Rabbi Yael Ridberg
Purim, then, is about searching below the surface—the invitation to pierce through randomness, vulgarity, and violence in order to uncover meaning and God’s Presence. The play back and forth between these ideas is constant in the text. Vashti refuses to reveal her beauty to the King’s feasting guests; Esther’s Jewish identity is hidden from the King; Haman hides his true plan for the Jews; King Achashverosh is in the dark about the plot to kill the Jews; and finally, the character of God is hidden in the text.
זוהי גם הסיבה לכך שלא מוזכר בכל המגילה אף שם משמות הש“י, כיון שאם היה כתוב בגלוי שמו של הקב“ה היתה זו יציאה מגדר הטבע למעל הטבע, וזה כבר נוגע לפסח. אך פורים מגלה לנו שכל דבר בתוך הטבע החשוך זוהי פיסגת האהבה. ...
היכן רואים יותר אהבה בפורים או בפסח? בחג הפסח הרים אותנו הקב“ה מעל העולם, אבל בפורים אנו מגלים את הקב“ה בכל נקודה ונקודה של טבע.
Rabbi Shimshon Pinkus, Purim, Ch. 2 –
This is also the reason for which none of the names of God are mentioned in Megillat Esther. Since if His name would be written explicitly, this would constitute a departure from the natural into the supernatural – which is applicable to Passover. Purim, however, reveals that each aspect within nature is imbued with the love of God …
Where does one find more intense love: in Passover or in Purim? On Passover God raised us over the entire world, but on Purim we discover God in every nook and cranny of the natural world.
May Her memory be a revolution
By Rachel Stomel
After each name and story is read, the crowd screams back, “Yehi zichra mahapecha” — “May her memory be a revolution.”
Traditionally, when someone dies, Jewish people say, “Yehi zichra baruch” — “May her memory be a blessing.” But here, in the context of domestic violence, the customary words ring incongruous and out of place. There is nothing blessed about the way these lives were ripped away from us. Their memorial calls for identifying and confronting the deep-seated conditions that gave rise to their murders, deliberately dismantling them, and then generating active justice in their stead.
Mahapecha — revolution.
In the context of Jewish law, remembrance is not a reflexive, passive process directed inward. Our sages teach that the way we fulfill the Torah’s commandment to remember the Sabbath — “zachor et Yom HaShabbat le’kodsho” (“remember the Sabbath day to keep it holy”) — is by active declaration in the performance of the kiddush, the Shabbat blessing over wine. We are commanded to remember the Amelikites’ brutal massacre of our people — “zachor et asher asah lecha Amalek ” (“remember what Amalek did to you”) — through intentional, public, verbal affirmation and by ridding the world of the evil that they represent. Neither of these Torah commandments can be fulfilled by quiet contemplation; memorialization must manifest through specific action.