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” (Tikkunei 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 God, 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 Hashem 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.
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 ShiratMiriam.com.)
List of People Who Need a r’fuah sh’leimah (a complete recovery)
Please recite Psalms 20, 30, 88, 121, and 130.
Binyamin Yaakov ben Ariel
Nesanel ben Bella Butio
Marik ben Raya
Reuven Shalom ben Sarah Leah
HaRav Shmuel Yaakov ben Yenta
Nasan Fytel ben Yehudis
Yitzchak ben Riva
Shoshanah bas Puah
Shani Shoshana bas Lily Leah
Esther Hadassah bas Devorah
Mitali Naomi bas Gilah Farcha
Rivkah bas Shoshanah
Brachah bas Shoshanah
Chayah Sophia bas Fanya
Mazal bas Rachel
Diana bas Berta
Alvera bas Sarah
Chayah Dinah bas Chanah Devorah
Leah Ilana bas Yonah
Baila Henya bas Davida Yehudit
Ilanah Devorah bas Freidel
Rivkah bas Naomi
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.
