Let us explore this more deeply.
In Hilchos Megila the Rambam reveals a little of what will transpire with the advent of Mashiach: “All the sefarim of the Nevi'im and Kesuvim will become batul, other than the megila, which will continue like the Chamisha Chumshei Torah....”
These words are extraordinary. What is so significant about the megila that it will continue to be read in the yemey Mashiach, more than all the other sefarim, Nevi'im and Kesuvim? If anything the other sefarim would appear to have more kedusha, given that they contain the shem Hashem.
What is the meaning of the other sefarim becoming batul? The Rashba explains that they will lose significance. The passuk in Yoel tells us that in the times of mashiach “eshpoch ess ruchi al kol basar v’nivu beneichem u’benoseichem”. Nevius will become so prevalent that every child will experience it. The sifrey Nevi’im will therefore be of lesser significance.
Why will the same not occur with Megilas Esther? Why will it prevail in an era when nevua will be ubiquitous, even on the lips of the children?
There is a further question to ask. The Mishna in Maseches Megila discusses how much of the megila must be read for one to be yotzei. Rabbi Meir says that it must be read in its entirety. Rabbi Yehuda says that one must read at least from the words “Ish Yehudi” in the middle of the second perek. Rabbi Yossi says that one must read at least from “achar ha’devarim ha’eileh” in the third perek. The gemara cites Rabbi Yochanan who holds that one must read at least from the sixth perek which discusses Klal Yisrael’s salvation.
Although generally we do not pasken like Rabbi Meir, here we do and thus we read the entire megila including all of the history of Achashverosh, described in the earlier perakim.
What is Rabbi Meir’s reasoning? Rabbi Yochanan’s view is understandable - we should read of the salvation which is the basis for the celebration of Purim. Rabbi Yehuda’s opinion is also logical - part of the tale of the miracle is the tzara that preceded it.
Even Rabbi Yossi’s view can be explained - it is important to know who Mordechai and Esther were in order to understand the narrative. But why does Rabbi Meir feel that it is important to read of the history of Achashverosh’s empire, his feasts, decor, and the tale of Vashti?
