד׃

Esther 2:10

(10) Esther did not reveal her people or her kindred, for Mordecai had told her not to reveal it.

Context: This is after Esther gets married to the king.

How does the angle of “Identity” shed light on Yom Kippur?

3. Reluctance

יונה א׳:ג׳

(ג) וַיָּ֤קָם יוֹנָה֙ לִבְרֹ֣חַ תַּרְשִׁ֔ישָׁה מִלִּפְנֵ֖י יְהוָ֑ה וַיֵּ֨רֶד יָפ֜וֹ וַיִּמְצָ֥א אָנִיָּ֣ה ׀ בָּאָ֣ה תַרְשִׁ֗ישׁ וַיִּתֵּ֨ן שְׂכָרָ֜הּ וַיֵּ֤רֶד בָּהּ֙ לָב֤וֹא עִמָּהֶם֙ תַּרְשִׁ֔ישָׁה מִלִּפְנֵ֖י יְהוָֽה׃

Jonah 1:3

(3) Jonah, however, started out to flee to Tarshish from the LORD’s service. He went down to Joppa and found a ship going to Tarshish. He paid the fare and went aboard to sail with the others to Tarshish, away from the service of the LORD.

Context: This is after G-d tells Jonah to go to Nineveh at the beginning of the story.

אסתר ד׳:י״א

(יא) כָּל־עַבְדֵ֣י הַמֶּ֡לֶךְ וְעַם־מְדִינ֨וֹת הַמֶּ֜לֶךְ יֽוֹדְעִ֗ים אֲשֶׁ֣ר כָּל־אִ֣ישׁ וְאִשָּׁ֡ה אֲשֶׁ֣ר יָבֽוֹא־אֶל־הַמֶּלֶךְ֩ אֶל־הֶחָצֵ֨ר הַפְּנִימִ֜ית אֲשֶׁ֣ר לֹֽא־יִקָּרֵ֗א אַחַ֤ת דָּתוֹ֙ לְהָמִ֔ית לְ֠בַד מֵאֲשֶׁ֨ר יֽוֹשִׁיט־ל֥וֹ הַמֶּ֛לֶךְ אֶת־שַׁרְבִ֥יט הַזָּהָ֖ב וְחָיָ֑ה וַאֲנִ֗י לֹ֤א נִקְרֵ֙אתי֙ לָב֣וֹא אֶל־הַמֶּ֔לֶךְ זֶ֖ה שְׁלוֹשִׁ֥ים יֽוֹם׃

Esther 4:11

(11) “All the king’s courtiers and the people of the king’s provinces know that if any person, man or woman, enters the king’s presence in the inner court without having been summoned, there is but one law for him—that he be put to death. Only if the king extends the golden scepter to him may he live. Now I have not been summoned to visit the king for the last thirty days.”

Context: This is after Mordechai tells Esther she needs to talk to the king to annul Haman’s decree against the Jews.

יונה ג׳:א׳-ג׳

(א) וַיְהִ֧י דְבַר־יְהוָ֛ה אֶל־יוֹנָ֖ה שֵׁנִ֥ית לֵאמֹֽר׃ (ב) ק֛וּם לֵ֥ךְ אֶל־נִֽינְוֵ֖ה הָעִ֣יר הַגְּדוֹלָ֑ה וִּקְרָ֤א אֵלֶ֙יהָ֙ אֶת־הַקְּרִיאָ֔ה אֲשֶׁ֥ר אָנֹכִ֖י דֹּבֵ֥ר אֵלֶֽיךָ׃ (ג) וַיָּ֣קָם יוֹנָ֗ה וַיֵּ֛לֶךְ אֶל־נִֽינְוֶ֖ה כִּדְבַ֣ר יְהוָ֑ה וְנִֽינְוֵ֗ה הָיְתָ֤ה עִיר־גְּדוֹלָה֙ לֵֽאלֹהִ֔ים מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים׃

Jonah 3:1-3

(1) The word of the LORD came to Jonah a second time: (2) “Go at once to Nineveh, that great city, and proclaim to it what I tell you.” (3) Jonah went at once to Nineveh in accordance with the LORD’s command. Nineveh was an enormously large city a three days’ walk across.

