By Rabbi Yair Hoffman

Adar is here!  And if ever there was a month to grow from a sefer – Adar is it!  The Megillah is not just an account of the Nais of Purim. It is a blueprint filled with life lessons showing us how to live. 

Rav Yerucham Levovitz zt”l, the legendary Mashgiach of the Mir Yeshiva in Poland, makes a remarkable observation (Daas Chochma uMussar Vol. I, p. 76). Building on the Vilna Gaon’s explanation of the very last pasuk of Megilas Esther, Rav Yerucham teaches that the entire Megillah is really a mussar sefer – a book of ethical instruction. Every character, every decision, every twist of what transpires – carries a life lesson.

Study the terrible choices of Haman and Achashverosh – and learn what to avoid. Study the righteous conduct of Mordechai and Esther – and learn what to become. Through these contrasting portraits, the Megillah hands us life lessons that are as relevant today as they were thousands of years ago.

1. Gaavah – Pride and Arrogance

Pride is poison to the soul. It makes a person believe he deserves honor, blinds him to his own faults, and pushes away both Hashem and the people around him. The Mesilas Yesharim (Ch. 11) calls it one of the most spiritually destructive traits. Rabbeinu Yonah (Sha’arei Teshuvah 3:34) goes further: the arrogant person effectively denies Hashem’s control over the world. And the Chovos HaLevavos (Sha’ar HaKeni’ah, Ch. 1) warns that pride blinds a person to his own weaknesses and drives a wedge between him and everyone else.

Achashverosh throws a six-month feast just to show off his wealth and power (1:4). Think about that – half a year of extravagance, all to feed one man’s ego. Real greatness has nothing to do with flashy displays. It comes from humility, from using what we have for meaningful purposes instead of self-glorification. As Shlomo HaMelech warns: “Pride goes before destruction, and a haughty spirit before a fall” (Mishlei 16:18).

Haman cannot stand that one person – Mordechai – refuses to bow to him (3:5). One person! Haman has everything: wealth, power, the king’s favor. But a single man’s refusal to grovel eats him alive. When your ego demands that every single person validate you, you will never have peace.

Haman brags to his family about his exclusive dinner invitation from Esther (5:12). He has to tell everyone how important he is. But the constant need to feel special is a trap – it prevents real happiness. No matter how much you achieve, vanity will always whisper that it’s not enough.

When Achashverosh asks “What should be done for someone the king wants to honor?” Haman immediately assumes it is him (6:6). Of course he does. Baalei Gaavah and narcisstic people filter everything through their own desires. They can’t imagine the world doesn’t revolve around them – and that blindness sets them up for devastating humiliation.

Achashverosh orders Haman to lead Mordechai through the streets in royal honor – the very man Haman wanted dead (6:10). This is a midah-keneged midah form of poetic justice at its finest. Pride sets you up for a fall, and sometimes those who scheme against others watch their own plans boomerang right back.

Haman must personally parade Mordechai through the city (6:11). He experiences the painful flip side of arrogance. Our attitudes come back to us in ways we never expect. Treat others with the respect you want for yourself – because midah-keneged midah has a way of evening the score.

After being honored, Mordechai quietly returns to his post. Haman, by contrast, falls apart (6:12). This contrast says everything. A true tzaddik stays humble even when honored. An arrogant person is destroyed by any loss of status. Which one do you want to be?

2. Humility and Modesty

True humility means recognizing that every talent you have, every success you’ve experienced, is a gift from Hashem. It doesn’t mean thinking you’re worthless – it means understanding where your worth really comes from. The Mesilas Yesharim (Ch. 22) devotes an entire chapter to this idea. The Orchos Tzaddikim (Sha’ar HaAnavah) teaches that the humble person doesn’t chase honor but finds satisfaction in serving others and doing Hashem’s will. The Nefesh haChaim explains that we are here to help others.   That is why we are here – chessed.  And the Rambam (Hilchos De’os 2:3) makes a stunning ruling: when it comes to pride, don’t even aim for the middle path – go to the extreme of humility, because even a little arrogance is dangerous.

