The Zohar notes that Purim is similar to Yom HaKipurim. This means that what is accomplished on Yom Kippur by fasting can be accomplished on Purim by rejoicing. Furthermore, the very name Kipurim (“like Purim”), implies that Purim is the greater Yom-Tov, impacting a person more powerfully.
Indeed, Chazal teach that when Moshiach comes, all the Yomim-Tovim will cease to exist; only the Yom-Tov of Purim will remain. Chassidus explains that the kedusha and joy of Purim are so great, that even when we have the kedusha and joy of the geulah, Purim will still stand out.
(תיקוני זהר נ"ז ע"ב, מדרש משלי פ"ט, תו"מ חט"ז ע' 118 וש"נ)
The author of Chiddushei HaRim, the first Rebbe of Ger, illustrated the powerful potential of Purim with a story:
There was once a Yid who set out on a journey, intending to commit a grievous sin, and took along five hundred gold rubles that he had patiently amassed over the years. On his way, he suddenly heard the heartfelt cries of a family in distress. They were being evicted for not paying their rent. His pity aroused, he gave them all the money that he had intended to use for the aveira.
His deed aroused such a great tumult in Shamayim that it was decided that whatever this man would decree, would materialize. However, to ensure that the privilege would not be misused, it was ordained that he become a drunkard.
Some time later, a terrible tzara descended upon the world. The Baal Shem Tov sent his talmidim to beg this drunken Yid to intercede and ask HaShem for mercy. They repeatedly found him drunk, until finally, catching him sober, they presented their request and he succeeded in abolishing the decree.
The Chiddushei Harim would conclude: Purim is a day of eis ratzon, when every Yid – like that drunkard – can accomplish great things, without limitation. However, to allow this to happen, one must make sure that the merrymaking will not interfere with this mighty potential.
(שפתי צדיק אות נ"ג)
Celebrating Purim
The Shulchan Aruch rules that one should wear fine clothes when going to hear the Megilla. In fact the holy talmid of the AriZal, Reb Chaim Vital, would immerse in the mikveh and then put on Shabbos clothes in honor of Purim.
It is also written that after returning home from shul on Purim night, one should have the table set and candles lit, and partake of a seuda in honor of Purim.
(רמ"א סי' תרצ"ה ס"ב, כף החיים שם סקי"ג, רמ"א ס"א)
Throughout the month of Adar, the conduct of, Reb Shmuel Abba of Zichlin was very joyful, and on Purim his avoda expressed extraordinary simcha. He had harsh words for those who did not treat the day properly, or who did not dress in their Shabbos clothes in honor of the Megillah reading.
One year, his beis midrash was filled with all the townsmen who had come to hear the Megillah. All were dressed in their Shabbos best, except for one man, who wore his weekday garb. When some chassidim questioned his behavior, the man responded (playing on a common Yiddish folk-expression), “Purim is not a Yom-Tov and fever is not a sickness.” At that moment, the tzaddik entered, gave this fellow a piercing look and said, “Purim is a Yom-Tov, and fever is a sickness.”
As soon as he arrived home that night, this man suddenly fell ill with a raging fever. When it only worsened as the days wore on, he sent a message to the tzaddik, asking for a bracha.
The tzaddik replied, “Now he knows that fever is really a sickness, and he needs to know that Purim is really a Yom-Tov.”
The man suffered in sickness the entire year, until the following Purim.
(סיפו"ח זוין מועדים ע' 271, ובס' הצאצאים ע' 62 הביאו על אדה"ז)
Limitless Zeal
We read in the Gemara that on Purim one must drink “until he cannot differentiate (“ad d’lo yada”) between ‘cursed be Haman’ and ‘blessed be Mordechai.’ ”
The Rebbe explains: The goal of ad d’lo yada (literally, “until he does not know...”) is that a person reach a level of utter subservience to HaShem, which is not limited by his own understanding, and through this, all undesirable perspectives will be washed away. As a result, one will have the strength to continue this avoda throughout the entire year.
(מגילה ז,ב, לקו"ש ח"ד ע' 1277)
On the first Purim after his chasuna, the Alter Rebbe gave a non-literal exposition of the avoda of attaining the level of ad d’lo yada. On Purim, he said, we must ensure that the lo – literally, “the No,” that is, the things that are forbidden – should be yada (“known”). What we are supposed to do is well known, but one must also know what is forbidden, so that it can be treated with extra caution.
(סה"ש תש"ה ע' 72)
The Megillah says that after the miracle of Purim, the Yidden were blessed with simcha (“joy”), which Chazal understand to mean that they were now able to celebrate the Yomim-Tovim. The Rebbe explains that although other nations also have holidays, they celebrate them with drinking and unbridled conduct. Yidden, by contrast, even when they rejoice and drink they become closer to HaShem, and heighten their yiras Shamayim and holiness.
(לקו"ש ח"ג ע' 920, ח"ד ע' 1274, וראה שוע"ר סי' רצ"ב ס"ג)
Consider
How can the merrymaking on Purim be both a source of brachos and a distraction from it?
If Purim is really a Yom-Tov why is it permissible to do melacha?
