Rav Hutner elaborates upon the above teaching that Yom Kippur and Purim are two special days that complement each other and are two halves of a single unit. This entity of two days is our opportunity to showcase to the Ribbono Shel Olam that deep down, the inner desires and longings of each and every Jew are in accordance with the will of the Ribbono Shel Olam? Retzoneinu laasos retzonecha. If only we could rid ourselves of the yetzer horah and shibud malchiyus, we would be able to act in accordance with our true desires and fulfil the retzon haBorei.
Yom Kippur is the one day a year on which the Sotan cannot instigate. The Gemara in Yoma (19b) states that the gematria of the word השטן is 364, indicating that he has the ability to perform his evil role only on 364 days of the year. There is one day a year, Yom Kippur, on which he cannot seduce people to sin, he cannot urge people to commit aveiros. He has no power on Yom Kippur. It is therefore a distinctive day in which there is no שאור שבעסה, there is no yetzer horah.
Yom Kippur removes the palga alayich, the half of sin that is the responsibly of the Ribbono Shel Olam. Without a yetzer horah, we spend the entire day in the service of Hashem: kulo laHashem.
The Megillah states: “Moreover, many from among the people of the land professed themselves Jews [i.e. they converted to Judaism], for the fear of the Jews had fallen upon them” (8:17). The non-Jews were in such awe of the Yehudim and their miraculous victory that many converted. Even those who did not convert likely ceased exerting influence over their Jewish neighbours and their way of Torah life.
The Megillah continues: “On the very day that the enemies of the Jews expected to prevail over them, and it was turned about: The Jews prevailed over their adversaries” (9:1). Purim marks the end of the influence of the nations of the world over us. We emerged free to serve Hashem as we wanted to, no longer subject to the negative influences of Amalek.
As Klal Yisroel destroyed Amalek on Purim, Eisav and his influences disappeared. Thus, on Purim, the second ingredient of sin, שעבוד מלכיות, was eradicated. The portion of sin for which Yitzchak took responsibility, the palga alai, is removed. This removal of the human component of sin affords us the opportunity to spend the day of kulo lachem, rejoicing and celebrating in a physical sense.
Yom Kippur eliminate the yetzer horah and Purim liberates us from the negative influences of the nations of the world. The combination of these two days, with the removal of the two causes of cheit, allow us to be מגלה, reveal, the אסתר, the hidden, innermost desires of our collective heart. Retzoneinu laasos retzonecha – we truly and earnestly do want to do the will of Hashem. “Megillas Esther” alludes to this revelation of what is hidden: the inner desire of the Jew to fulfil the will of Hashem, freed from the shackles of the yetzer horah and shibud malchuyos.
