This prophecy was not only of concern to the Jews. Although they saw the Jews defeated, the surrounding nations feared the Jewish God, and could not rest easy as long as this prophecy hung over their heads. The idea of praying to an invisible God who created the universe was too much for them to take. But if this was the God whom the Jews worshipped, He had to be taken seriously.

COMING FULL CIRCLE

In the Jewish year 3387, Belshatzar assumed the throne of Babylon. He hosted a great banquet, and as a sign of his defiance, ordered that the Temple vessels be used for serving. It was at this banquet that the famous "handwriting on the wall" (Daniel 5:5,25) was seen. That night, Belshatzar was assassinated -- and that same night Darius attacked Babylon and was victorious.

In a sense, Jeremiah's first prophecy had been fulfilled. The Babylonian empire had come to an end. Now a new power dominated the world scene: the Persian Empire. The Jews, however, were still in exile. Perhaps, however, there was hope in Jeremiah's second prophecy.

It was, thus, during the last years of the exile that the miracle of Purim occurred. Esther married Achashverosh and gave birth to Darius II. Haman's downfall came in the year 3404 (357 BCE), and four years later, Jews were allowed to migrate back to the Holy Land, rebuild their homes, and the Holy Temple. The balance of power had come full circle, and a new era of prosperity had begun for the Jewish people.

PLAYING HIDE AND SEEK WITH GOD

The Haggadah of Passover says: "In each and every generation, a person is obligated to see himself as if he personally came out of Egypt." Similarly, a person is obligated to relive the lessons of Purim. What is the relevance of this story to our lives today?

A clue can be found in the fact that God's name does not appear in the Megillah -- the only one of the 24 books of the Bible where such a phenomenon occurs. True, commentators show how the word "HaMelech" (the King) is a hidden reference to God, King of the Universe. Yet the absence of any overt reference to God is in marked contrast to the rest of the Bible.

The Talmud asks: "Where is there an allusion to Esther in the Torah?" Answer the Sages: "And I shall surely hide my face" (Deut. 31:18). The great commentator Rashi explains: "In the days of Esther, there will be a concealment of the Divine Countenance."

The Babylonian exile added a new dimension to Jewish history. God -- no longer experienced in the splitting sea or heavenly fire -- challenged His people to strip away the veils of concealment and find Him even in everyday events and "coincidences." God's concealment behind nature itself is alluded to by the Hebrew word for "world" -- Olam, which comes from the root meaning "hidden." We are placed in this world of hiddenness, and given just enough tools to discover the truth of God's existence.

HERE, THERE & EVERYWHERE

The salvation associated with Purim occurred by means of subtle miracles, shrouded by cause and effect. The miracles only surface when one reads carefully the events which transpired. Megillat Esther, as it is called in Hebrew, can also be translated as "revealing that which is hidden." When the story is over, only then can we see the wonderful plan of the Almighty to save His people. Only then do we fully understand the meaning of all the individual events, which at first glance seem disconnected.

Mordechai and Esther opened our eyes to the concealment. Through their efforts, God's presence was again revealed when He saved Israel from Haman's evil plot. The miracle of Purim showed us that God is still everywhere and would always be everywhere, even when His ways are not obvious. Establishing Purim as a festival for all generations indicated that the chain of "coincidental" events leading up to the salvation was universally recognized to be an open and obvious miracle. The links came together too well for it to be anything else.

No, God is not concealed. He only seems to be. It is for us to find Him in every event in our lives. We must realize that God rules the affairs of man not only directly -- as He had in Egypt, the desert, and the Land of Israel. But God also rules from the concealment of nature and coincidence -- as He did in Persia.

PURIM IN PRACTICE

There are four basic commandments specific to the holiday of Purim:

- Reading the Megillah (Scroll of Esther)
- Festivity and rejoicing (the Purim meal)
- Sending food to friends (Mishloach Manot)
- Giving gifts to the poor (Matanot La'evyonim)

One is required to read the Megillah at night, and to repeat it by day. The most preferred manner of fulfilling this commandment is to read the Megillah publicly in the synagogue, since the miracle is therefore better publicized. Another reason for public reading is the Talmudic dictum that "in the multitude, there is honor to the King."

If one hears the Megillah read, he fulfills the obligation as if he read it himself (provided that the reader is himself obligated to perform commandments). It is necessary to hear every single word of the Megillah; otherwise one has not fulfilled his obligation.

Feasting and rejoicing is expressed through an abundance of food, drink and merriment. This is unique amongst Jewish festivals. On Purim, we mark a time when our physical lives were threatened, unlike other festivals that primarily commemorate spiritual dangers and salvations.

The Purim feast is especially significant in that it elevates the soul just as it provides pleasure to the body. On Yom Kippur, generally considered to be the holiest day of the Jewish calendar, what Jews achieve with fasting and afflictions, is achieved on Purim with feasting and rejoicing. Physicality, rather than being nullified, becomes sanctified on Purim. Thus, the Hebrew for "Day of Atonement" -- Yom HaKippurim -- can also be translated as "a day like Purim." Amazingly, this implies that Purim is in one sense a higher level. Perhaps it's easier to be holy while sitting in the synagogue on Yom Kippur, than to be holy while partying on Purim!

GIVING GIFTS

It is an obligation to send someone else a gift which consists of at least two portions of food. Only what is edible or drinkable without further preparation can be used to fulfill this minimum obligation. One may therefore send cooked meat or fish, pastry goods, fruit, sweets, wine and other beverages. (Of course any amount of non-ready foods can be added over the minimum.)

Since the term "Mishloach Manot" (the sending of portions) is the term used in the Megillah, the proper procedure for fulfilling the mitzvah is to send your gift via messenger.

There is a also a prophetic precept to give gifts to at least two poor people on Purim. Even a poor person who himself lives off charity is required to give these gifts. The minimum amount given should be the value of one inexpensive meal.

One should not be strict with the poor on Purim in determining whether they are truly needy or not. Whoever stretches forth his hand is to be given a gift, for there is no greater joy than to rejoice the hearts of the poor.

These two mitzvot of "giving" were promulgated in order to recall the brotherly love which Mordechai and Esther awakened amongst the Jews. For when there is inner unity between Jews, it is much more difficult for our enemies to achieve dominion over us.

It is technically permitted to do work on Purim, but nevertheless the Sages say that "Whoever works on Purim does not blessing from his efforts." It is better to spend the day immersed in the mitzvot, and building those crucial bonds of friendship between Jews.

And most of all -- have fun!