Esther doesn’t demand special treatment or pile on expensive beauty products. She simply follows the chamberlain’s advice (2:15). And yet she wins everyone over. True respect is earned through tznius, authenticity, and good character – not by flashy displays or  special treatment. As Shlomo HaMelech says: “Hashem detests the proud in heart. Be sure of this: They will not go unpunished” (Mishlei 16:5).

Even after Esther becomes queen, Mordechai stays at his humble post by the palace gate (2:19). He doesn’t try to cash in on his cousin’s new position. He doesn’t angle for a promotion or a title. He keeps doing what’s right, focused on serving others rather than climbing the ladder. “The righteous who walks in his integrity – blessed are his children after him!” (Mishlei 20:7).

3. Materialism and the Emptiness of External Possessions

We were not put into this world to collect things. Our purpose is to draw close to Hashem, and everything else – money, possessions, luxuries – are just tools to help us get there. The Mesilas Yesharim (Ch. 1) makes this the very foundation of its entire system. The Chovos HaLevavos (Sha’ar HaPrishus, Ch. 1) warns that chasing wealth creates an appetite that can never be satisfied – the more you have, the more you want. Rabbeinu Yonah (Mishlei 23:4) cautions that the pursuit of riches leads a person to neglect Torah and mitzvos, leaving him spiritually bankrupt no matter how full his bank account.

Achashverosh’s palace is dripping with luxury – gold, silver, marble, fine fabrics (1:6). But all that opulence can’t hide the corruption underneath. No amount of expensive decorations can make up for a rotten character. Real worth comes from who you are, not what you own. The Navi Yirmiyahu tells us: “Do not let the wise boast in their wisdom or the strong boast in their strength or the rich boast in their riches, but let those who boast – boast in this: that they understand and know Me” (Yirmiyahu 9:23–24).

Haman has everything – wealth, power, honor – but says it all “means nothing” because Mordechai won’t bow to him (5:13). Let that sink in. One person’s refusal to show respect poisons everything else in his life. Resentment and obsession with status can rob you of the ability to enjoy any of your actual blessings.

4. Controlling Anger and Emotions

Anger is one of the worst character traits a person can have. When you’re angry, you lose your wisdom and do things you’ll deeply regret. The Rambam (Hilchos De’os 2:3) says a person should train himself not to get angry even when anger seems justified. The Orchos Tzaddikim (Sha’ar HaKa’as) explains that anger chases away wisdom and leads to terrible decisions. And Rebbi Shimon ben Elazar (Avos D’Rebbi Noson 29:1) teaches that an angry person has temporarily lost control of his rational mind.

When Vashti refuses to appear, Achashverosh explodes with rage (1:12). He can’t handle being told no. His fury reveals a person who demands total obedience and has zero ability to manage his emotions. We must learn to control ourselves when we’re disappointed – and to respect other people’s boundaries even when we disagree. “A fool gives full vent to his spirit, but a wise man quietly holds it back” (Mishlei 29:11).

Haman swings from ecstasy to fury in a single moment – thrilled by his dinner invitation, then enraged by Mordechai’s refusal to bow (5:9). When your emotional stability depends entirely on how other people treat you, you will always be on a roller coaster. True inner peace comes from values and character, not from other people’s reactions.

5. Hasty and Impulsive Decision-Making

There’s a big difference between acting quickly and acting recklessly. True diligence means thinking carefully before you act, not just rushing ahead on emotion. The Mesilas Yesharim (Ch. 2) distinguishes between thoughtful promptness and impulsive behavior driven by feelings. The Orchos Tzaddikim (Sha’ar HaZerizus) teaches that real zrizus diligence requires contemplating whether an action is wise before rushing to do it. Rabbeinu Yonah (Sha’arei Teshuvah 1:12) warns that impulsive people cause damage because they fail to think about or weigh consequences.

Achashverosh, still burning with anger, permanently removes Vashti from her position (1:21). He doesn’t pause, doesn’t reconsider, doesn’t sleep on it. Never make major decisions while you’re emotional. The consequences last long after the feelings fade. “The plans of the diligent lead surely to abundance, but everyone who is hasty comes only to poverty” (Mishlei 21:5).

