With Hashem's help, tomorrow is Ta'anit Esther, and at the conclusion of the fast we read the Megillah and celebrate Purim as it should be. In the spirit of these days, just before the reading of Zakhor, a principle rings out.

On one hand our spirits rise, for we truly see Hashem's Providence openly; on the other, we feel for all who have been affected. It is impossible not to see history speaking to us directly — with Haman, Amalek, and the command to erase.

When Harbonah first appears in the Megillah he is merely one of the seven chamberlains, and his name ends with the letter Aleph (א).

The value of Heh = 5 matches the number of letters in Eliyahu (א-ל-י-ה-ו). This is why after the Megillah we say "veGam Harbonah zakhur latov": "and also," because there remained a real merit in Harbonah — he knew that the 50-amah beam, which came from Noah's Ark and then Solomon's Temple, was in Haman's house, and there Haman was hanged.

The Torah uses the very same form before the giving of the Torah:

At the time of the Megillah something extraordinary occurred, resembling Sinai: all as one heart, one man. That is why the Megillah writes veKibel in the singular.

Compare Israel's deliverances by the proportion of the people engaged:

At the Exodus, only one fifth went up ("bachamushim" — 20%); 80% died during the plague of Darkness. At Chanukah, perhaps half a percent fought — a single family, Mattityahu and his sons.

At Purim, in the days of Mordechai and Esther, it is all of Israel — one heart, one man. An event unique in history since Mount Sinai.

This is not about losing one's mind, but drinking a bit more than usual, to step outside oneself. Wine breaks barriers — but only up to a limit (Noah, Lot, Nadav and Avihu show its dangers).

Eating from the Tree of Knowledge, man received the da'at that distinguishes good from evil — but evil also entered his mind. Haman, of Amalek's seed, is the one who plants doubt in our service of Hashem.

By drinking a bit more we disconnect from da'at and reach emunah temimah, pure and simple faith in Hashem: no questions, no doubts, nothing at all.

What distinguishes one person from another? Intellect. Set intellect aside, and all human beings are equal — the deepest common denominator.

This is why on Purim whoever stretches out a hand, we give to him, asking no questions, even if we suspect he is well-off. Measure for measure: we want Hashem, when we stretch out our hand to Him, to give to us likewise.

When Mashiach comes, all the festivals will be annulled — but Purim will never be annulled.

For this quality — all Israel of one heart toward Hashem, like a son toward his father — is eternal. Purim is the symbol of the wondrous unity between HaKadosh Barukh Hu and Israel.

The condition remains: "Go, gather all the Jews." When Israel reaches complete unity — as at the last Simchat Torah we lived through —