Context: This is after Jonah gets released from the big fish.

אסתר ד׳:י״ג-י״ד

(יג) וַיֹּ֥אמֶר מָרְדֳּכַ֖י לְהָשִׁ֣יב אֶל־אֶסְתֵּ֑ר אַל־תְּדַמִּ֣י בְנַפְשֵׁ֔ךְ לְהִמָּלֵ֥ט בֵּית־הַמֶּ֖לֶךְ מִכָּל־הַיְּהוּדִֽים׃ (יד) כִּ֣י אִם־הַחֲרֵ֣שׁ תַּחֲרִישִׁי֮ בָּעֵ֣ת הַזֹּאת֒ רֶ֣וַח וְהַצָּלָ֞ה יַעֲמ֤וֹד לַיְּהוּדִים֙ מִמָּק֣וֹם אַחֵ֔ר וְאַ֥תְּ וּבֵית־אָבִ֖יךְ תֹּאבֵ֑דוּ וּמִ֣י יוֹדֵ֔עַ אִם־לְעֵ֣ת כָּזֹ֔את הִגַּ֖עַתְּ לַמַּלְכֽוּת׃

Esther 4:13-14

(13) Mordecai had this message delivered to Esther: “Do not imagine that you, of all the Jews, will escape with your life by being in the king’s palace. (14) On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter, while you and your father’s house will perish. And who knows, perhaps you have attained to royal position for just such a crisis.”

Context: This is the point when Esther agrees to speak to the king.

How does the angle of “Reluctance” shed light on Yom Kippur?

4. Fasting

יונה ג׳:ה׳

(ה) וַֽיַּאֲמִ֛ינוּ אַנְשֵׁ֥י נִֽינְוֵ֖ה בֵּֽאלֹהִ֑ים וַיִּקְרְאוּ־צוֹם֙ וַיִּלְבְּשׁ֣וּ שַׂקִּ֔ים מִגְּדוֹלָ֖ם וְעַד־קְטַנָּֽם׃

Jonah 3:5

(5) The people of Nineveh believed God. They proclaimed a fast, and great and small alike put on sackcloth.

Context: This is after Jonah tells the people of Nineveh that G-d will punish them if they don’t change their ways.

אסתר ד׳:ט״ז

(טז) לֵךְ֩ כְּנ֨וֹס אֶת־כָּל־הַיְּהוּדִ֜ים הַֽנִּמְצְאִ֣ים בְּשׁוּשָׁ֗ן וְצ֣וּמוּ עָ֠לַי וְאַל־תֹּאכְל֨וּ וְאַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙ לַ֣יְלָה וָי֔וֹם גַּם־אֲנִ֥י וְנַעֲרֹתַ֖י אָצ֣וּם כֵּ֑ן וּבְכֵ֞ן אָב֤וֹא אֶל־הַמֶּ֙לֶךְ֙ אֲשֶׁ֣ר לֹֽא־כַדָּ֔ת וְכַאֲשֶׁ֥ר אָבַ֖דְתִּי אָבָֽדְתִּי׃

Esther 4:16

(16) “Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maidens will observe the same fast. Then I shall go to the king, though it is contrary to the law; and if I am to perish, I shall perish!”

Context: This is what Esther says when she agrees to speak to the king.

How does the angle of “Fasting” shed light on Yom Kippur?