Only after his anger cools does Achashverosh realize what he’s done to Vashti (2:1). But it’s too late. The decision can’t be reversed. How many times do we act in anger and then wish we could take it back? Important decisions must be made with a clear, calm mind. “The one who states his case first seems right, until the other comes and examines him” (Mishlei 18:17).

Achashverosh continues to grant extreme requests without thinking them through (9:12). He never learns. Don’t let emotion or flattery push you into impulsive decisions. Take the time to carefully consider the consequences – especially when other people’s lives are affected.

6. Intoxication and Impaired Judgment

Anything that clouds your thinking leads to bad decisions. A Torah scholar should never drink to the point where he loses his judgment and disgraces himself – the Rambam is clear about this (Hilchos De’os 5:3). The Mesilas Yesharim (Ch. 13) lists intoxication among the indulgences that pull a person away from serving Hashem. Rabbeinu Yonah (Sha’arei Teshuvah 3:77) counts habitual drunkenness among serious sins, warning that it leads to abandoning Torah and committing terrible mistakes.

Achashverosh makes life-altering decisions while drunk (1:10). This is reckless beyond words. Leaders especially must keep clear heads when exercising power. Anything that impairs your thinking puts you – and everyone around you – in danger. As Shlomo HaMelech says: “It is not for kings to drink wine, nor for rulers to desire strong drink; lest they drink and forget what has been decreed, and pervert the rights of all the afflicted” (Mishlei 31:4–5).

7. Moderation and Avoiding Excess

The Torah way is the middle path. Avoid extremes. Don’t starve yourself, but don’t indulge until pleasure becomes the point of your life. The Rambam (Hilchos De’os 1:4) famously teaches this “golden mean.” The Mesilas Yesharim (Ch. 13) explains that abstinence from excess means enjoying this world’s pleasures only as much as necessary – never letting indulgence become a goal in itself. The Chovos HaLevavos (Sha’ar HaPrishus, Ch. 2) adds that a person who disciplines himself in physical matters will gain greater clarity and a deeper connection to the spiritual.

Achashverosh’s feast allows guests to drink as much as they want, and the whole atmosphere encourages excess (1:8). Even when you give people freedom to choose, you should promote healthy, balanced behavior – not enable destructive habits. “Do not join those who drink too much wine or gorge themselves on meat, for drunkards and gluttons become poor” (Mishlei 23:20–21).

8. Kavod HaBriyos – Respecting Human Dignity

Every human being is created b’tzelem Elokim – in Hashem’s image, and that demands respect. Human dignity is so fundamental that the Gemara (Brachos 19b) teaches it can even override certain rabbinic prohibitions. The Mesilas Yesharim (Ch. 19) explains that treating every person with honor means recognizing the tzelem Elokim – the divine image – in each individual. Rav Chaim Vital (Sha’arei Kedushah 1:2) writes that proper treatment of others is actually a prerequisite for spiritual growth – you cannot draw close to Hashem while degrading the people He created.

Achashverosh orders Vashti to appear before his drunken guests like a trophy on display (1:11). He treats his own wife as an object, not a person. We must value people for who they are on the inside, not treat them as possessions to show off. “Hashem created mankind in His own image, in the image of Hashem He created them; male and female He created them” (Bereishis 1:27).

Young women throughout the kingdom are rounded up, prepared, and presented for the king’s pleasure (2:3). An entire system built on using people as objects. We must recognize and speak out against systems that dehumanize others for the benefit of the powerful – even when everyone around us treats it as normal. The Navi Yishayahu cries out: “Woe to those who decree iniquitous decrees, and the writers who keep writing oppression” (Yishayahu 10:1–2).

9. Hatred, Prejudice, and Scapegoating

Baseless hatred – sinas chinam – destroyed the Beis HaMikdash and remains the primary obstacle to its rebuilding. The Chofetz Chaim (Sefer Chofetz Chaim, Introduction) makes this devastatingly clear. Rabbeinu Yonah (Sha’arei Teshuvah 3:38) warns that hatred in the heart violates a Torah prohibition and inevitably leads to destructive action. The Orchos Tzaddikim (Sha’ar HaSin’ah) teaches that hatred warps a person’s perception of reality, making him see enemies where there are none and pursue the destruction of innocent people.

