Mishloach Manot: Finding Joy in Times of Sadness

It is found in the Tikkunei Zohar (57b:4) that Purim is like Yom Kippurim (an alternative way of referring to Yom Kippur). It could be that this also hints to the following: That just like on Yom Kippur, the fast and the repentance on that day are not [dependent] on whether a person wants to them; that he does them only then. Rather, whether one wants to or not, he has to do them because they are a decree of the Holy One, blessed be He. So too with the joy of Purim, it is not only if a person is joyful on his own, or at the very least is able to bring himself to joy, that he must rejoice. Rather, even if he is low and his heart is broken, his mind and all of his spirit trampled, it is a statute that he must, at the very least, bring a spark of happiness to his heart.

And likewise is it from above to below: Just as on Yom Kippur, the essence of the day atones, such that even if one did not complete all of his repentance, Rabbi (R. Yehudah HaNasi) says that [the day] atones for him (Yoma 88); so too is it on Purim: Even if the Jew was not as joyful as he should be, so that it follows that all of his duty on Purim was not carried out; the salvation and joy of Purim [itself] nevertheless has impact upon the Jewish people even then, and acts [upon it].

The Chassidim explain the service of the month of Adar, "From when Adar enters, we increase joy" (Taanit 29a), like this: Joy is an expression of spontaneity and of my freedom; a person is satisfied when he is unburdened and things are well with him. He expresses this good through joy and through song. The service is to reach my truth, my freedom and to discover that that freedom and that spontaneity bring me to the Holy One, blessed be He. "From when Adar enters, we increase joy."

One is obligated to distribute charity to the poor on the day of Purim. At the very least, to give each of two poor people one present, be it money, cooked dishes, or other foods, as implied by Esther 9:22 "gifts to the poor" - i.e., two gifts to two poor people.
We should not be discriminating in selecting the recipients of these Purim gifts. Instead, one should give to whomever stretches out his hand. Money given to be distributed on Purim should not be used for other charitable purposes.

It is preferable for a person to be more liberal with his donations to the poor than to be lavish in his preparation of the Purim feast or in sending portions to his friends. For there is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the widows, and the converts.
One who brings happiness to the hearts of these unfortunate individuals resembles the Divine Presence, which Isaiah 57:15 describes as having the tendency "to revive the spirit of the lowly and to revive those with broken hearts."

All the books of the Prophets and all the Holy Writings will be nullified in the Messianic era, with the exception of the Book of Esther. It will continue to exist, as will the five books of the Torah and the halachot of the Oral Law, which will never be nullified.
Although all memories of the difficulties endured by our people will be nullified, as Isaiah 65:16 states: "For the former difficulties will be forgotten and for they will be hidden from My eye," the celebration of the days of Purim will not be nullified, as Esther 9:28 states: "And these days of Purim will not pass from among the Jews, nor will their remembrance cease from their seed."

It is a great mitzva to be happy at all times. Be determined to keep away from depression and aim to be happy constantly. Happiness is the remedy for all kinds of diseases — because many illnesses are caused by depression. You must be resourceful in order to make yourself happy. Often you must do something a little bit crazy in order to make yourself happy (24).

§ The Gemara returns to its explanation of the Megilla. The verse states: “The Jews had light and gladness, and joy and honor” (Esther 8:16). Rav Yehuda said: “Light”; this is referring to the Torah that they once again studied. And similarly it says: “For the mitzva is a lamp and the Torah is light” (Proverbs 6:23). “Gladness” [simḥa]; this is referring to the Festivals that they once again observed. And similarly it says: “And you shall be glad [vesamakhta] on your Festival” (Deuteronomy 16:14). “Joy” [sasson]; this is referring to circumcision, as they once again circumcised their sons. And similarly it says: “I rejoice [sas] at Your word” (Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision.