The Zohar tells us that Yom Kippur, the most spiritual day of the year, is really, Yom k’Purim, which means “a day like Purim.” (Tikunei Zohar 21: 57b)

The essence of this connection is that the two days are actually similar. On both days, a Jew can experience spiritual elevation and closeness to G-d, and on both days there is a tremendous potential for t’shuvah. What can be obtained on Yom Kippur by fasting, praying, and abstaining from the physical world, can be obtained on Purim, though at a higher level, by serving G-d b’simchah within the physical world.

Chazal explain that the difference between the days of the Persian exile and Matan Torah is that by Har Sinai, Hashem held a figurative mountain over our heads, forcing us into acceptance. By Purim, however, we willingly and wholeheartedly accepted the Torah, with love and simchah.

When the Jews left Mitzrayim, they were surrounded by open miracles. Not only did they witness the Ten Plagues and the Splitting of the Sea, but they had the Clouds of Glory, the manna, and Miriam’s well. Hashem was with them and showering them with open expressions of Divine Love.

When the Jews accepted the Torah at Har Sinai, Chazal tell us that Hashem held a mountain over their heads. The Gemara offers many interpretations of what exactly that mountain was. One is that they were showered with such an intense expression of Divine Love that they couldn’t refuse. But regardless, the point is that there was such a strong over-powering revelation of Hashem that we basically had no choice but to accept the Torah.

By the Persian exile, there weren’t any open miracles, no manna, nor Clouds of Glory. In fact, it seemed as if Hashem had abandoned them. They were steeped in yei’ush, and it was this very yei’ush that led to their going to Achashveirosh’s feast.

When Esther HaMalkah called the Jews together for the fast, a miracle happened – a miracle so big that the open revelations at K’rias Yom Suf and Har Sinai paled in comparison.

Instead of falling further into their depression, all the Jewish people as one – men, women, and children, young and old – strengthened themselves. They reaffirmed their emunah in Hashem even though His Presence was hidden, and even though they were not surrounded by miraculous events. Most importantly, they did this from a place of simchah.

We know that Hashem runs His world midah k’neged midah, measure for measure. Purim is a day of simchah because the Jews were b’simchah, doing t’shuvah, praying for mercy, and fasting at a time when all seemed lost and hopeless. It’s for this that they were rewarded. Simchah is an inner light and peace, a sense of clarity, and connection to truth. It is knowledge of Hashem that penetrated the heart. For this reason, we can be crying, begging Hashem for mercy, and still be b’simchah, because our tears and petitions are only an expression of our emunah that everything Hashem does is for the good, that Hashem is listening to our requests, that He will give us exactly what we need, and that Hashem has infinite ways to bring a y’shuah – one that can come in a instant.

When we are b’simchah, the whole world could seem to be crashing down around us, turned on its head, and hopeless. Storms could be raging, but we don’t budge. We are not moved from the truth we know in our hearts, nor from our connection to Hashem. Instead, we see every experience as an opportunity to grow spiritually, gain clarity and wisdom, and ultimately come closer to Hashem.

May we all be zocheh to feel Hashem’s closeness, to know that everything – even the most difficult, hopeless situations – can be turned around, and to reach a level of true inner simchah. And of course, may we merit to see the coming of Mashiach, bimheirah b’yameinu!

(Material was previously published on


List of People Who Need a R’fuah Sh’leimah

(a complete recovery)

Please recite Psalms 20, 30, 88, 121, and 130.


Rachamim ben Sa’eda Mazal

Alter Shmuel ben Chavah Leah

Chaim Avraham ben Shifrah Zisel

Chaim ben Malkah

Yehudah Yudel ben Miriam Gittel

Rav Shmuel Zalman ben Chanah

Yerachmiel Daniel ben Tovah Basha

Rafael Moshe Yehuda ben Feiga Necha

Chaim Meir Binyamin ben Chanah Sarah

Pinchas ben Feiga Dinah

David Israel ben Rivkah

Tzvi ben Miriam Rachel

Yitzchak Mordechai ben Rose Nizha

Refael Avraham ben Ivonne

Moshe ben Chasyah Hadassah

Meshulam David ben Alta Hendel

Yisachar Dov ben Chayah Brachah

Yosef ben Basyah

Yeshayahu Yosef ben Zari

Nissan ben Shoshanah

Chayah Sarah Brachah bas Miriam Shifrah

Ruchamah Perel Malkah Leah bas Chanah Serel

Esther Hadassah bas Devorah

Shirah bas Devorah Leah

Adinah Aidel bas Sheina Mindel

Tinokes bas Adinah Aidel

Malkah bas Allegre

Yehudis bas Rivkah

Ruchamah Rinah Basyah bas Shifrah Rus

Tehilah Hadassah bas Elanah

Mazal bas Malkah

Malkah bas Nechamah

Miriam bas Rachel

Tziporah Stellah bas Shirin

Miriam bas Rachel

Tziporah Yeta bas Yehudis

Rachel bas Hindah Raizel

Efrat Tehilah bas Nina

Tinokes bas Efrat Tehilah

To add names of individuals who need a r’fuah sh’leimah to next week’s T’hilim column, please email to This email address is being protected from spambots. You need JavaScript enabled to view it.  and complete the Google form.

Most Read