5. Third Day Deliverance

יונה ב׳:א׳-ב׳

(א) וַיְמַ֤ן יְהוָה֙ דָּ֣ג גָּד֔וֹל לִבְלֹ֖עַ אֶת־יוֹנָ֑ה וַיְהִ֤י יוֹנָה֙ בִּמְעֵ֣י הַדָּ֔ג שְׁלֹשָׁ֥ה יָמִ֖ים וּשְׁלֹשָׁ֥ה לֵילֽוֹת׃ (ב) וַיִּתְפַּלֵּ֣ל יוֹנָ֔ה אֶל־יְהוָ֖ה אֱלֹהָ֑יו מִמְּעֵ֖י הַדָּגָֽה׃

Jonah 2:1-2

(1) The LORD provided a huge fish to swallow Jonah; and Jonah remained in the fish’s belly three days and three nights. (2) Jonah prayed to the LORD his God from the belly of the fish.

Context: This is after Jonah gets thrown overboard by the sailors.

אסתר ה׳:א׳-ב׳

(א) וַיְהִ֣י ׀ בַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַתִּלְבַּ֤שׁ אֶסְתֵּר֙ מַלְכ֔וּת וַֽתַּעֲמֹ֞ד בַּחֲצַ֤ר בֵּית־הַמֶּ֙לֶךְ֙ הַפְּנִימִ֔ית נֹ֖כַח בֵּ֣ית הַמֶּ֑לֶךְ וְ֠הַמֶּלֶךְ יוֹשֵׁ֞ב עַל־כִּסֵּ֤א מַלְכוּתוֹ֙ בְּבֵ֣ית הַמַּלְכ֔וּת נֹ֖כַח פֶּ֥תַח הַבָּֽיִת׃ (ב) וַיְהִי֩ כִרְא֨וֹת הַמֶּ֜לֶךְ אֶת־אֶסְתֵּ֣ר הַמַּלְכָּ֗ה עֹמֶ֙דֶת֙ בֶּֽחָצֵ֔ר נָשְׂאָ֥ה חֵ֖ן בְּעֵינָ֑יו וַיּ֨וֹשֶׁט הַמֶּ֜לֶךְ לְאֶסְתֵּ֗ר אֶת־שַׁרְבִ֤יט הַזָּהָב֙ אֲשֶׁ֣ר בְּיָד֔וֹ וַתִּקְרַ֣ב אֶסְתֵּ֔ר וַתִּגַּ֖ע בְּרֹ֥אשׁ הַשַּׁרְבִֽיט׃ (ס)

Esther 5:1-2

(1) On the third day, Esther put on royal apparel and stood in the inner court of the king’s palace, facing the king’s palace, while the king was sitting on his royal throne in the throne room facing the entrance of the palace. (2) As soon as the king saw Queen Esther standing in the court, she won his favor. The king extended to Esther the golden scepter which he had in his hand, and Esther approached and touched the tip of the scepter.

Context: This is after Esther fasts for three days.

How does the angle of “Third Day Deliverance” shed light on Yom Kippur?

6. Happiness with our ending?

אסתר ט׳:כ״ד-כ״ה

(כד) כִּי֩ הָמָ֨ן בֶּֽן־הַמְּדָ֜תָא הָֽאֲגָגִ֗י צֹרֵר֙ כָּל־הַיְּהוּדִ֔ים חָשַׁ֥ב עַל־הַיְּהוּדִ֖ים לְאַבְּדָ֑ם וְהִפִּ֥יל פּוּר֙ ה֣וּא הַגּוֹרָ֔ל לְהֻמָּ֖ם וּֽלְאַבְּדָֽם׃ (כה) וּבְבֹאָהּ֮ לִפְנֵ֣י הַמֶּלֶךְ֒ אָמַ֣ר עִם־הַסֵּ֔פֶר יָשׁ֞וּב מַחֲשַׁבְתּ֧וֹ הָרָעָ֛ה אֲשֶׁר־חָשַׁ֥ב עַל־הַיְּהוּדִ֖ים עַל־רֹאשׁ֑וֹ וְתָל֥וּ אֹת֛וֹ וְאֶת־בָּנָ֖יו עַל־הָעֵֽץ׃

Esther 9:24-25

(24) For Haman son of Hammedatha the Agagite, the foe of all the Jews, had plotted to destroy the Jews, and had cast pur—that is, the lot—with intent to crush and exterminate them. (25) But when [Esther] came before the king, he commanded: “With the promulgation of this decree, let the evil plot, which he devised against the Jews, recoil on his own head!” So they impaled him and his sons on the stake.

