Ta'anit Esther

(10) Esther told Hathach to take back to Mordecai the following reply: (11) “All the king’s courtiers and the people of the king’s provinces know that if any person, man or woman, enters the king’s presence in the inner court without having been summoned, there is but one law for him—that he be put to death. Only if the king extends the golden scepter to him may he live. Now I have not been summoned to visit the king for the last thirty days.” (12) When Mordecai was told what Esther had said, (13) Mordecai had this message delivered to Esther: “Do not imagine that you, of all the Jews, will escape with your life by being in the king’s palace. (14) On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter, while you and your father’s house will perish. And who knows, perhaps you have attained to royal position for just such a crisis.” (15) Then Esther sent back this answer to Mordecai: (16) “Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maidens will observe the same fast. Then I shall go to the king, though it is contrary to the law; and if I am to perish, I shall perish!” (17) So Mordecai went about [the city] and did just as Esther had commanded him.

(27) the Jews established and accepted upon themselves and their descendants, and all who might join them, to observe these two days in the manner prescribed and at the proper time each year. (28) Consequently, these days are recalled and observed in every generation: by every family, every province, and every city. And these days of Purim shall never cease among the Jews, and the memory of them shall never perish among their descendants. (29) Then Queen Esther daughter of Abihail wrote a second letter of Purim for the purpose of confirming with full authority the aforementioned one of Mordecai the Jew. (30) Dispatches were sent to all the Jews in the hundred and twenty-seven provinces of the realm of Ahasuerus with an ordinance of “equity and honesty:” (31) These days of Purim shall be observed at their proper time, as Mordecai the Jew—and now Queen Esther—has obligated them to do, and just as they have assumed for themselves and their descendants the obligation of the fasts with their lamentations.

2. We fast on the 13th of Adar. And if Purim falls on Sunday, we start the fast on Thursday. RAMA: This fast is not required, therefore you can be lenient for the time of the fast, for example: one who is pregnant, nursing, or not dangerously sick. And even if only you have pain in your eyes that is bothering you a lot - you shouldn't fast, and fast on a later day. But other people [who don't have these conditions] - they should not separate themselves from the rest of the congregation. And if Purim falls on Sunday, and the fast moves to the Thursday before, and it falls on a circumcision, you are allowed to eat for the circumcision, and the next day on Friday, those who ate should fast.

The Fast of Esther was established on the basis of a statement in the Talmud (Megillah 2a) that the 13th of Adar is “a time of gathering for everyone.” The commentaries explain (Rosh, ad loc., sec. 1; Ran, 1b) that everyone gathers for the Fast of Esther and village dwellers come to the city to recite prayers of repentance and supplication. This is because on that day the Jews gathered to defend themselves and were in need of mercy. Therefore this day was established for the reciting of prayers of repentance and supplication. Village dwellers are obliged to come to the city on the Fast of Esther so that they may join with their fellow Jews in the reciting of the penitential prayers, for this is the meaning of the Sages’ statement that the 13th is “a time of gathering for everyone.” The Holy One Blessed is He loves when people gather in the cities to recite penitential prayers with the congregation. This is because “in a multitude of people is the glory of the king” (Mishlei 14:28). Through these prayers they arouse abundant mercy on the part of the Heavenly host.

It is explained in the Zohar on Bereishis (Tikkunim 69, 117a) that other people only know what their eyes see, that the enemies of Israel like Haman and his colleagues seek to uproot Israel and that they continually increase in strength and renew their evil decrees daily. But Mordechai knew the essence of the matter and the source of the power of the husks of impurity from which the souls of these evildoers and sinners derive. This is the meaning of the verse, “Mordechai knew everything that had transpired.” He reflected that the husks of impurity had waxed in strength on account of the sins of Israel in that generation. This made him aware of the need for great self-mortification and prayerful outcry to weaken the power of the Sitra Achara and arouse mercy on Israel’s behalf. Thus it states, “And Mordechai rent his garments and donned sackcloth, etc.” Meanwhile the righteous Esther, who merited the spirit of prophecy, also knew the essence of the matter mentioned above. Therefore it states concerning her, “And Esther stood in the courtyard of the king, etc.” (Esther 5:1). The Zohar (3:109a) explains that the word “standing” refers to nothing other than prayer, as it is stated, “And Pinchas stood and prayed” (Tehillim 106:30). Esther prayed again and again until her prayers ascended On High to a holy and awesome place called, “the houses of the courtyard.” This “courtyard” is before the Heavenly Beis HaMikdosh, from where Hashem’s four letter name radiates. This is the meaning of the verse, “And Esther stood in the courtyard of the king.” The “king” here refers to the Holy One Blessed is He. For this reason it does not state, in the courtyard of King Achashveirosh. It is also written concerning Esther, “The king extended the golden scepter to Esther” (Esther 5:2). This means that Holy One Blessed is He caused there to descend upon her a thread of grace. The Zohar (ibid., 44b) adds, “And not only to her did the Holy One Blessed is He extend the golden scepter, but even to all who unite with her.”

Therefore we, the community of Israel dwelling in exile and suffering the sorrow of the exile for the honor of the Holy One Blessed is He, must unite and assemble in our synagogues, which are also called the “courtyard of the King,” that is, the King of the Universe. And surely through the recitation of prayers of repentance and supplication we will succeed in invoking merits of the righteous Mordechai and Queen Esther. And surely they join with us on the Fast of Esther, on which we recall their merit, saying, “And as in the days of Myrrh [an allusion to Mordechai] and Myrtle [hadas — Esther, who is also called Hadassah] when You saved Your children” [Selichos liturgy of the Fast of Esther]. For this reason villagers must also join the holy assembly in the synagogue on the Fast of Esther. For this day is very auspicious for our prayers to be heard in the name of Mordechai and Esther. Whoever is in need of mercy regarding any matter requiring prayer should set aside time for it on the day of the Fast of Esther. Let him begin by reciting Tehillim 22, “To the Chief Musician, upon ayeles hashachar.” The Sages interpret the words Ayeles HaShachar as a reference to Esther (Yoma 29a; Shocher Tov, Tehillim 22). Afterwards let him pour out his heart before Hashem and make his request. And let him invoke the names of Mordechai and Esther, in whose merit he is beseeching the Holy One Blessed is He. Then Hashem will open for him the Gates of Mercy and his prayer will be accepted with favor.