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.
Another reason for the Fast of Esther was revealed by the Maggid, the angel that used to teach the Beis Yosef, z”l (Maggid Meisharim, Parashas Vayakhel, V.I). The Holy One Blessed is He watches over Israel continually because they are His inheritance and treasured community and He is desirous of bringing them merit so that He may bestow upon them a goodly reward in the World to Come. Now, when the 14th of Adar arrives and Israel rejoices and celebrates in gladness the great miracle that the Holy One Blessed is He performed for them in destroying Haman and His sons and Israel’s other enemies, it is called a “mitzvah celebration.” Therefore the Sages said that a man is obligated to become intoxicated on Purim (Megillah 7b). However, this raises the concern that in consequence of the copious eating and drinking and rejoicing, Israel may come to sin. Therefore the Holy One Blessed is He preceded this day with a fast, because fasting has the power to protect a person from sin. In this way the Satan and Lilis will not have the power to accuse them nor to cause them to sin through an excess of eating and drinking. In the penitential prayers, when one recites the poem, “Few in number,” and one reaches the line, “Hear prayer and remove vanity, etc.,” it is praiseworthy to intend that we be saved from sin and iniquity through excessive eating, drinking and rejoicing on Purim, Heaven forbid. By means of the prayers of repentance and supplication that we recite in assembly we invoke the merit of Mordechai and Esther. For regarding Mordechai it is stated, “And Mordechai knew everything that had transpired and Mordechai rent his garments” (Esther 14:1).
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.
The Sages teach (Megillah 16a) that when Haman came to lead Mordechai upon King Achashveirosh’s horse and to honor him as the king had commanded, he found Mordechai with the scholars seated before him, demonstrating the laws of kemitzah [the taking of a fistful of flour from a meal offering]. Rashi explains that Mordechai was merely lecturing on the subject matter of the day, because that day was the 16th of Nissan, which is the day that the offering of the new grain [the Omer] was made. Haman lamented, “Your fistful of flour has come and pushed aside my ten thousand talents of silver!” Therefore it is proper to immerse oneself in the laws of kemitzah on the 16th of Nissan. All of this is in order to invoke the merit of the righteous.
Therefore, beloved ones, community of the holy people gathering for Hashem’s sake to hear the Megillah on this special day of Purim, of which it is said that all other festivals will be nullified but not Purim (Midrash Shocher Tov, Mishlei 9), let us recall the merit of Mordechai and Esther. For the Fast of Esther and Purim are days of favor and love. Therefore it is good to pray on the Fast of Esther, and may the One who hears prayer accept our prayers with mercy and favor, Amein.
תַּעֲנִית אֶסְתֵּר נִקְבַּע עַל סְמַךְ דְּאִיתָא בַּגְּמָרָא: שְׁלשָׁה עָשָׂר בַּאֲדָר זְמַן קְהִלָּה לַכֹּל הִיא. וּפֵרְשׁוּהָ הַמְפָרְשִׁים, שֶׁהַכֹּל מִתְכַּנְּשִׁין לְתַעֲנִית אֶסְתֵּר, וּבָאִים בְּנֵי הַכְּפָרִים לְמִנְיָן לוֹמַר הַסְּלִיחוֹת וְתַחֲנוּנִים, לְפִי שֶׁבּוֹ בַּיּוֹם נִקְהֲלוּ לַעֲמֹד עַל נַפְשָׁם, וְהָיוּ צְרִיכִים רַחֲמִים. עַל כֵּן הֻקְבַּע יוֹם זֶה לוֹמַר סְלִיחוֹת וְתַחֲנוּנִים. וּבְנֵי הַכְּפָרִים מְחֻיָּבִים לְהַקְדִּים וְלָבוֹא לְיוֹם הַתַּעֲנִית אֶסְתֵּר, וּלְהִשְׁתַּתֵּף עִם אֲחֵיהֶם בְּנֵי יִשְׂרָאֵל בַּאֲמִירַת סְלִיחוֹת, כִּי כֵּן הַפֵּרוּשׁ שֶׁל דִּבְרֵי חֲכָמִים זִכְרוֹנָם לִבְרָכָה: שְׁלשָׁה עָשָׂר — זְמַן קְהִלָּה לַכֹּל הוּא. וְזֶהוּ חָבִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁמִּתְאַסְּפִים הַיְחִידִים לְתוֹךְ הָעֲיָרוֹת, וּבְרֹב עַם הַדְרַת מֶלֶךְ, שֶׁנִּקְהָלִים לוֹמַר סְלִיחוֹת בַּקָּהָל, וְעַל יְדֵי תְּפִלָּה זוֹ הֵן מְעוֹרְרִים רַחֲמִים גְּדוֹלִים בַּפָּמַלְיָא שֶׁל מַעְלָה.