Context: This is after the Jews are saved from Haman’s decree.

יונה ג׳:י׳

(י) וַיַּ֤רְא הָֽאֱלֹהִים֙ אֶֽת־מַ֣עֲשֵׂיהֶ֔ם כִּי־שָׁ֖בוּ מִדַּרְכָּ֣ם הָרָעָ֑ה וַיִּנָּ֣חֶם הָאֱלֹהִ֗ים עַל־הָרָעָ֛ה אֲשֶׁר־דִּבֶּ֥ר לַעֲשׂוֹת־לָהֶ֖ם וְלֹ֥א עָשָֽׂה׃

Jonah 3:10

(10) God saw what they did, how they were turning back from their evil ways. And God renounced the punishment He had planned to bring upon them, and did not carry it out.

Context: This is after the people of Nineveh take Jonah’s warning to heart.

יונה ד׳:א׳-ב׳

(א) וַיֵּ֥רַע אֶל־יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה וַיִּ֖חַר לֽוֹ׃ (ב) וַיִּתְפַּלֵּ֨ל אֶל־יְהוָ֜ה וַיֹּאמַ֗ר אָנָּ֤ה יְהוָה֙ הֲלוֹא־זֶ֣ה דְבָרִ֗י עַד־הֱיוֹתִי֙ עַל־אַדְמָתִ֔י עַל־כֵּ֥ן קִדַּ֖מְתִּי לִבְרֹ֣חַ תַּרְשִׁ֑ישָׁה כִּ֣י יָדַ֗עְתִּי כִּ֤י אַתָּה֙ אֵֽל־חַנּ֣וּן וְרַח֔וּם אֶ֤רֶךְ אַפַּ֙יִם֙ וְרַב־חֶ֔סֶד וְנִחָ֖ם עַל־הָרָעָֽה׃

Jonah 4:1-2

(1) This displeased Jonah greatly, and he was grieved. (2) He prayed to the LORD, saying, “O LORD! Isn’t this just what I said when I was still in my own country? That is why I fled beforehand to Tarshish. For I know that You are a compassionate and gracious God, slow to anger, abounding in kindness, renouncing punishment.

Context: This is what happens after Jonah’s message is delivered successfully. We don’t always teach this epilogue to the story of Jonah.

How does the angle of “Happiness With Our Ending?” shed light on Yom Kippur?

7. Suddenness of life’s changes

יונה ד׳:ה׳-ז׳

(ה) וַיֵּצֵ֤א יוֹנָה֙ מִן־הָעִ֔יר וַיֵּ֖שֶׁב מִקֶּ֣דֶם לָעִ֑יר וַיַּעַשׂ֩ ל֨וֹ שָׁ֜ם סֻכָּ֗ה וַיֵּ֤שֶׁב תַּחְתֶּ֙יהָ֙ בַּצֵּ֔ל עַ֚ד אֲשֶׁ֣ר יִרְאֶ֔ה מַה־יִּהְיֶ֖ה בָּעִֽיר׃ (ו) וַיְמַ֣ן יְהוָֽה־אֱ֠לֹהִים קִיקָי֞וֹן וַיַּ֣עַל ׀ מֵעַ֣ל לְיוֹנָ֗ה לִֽהְי֥וֹת צֵל֙ עַל־רֹאשׁ֔וֹ לְהַצִּ֥יל ל֖וֹ מֵרָֽעָת֑וֹ וַיִּשְׂמַ֥ח יוֹנָ֛ה עַל־הַקִּֽיקָי֖וֹן שִׂמְחָ֥ה גְדוֹלָֽה׃ (ז) וַיְמַ֤ן הָֽאֱלֹהִים֙ תּוֹלַ֔עַת בַּעֲל֥וֹת הַשַּׁ֖חַר לַֽמָּחֳרָ֑ת וַתַּ֥ךְ אֶת־הַקִּֽיקָי֖וֹן וַיִּיבָֽשׁ׃

