טיפע רעיונות פון הגאון רבי אביגדור מיללער זצ"ל

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Form a Picture of Hashem

From Seven Objectives of Tefila (#864) by Rabbi Avigdor Miller

Achievement number one in the purposes of tefilla (prayer) is to gain deah, a feeling that Hashem is right in front of you. In order to do that, the Torah has given us a very big heter (dispensation). The Torah has given permission to do something which otherwise you should not do. And that’s called hagshama: to picture Hashem is a physical way.

Now that’s absolutely wrong. “El mi tidamuni — To whom can you compare Me?”, Hashem said. It’s forbidden to believe that Hashem looks like anything we know. Therefore how can a man presume to picture that he’s standing before a melech (king) or before a father if it’s against the truth? The Rambam said if you really think [that’s Hashem’s image], then you’re a min (heretic). So how can you risk such a thing?

And the answer is, there’s a bigger danger, and that’s the danger of not thinking at all or not having any deah at all. So in order to gain that big achievement of feeling that Hashem is there and is listening to you, Hashem permitted us to make such a picture.

Actually He Himself showed Himself in such a form, therefore He gave us a heter to think so. “Timshiluhu b’rov chezyonos — the neviim (prophets) compared Him in many different ways in their visions — v’hincha echad b’chol dimyonos — but You’re the same in all of their comparisons." You’re one Hashem.

Whether they see You as a gibor (mighty person), an ish milchama, a hero in a chariot; or you picture Him as a “melech yosheiv al kisei ram v’nisa — king seated on His lofty throne” or as a loving father. “Hincha echad b’chol dimyonos — Hashem is One.” He doesn’t change.

Our business is to utilize this great gift. If Hashem permitted something that’s absolutely not true for the purpose of giving us the opportunity to gain an awareness, then we should utilize it. And when you say avinu, don’t lose that opportunity and just say it as in a dream. Father — He’s our father.

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Tell Him You Love Him
SimchaMinute by Rabbi Avigdor Miller

Ahavas (love of) Hashem is such a far off ideal that people don’t even think about it.

Ever think about loving Hashem? Did you ever say to Hashem in English or Yiddish, "I love You, Ribono Shel Olam"? You never said once in your life, "I love You Hashem"? You went to the mesivta, you got semicha, You learned Shas,

Never once said in your life to say, "I love You Hashem"? What kind of life is that? Ahavas Hashem is a chiyuv (obligatory).

— Bringing Up Children 10 (#880)

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Learn to Love Hashem
SimchaMinute by Rabbi Avigdor Miller

[Listen] to the word of Chava who said our purpose in this world is to be a konein, to acquire as much perfection as we can, good middos (character), ahavas (love of) Hashem.

Ever practiced ahavas Hashem? Try to love Hashem, you have to work on it. You have to practice yiras Hashem, to be afraid of Hashem. It doesn’t mean to just be frum. Frum is wonderful, but you have to learn how to be afraid of Hashem.

— Legacy of Chava (#834)

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Prayers Stir the Mind
SimchaMinute by Rabbi Avigdor Miller

Inside of each one of us is a deep fountain of inspiration. Every man possesses greatness within him, but he needs something that will draw it forth and cause him to begin producing that which he is capable of becoming. Therefore when we say certain words and do certain acts, it’s an incentive for our mind. It stirs our mind to begin thinking and produce the emotions and attitudes that these acts symbolize.

— Asking Hashem

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Tefila: Crying out to Hashem

From Wine of Prayer (#555) by Rabbi Avigdor Miller

There is a pasuk (verse) in Tehillim, “Yaancha Hashem b’yom tzara — Hashem will answer you on the day of distress.”

Now when it states He will answer you, it implies if you called out to Him, because that’s what the word answer means. But we see that not merely because you called out does He answer to you, because it states soon after “Yizkor kol minchosecha — He will remember all of your offerings — v’olascha yidashneh selah — and your korbanos olah, your burnt offerings He will accept.”

So we see [His answer is] in the merit of your service to him, that you demonstrated your devotion to Hashem at some previous time when you did not need any help, when it wasn’t a day of tzara. Because when you were not in a day of tzara you demonstrated devotion to Hashem, therefore on the day of tzara He is going to answer you. When you were in prosperity, and you were well and you were happy, still you remembered Hashem and you showed your devotion by coming and doing acts of service to Him, so when the time comes when you’ll cry out on the day of distress, so Hashem will answer you.

