The breakthrough that ensued was one of great clarity, a realization that salvation is always possible despite the enemy. Through fasting and repentance, the Jewish people reconnected with Hashem to such a degree that they came to “reaccept” His Torah (Kimu v’kiblu – kiblu mah shekiblu kvar; Shavuos 39a, based on Esther 9:27). In so doing, they drew Hashem’s compassion and brought about their own stunning and complete reversal of fortunes, a true v’nahapoch hu (Esther 9:1).
When we celebrate on Purim, we will certainly give much consideration to our special salvation. But we raise our standard “celebratory threshold” well beyond normal because we recognize that on Purim we did something we were not able to do to the same degree before – and have not been able to do since.
Our nation recommitted itself to its relationship with Hashem, to the point where we accepted the Torah anew, this time from love rather than fear. That is why the Ari z”l famously said that Yom Kippur, also known as Yom HaKippurim, is only k’Purim – like Purim. On the holiest day of the year we are able to reach great levels of atonement, but we can’t achieve the closeness that emerges from absolute clarity of purpose and a willingness to invest all our efforts toward that end.
Perhaps this explains why the mitzvah to be joyous is expressed as requiring time – from the beginning of Adar – rather than limiting it to the actual day of Purim. Rav Eliyahu Dessler explains that the month of Adar follows a similar pattern to that of Av, though in the positive sense. Just as in Av our mourning intensifies over time, our joy in Adar has to build as well.
By contemplating the greatness of the moment – when the Jews experienced a transformation from “sorrow to joy, from mourning to festivity” – we can work to reach a level of deep appreciation that will only to serve to heighten our joy even further.