Jonah 4:5-7

(5) Now Jonah had left the city and found a place east of the city. He made a booth there and sat under it in the shade, until he should see what happened to the city. (6) The LORD God provided a ricinus plant, which grew up over Jonah, to provide shade for his head and save him from discomfort. Jonah was very happy about the plant. (7) But the next day at dawn God provided a worm, which attacked the plant so that it withered.

Context: This is after the city of Nineveh is saved and Jonah is displeased.

אסתר ג׳:י״ג-ט״ו

(יג) וְנִשְׁל֨וֹחַ סְפָרִ֜ים בְּיַ֣ד הָרָצִים֮ אֶל־כָּל־מְדִינ֣וֹת הַמֶּלֶךְ֒ לְהַשְׁמִ֡יד לַהֲרֹ֣ג וּלְאַבֵּ֣ד אֶת־כָּל־הַ֠יְּהוּדִים מִנַּ֨עַר וְעַד־זָקֵ֜ן טַ֤ף וְנָשִׁים֙ בְּי֣וֹם אֶחָ֔ד בִּשְׁלוֹשָׁ֥ה עָשָׂ֛ר לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֣דֶשׁ אֲדָ֑ר וּשְׁלָלָ֖ם לָבֽוֹז׃ (יד) פַּתְשֶׁ֣גֶן הַכְּתָ֗ב לְהִנָּ֤תֵֽן דָּת֙ בְּכָל־מְדִינָ֣ה וּמְדִינָ֔ה גָּל֖וּי לְכָל־הָֽעַמִּ֑ים לִהְי֥וֹת עֲתִדִ֖ים לַיּ֥וֹם הַזֶּֽה׃ (טו) הָֽרָצִ֞ים יָצְא֤וּ דְחוּפִים֙ בִּדְבַ֣ר הַמֶּ֔לֶךְ וְהַדָּ֥ת נִתְּנָ֖ה בְּשׁוּשַׁ֣ן הַבִּירָ֑ה וְהַמֶּ֤לֶךְ וְהָמָן֙ יָשְׁב֣וּ לִשְׁתּ֔וֹת וְהָעִ֥יר שׁוּשָׁ֖ן נָבֽוֹכָה׃ (פ)

Esther 3:13-15

(13) Accordingly, written instructions were dispatched by couriers to all the king’s provinces to destroy, massacre, and exterminate all the Jews, young and old, children and women, on a single day, on the thirteenth day of the twelfth month—that is, the month of Adar—and to plunder their possessions. (14) The text of the document was to the effect that a law should be proclaimed in every single province; it was to be publicly displayed to all the peoples, so that they might be ready for that day. (15) The couriers went out posthaste on the royal mission, and the decree was proclaimed in the fortress Shushan. The king and Haman sat down to feast, but the city of Shushan was dumfounded.

Context: This is what happens after Haman convinces the king to sign a law killing all the Jews.

How does the angle of “Suddenness of Life’s Changes” shed light on Yom Kippur?