However, we note that Hashem will answer you. It means despite the merit that you gained previously, despite the fact that you demonstrated your loyalty, your love of Hashem, and your devotion to Him previously, if a time will come when you need help, you have to ask for it. You must cry out and ask for it. Yaancha, He’s going to answer you on the day of distress. Which means despite all the menachos and all the minchos and all the service that you offered hitherto, all the merits and mitzvos you gained previously which make you deserving that Hashem should listen to your outcry, you must still cry out to Him. That’s a condition.

You say every day “V’oneh l’Amo Yisrael b’eis shavam eilav —He answers his people Yisrael at the time that they cry out to Him.” It doesn’t say merely He hastens to their succor, He is at hand to help them. It doesn’t say that. It says v’oneh, He is ready to answer them. When? B’eis shavam eilav, at the time that they cry out. And shavam means a great outcry. So we see it’s not sufficient merely to mumble a little prayer. It’s important to make a big outcry to Hashem.

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Gaining control
SimchaMinute by Rabbi Avigdor Miller

By doing mitzvos we become better. In general when a person doesn’t yield to his inclinations, to his passions, to his yetzer hara, but his seichel, his reason overcomes everything and he does only according to the command of Hashem, it’s a great perfection.

When you gain control over your character and over your desires, then you’re a superior personality.

— The Axis of the Torah (#839)

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Purity and Filth in Exile

From Most Beautiful Nation by Rabbi Avigdor Miller

Hashem’s second sorrow is that we are being dragged through the exile of the nations. The nations are all in the gutter; they always have been. Only today, they are in a lower gutter than ever before. Even frum Jews live in an atmosphere polluted with the filth that’s coming out of the gentile world, like parasites. An old man totters out Shabbas morning to buy his Forward. His grandchildren have hair down to their buttocks and they’re dressed in rags, lying in street corners bumming around. It’s a pity on the Jewish people. We are living in the midst of this.

The Jewish nation used to be filled with idealists to the core; you could see it on their faces. As it says in the Gemara, “There will come a time when Jewish youth who never tasted sin will give off a scent like the finest of Lebanon.”

An innocent, pure yeshiva man is lovable. But today, the misled youth echo gentile ideas and follow in their footsteps. In the olden days, the Jewish youth were so pure. Say you’re very hungry and haven’t eaten for a long time, and then you see a delicious chocolate éclair topped with icing. That’s what the Jewish youth used to look like. They were so innocent. Even a working boy was pure through and through.

People should keep away from movies like they keep away from skunks. Anybody who goes inside should know that he’s going to smell bad for years. It’s like the old-time toilets: after leaving, people would walk around for an hour before their clothing was aired. Our neshamos (souls) don’t air so quickly. If you walk into a movie, the filth that permeates your soul is going to stay there for a long time.

Even if you don’t walk in, it spills out in the street. The atmosphere is saturated with wickedness, with stupidity. Yerushalayim is in exile. The Shechinah is in exile. Therefore, we pray to Hashem, “Tell me, You whom our soul loves. How can we get close to You?” Because that’s what we seek more than anything else.

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The World Clamors...
SimchaMinute by Rabbi Avigdor Miller

The gentile world is full of clamor about women, space-travel, war and sports; and all their interest is expended on materials and machines and power and pleasure. The politicians mouth phrases of public benevolence, and the literati work up a lather of artificial indignation against “social injustice,” which the loquacious clerics repeat to their shallow-brained congregants. But in actual practice there is no concern for kindliness and righteousness.

— Sing, You Righteous

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Children of a Perfect Father

Eisav you had to know had a good father and a mother. Eisav is blamed only in comparison to what he should have been. But there’s no question Eisav was a very fine gentleman. His father loved him not for nothing.

And still when Hakadosh Baruch Hu looked at Eisav, looked at Sayir Edom, He fell in love with the Am Yisrael. He saw the difference. No matter how good Edom is, they cannot compare to the children of Yaakov ish tam, the perfect man.

— Asking for Life (Erev Yom Kippur) (#803)

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Ask Rabbi Miller: Who's To Blame If Jews Are Alienated from Judaism?

From Midos: Finding Favor in Hashem's Eyes (#579)

Q: Is the frum community not partially responsible for today’s alienation [of some Jews] from Judaism?