One man refuses to bow to him, so Haman decides to destroy an entire nation (3:6). Read that again. One personal insult escalates into planned genocide. This is the terrifying progression: wounded pride becomes personal grudge, personal grudge becomes group hatred, and group hatred becomes mass cruelty. “Everyone who is arrogant in heart is an abomination to the Lord; be assured, he will not go unpunished” (Mishlei 16:5).

Haman portrays Klal Yisroel as disloyal outsiders who are a threat to the empire (3:8). This is a timeless playbook: take a minority’s distinctiveness and repackage it as danger. Be on guard against hatred dressed up as concern for the common good. When someone tells you a group of people is “dangerous” because they’re different, recognize the manipulation for what it is.

Haman casts lots to pick the “right” date for his genocide, disguising his evil as destiny (3:7). Be wary of anyone who claims that fate, signs, or destiny justify harmful actions. Appeals to “it was meant to be” often mask personal responsibility for terrible choices.

10. Leadership and Responsibility

A leader carries the weight of every life entrusted to him. True leadership means serving others, not being served.

The Mesilas Yesharim (Ch. 19) teaches that a genuine chassid bears responsibility not just for himself but for his entire generation. The Rambam (Hilchos Melachim 2:6) instructs that a king’s heart must serve as the heart of the entire Jewish people, with humility and compassion. The Chovos HaLevavos (Sha’ar Avodas HaElokim, Ch. 6) warns that anyone entrusted with authority will be held accountable by Hashem for every failure of care.

Achashverosh hands over his signet ring and authorizes genocide without even investigating what’s being asked of him – all for money (3:10–11). He sells millions of lives without a second thought. Human life is infinitely more valuable than political convenience or financial gain. Leaders who are indifferent to suffering are not leaders at all. “Whoever sheds the blood of man, by man shall his blood be shed, for Hashem made man in His own image” (Bereishis 9:6).

Achashverosh only shows generosity when it benefits him personally, throwing a feast to celebrate his own new bride (2:18). Real generosity comes from genuine care for others – not as a political strategy to celebrate your own good fortune or buy loyalty. “Whoever is generous to the poor lends to Hashem, and He will repay him for his deed” (Mishlei 19:17).

After everything, Achashverosh tries to pose as the Jews’ protector – conveniently ignoring that he authorized their destruction in the first place (8:7). Don’t claim credit for solving problems you helped create. Take full responsibility for your mistakes instead of rewriting history to make yourself look good.

After rising to power, Mordechai remains beloved by his people because he uses his position to help them, not himself (10:3). This is the ultimate definition of a true leader: not the power you hold, but how you use it. As the Torah instructs regarding kings: “That his heart may not be lifted up above his brothers” (Devarim 17:20).

11. Systems, Governance, and Moral Responsibility

Systems designed for governance can be turned into weapons of evil. But “I was just following orders” is never an excuse. Every individual bears personal moral responsibility for what he does. The Rambam (Hilchos Melachim 4:10) warns that a king who uses authority to oppress has lost the legitimacy of his rule. The Mesilas Yesharim (Ch. 4) teaches that you cannot hide behind the system – you are accountable for your own actions. The Sefer HaChinuch (Mitzvah 496) explains that officials who pervert justice bear responsibility not only for their own sins but for all the suffering they caused.

The imperial bureaucracy is mobilized with terrifying efficiency to carry out genocide – letters written, sealed, and distributed through official channels (3:12). Paperwork and procedures can serve evil just as easily as good. Moral responsibility belongs to everyone in the chain – not just the person who gives the order, but everyone who carries it out. “If a king faithfully judges the poor, his throne will be established forever” (Mishlei 29:14).

The empire’s laws cannot be revoked, even when they command mass murder (8:8). A system that values the appearance of infallibility over actual justice is a broken system. Good governance builds in mechanisms for correction – because human beings make mistakes, and pretending otherwise costs lives.

