Purim: The Disappearance of Esther

The Gemara asks: If so, our obligation should be at least as great as when we recall the exodus from Egypt, and let us also recite hallel on Purim. The Gemara answers: Hallel is not said on Purim, because hallel is not recited on a miracle that occurred outside Eretz Yisrael. The Gemara asks: If so, with regard to the exodus from Egypt as well, which was a miracle that occurred outside Eretz Yisrael, how are we able to recite songs of praise? The Gemara answers: As it is taught in a baraita: Prior to the time when the Jewish people entered Eretz Yisrael, all lands were deemed fit for songs of praise to be recited for miracles performed within their borders, as all lands were treated equally. But after the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them. Rav Naḥman said an alternative answer as to why hallel is not recited on Purim: The reading of the Megilla itself is an act of reciting hallel. Rava said a third reason why hallel is not recited on Purim: Granted that hallel is said there, when recalling the exodus from Egypt, as after the salvation there, they could recite the phrase in hallel: “Give praise, O servants of the Lord” (Psalms 113:1); after their servitude to Pharaoh ended with their salvation, they were truly servants of the Lord and not servants of Pharaoh. But can it be said here, after the limited salvation commemorated on Purim: “Give praise, O servants of the Lord,” which would indicate that after the salvation the Jewish people were only servants of the Lord and not servants of Ahasuerus? No, even after the miracle of Purim, we were still the servants of Ahasuerus, as the Jews remained in exile under Persian rule, and consequently the salvation, which was incomplete, did not merit an obligation to say hallel.

(1) King Ahasuerus imposed tribute on the mainland and the islands. (2) All his mighty and powerful acts, and a full account of the greatness to which the king advanced Mordecai, are recorded in the Annals of the Kings of Media and Persia. (3) For Mordecai the Jew ranked next to King Ahasuerus and was highly regarded by the Jews and popular with the multitude of his brethren; he sought the good of his people and interceded for the welfare of all his kindred.

The Gemara continues: “This is [hu] Ahasuerus” (Esther 1:1); the term hu, this is, comes to teach that he remained as he was in his wickedness from beginning to end. Similarly, wherever the words “this is” appear in this manner, the verse indicates that the individual under discussion remained the same from beginning to end, for example: “This is [hu] Esau” (Genesis 36:43); he remained in his wickedness from beginning to end. “This is [hu] Dathan and Abiram” (Numbers 26:9); they remained in their wickedness from beginning to end. “This is [hu] the king Ahaz” (II Chronicles 28:22); he remained in his wickedness from beginning to end.

(1) “On the third day, Abraham lifted up his eyes…” (Genesis 22:4) It is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On the third day of the tribes it is written “On the third day, Joseph said to them…” (Genesis 42:18) On the third day of the spies, as it says “…and hide yourselves there three days…” (Joshua 2:16) On the third day of the giving of the Torah, as it says “It came to pass on the third day…” (Exodus 19:16) On the third day of Jonah, as it is written “…and Jonah was in the belly of the fish for three days and three nights.” (Jonah 2:1) On the third day of those who came up from exile, as it is written “…and stayed there three days.” (Ezra 8:32) On the third day of the resurrection of the dead, as it is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On Esther’s third day “Now it came to pass on the third day, that Esther clothed herself regally…” (Esther 5:1) The royalty of her father’s house. In what merit? This is an argument of the Rabbis and Rabbi Levi. The Rabbis say: in the merit of the third day of the giving of the Torah, as it says “It came to pass on the third day when it was morning…” (Exodus 19:16) Rabbi Levi said: in the merit of the third day of our father Avraham, as it says "On the third day, Abraham lifted up his eyes and saw the place from afar.” (Genesis 22:4) What did he see? He saw a cloud attached to the mountain. He said: it appears that this is the place where the Holy One told me to offer up my son.

Rabba bar Oferan introduced this passage with an introduction from here: “And I will set my throne in Elam, and destroy from there the king and the princes, says the Lord” (Jeremiah 49:38). “The king” who was destroyed; this is referring to Vashti. “And the princes”; this is referring to Haman and his ten sons.