A: There’s no question everybody is responsible for his fellow man. "Kol Yisrael areivim zeh l’zeh — We’re all guarantors for our fellow Jews." And even the biggest reshaim (evil people) when they do misdeeds the guilt is shared by all of Yisrael. However we have to beware of unduly blaming the frum Jews.

There is a certain attitude of enjoying knocking the frum Jewish community. We have to study this and know there is a certain anti-Semitism in Jews themselves. When Jews knock the frum community it’s nothing but an echo of anti-Semitism in their own hearts. We
have to spend a lot of time studying the virtues of the frum community and appreciating that.

What nobility we see! How grand is the lifestyle of today’s frum communities! When you walk in the streets and you see young women with big families. They’re sacrificing everything in order to bring up a generation. And the little boys all wear yarmulkas and tzitzis out, little girls are so frum dressed. We have to love the frum community. You have to appreciate them.

It’s an unusual phenomenon to see people who can ignore the environment and live according to their ideals, and their ideals are the noblest that mankind ever saw. You know how many people are giving one tenth of their property for tzedaka? Can you equal that anywhere? They keep taharas hamishpacha. Their houses are completely kosher. Expensive mezuzahs in every doorway. Expensive tuition for the children in the yeshivas and Bais Yaakov. These people are sacrificing and laboring for their ideals, and they’re loyal.

Certainly it’s our job to reach out and to bring in people. Nevertheless we have to be aware this [blaming frum Jews] may be a symptom of a weakness of responding to the outside attitudes towards the frum. We have an obligation to love the frum Jews and look up to them and understand that it was a nes (miracle) that in the last 30 years there emerged a frum modern Jewish community.
...
It could be sometimes here and there, there is a frum Jew who is dishonest. You hear, there is a frum Jew who doesn’t have good manners. But by and large they are the best people in the world.

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The Most Beautiful Nation
SimchaMinute by Rabbi Avigdor Miller

“Im lo saidi lach, hayafah banashim, tzi’i lach b’ikvai hatzon — If you will not know, you most beautiful of women, go out in the footsteps of the flock.” — Shir Hashirim (1:8)

The Jewish people are called the “most beautiful of women.” We’re not just another people; we’re the aristocrats. That’s a big lesson that Jews have to learn. The Jewish people are the most beautiful of nations.

— Most Beautiful Nation

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The Summit of Knowledge of Hashem

We have no concept today what that means, "eating for kedusha (holiness)." When it says, "Tov haeitz l’maachol — The trees were good for eating" in Gan Eden, it meant it was good for Adam...

If he would have remained in Gan Eden he would have achieved by means of the fruits of Gan Eden the most perfect results which Hashem had hoped to have from him. The sweetness of the fruits and the beauty of the fruits all combined for the purpose of achieving the summit, the acme of daas Elokim (knowledge of Hashem).

— Repenting in Happiness (#E-160)

--
ac·me
/ˈakmē/
noun: acme

the point at which someone or something is best, perfect, or most successful

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The Golden Coin of Life

From Supreme Services (#35) by Rabbi Avigdor Miller

When Dovid Hamelech considered what Hashem did for him, he felt so humbled he was at a loss for words. He said, “mah ashiv l’Hashem kol tagmuali alei — What can I pay back for all that he bestowed upon me?” When we embark on this course of study to see what we have, it may be hard for us to feel gratitude for merely having life, being alive.

Let’s compare ourselves to those who don’t have. Do you know the majority of the world is not alive? The majority are either waiting for the chance to come in or have already had their chance. We’re a very tiny minority of mankind.

Of course most people are busy throwing away these golden coins of life. They never stop to appreciate this great gift. You get up tomorrow morning, and as soon as you open up your eyes, say:

“Modeh ani lefanecha — I give thanks before You”
“Melech — oh King”
“chai v’kayum — living and enduring, He’s unchanging”
“shehechezarta bi nishmasi — that You returned to me my soul,”
“b’chemla — with pity.”

How many people didn’t get up this morning? When a man studies the Shaar Habechina properly, not only is he bursting with happiness all his days, not only is he singing and rejoicing all his life because he appreciates what he possesses, but he is always busy trying to express gratitude to Hashem.

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May You Criticize Other Jews?

It's possible sometimes for a person to make a remark about Williamsburg's Jews, about Boro Park Jews. Chas vesholom, any such remark is a slap in the face (so to speak) of the Shechina. Hashem won't stand for that. You speak against the Klal Yisroel? Against shomrei mitzvos? Against a Lubavitcher? You can't speak against frum Jews!