Officials who would have happily carried out genocide now protect the Jews – but only because they’re afraid of Mordechai, not because they’ve had a change of heart (9:3). When people obey out of fear rather than conviction, their loyalty flips the moment power shifts. Compliance based on intimidation is unreliable and hollow.

12. Courage, Mesiras Nefesh, and Standing on Principle

Sometimes doing what’s right means putting yourself on the line. It takes courage to stand alone, to refuse to go along with what everyone else is doing, to risk your safety for your principles. The Mesilas Yesharim (Ch. 19) teaches that true piety sometimes demands risking your comfort, reputation, and even safety. The Orchos Tzaddikim (Sha’ar HaYirah) explains that genuine fear of Hashem gives a person the strength to stand firm against human pressure. Rabbeinu Yonah (Sha’arei Teshuvah 3:58) counts among the righteous those who sanctify Hashem’s name publicly by refusing to compromise under threat.

Mordechai refuses to bow to Haman, no matter what (3:2). Everyone else bows. The pressure is enormous. The consequences could be fatal. But Mordechai stands firm. There are values more important than fitting in, more important than personal safety. “Though an army encamp against me, my heart shall not fear; though war arise against me, yet I will be confident” (Tehillim 27:3).

Day after day, Achashverosh’s servants pressure Mordechai to comply (3:3). This is how society works: it pushes you to go along, to stop making waves, to just do what everyone else is doing. Standing for what’s right often means being the only one who says no. “You shall not follow a majority in wrongdoing” (Shmos 23:2). Mordechai demonstrates this and sets an example for Klal Yisroel for all generations.

Even Esther – a nevi’ah, a prophetess – hesitates before approaching the king uninvited (4:11). And that’s an incredibly important insight. Courage is not the absence of fear. The bravest people feel fear – they just don’t let it stop them. Acknowledging real danger is not weakness; it’s wisdom.

Esther fasts for three days, preparing herself spiritually before risking her life (4:16). When you face something dangerous but necessary, prepare yourself – spiritually, mentally, practically. Courage combined with preparation is unstoppable.

Esther points directly at Haman and names him as the enemy in front of the king (7:6). There are times when evil must be called out by name, publicly and directly, even when it’s terrifying to do so. Standing for truth requires both the wisdom to choose the right moment and the boldness to speak when that moment comes.

13. Communal Responsibility and Noseh B’Ol Chaveiro

No Jew stands alone. Our fates are bound together. If your community is suffering and you look the other way, you are failing a fundamental obligation. The Rambam (Hilchos Teshuvah 2:7) teaches that one who separates from the community during its time of distress will not merit sharing in its comfort. The Mesilas Yesharim (Ch. 19) explains that a true chassid feels the pain of others as if it were his own. Rav Moshe Chaim Luzzatto further writes (Derech Hashem 2:3:8) that the souls of Klal Yisroel are interconnected – what happens to one affects everyone.

Mordechai tells Esther bluntly: “Don’t think that because you’re in the palace, you’ll escape” (4:13). Silence in the face of injustice is neither safe nor moral. If you have access, privilege, or a platform, you have a responsibility to use it for others. You cannot opt out of your community’s fate.

Mordechai drives the point home: privilege doesn’t protect you when your entire community is under threat (4:14). No matter how high you’ve climbed or how safe you feel, you are never exempt from the responsibility to help others.

Mordechai refuses to be comforted or to accept new clothes while his people face destruction (4:4). True leadership means sharing in the suffering of your community. You don’t accept comfort when others are in pain, and you don’t settle for surface-level solutions to deep problems.

14. Chesed, Caring for Others, and Family Responsibility

Chesed – lovingkindness – is not optional. If you have the ability to help someone and you don’t, it’s as if you’ve actively harmed them. The Mesilas Yesharim (Ch. 19) roots true piety in chesed. The Chofetz Chaim (Ahavas Chesed, Part 2, Ch. 1) explains that caring for orphans and family members in need is among the highest forms of righteousness. The Rambam (Hilchos Avel 14:1) rules that mitzvos of lovingkindness – visiting the sick, comforting mourners, providing for the needy – have no prescribed limit.