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.
וְיֵשׁ עוֹד טַעַם לְתַעֲנִית אֶסְתֵּר, אֲשֶׁר גִּלָּה הַמַּגִּיד לְהַרַב בַּיִת יוֹסֵף, זִכְרוֹנוֹ לִבְרָכָה, וְהוּא — שֶׁהַשְׁגָּחַת הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא תָּמִיד עַל יִשְׂרָאֵל, שֶׁהֵן נַחֲלָתוֹ וַעֲדַת סְגֻלָּה. וְהוּא חָפֵץ לְהַצְדִּיקָם כְּדֵי לְהַנְחִילָן שָׂכָר טוֹב לָעוֹלָם הַבָּא. וּבַיּוֹם שֶׁמַּגִּיעַ אַרְבָּעָה עָשָׂר לִהְיוֹת יִשְׂרָאֵל שְׂמֵחִים וְשָׂשִׂים בּוֹ עַל תֹּקֶף הַנֵּס, שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּהָמָן הָרָשָׁע וּבְבָנָיו וּבִשְׁאָר שׂוֹנְאֵי יִשְׂרָאֵל, אָז הִיא נִקְרֵאת 'שִׂמְחָה שֶׁל מִצְוָה'. וְעַל כֵּן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: חַיָּב אִינַשׁ לְבִסּוּמֵי בְּפוּרְיָא. וְהִנֵּה יֵשׁ לָחוּשׁ, פֶּן עַל יְדֵי רִבּוּי הָאֲכִילָה וּשְׁתִיָּה וְשִׂמְחָה בָּאִין יִשְׂרָאֵל לִידֵי חֵטְא. וְלָכֵן הִקְדִּים הַקָּדוֹשׁ בָּרוּךְ הוּא הַתַּעֲנִית, לְפִי שֶׁהַתַּעֲנִית הִיא סְגֻלָּה לְהִנָּצֵל עַל יְדֵי הַתַּעֲנִית מִן הַחֵטְא, וְלֹא יִהְיֶה כֹּחַ לְהַשָּׂטָן וְלִילִית לְקַטְרֵג עֲלֵיהֶם וְלַהֲבִיאָם לִידֵי חֵטְא מֵחֲמַת רִבּוּי הָאֲכִילָה וּשְׁתִיָּה. וְטוֹב לְכַוֵּן, כְּשֶׁיֹּאמַר פִּזְמוֹן 'בִּמְתֵי וְכוּ'', וּכְשֶׁאוֹמְרִים 'שְׁמַע תְּפִלָּה וְהַעֲבֵר תִּפְלָה וְכוּ'' צָרִיךְ לְכַוֵּן, שֶׁלֹּא יָבוֹאוּ לִידֵי חֵטְא וְעָווֹן, חַס וְשָׁלוֹם, עַל יְדֵי רִבּוּי אֲכִילָה וּשְׁתִיָּה וְשִׂמְחַת פּוּרִים. וְעַל יְדֵי סְלִיחוֹת וְתַחֲנוּנִים שֶׁאָנוּ אוֹמְרִים בִּכְנוּפְיָה — בָּזֶה אָנוּ מְעוֹרְרִים זְכוּת מָרְדֳּכַי וְאֶסְתֵּר, כִּי בְּמָרְדֳּכַי כְּתִיב: וּמָרְדֳּכַי יָדַע אֶת כָּל אֲשֶׁר נַעֲשָׂה, וַיִּקְרַע אֶת בְּגָדָיו.
