The True Meaning of Purim: Humanity, Amalek, and the Jewish Vision of Compassion

Haman’s decree to destroy, kill, and annihilate all the Jews was historically unprecedented. Throughout the long history of Jewish exile among the nations there were decrees of humiliation, oppression, and even sporadic killings, as well as bloody conquests. Yet a total extermination without religious justification had never been seen — except in Haman’s decree, whose “second edition” was carried out by the terrible oppressor during the years of the Holocaust. As many have noted, with supporting sources, he too was viewed as a descendant of Amalek. Indeed, a clear line connects the two.

Such a decree meant that the Jewish people had no right to exist on earth, that they were not even included within humanity and no longer considered “human.” Their existence depended solely on whether the king found it worthwhile to allow them to live, as Haman declared in the Megillah: “It is not worthwhile for the king to let them be.” Once he concluded that they were of no benefit, their destruction could be justified in the eyes of society and conscience. As difficult as it is to believe that such an ideology could exist, the “enlightened and cultured” German nation tragically proved otherwise.

The Nazi ideology went even further, claiming that Jews corrupted the form of humanity itself and therefore had to be eliminated for the supposed benefit of mankind, while exploiting them to the maximum beforehand.

Who Deserves the Right to Exist?

At the heart of the plan to hang Mordechai lies a deeper argument: the debate over whether a Jew is considered truly human. Haman’s advisors sought to strike at the essence of the struggle. Historically, hanging was viewed as an especially degrading form of death, rooted in the verse “for one who is hanged is a curse of God.” The act of hanging represented the humiliation of the divine image within a person. Haman and his followers wished to emphasize that Mordechai, who represented the Jewish people, was in their view, not fully human.

The dispute revolves around the most fundamental question: Who has the right to exist? Amalek and Haman claimed that Israel is not called “human.” According to their worldview, humanity is measured by power, productivity, and success. Since these people seemed “unproductive,” “it is not worthwhile for the king to let them be,” and therefore their elimination was justified.

In the ideology of Amalek, a person is defined by superiority and achievement — the successful, the cunning, the powerful. Haman boasted of his wealth, his many sons, and the honor the king had given him. Whoever produced maximum gain or served national interests was deemed worthy of existence. In its modern version, the Aryan ideology declared that not only was the “superior race” elevated, but even within it the weak and impaired should be removed for the advancement of humanity.

The Jewish Definition of Humanity

Judaism presents a completely different approach. In many ways, the foundation of humanism originates in Jewish thought, which defines humanity through compassion, love, and giving to others.

What is a human being? What distinguishes human life from animal life? At first glance, one might assume that intellect is the defining feature. But if we accept that premise, it could lead to dangerous conclusions, that a person with less intellectual capacity is somehow “less human.” An elderly person with Alzheimer’s, a child with disabilities, or anyone unable to contribute economically might then be considered less worthy of existence. This is not the teaching of Torah.

“You Are Called Adam” – A Deeper Meaning

The Talmudic statement “You are called ‘Adam,’ and idol worshippers are not called ‘Adam’” can sound arrogant or even racist at first glance. Some explain it as referring only to ancient idolaters, but another interpretation is possible.

The Torah states: “God created man in His image.” What is the divine image within a person? The Chafetz Chaim, in his work Ahavat Chesed, explains that the image of God is expressed through kindness and the ability to give to others.

Amalek represents the complete opposite — cruelty and exploitation. Amalek attacks the weak, just as we saw in that cursed nation which, alongside its racial ideology that led to genocide, declared that vulnerable populations had no right to exist.

Sadly, this ideology is not limited to one nation. Today, extremist movements promote violence based on religious ideology, declaring that anyone outside their belief system deserves death. When we speak about erasing Amalek, it refers first and foremost to erasing the worldview that legitimizes cruelty and murder.

The True Victory of Purim

In light of this, the mitzvot of Purim take on profound meaning. Maimonides famously teaches that it is better to increase gifts to the poor than to increase gifts to friends, because one who gladdens the hearts of the downtrodden is likened to the Divine Presence itself.

Purim is therefore a festival of giving and a celebration that expresses the true “form of humanity,” the divine image within each person. This is the genuine victory over Amalek.