Mordechai takes in his orphaned cousin Esther and raises her as his own daughter (2:7). This is chesed in action. Caring for those in need – especially family – even when it demands personal sacrifice, is one of the most powerful things a person can do. As we see from Boaz in Megilas Rus, who takes responsibility for Rus and Naomi (Rus 4:16) – stepping up for family is a hallmark of true righteousness.

15. Hakaras HaTov – Gratitude and Giving Credit

Gratitude is the foundation of every relationship – with Hashem and with other people. If you can’t recognize the good others have done for you, something in your character is broken. The Chovos HaLevavos (Sha’ar Avodas HaElokim, Ch. 6) calls hakaras hatov the very basis of our relationship with Hashem. The Orchos Tzaddikim (Sha’ar HaSimchah) says that failing to acknowledge kindness reveals a corrupt and ungrateful heart. The Sefer HaChinuch (Mitzvah 33) warns that ingratitude toward people leads directly to ingratitude toward Hashem.

Mordechai uncovers an assassination plot and reports it. Esther, when telling the king, makes sure to give Mordechai the credit (2:22). Two lessons here: act with integrity in all situations, and give credit where it’s due. Don’t advance yourself on someone else’s work. The Gemara (Megillah 15a) teaches that giving proper credit brings redemption to the world.

Despite saving the king’s life, Mordechai receives nothing – not even a thank-you (2:23). The deed is written in the royal chronicles and promptly forgotten. Don’t be like Achashverosh. When someone does something good for you, acknowledge it. Thank them. Never take others’ kindness for granted. “Do not withhold good from those to whom it is due, when it is in your power to act” (Mishlei 3:27).

Achashverosh can’t sleep and discovers that he never rewarded Mordechai for saving his life (6:1). The lesson is clear: don’t wait until the middle of the night to remember the people who helped you. Show gratitude promptly and meaningfully.

16. Chochmah – Wisdom, Strategy, and Seeking Counsel

A wise person doesn’t act alone. He seeks advice, listens carefully, and thinks before he moves. “A wise man will hear and increase learning, and a man of understanding will acquire wise counsel” (Mishlei 1:5). The Mesilas Yesharim (Ch. 3) emphasizes reflecting carefully before acting and seeking guidance from those wiser than yourself. The Orchos Tzaddikim (Sha’ar HaEitzah) warns that even well-meaning advisors can mislead you if their counsel is tainted by personal bias. Rabbeinu Yonah (Mishlei 12:15) explains that the hallmark of wisdom is the willingness to seek and accept counsel, while the fool stubbornly insists on his own way.

Even after becoming queen, Esther continues to trust and follow Mordechai’s guidance (2:10). Status doesn’t replace wisdom. No matter how much your circumstances change, there is always value in listening to those who see things clearly. “Where there is no guidance, a people falls, but in an abundance of counselors there is safety” (Mishlei 11:14).

Esther doesn’t blurt out her request immediately. She invites the king and Haman to a private banquet first, building the right setting (5:4). Timing matters. Presentation matters. When you need to say something important – especially to someone in authority – think carefully about how and when to say it.

Esther dresses carefully and presents herself with dignity before approaching the king (5:1). Serious missions require serious preparation. Respecting proper protocol and presentation isn’t superficial – it can make the difference between success and failure.

Haman’s wife Zeresh and his friends encourage him to build gallows for Mordechai (5:14). Bad advice from people you trust is the most dangerous kind. Especially when you’re upset, be extra careful about whose counsel you follow. Reject advice that feeds your worst instincts instead of your best values. Haman liked the idea – and it destroyed him.

17. Emes – Truth, Integrity, and Honest Advocacy

Truth is one of the pillars the world stands on. It’s not just about avoiding lies – it’s about making sure every word you say accurately reflects reality. The Mesilas Yesharim (Ch. 11) teaches this principle as foundational. The Orchos Tzaddikim (Sha’ar HaEmes) explains that truthfulness means ensuring that your words match what’s actually true. Rabbeinu Yonah (Sha’arei Teshuvah 3:178) warns that distorting the truth – even for a “good” reason – undermines the trust that holds society together.

