The Yerushalmi (Taanis 2:11) strikingly declares, “All Yomim Tovim are destined to be abolished in the future, except for the days of Purim, which will never be nullified, as it is written: ‘And these days of Purim shall not pass from among the Jews’ (Esther 9:28).”

The Maharal explains that the reason the other Yomim Tovim will be nullified is that they commemorate Yetzias Mitzrayim. In the era of the final Geulah, the redemption from Mitzrayim will pale in comparison to the ultimate redemption. It will not be denied, but it will become overwhelmed and subsumed within a far greater revelation of Hashem’s sovereignty.

Based on this, a fundamental question arises: If the measure of “nullification” is that a prior redemption becomes subsumed within a greater and more ultimate redemption, then Purim would seem to qualify no less than Pesach. Why should Purim be different?

To sharpen the question further: If Pesach, the birth of our national freedom, is destined to become subordinate to the ultimate redemption, how could Purim, an episode that left us subjugated, possess greater permanence?

The answer lies in the unique character of geulas Purim. The resolution to this paradox lies in the internal essence of Purim, which I characterized in an article two years ago. To understand why Purim remains while Pesach becomes subsumed, we must look at our status even after the nes.

Akati Avdei Achashveirosh Anan

The Gemara in Megillah (14a) raises a famous question: why is Hallel not recited on Purim, even though the Jewish people were saved from total annihilation? After all, if Hallel is recited on Pesach, when we were saved from slavery to freedom, should it not be recited on Purim, when we were saved from death to life?

The Gemara offers several answers, but Rava’s response is particularly striking. He rejects the premise of the question, explaining that one of the requirements for reciting Hallel is a yetzia l’cheirus, a complete redemption and independence from our overlords. On Pesach, we were freed from bondage to Paroh to become servants of Hashem. But Purim was an incomplete salvation. Our lives were indeed saved, but “Akati avdei Achashveirosh anan” — we remained enslaved to Achashveirosh. We were still in exile, subject to foreign rule. This distinction is crucial in understanding the nature of true redemption. True redemption is not merely about survival but about freedom — freedom to serve Hashem without the constraints of foreign domination.

Incomplete Freedom

This distinction becomes even more striking when we consider the aftermath of Purim. Shortly after the events of Purim, the second Bais Hamikdosh was built. One might think that this would constitute enough of a cheirus, a bona fide liberation, to justify reciting Hallel. Yet the chachomim did not institute Hallel even at that point. Why not?

The answer lies in Rava’s choice of words. He did not say, “They were still servants of Achashveirosh,” but rather, “Anan — We are still servants of Achashveirosh.” Even after the miracle of Purim, long after the building of the second Bais Hamikdosh, the Jewish people remained essentially in exile, subject to the whims of foreign powers. The redemption was not complete, and so Hallel was not instituted.

Acceptance Of Torah In Exile

The Gemara in Shabbos (88a) recounts that in the days of Achashveirosh, while under Persian rule, Klal Yisroel voluntarily reaffirmed their commitment to the Torah, motivated by love of the miracle that Hashem performed for them.

A notable point in this discussion is that the Gemara refers to this reacceptance as occurring during the “days of Achashveirosh” rather than the “days of Mordechai and Esther,” even though it took place after the miraculous reversal of the Jews’ fortune and their salvation. This subtle phrasing parallels the aforementioned Gemara (Megillah 14a), which states that the Jewish people remained “servants of Achashveirosh” even after the miracle. Despite the redemption from Haman’s plot, they were still firmly under foreign rule.

Cheirus Defines The Self, Not The Environment

The contrast between the two experiences of kabbalas haTorah — the one at Mount Sinai after the exodus from Egypt and the one during the time of Achashveirosh — is fascinating. After leaving Egypt, the Jews were entirely free, considered avdei Hashem, and yet their acceptance of the Torah carried an element of coercion, symbolized by the “mountain being held over their heads.” In contrast, after the miracle of Purim, though the Jews remained under Persian rule, their acceptance of Torah was performed willingly, out of love and gratitude for the miraculous salvation.

The miracle of Purim reveals a profound lesson: Even in the midst of exile, when external freedom is lacking, and Klal Yisroel is subject to foreign powers, we can achieve a state of internal spiritual redemption. Our relationship with Torah and mitzvos does not depend on our political or social freedom, but on our personal choice and inner commitment. It was in these very circumstances— under the boot of Achashveirosh’s reign — that the Jews fully embraced the yoke of Torah with love and joy.

