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)