Mordechai gives Esther exact, detailed, factual information about Haman’s bribe and his genocidal plan (4:7). He doesn’t exaggerate or rely on vague accusations. When you’re fighting injustice, you need facts and specifics, not just emotion. Honest, precise information is the most powerful weapon against evil. “Keep far from a false charge, and do not kill the innocent and righteous” (Shmos 23:7).

18. Hashgachah Pratis – Divine Providence and Purpose

Nothing in life is random. Every event, every circumstance, every twist of fate is guided by Hashem’s hand. Recognizing this – Hashgachah Pratis – is the foundation of the entire Torah, as the Ramban teaches (Shmos 13:16). The Mesilas Yesharim (Ch. 24) explains that a person who reaches the level of kedushah sees Hashem’s hand in every event and understands that nothing happens by accident. The Chovos HaLevavos (Sha’ar HaBitachon, Ch. 3) teaches that trusting in Hashem’s providence means seeing your circumstances not as random but as purposeful – designed to help you fulfill your unique mission.

Mordechai helps Esther see that her position in the palace is not a coincidence – it’s from Shamayim (4:14). Your circumstances, your abilities, your opportunities – they may have been given to you not just for your own benefit, but so that you can help others in a moment of crisis. Pay attention to where Hashem has placed you, and ask yourself: what am I here to do?

19. Mutual Respect and Partnership

Even great leaders need to know when to follow someone else’s lead. Pirkei Avos (2:4) reminds us not to trust only in ourselves. The Mesilas Yesharim (Ch. 20) explains that genuine humility allows a person to follow another’s direction when the situation demands it, without feeling diminished. The Orchos Tzaddikim (Sha’ar HaAnavah) adds that truly humble people recognize that wisdom is spread across many individuals, and effective partnerships require yielding to others’ strengths.

Mordechai immediately follows Esther’s instructions to fast (4:17). He gave her direction; now she gives him direction, and he follows without hesitation. True leadership means knowing when to lead and when to follow. The strongest partnerships are built on mutual respect and trust.

20. Responding to Crisis – Tefillah, Mourning, and Communal Action

When disaster strikes, the Torah demands that we cry out. Silence in the face of communal danger is not calm – it’s cruelty. The Rambam (Hilchos Ta’aniyos 1:1–3) rules that it is a positive commandment to cry out and sound trumpets in times of distress, and that failing to do so invites further suffering. The Mesilas Yesharim (Ch. 19) teaches that the chassid actively participates in fasting, prayer, and mourning when his people are in danger. The Sefer HaChinuch (Mitzvah 433) explains that communal fasting and tefillah awaken hearts to teshuvah.

Mordechai tears his clothes, puts on sackcloth, and cries out publicly (4:1). He doesn’t hide his grief. He doesn’t pretend things are normal. When evil threatens, expressing genuine pain is not weakness – it is necessary. “A time to weep, and a time to laugh; a time to mourn, and a time to dance” (Koheles 3:4).

Jews across the empire respond with fasting, weeping, and prayer (4:3). They don’t give up and they don’t run. They turn to Hashem together. In times of crisis, spiritual response must accompany practical action, and collective prayer is a powerful force. “Call a solemn assembly; gather the elders and all the inhabitants of the land to the house of Hashem your G-d, and cry out to Hashem” (Yoel 1:14).

21. Justice, Self-Defense, and Middah K’Neged Middah

Hashem runs the world with perfect justice. Every action has its consequence. Middah k’neged middah – measure for measure – is the fundamental way Hashem governs. The Mesilas Yesharim (Ch. 1) establishes this principle. The Sefer HaChinuch (Mitzvah 600) explains that the Torah permits self-defense because a person is not required to passively accept his own destruction. Rabbeinu Yonah (Sha’arei Teshuvah 2:5) warns that those who are cruel to others while expecting mercy for themselves embody the worst hypocrisy.