Another reason for the Fast of Esther was revealed by the Maggid, the angel that used to teach the Beis Yosef, z”l (Maggid Meisharim, Parashas Vayakhel, V.I). The Holy One Blessed is He watches over Israel continually because they are His inheritance and treasured community and He is desirous of bringing them merit so that He may bestow upon them a goodly reward in the World to Come. Now, when the 14th of Adar arrives and Israel rejoices and celebrates in gladness the great miracle that the Holy One Blessed is He performed for them in destroying Haman and His sons and Israel’s other enemies, it is called a “mitzvah celebration.” Therefore the Sages said that a man is obligated to become intoxicated on Purim (Megillah 7b). However, this raises the concern that in consequence of the copious eating and drinking and rejoicing, Israel may come to sin. Therefore the Holy One Blessed is He preceded this day with a fast, because fasting has the power to protect a person from sin. In this way the Satan and Lilis will not have the power to accuse them nor to cause them to sin through an excess of eating and drinking. In the penitential prayers, when one recites the poem, “Few in number,” and one reaches the line, “Hear prayer and remove vanity, etc.,” it is praiseworthy to intend that we be saved from sin and iniquity through excessive eating, drinking and rejoicing on Purim, Heaven forbid. By means of the prayers of repentance and supplication that we recite in assembly we invoke the merit of Mordechai and Esther. For regarding Mordechai it is stated, “And Mordechai knew everything that had transpired and Mordechai rent his garments” (Esther 14:1).
וְהָעִנְיָן מְבֹאָר בְּזֹהַר בְּרֵאשִׁית, כִּי שְׁאָרֵי בְּנֵי אָדָם לֹא יָדְעִין רַק מַה שֶּׁעֵינֵיהֶם רוֹאוֹת, שֶׁשּׂוֹנְאֵי יִשְׂרָאֵל, כְּמוֹ הָמָן וַחֲבֵרָיו, מְבַקְּשִׁין לַעֲקֹר בֵּיצָתָן שֶׁל יִשְׂרָאֵל, וְהוֹלְכִין וּמִתְגַבְּרִין וּמִתְחַדְּשִׁין בְּכָל יוֹם וָיוֹם גְּזֵרוֹת רָעוֹת חֲדָשׁוֹת, וּמָרְדֳּכַי יָדַע תֹּכֶן הַדָּבָר וּמְקוֹר כֹּחַ שֶׁל הַקְּלִפּוֹת, שֶׁמִּשָּׁם יוֹצְאִים נַפְשׁוֹת הָרְשָׁעִים הָאֵלּוּ, הַחוֹטְאִים בְּנַפְשׁוֹתָם. וְזֶהוּ שֶׁאָמַר הַכָּתוּב, שֶׁמָּרְדֳּכַי יָדַע אֶת כָּל אֲשֶׁר נַעֲשָׂה, וְהִתְבּוֹנֵן כִּי גְּבוּרַת יַד הַקְּלִפָּה מֵחֲמַת הַחֲטָאִים שֶׁל יִשְׂרָאֵל שֶׁהָיוּ בְּאוֹתוֹ הַדּוֹר, עַד שֶׁהֻצְרַךְ מָרְדֳּכַי סִגּוּף גָּדוֹל וּזְעָקָה בַּתְּפִלָּה לְהַתִּישׁ כֹּחַ הַסִּטְרָא אָחֳרָא וּלְעוֹרֵר רַחֲמִים עַל יִשְׂרָאֵל. וְכֵן