-- Thinking Hashem's Thoughts (#1000)

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If “Olam chessed yibaneh — He builds a world of Kindness,” why should we deny ourselves pleasures?

The truth is, we don’t. We go to sleep on a bed; we don’t sleep on the ground. Isn’t it a pleasure to sleep on a bed? You eat breakfast; why don’t you fast? Why do you put on clothing? Put on a sack, an old sack you'll find in the basement. [Life is] full of pleasures; absolutely. But sometimes unnecessary pleasures pile up.

When a person has a habit of chasing after pleasures, it is unhealthy for him. If a person’s always eating candy instead of eating lunch; always eating cake instead of eating bread and butter; always looking for delicatessen instead of good fresh food, he's harming himself.

Therefore, Hashem is not angry at [a] person who enjoys pleasures. A person eats candy; there's no sin. Candy was made for the purpose of having good times. But the person himself has to know, it’s necessary for to keep himself in restraint, because it’s not good for him to indulge in pleasures.

Sometimes (like a taanis tzibur, a public fast), everybody refrains from even ordinary pleasures, in order to get a certain benefit. If you give up pleasures for the benefit of your neshama, it’s a very worthwhile thing.

A nazir gives up wine. Now, a nazir is a kadosh (holy). But it’s considered a certain misdeed against his body. So there are two sides to it: the body says look, you want to be a kadosh? Why should I suffer — I like wine! ,The nazir says, please, my body, for the sake of my neshama, go along with me, and then you'll see, you'll be rewarded. When techiyas hameisim comes, you'll see how lucky you were that I made my neshama better by refraining from wine!

So you apologize to your body; you say sorry, my body. Like a woman who wants to reduce her weight, so there’s no more cake in the house. The husband says, look, Chana, I like cake. She says, "If there's cake in the house, I can’t reduce. Please, my husband, forgive me; you'll have a healthier wife; I’ll live longer as a result, if I won’t eat cake. It’s for your benefit I won’t eat cake." The body has to go along with the neshama and suffer a little bit.

But in general it’s all goodness. You sleep: sleep is a pleasure! You wake up in the morning a new person. Life is full of pleasures. A glass of water: it’s a delight! There's no drink as good as water. If you couldn’t get water from the sink, you'd have to go to buy it. You'd have to pay a big price for a bottle of water.

Like the Mesilas Yisharim says, “Haolam lo nivrah elah lihisaneig al hashem — The world was made only for having pleasure in Hashem.” So my rebbe [Der alta fuhn Slabodka] said like this: “Haolam lo nivrah elah lihisaneig — The world is made for pleasure.” Then it adds “Al Hashem” -- The biggest pleasure is Hashem.

The world is a pleasure too. You see we have pleasure. When tzaddikim drink water, when the tzaddikim wear clothing, when the tzaddikim sleep. Everybody’s having pleasure from this world. So everybody can say with truthfulness “Olam chessed yibaneh.”

— Five Minutes a Day #2 (#E- 163)

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How can one make amends for harsh words?

First of all, you must ask for forgiveness.

Every husband and wife before the Yom Hadin should go through the ceremony at least of asking each other forgiveness...

There are husbands who killed their wives by bad words. I know two cases.

A husband, a mean fellow like a devil, a frum Jew, he always needled and disparaged his wife. Finally, while still young, she contracted cancer. On her death bed, he requested her to forgive him. And she was so full of vexation from a lifetime of suffering that she said no, and she died without forgiving him.

Here’s a case of a woman that was so mean to her husband for years and years. Finally he became ill and died. To this day she never blames herself, but she shed his blood. She’s trying to hide it in the bottom of her heart, but she’s guilty.

There are many people like that. They blindly continue in their self deceit, but you can’t deceive Hashem. Even if a man didn’t kill his spouse with mean words, but he certainly didn’t do any good [with them].

These foolish people are ruining their lives. What good is your Torah, what good are your mitzvos, what good is your tzedaka if you come home and you’re making your house a Gehinom for your poor little wife? She’s loyal, she goes to the mikva, she serves you in every respect, she makes a kosher frum home, she sends the children to the yeshiva, she cooks meals for you. And you have nothing but criticism for her!?