8. Second chance

אסתר ט׳:כ״ז

(כז) קִיְּמ֣וּ וקבל [וְקִבְּל֣וּ] הַיְּהוּדִים֩ ׀ עֲלֵיהֶ֨ם ׀ וְעַל־זַרְעָ֜ם וְעַ֨ל כָּל־הַנִּלְוִ֤ים עֲלֵיהֶם֙ וְלֹ֣א יַעֲב֔וֹר לִהְי֣וֹת עֹשִׂ֗ים אֵ֣ת שְׁנֵ֤י הַיָּמִים֙ הָאֵ֔לֶּה כִּכְתָבָ֖ם וְכִזְמַנָּ֑ם בְּכָל־שָׁנָ֖ה וְשָׁנָֽה׃

Esther 9:27

(27) the Jews undertook and irrevocably obligated themselves and their descendants, and all who might join them, to observe these two days in the manner prescribed and at the proper time each year.

Context: This is what happens after Esther and Mordechai declare Purim to be a holiday that the Jews should always observe. The p’shat (literal meaning of the text) is that the Jews obligate themselves to observing Purim.

שבת פ״ח א:ה׳

״וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר״, אָמַר רַב אַבְדִּימִי בַּר חָמָא בַּר חַסָּא: מְלַמֵּד שֶׁכָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם אֶת הָהָר כְּגִיגִית, וְאָמַר לָהֶם: אִם אַתֶּם מְקַבְּלִים הַתּוֹרָה מוּטָב, וְאִם לָאו — שָׁם תְּהֵא קְבוּרַתְכֶם. אָמַר רַב אַחָא בַּר יַעֲקֹב: מִכָּאן מוֹדָעָא רַבָּה לְאוֹרָיְיתָא. אָמַר רָבָא: אַף עַל פִּי כֵן הֲדוּר קַבְּלוּהָ בִּימֵי אֲחַשְׁוֵרוֹשׁ, דִּכְתִיב: ״קִיְּמוּ וְקִבְּלוּ הַיְּהוּדִים״ — קִיְּימוּ מַה שֶּׁקִּיבְּלוּ כְּבָר.

Shabbat 88a:5

The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; and they stood at the lowermost part of the mount” (Exodus 19:17). Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath the mountain, and the verse teaches that the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here there is a substantial caveat to the obligation to fulfill the Torah. The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. Rava said: Even so, they again accepted it willingly in the time of Ahasuerus, as it is written: “The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews ordained what they had already taken upon themselves through coercion at Sinai.

Context: This is from the Babylonian Talmud, Tractate Shabbat, which talks about Shabbat. This sugya is commenting on a mishnah that has nothing to do with Shabbat (9:3), but the Mishnah had earlier given a Biblical reference to make a Halacha (Jewish law) about Shabbat and therefore kept going with other laws from Biblical allusions. This sugya follows other sugyot which talk about the Revelation of the Torah at Mt. Sinai. This one picks up on a verse which says “They stood at the base of the mountain” (Ex. 19:17). “The base of the mountain” (tachtit ha-har) could also be translated as “under the mountain”, leading to this midrash in the Talmud about how G-d coerced the Jews into accepting the Torah by suspending the mountain over their heads. Since that’s not fair, the rabbis read the line from the Book of Esther about the Jews “accepting” as meaning that they accepted the Torah again.

שמות ל״ד:ד׳

(ד) וַיִּפְסֹ֡ל שְׁנֵֽי־לֻחֹ֨ת אֲבָנִ֜ים כָּרִאשֹׁנִ֗ים וַיַּשְׁכֵּ֨ם מֹשֶׁ֤ה בַבֹּ֙קֶר֙ וַיַּ֙עַל֙ אֶל־הַ֣ר סִינַ֔י כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֹת֑וֹ וַיִּקַּ֣ח בְּיָד֔וֹ שְׁנֵ֖י לֻחֹ֥ת אֲבָנִֽים׃

Exodus 34:4

(4) So Moses carved two tablets of stone, like the first, and early in the morning he went up on Mount Sinai, as the LORD had commanded him, taking the two stone tablets with him.

Context: This is from the Biblical Book of Exodus, after the incident of the Golden Calf when Moses broke the first set of the Ten Commandments.

