it still represents a departure, a “point” of the undesirable remains within it.
By contrast, the quality of “The birth is sufficient to atone for the death” completely nullifies the concept of death and departure, as explained above.
Therefore, this did not merely effect a nullification of Haman’s decree (“atonement” in the sense of “wiping away”) — but even more: It became an “atonement” according to the higher definition of Kaparah — “to bring gratification to his Master.” It brought about a bond of love even greater than before.
For through this, a {new} Holiday was added for the Jewish people. And within this addition itself — like the “advantage of light over darkness” — {it is} a Holiday and joy greater than all other festivals: A joy of Ad D’lo Yada (“until one does not know”), transcending all measurement and limitation.
And it is an eternal joy, as our Sages state: “All the festivals will be nullified in the future, but the days of Purim will never be nullified.”
(From the Sichos of Purim 5719, Night of 7 Adar and Shabbat Parshas Tetzaveh 5745)
66) In contrast to afterwards, when Moshe's service began, this light was not emphasized. Note Zohar Vol. 1 (31b) that the Holy One, Blessed be He, took this light from Moshe until he stood on Mount Sinai to receive the Torah.
67) Note that Haman's decree was "to destroy and to kill" the bodies.
68) Iggeres HaTeshuvah ch. 2.
69) Megillah 7b.