You know what a rasha you are? You’re like a mechallel Shabbos, only worse... What a waste of life it is when a man’s evil mouth chews up all of his good deeds and nothing remains of all of his mitzvos. Or you nagging woman, what would you have lost by not nagging your husband? "Ki karov eilecha hadavar meod — It’s so easy," no effort is involved! Keep quiet.

— Easy Road to Teshuva (#524)

Even if a man didn’t kill his spouse with mean words, but he certainly didn’t do any good [with them].

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Do You Pass This Test of Prayer?

So many people pray and yet are negligent, so Hashem says, “You’re not sincere. If you want Me to make you successful in business, why don’t you try to be successful? If you want to become a baal teshuvah, a real person of repentance, why don’t you … go to teachers or learn those sefarim that teach you how to repent? If you want to become a Torah scholar, why don’t you put in time?”

— Asking Hashem

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Did Suffering Ever Make You Happy?

When poverty or other suffering has been decreed on a man, he is wise to utilize the opportunity of gaining the Perfection which is thereby thrust upon him. This then becomes a great good fortune for him. ‘When a man accepts the chastisement of G-d and improves his ways and deeds, he can rejoice at this as one rejoices at great successes’ (Shaare Teshuvah II, 4).

— Rejoice, O Youth

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Ask Rabbi Miller: Why do We Need Torah Sages?

From Wilderness at Sinai (#643) by Rabbi Avigdor Miller

Q: We know what’s right and wrong. Why do we need a chacham (sage) to teach us?

A: The answer is we don’t know. All you know in general, you shouldn’t do it. The chacham will teach you the genus, how shameful it is, what a harm that you do to yourself, and that’s what the Mishlei is explaining constantly. The Sages say, what is Mishlei? What is mussar?,It’s learning how shameful it is to do wrong things.

Let’s say a man is a kaasan, an angry man. He thinks it’s wrong to be angry, it’s a sin to be angry, but he feels it shows a certain strength of character, and it’s some sort of an enjoyment. It is an expression of his will, it’s masculine to be angry. That man should know he’s very far away from being a baal teshuva (penitent person) on the middah of kaas.

He has to learn that anger is such a shameful thing that suppose he was walking in the street or he was in his office, or even his home and suddenly his pants fell down, whenever he recalls that episode, years later, his face flames with embarrassment. Now it wasn’t a sin, his belt burst and his pants fell down; it wasn’t his fault. But still whenever he recalls that, he’s terribly embarrassed. That’s how a man should think about his sin. He should learn how wrong it is, how shameful it is, and that's a baal teshuva.

And therefore that’s one of the requirements of teshuva, to lose any interest in the thing, to such an extent that when he thinks about it now, his heart hurts him that he ever did it.

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Do Some People Bother You?

Every difficult person that you encounter — “your enemy” and “he that hates you” — understand them as Hashem’s especial gifts to you; you can thus transform them into the most precious gems which you can ever gain... Our greatest test and our greatest opportunities are “all the living.”

— Career of Happiness

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Why Should You Choose Your Friends Carefully?

Once a person gets into bad company, he is on track to lose everything that is important to him in life. By mingling with the crowds in a celebration and sharing in their coarse attitudes, he will adopt their low ideas and it will eventually cause him great harm.

— Ohr Avigdor Shaar Avodas Elokim

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Ask Rabbi Miller: Does Repentance Undo the Desire to Sin Again?

From In the Wilderness of Sinai by Rabbi Avigdor Miller

Q: “Ovar v’shana nasis lo k’heter” (Shaarei Teshuva): if a man does a sin more than once, then it becomes to him like permissible, it means he loses his feeling of fear of the sin. So the question is, would teshuva (repentance) be able to accomplish a regeneration of his attitude, that he should regain the fear of the sin?

A: That’s what teshuva implies. Teshuva means you look back and you want to undo the impression of the past. If a man did a sin in his youthful years, and now he stopped doing that sin, but whenever he recalls that sin he smacks his lips for the good time that he had, he thinks it was a good time that I had then, oh no, that’s not at all teshuva.

A baal teshuva must shudder in disgust at the wicked thing he has done

A baal teshuva (penitent person) has to think, at that time I ate from a dead rat. Let’s say he had an encounter with a pretty girl, when he looks back on it, his sentiment should be, I was eating a dead rat. That's how the teshuva is. He has to have such remorse that he dirtied himself by eating a dead rat that was ripening for a few weeks in the July sun. Suppose he would approach that rat again; he would have to cross the street. That’s what he would do now, if he would encounter that girl again and he would be still in his full youthfulness again, he’d run across the street and hold his nose.