The concept of “Hodor kibluha biymei Achashveirosh” teaches us that true kabbalas haTorah is not tied to conditions of external freedom, but rather to the strength of our conviction in the presence of Hashem, even amidst the challenges of exile. The “venahapoch hu” of Purim symbolizes not only the reversal of physical danger but also the deeper transformation of living a life of redemption while still in exile. In a sense, “venahapoch hu” is the ability to be in control of oneself, to maintain spiritual autonomy, even when physically under the rule of others. True freedom lies in recognizing that, despite being in exile, we can embrace the Torah with full awareness of the Divine presence, and thus live with the joy and fulfillment of spiritual redemption.

The Dual Kingdoms: Rome, Persia, And Their Role In History

Rava’s statement speaks to a deeper reality about exile and redemption. At the beginning of Maseches Avodah Zarah (2b), the Gemara gives a vivid depiction of the future judgment of the nations at the End of Days. The Roman Empire, symbolizing Edom and our current exile, is the first to present its case before Hashem. With brazen confidence, they list their achievements, building marketplaces, bathhouses, and amassing wealth, and claim that all this was done for the Jewish people, so that they would have the freedom to engage in limud haTorah. Yet, despite their argument, the Romans were the very ones responsible for the destruction of the second Bais Hamikdosh and for inflicting immense suffering upon the Jewish people throughout history.

Their claims are dealt with sharply. “Shotim — fools,” Hashem declares, “Are you trying to deceive Me?” He points out that their actions were entirely self-serving, not for the sake of the Jewish people. Disheartened, the Romans leave disappointed and empty-handed.

Next, the Persian Empire steps forward. Like the Romans, they too argue for reward, but the result is the same — they leave disappointed and downcast. The Gemara then describes how each subsequent nation enters and makes similar claims, only to face the same outcome. However, the Gemara raises an intriguing question: Why are Rome and Persia singled out by name, while the other nations are not? The surprising answer the Gemara provides is that Rome and Persia are singled out because their kingships will continue to dominate until the coming of Moshiach. This answer is startling, even seemingly paradoxical. After all, by the time of the Gemara, the Persian Empire had already long fallen to the Greeks and was eventually overtaken by the Romans. How can the Gemara claim that Persia continues to hold power until the arrival of the Moshiach?

This puzzling claim is further compounded by a Gemara in Yoma (10a), which foretells a future war between the kingdoms of Rome and Persia. There, the Sages debate whether Rome will ultimately fall into the hands of Persia or vice versa. How can Persia, a long-defeated empire, be in a position to wage war against Rome?

Iran And Yishmoel: A Continuing Threat Until Moshiach

Tosafos in Avodah Zarah addresses this question as they grapple with the prominence of Persia (Iran), explaining that Persia remains significant even after its decline, and even in modern times. Though the empire no longer rules over Yerushalayim and Eretz Yisroel, it continues to hold sway over the Jewish people in golus. Persia, Tosafos explains, retains its importance until the arrival of Moshiach because its influence over the rest of the Middle East persists.

The Tosfos Rid in Avodah Zarah takes this concept further, explaining that while Persia no longer ruled over Jerusalem per se, it continued to exercise dominion over the Jewish people in exile, in Bavel and in Persia itself, while Rome retains control over the West. Each empire subjugates the Jewish people in their respective parts of the world, and their rule will persist until the coming of Moshiach.

The Tosfos Rid then delivers a crucial insight: “V’hi malchus Yishmoel hamoleches achshav” — the Persian Empire that will continue until Moshiach is, in reality, the kingdom of Yishmoel, which rules today. This identifies the modern manifestation of Persia as the kingdom of Yishmoel, of the Arab States, which continues to rule over parts of the Middle East today. The implication is that the influence of the ancient Persian Empire, which sought the physical destruction of the Jewish people in the time of Haman, is now manifested in the kingdom of Yishmoel (the Islamic nations), which still harbors similar animosity toward Israel. In other words, Persia and Yishmoel are intertwined, representing a force that will continually subjugate the Jewish people and exert influence until the arrival of Moshiach with the final redemption.

This statement raises an essential question: How can the kingdom of Yishmoel be equated with the Persian Empire? Furthermore, why isn’t Yishmoel mentioned among the four great kingdoms — Bavel, Persia, Greece, and Rome — that Chazal describe as having dominion over Klal Yisroel?

