We find a surprising reference to this story in the Babylonian Talmud. In Tractate Shabbat, page 88, there is an in-depth discussion about the Revelation on Mount Sinai, and there appears a reference to the story of the megillah as being parallel to the Revelation on Mount Sinai ? the foundational event at which the Jewish nation received the Torah.
Furthermore ? it is also claimed there that in the Revelation on Mount Sinai, the Jewish nation did not receive the Torah with free will; there was an element of coercion, when the Divine Revelation did not leave room for refusal. However, in the story of the megillah, the Jews received the Torah with complete and total free will without any coercion. Therefore, conclude the sages of the Talmud, accepting the Torah during the days of Achashverosh was preferable to what occurred at Mount Sinai!
But where does the megillah hint at receiving the Torah?
On the manifest level of the megillah, we do not find so much as a hint to the Torah and our receiving it. But as we know, Megillat Esther is a book of hidden messages. The manifest level is the first of many others. One of the people who worked on explaining Megillat Esther was the rabbi of Prague during the second half of the 16th century, Rabbi Judah Loew, known as the Maharal of Prague, one of the most important Jewish scholars and philosophers. His book on Megillat Esther was called Or Chadash (New Light) and it indeed shed a new light on deep and hidden layers of the megillah. In his introduction to this book, the Maharal discussed the Talmudic section we quoted and revealed where receiving the Torah was hinted at in the megillah.
When the Jewish nation accepted the decision to celebrate the days of Purim, according to the Maharal, this was the expression of a general position regarding all the commandments of the Torah. The commandments of Purim are not written in the Torah, and when the Jewish nation took upon itself to celebrate the holiday, they did so out of free will and love. It was this expression of positive will that can be generalized from the individual to the public. The commandments of Purim did not stand alone, but were additions to the commandments of the Torah, and therefore, accepting them willingly was a renewed commitment to the commandments of the Torah ? but this time, out of free will.
Furthermore, toward the end of the megillah, the way in which the rulings about Purim were accepted by the Jewish nation is described. First, there was a spontaneous celebration in the form of banquets and feasts. Years later, the nation?s leaders, Mordechai and Esther, saw the need to make the holiday official and the decision was accepted, as we read in the megillah:
?And the Jews took upon themselves what they had commenced to do and what Mordecai had written to them.?
(Esther 9, 23)
The repetition in this verse is obvious. The Jews accepting the rulings regarding Purim was a double acceptance. They took upon themselves the folk traditions they had already begun, and they took upon themselves the rulings that Mordechai had written to them. The Purim celebrations were, therefore, a folk tradition that retained its folksy character even after it was legislated. The Jewish nation did not surrender their rights to celebrate as they had done. This is a holiday that was not dictated from the ?top down? but was created from the ?bottom up?.