כְּתִיב: וַיִּקְרַע אֶת בְּגָדָיו וַיָּשֶׂם שַׂק וְגוֹ'. וְאֶסְתֵּר הַצַּדֶּקֶת, אֲשֶׁר זָכְתָה לְרוּחַ הַקֹּדֶשׁ, יָדְעָה גַּם כֵּן תֹּכֶן הַדָּבָר הַנִּזְכָּר, וְלָכֵן כְּתִיב בָּהּ: וַתַּעֲמֹד אֶסְתֵּר בַּחֲצַר הַמֶּלֶךְ וְגוֹ', וּפֵרֵשׁ הַזֹּהַר: אֵין עֲמִידָה אֶלָּא תְּפִלָּה, כְּמָה דְּאַתְּ אָמַר: וַיַּעֲמֹד פִּנְחָס וַיְפַלֵּל. וְהִרְבְּתָה אֶסְתֵּר בִּתְפִלָּה, עַד שֶׁעָלְתָה תְּפִלָּתָהּ לְמַעְלָה, לְמָקוֹם קָדוֹשׁ וְנוֹרָא, הַנִּקְרָא 'בָּתֵּי הַחֲצֵרוֹת'. וְהוּא הֶחָצֵר שֶׁלִּפְנֵי בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָה, אֲשֶׁר שָׁם מִתְנוֹצֵץ שֵׁם הֲוָיָה. וְזֶהוּ: וַתַּעֲמֹד אֶסְתֵּר בַּחֲצַר הַמֶּלֶךְ — מֶלֶךְ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא. וְלֹא כְּתִיב 'בַּחֲצַר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ'. וּכְתִיב בָּהּ: וַיּוֹשֶׁט הַמֶּלֶךְ לְאֶסְתֵּר אֶת שַׁרְבִיט הַזָּהָב, וּמָשַׁךְ אֵלֶיהָ חוּט שֶׁל חֶסֶד, שֶׁהוּא בְּיַד הַקָּדוֹשׁ בָּרוּךְ הוּא. וְלֹא לָהּ בִּלְחוֹדָהּ אוֹשִׁיט הַקָּדוֹשׁ בָּרוּךְ הוּא שַׁרְבִיט הַזָּהָב, אֶלָּא אֲפִלּוּ דְּמִתְחַבְּרִין בַּהֲדַהּ.
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.”
וְלָכֵן אֲנַחְנוּ, עֲדַת יִשְׂרָאֵל, אֲשֶׁר שְׁרוּיִין בַּגּוֹלָה וְסוֹבְלִין צַעַר הַגָּלוּת לְמַעַן כְּבוֹד הַקָּדוֹשׁ בָּרוּךְ הוּא, מִתְחַבְּרִין וּמִתְכַּנְּשִׁין בְּבָתֵּי כְּנֵסִיּוֹת, שֶׁהֵן נִקְרָאִים גַּם כֵּן 'חֲצַר הַמֶּלֶךְ' — מַלְכּוֹ שֶׁל עוֹלָם — וּבְוַדַּאי עַל יְדֵי אֲמִירַת הַסְּלִיחוֹת וְהַתְּפִלּוֹת אָנוּ מְעוֹרְרִים אֶת מָרְדֳּכַי הַצַּדִּיק וְאֶסְתֵּר הַמַּלְכָּה. וּבְוַדַּאי הֵם מִתְחַבְּרִים עִמָּנוּ בְּיוֹם הַתַּעֲנִית אֶסְתֵּר, אֲשֶׁר אָנוּ מַזְכִּירִין זְכוּתָן בַּאֲמִירַת 'כְּבִימֵי מוֹר וַהֲדַס הוֹשַׁעְתָּ בָּנֶיךָ'. וְלָכֵן הַיּוֹשְׁבֵי כְּפָרִים צְרִיכִין גַּם כֵּן לִהְיוֹת בַּחֲבוּרָה קַדִּישָׁא בְּבֵית הַכְּנֶסֶת בְּיוֹם תַּעֲנִית אֶסְתֵּר, כִּי יוֹם זֶה הוּא מְסֻגָּל מְאֹד שֶׁיְּקֻבַּל תְּפִלָּתֵנוּ בִּזְכוּת מָרְדְּכַי וְאֶסְתֵּר. וְכָל מִי שֶׁצָּרִיךְ רַחֲמִים עַל אֵיזֶה דָּבָר שֶׁהוּא צָרִיךְ לְהִתְפַּלֵּל, יִקַּח פְּנַאי לְעַצְמוֹ בְּיוֹם הַתַּעֲנִית אֶסְתֵּר, וְיֹאמַר תְּחִלָּה מִזְמוֹר כב בְּסֵפֶר תְּהִלִּים 'אַיֶּלֶת הַשַּׁחַר'. וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, דְּאֶסְתֵּר הָיְתָה נִקְרֵאת 'אַיֶּלֶת הַשַּׁחַר'. וְאַחַר כָּךְ יִשְׁפֹּך שִׂיחוֹ לִפְנֵי ה' וִיבַקֵּשׁ בַּקָּשָׁתוֹ וְיַזְכִּיר זְכוּת מָרְדֳּכַי וְאֶסְתֵּר, אֲשֶׁר בִּזְכוּתָם יֵעָתֵר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְיִפְתַּח לוֹ שַׁעֲרֵי רַחֲמִים, וּתְקֻבַּל תְּפִלָּתוֹ בְּרָצוֹן.