סדר עולם רבה ו׳:ב׳

(ב) ביום השביעי אחר עשרת הדברות עלה משה להר, שנאמר וישכן כבוד ה' על הר סיני ויכסהו הענן ששת ימים (שמות כד טז), לטהרו למשה, ויקרא אל משה ביום השביעי מתוך הענן וגו', ויבא משה בתוך הענן ויעל אל ההר ויהי משה בהר ארבעים יום וארבעים לילה (שם), בי"ז בתמוז ירד ושבר את הלוחות, ויהי ממחרת ויאמר משה אל העם אתם חטאתם וגו' (שם לב ל), עלה בשמנה עשר בתמוז, וביקש רחמים על ישראל, דכתיב ואתנפל לפני ה' את ארבעים היום ואת ארבעים הלילה אשר התנפלתי כי אמר ה' וגו' (דברי ט כה), באותה שעה נתרצה הקב"ה לישראל ואמר למשה לפסול לוחות שניות ולעלות, שנאמר בעת ההוא אמר ה' אלי פסל לך שני לוחת אבנים כראשנים ועלה אלי ההרה ועשית לך ארון עץ (שם י א), ירד בעשרים ושמנה באב ופסל שני לוחות, שנאמר ויפסל שני לחת אבנים כראשנים וישכם משה בבקר וגו' (שמות לד ד), ועלה בעשרים ותשעה באב ונשנית לו תורה פעם שניה, שנאמר ואנכי עמדתי בהר כימים הראשנים ארבעים יום וארבעים לילה וגו' לא אבה ה' השחיתך (דברים י י), כימים הראשנים, מה הראשונים מרוצין, אף שניים מרוצין, אמור מעתה אמצעיים בכעס, ירד בי' בתשרי והוא היה יום הכיפורים, ובישרם שנתרצה לפני המקום, שנאמר וסלחת לעוננו ולחטאתנו ונחלתנו (שמות לד ט), לפיכך נתקיים יום חוק וזכרון לדורות, שנאמר והיתה זאת לכם לחקת עולם (ויקרא טז לד), ויהי ברדת משה וגו', וישבו אליו וגו', ואחרי כן נגשו כל בני ישראל ויצום וגו' (שמות לד), מה צום, צום לעשות את המשכן, התחילו לעסוק במלאכת המשכן, ויבאו כל איש אשר נשאו לבו וגו' (שם לה כא), וירא משה את כל המלאכה והנה עשו אתה כאשר צוה ה' כן עשו ויברך אתם משה (שם לט מג), מה ברכה ברכם, אמר להם, יהי רצון שתשרה שכינה במעשה ידיכם, והם אמרו ויהי נעם אדני אלהינו עלינו וגו' (תהלים צ יז), רבי מאיר אומר לא כן אמר להם, אלא ה' אלהי אבותכם יסף עליכם וגו' (דברים א יא), אמר להם אשריכם ישראל שזכיתם לעבודת המשכן, וכשם שזכיתם לכך, כך תזכו שינתן לכם בית הבחירה ושתשרה שכינה בתוככם, שנאמר ועשו לי מקדש ושכנתי בתוכם (שמות כה ח):