Amalek, Persia, And Yishmoel: The Strategic Alliance

To answer this, we turn to the Maharal. In both Netzach Yisroel and Ner Mitzvah, the Maharal addresses a similar question: Why is Yishmoel, a major world power, not counted among the Four Kingdoms? The Maharal, in his second explanation, asserts that Yishmoel is indeed included, but under the guise of the Persian Empire. The actions and characteristics of Yishmoel align with those of Persia, making them one and the same in this context. The Maharal explains that the Four Kingdoms represent four different forms of opposition to Klal Yisroel: Bavel attacked the Jewish soul, Persia targeted their bodies, Greece assaulted their intellect, while Rome brought a fierce combination of all these forms of hatred to bear against the Jewish people. Yishmoel, in line with the characteristic of the Persian empire, aims for the physical annihilation of Klal Yisroel.

The role of Amalek also becomes clearer in this context. Persia and Amalek, though distinct geographically and historically, share a common mission: the extermination of the Jewish people. Haman, a descendant of Amalek, found a willing partner in the Persian empire to carry out his plan of genocide. Similarly, the forces of Yishmoel and Persia in the future will align with Amalek in their ultimate goal of destroying the Jewish nation. Although Amalek, Persia, and Yishmoel are separated by geography and time, their mission and character are identical. This connection allows Chazal to treat Persia and Yishmoel as one entity, enabling us to understand the current ongoing struggle between the Jews and the Muslim world.

With this understanding, Rava’s statement now makes perfect sense: “We are still servants of Achashveirosh.” Chazal did not institute Hallel for the Purim miracle because the story of Purim is not yet over. The physical threat posed by the Persian Empire, the embodiment of the Kingdom of Yishmoel in our times, remains very much alive. The miracles of Purim were the beginning of an ongoing process of salvation that will continue until the final redemption, as the physical threat of Persia and the spiritual threat of Amalek will continue to haunt us until the time of Moshiach.

Gog And Magog: When The West And Iran Turn On Each Other

The Malbim, commenting on Yechezkel Hanovi’s highly cryptic nevuah, explains that at the war of Gog and Magog at the end of days, the nations will gather to conquer Yerushalayim. Persia (Iran) and its allies, representing the circumcised nations (those aligned with the faith of Yishmoel), will join forces with the uncircumcised nations of Edom (Western civilization) to wage war against Klal Yisroel. However, their alliance will crumble, and they will turn against each other, leading to their ultimate destruction. In this battle, Hashem will pass judgment upon the nations through warfare and bloodshed, as described in the parallel nevuah of Zechariah 14. This internal strife will be due to the ideological and religious divide between the groups; specifically, Edom and Yishmoel will turn against each other because of their conflicting faiths, leading to chaos within the invading forces. The Malbim further notes that in the course of this war, all of these nations, including Amalek, will be utterly destroyed.

Shushan Purim And The War Of Gog And Magog: A Miraculous Connection

A particularly intriguing aspect of the Malbim’s commentary is his interpretation of the timing of this final war. He draws attention to the posuk in Yechezkel (32:17), which indicates that the conflict will commence on the fifteenth day of a certain month. According to the Malbim, this refers to the twelfth month of the Hebrew calendar — Adar. Therefore, the war of Gog U’Magog will begin on Shushan Purim, the 15th of Adar.

This is a profound connection, as the Malbim highlights that the original salvation of the Jewish people from the Persian Empire (which now includes the Ishmaelite nations) began on Purim. The future war that will result in the ultimate downfall of these forces begins on Purim as well.

Not Nullified- Fulfilled

Thus, while other Yomim Tovim become subsumed within the final Geulah, Purim does not become secondary to it. Rather, it becomes completed by it.

Precisely because Purim is not about a past salvation, it can never be nullified. Its full meaning is not yet realized. Its story is not over. The downfall of Amalek remains incomplete. The Throne of Hashem is not yet whole. The Name of Hashem is not yet fully revealed. Even at its moment of triumph, Rava declares: “Akati avdei Achashveirosh anan.” It is the Yom Tov of geulah within golus, a redemption that begins in concealment and persists through history. Purim will climax and be completed with the war of Gog and Magog, with the ultimate Geulah, bimheirah b’yomeinu.