That’s a baal teshuva. He has to be so sorry at the foolish thing that he did, that he corrupted himself and he ruined himself, that all of his life whenever that episode recurs to his mind, he shudders in disgust at the wicked thing he had done.

Now that’s not easy, of course. If a person can stop doing the sin, and that alone, that’s also something. But charata (regret) is one of the conditions of teshuva shlemah (complete repentance).

Climb the Ladder: Think about one misdeed you have committed and re-assess if you have felt enough regret for it

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Fountains of Wisdom

by Rabbi Avigdor Miller, during a Purim seudah in the Bais Yisroel shul:

There are two kinds of wisdom that we find in Mishnah and Pirkei Avos:

1. People who learn and make it their business to remember and never to forget. Concerning this, in connection with Matan (the giving of the) Torah, the Rambam says, "Just be careful and guard your soul very much lest you forget the things that your eyes saw.

2. Those about whom "the water comes from the fountain itself" [they themselves are a source of wisdom] Therefore, keep on pouring the waters of wisdom into yourself. You'll be surprised. The walls don't let out the water, they only let them in.

Some of our human cells are permeable in one direction only. They let in certain things and they let out certain things. We have to let in wisdom and keep it there. In addition, we have to let in from the waters of the earth within the pit [of knowledge] and become a flowing fountain.

The Gemara says that when the nations of the world get drunk, they begin talking foul language. That is what they really are; only, they conceal it. However, "when wine goes in, their secrets go out," and they are revealed.

But Yisrael has holiness within them. So what comes out of a frum drunken Jew? Supplications, fear of Heaven, holiness, words of Torah. He gets down on his knees, crawls under the table, grabs his Rebbi's foot and begs to be taught the ways of teshuva. He's has enough sense to beg his Rebbi on Purim.

All year round he's bashful. But on Purim he's a mevakeish (seeker of) Hashem.

We all have a Yetzer Hatov (good inclination) within us. Only, you have to let it come to the forefront of your being.

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Knowledge and Understanding
SimchaMinute by Rabbi Avigdor Miller

Hashem gave Mordechai a gift of wisdom. He became the greatest scholar in the Jewish nation, the head of the Sanhedrin. What else did he get? The gift of understanding!

Understanding [daas] is a different story entirely. A man can have a lot of knowledge but lack daas. It is not enough to be a living Talmud; we must understand what it means... It should not be mere intellectual teachings. But, it has to become part of us.

— Preface to Purim 2 (#112)

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Haman Was a Blessing

From In Your Blood, Live (E-2) Rabbi Avigdor Miller

The bayis sheini (second Temple) was very far away from bayis rishon (first Temple) . It was missing many things, it didn’t have the same holiness; the Shechina (Divine Presence) as the bayis rishon, not at all. It was a holy place, but it was a very great decline and therefore Hashem prepared the way for them that they should accept the new way of life that Ezra foresaw for them

The Gemara says “Re’uyoh hoso Torah linasein mei’Ezra — The Torah could have been given in the days of Ezra Hasofer. It was like a new Torah; the same Torah as before but dressed up in a new way that made a tremendous change. So Hashem called in an expert who was capable of making a change, who was able to help out Ezra and that was Haman, he was a great master to whom we owe so much gratitude for what he did for us that even all the prophets together were not able to have to effect on us that Haman had.

Haman was a blessing. There never was such a benefactor to us. All the prophets together did not have such a good influence as Haman . When Achashveirosh took the ring off his finger and put it on the finger of Haman, there was a revolution in the world. Klal Yisroel heard the king’s ring is now on Haman's finger, they turned upside down. It was vunahafoch, the whole nation turned upside down.

The worst enemy, the soirer hayehudim (afflicter of the Jews) now has absolute power over us, it never happened such a thing before...

At that time, when finally when they saw Haman hanging, Haman who had the king’s ring on his finger, and now he’s hanging, that changed it. They came wild, they came crazy, oh, says Hashem now you're ready for a change.

At that moment “kimu vukiblu hayehudim” they accepted “aleihem vu’al zarom” not only that they're going to celebrate Purim every year, they accepted everything and that’s how Ezra’s takanos finally came to be accepted, otherwise it would never happen.