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.
וּבִהְיוֹת שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁבְּשָׁעָה שֶׁבָּא הָמָן לְמָרְדֳּכַי לְהַרְכִּיבוֹ עַל סוּס הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, וְלַעֲשׂוֹת לוֹ יְקָר כַּאֲשֶׁר צִוָּה הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, מָצָא לְמָרְדֳּכַי דְּיָתְבֵי רַבָּנָן קַמֵּיהּ וּמֶחֱוֵי לְהוּ הִלְכוֹת קְמִיצָה. וּפֵרֵשׁ רַשִּׁ"י דְּדָרַשׁ מָרְדֳּכַי בְּעִנְיָנוֹ שֶׁל יוֹם, כִּי אוֹתוֹ הַיּוֹם שִׁשָּׁה עָשָׂר בְּנִיסָן הָיָה, שֶׁהוּא יוֹם הֲנָפַת הָעֹמֶר. אָמַר הָמָן: אָתָא מְלֹא קֻמְצָא קִמְחָא דִּידְכוּ וְדָחוּ עֲשֶׂרֶת אֲלָפִים כִּכַּר כֶּסֶף דִּידִי. עַל כֵּן נָכוֹן לַעֲסֹק בְּעִנְיְנֵי קְמִיצָה בְּשִׁשָּׁה עָשָׂר בְּנִיסָן. וְהַכֹּל הוּא כְּדֵי לְעוֹרֵר זְכוּת שֶׁל אוֹתָם הַצַּדִּיקִים.
The Sages teach (Megillah 16a) that when Haman came to lead Mordechai upon King Achashveirosh’s horse and to honor him as the king had commanded, he found Mordechai with the scholars seated before him, demonstrating the laws of kemitzah [the taking of a fistful of flour from a meal offering]. Rashi explains that Mordechai was merely lecturing on the subject matter of the day, because that day was the 16th of Nissan, which is the day that the offering of the new grain [the Omer] was made. Haman lamented, “Your fistful of flour has come and pushed aside my ten thousand talents of silver!” Therefore it is proper to immerse oneself in the laws of kemitzah on the 16th of Nissan. All of this is in order to invoke the merit of the righteous.
עַל כֵּן אוֹהֲבֵי ה', עֲדַת עַם קֹדֶשׁ, הַנּוֹעָדִים לִדְבַר ה' לִשְׁמֹעַ קוֹל מְגִלָּה בְּיוֹם הַמּוֹעֵד הַזֶּה, שֶׁהוּא פּוּרִים, אֲשֶׁר לֶעָתִיד כָּל הַיָּמִים טוֹבִים יִהְיוּ בְּטֵלִים, וִימֵי פּוּרִים לֹא נִבְטָלִים, צְרִיכִין אָנוּ לְהַזְכִּיר זְכוּתָן שֶׁל מָרְדֳּכַי וְאֶסְתֵּר, כִּי יוֹם תַּעֲנִית אֶסְתֵּר וְיוֹם פּוּרִים הֵם יָמִים שֶׁל רָצוֹן וְאַהֲבָה. לָכֵן טוֹב לְהִתְפַּלֵּל בְּיוֹם תַּעֲנִית אֶסְתֵּר, וְשׁוֹמֵעַ תְּפִלָּה יְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵנוּ. אָמֵן.
Therefore, beloved ones, community of the holy people gathering for Hashem’s sake to hear the Megillah on this special day of Purim, of which it is said that all other festivals will be nullified but not Purim (Midrash Shocher Tov, Mishlei 9), let us recall the merit of Mordechai and Esther. For the Fast of Esther and Purim are days of favor and love. Therefore it is good to pray on the Fast of Esther, and may the One who hears prayer accept our prayers with mercy and favor, Amein.