 "Whoever repeats something in the name of the one who said it brings redemption to the world" (Avot 6:6). Modern society correctly views plagiarism as a form of intellectual dishonesty, - avoiding it is just basic human decency, surely not something that is worthy to bring about the redemption. Apparently our Sages thought otherwise.
The source of such an attitude, the Mishna continues, is derived from the Purim story. Esther, in informing Achasverosh of the plan by Bigtan and Teresh to kill him, mentions that it was Mordechai who uncovered the plot. It was this previously overlooked detail which caught Achasverosh's attention as he was being read the chronicles, they being of such interest that one would normally fall asleep when reading them. This little point of attribution was the trigger that caused a "cabinet shakeup" allowing the Jews to defend themselves against a potential holocaust, bringing about our redemption.
Yet despite Purim marking the apparent redemption of the Jewish people, Hallel, the special song of praise, is not recited on Purim. As the Talmud (Megillah 14a) explains " Acatei avdei achaverosh ninhu, " we were still slaves to Achasverosh. Nothing really changed as a result of the Purim story. The Jew living through the nine years of the megillah story would not have noticed anything particularly unusual. To highlight the continuing status quo the megillah ends with the taxes imposed by Achasverosh. There seems to be little here that would warrant a permanent holiday, certainly nothing to indicate the Maimonidian view (Hilchot Purim 2:18) that the Megillah will be the one and only Biblical text (beyond the Torah itself) that will endure in the messianic era. Jews went to work, paid their taxes and continued to live in exile. In other words we can not recite Hallel, because unlike other holidays there was no redemptive qualit y to the day. No wonder our Sages initially refused to make Purim a holiday and it was only through the efforts of Mordechai and Esther that they changed their minds.
The Ramban in his introduction to Sefer Shemot, known in rabbinic literature as Sefer HaGeulah , the book of redemption, explains that ultimate redemption is the building of the Beit HaMikdash, and thus the book of Exodus details the construction of the Mishkan. Our Sages debate whether the third Temple will miraculously descend from heaven or will be the result of human initiative, a more drawn out but ultimately a more significant accomplishment.
Purim marks the transition from a Jewish world dependant on G-d to one dependant on man's initiative. The period of prophecy comes to an end, and our leaders will have to use their own judgment in dealing with the issues of the day. It was on Purim that we willingly accepted the Oral Law, the one developed by our Sages. Until that time the Jewish people refused to accept the human input in Torah. This transition is reflected by the lack of G-d's name appearing in the Megillah.
Mordechai understood that Jewish life was in transition and he would have to get 'his hands dirty'. To the dismay of many he became involved in political lobbying (see Rashi 10:3). Yet the redemption would only come about through human effort. Mordechai's saving the life of the King initiated what could have been the redemption of the Jewish people. Redemption begins with the small expressions of human kindness. A simple act of giving credit where credit is due can have profound effect. However, for the redemption to be complete, a sea change is needed. Unfortunately there was no follow up, no mass aliyah, no mass self improvement.
The Jewish people instead waited for redemption, a redemption that was waiting for them. When the time came to rebuild the Temple just over 40,000 Jews returned to Israel, which in the understanding of the Talmud "guaranteed" the second Temple would be only temporary (see Yoma 9b), that redemption would have to wait until the third Temple. The Jews preferred to remain 'slaves to Achasverosh.'
The potential for redemption is often lurking just below the surface yet we often do not see it. No doubt our generation has been granted the tools that can bring the complete redemption much closer. We must however take advantage of that opportunity. And that begins by acknowledging those who led to our success as we celebrate the holiday "of sending gifts from on to another and gifts to the poor". Purim Sameach!
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