Haman, who showed zero mercy to anyone, desperately begs for his own life when the tables turn (7:7). The hypocrisy is breathtaking. People who deny compassion to others are often the first to demand it when their own circumstances change. It exposes the self-serving nature of their entire worldview.

Haman is hanged on the very gallows he built for Mordechai (7:10). The trap he set for someone else became his own death. Those who dig pits for others often fall into them. Justice may be delayed, but it comes.

The new decree allows Jews to defend themselves against actual attackers – not to take revenge on the general population (8:11). This is a critical distinction. There is a world of difference between legitimate self-defense and indiscriminate retaliation. Justice means protecting the innocent, not seeking vengeance.

Esther requests an additional day of defense and the public display of Haman’s sons (9:13). When an existential threat is real, strong deterrent action may be necessary. Protecting the vulnerable sometimes demands measures that demonstrate the serious consequences of attempted genocide.

22. Persistent Advocacy for Others

Don’t stop fighting until the job is done. Partial results are not enough when lives are at stake. The Mesilas Yesharim (Ch. 19) teaches that true piety demands that you not rest until the welfare of others is fully secured. The Chofetz Chaim (Ahavas Chesed, Part 2, Ch. 5) explains that real chesed means pursuing the good of others persistently and completely. Rabbeinu Yonah (Mishlei 3:27) warns that stopping when you still have the ability to help means you haven’t fulfilled your obligation.

Even after Haman is executed, Esther doesn’t stop. She falls at the king’s feet and pleads for the decree against her people to be reversed (8:3). Haman is dead, but the danger remains. True advocacy isn’t about personal victory – it’s about making sure everyone is safe. You don’t stop until justice and protection are secured for all.

23. Tikvah – Hope and the Possibility of Reversal

Even in the darkest moment, everything can change in an instant. A person of faith holds onto this truth no matter what. The Mesilas Yesharim (Ch. 19) teaches that even in the most hopeless circumstances, Hashem can reverse everything. The Chovos HaLevavos (Sha’ar HaBitachon, Ch. 4) explains that genuine trust in Hashem means believing that salvation can come from any direction, especially when all natural avenues seem closed. Rav Yisrael Salanter famously taught: as long as the candle is still burning, there is still time to repair.

The Jews experience a complete transformation – from darkness to light, from mourning to joy (8:16). When things look impossible, remember the Purim story. The situation went from a death sentence to celebration in a matter of days. Never give up hope. Salvation can come when you least expect it.

24. Commemoration, Memory, and Legacy

Remembering is not nostalgia – it is a powerful tool for passing midos and our Torah values from one generation to the next. The Sefer HaChinuch (Mitzvah 21) teaches that commemoration ensures that the lessons of the past continue to shape the future. The Ramban (Shmos 13:16) explains that remembering Hashem’s miracles strengthens emunah and ensures future generations never forget His hashgacha pratis – providence. The Mesilas Yesharim (Ch. 1) reminds us that this world is for purposeful action, and recording righteous deeds ensures their influence endures.

Mordechai makes sure the Jews quickly transition from battle to celebration, marking their deliverance with gratitude (9:17). After periods of danger and struggle, it is proper and healing to establish celebrations that acknowledge both the threat that we faced and the salvation that was experienced.  That is the idea of making a seudas hodaah.

Chazal emphasize that Purim must be remembered at every level – individual, family, community, and national (9:28). Important lessons must be reinforced through multiple layers of society to stay alive. Both private and public remembrance play essential roles.

The celebration of Purim is balanced with remembrance of the suffering that came before it (9:31). The Megillah here teaches that true commemoration includes both the pain and the joy – the threat and the deliverance. Honoring the full truth of an experience is what gives it lasting power. “To console those who mourn in Zion, to give them beauty for ashes, the oil of joy for mourning” (Yishayahu 61:3).

Mordechai’s deeds are recorded in the official royal chronicles (10:2). Evil may seem to win for a while, but it is ultimately righteousness that endures and is honored through the generations. “The memory of the righteous is a blessing, but the name of the wicked will rot” (Mishlei 10:7).

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