Seder Olam Rabbah 6:2

(2) On the seventh day after the Ten Commandments Moshe went up on the mountain, as it says "The Presence of the LORD abode on Mount Sinai, and the cloud hid it for six days..." (Shemot 24:16) This was in order for Moshe to purify himself. "On the seventh day He called to Moses from the midst of the cloud." (ibid.) "Moses went inside the cloud and ascended the mountain; and Moses remained on the mountain forty days and forty nights." (Shemot 24:18) On the 17th of Tammuz he came down and shattered the tablets, "The next day Moses said to the people, “You have been guilty of a great sin. Yet I will now go up to the LORD; perhaps I may win forgiveness for your sin.” Moshe went back up on the 18th of Tammuz and pleaded for mercy on behalf of Israel, as it is written "When I lay prostrate before the LORD those forty days and forty nights, because the LORD was determined to destroy you," (Devarim 9:25) At that moment, the Holy One once again viewed Israel with favor and said to Moshe to carve new tablets and to come up the mountain once again, as it says "Thereupon the LORD said to me, “Carve out two tablets of stone like the first, and come up to Me on the mountain; and make an ark of wood." (Devarim 10:1) He came down on the 28th of Av and carved the second tablets, as it says "So Moses carved two tablets of stone, like the first, and early in the morning he went up on Mount Sinai..." (Shemot 34:4) He went back up on the 29th of Av and the Torah was repeated to him a second time, as it says "I had stayed on the mountain, as I did the first time, forty days and forty nights; and the LORD heeded me once again: the LORD agreed not to destroy you." (Devarim 10:10) 'As I did the first time,' just as the first was a time of favor, so too the second were a time of favor- we can derive from this that those in the middle were a time of anger. He came down on the 10th of Tishre, which was Yom Kippur, and announced to them that they had found favor before God (Hamakom), as it says "Pardon our iniquity and our sin, and take us for Your own!” (Shemot 34:9) Therefore it was established as a fixed day and a remembrance for the generations, as it says "This shall be to you a law for all time: to make atonement for the Israelites for all their sins once a year..." (Vayikra 16:34)

Context: This is from Seder Olam Rabbah, a 2nd century Hebrew text trying to figure out what date everything happened. It starts with Creation and gets as far as Alexander the Great, using the Bible as proof wherever possible. Tradition ascribes it to Yosei ben Halafta around 160 CE, which is entirely possible. This is the source for the ideas that Moses broke the first set of the tablets on the 17th of Tammuz, and he came down with the second set on Yom Kippur.

How does the angle of “Second Chance” shed light on Yom Kippur?

With thanks to: Rabbi David Segal for providing the structure of this sheet (plus much of the content), Sefaria Education (for providing much of the rest of the content), along with Rebecca Rosenthal, Jessie Rothstein, Josh W, Noah Farkas, Joseph Berman, Ariel Sterman, https://www.ou.org/holidays/purim_and_yom_kippur/, Rena Ableman, and Danielle Kranjec.

Appendix: Yom Kippur vs. Purim

By: David Schwartz

September 2024 Herald Article

“Yom Kippur vs. Purim: How Different Are They?”

If you were asked to name two opposite Jewish holidays, Yom Kippur and Purim might come to mind. Yom Kippur is a serious day, with no eating and being quiet while we think in synagogue. Purim, on the other hand, is a joyous day, eating hamantaschen and making noise in synagogue. Why would anybody think that they are at all connected?

The answer has to do with how Yom Kippur is referred to once in the Bible. In Leviticus 23:27, it is called “Yom Kippurim”, a phrase that could also be translated as “A day like Purim”. This got people thinking — what could that mean?

One answer, from the Vilna Gaon (1700s Lithuania) is that every holiday has something to do with G-d (the story), and something to do with us (food). However, Yom Kippur has no food, and Purim has no G-d in it. Only if you put these together do you get a complete holiday.

Another answer, from the Midrash, notices that both of these holidays are said to be forever (Esther 9:28 and Leviticus 16:34), so even if other holidays get abolished in the time of the Messiah, there will still be Purim and Yom Kippur.

There are other connections. On Yom Kippur, we make sure to eat a lot before we fast. On Purim, we fast before we eat. Lots are cast by Haman, by the sailors on Jonah’s ship, and by the High Priest for determining which goat will be the original “scape-goat”. Both Jonah and Esther reveal their identity as Jews. Jonah and Esther are both reluctant to play their parts. The people of Nineveh and the Jews of Shushan fast. Jonah in the fish and the Jews of Shushan are saved on the third day of praying.

Yom Kippur is a serious time, but done right there can also be joy found in knowing that you have done the best you can to make the new year one with your relationships in good shape. So may it be for all of us!