Esther 4:7, Question 5. Why does the verse emphasize Mordechai’s telling Esther about the destruction of the Jews?

  • The Vilna Gaon writes that the verse emphasizes Mordechai’s telling Esther about the destruction of the Jews to clarify that the public documents vaguely informing Shushan to be ready actually intended the annihilation of the Jews.
  • R’ Yehonason Eibshutz breaks apart the word “li’avdam” (“to destroy”) into the words “lo badam” (“not with blood”). In explanation, he cites the Midrash (Esther Rabbah 7:14) that relates the following allegorical anecdote:

[After the Satan convinced H-Shem to agree that Yisroel deserved destruction, and various levels of H-Shem’s servants respond,] Eliyahu (of Blessed Memory) ran in terror to the Patriarchs and Moshe son of Amram. And he said to them, “How long will the Patriarchs of old remain asleep? Are you not paying attention to the evils in which your children find themselves? The ministering angels, the sun, the moon, the stars and constellations, Heaven and Earth, and all the Heavenly servants are bitterly crying. And you are standing by, not paying attention?!” They said to him, “Why [were they found worthy of destruction]?” He said to them, “Because Yisroel enjoyed themselves at the feast of Achashverosh. Because of this, H-Shem decreed upon them a decree to annihilate them from the world, and to destroy their memory.” Avraham, Yitzchak, and Yaakov said to him, “If they transgressed the Will of the Holy One, Blessed is He, and this decree is sealed, what are we able to do?” Eliyahu returned, and said to Moshe, “Trustworthy shepherd! How often have you stood in the breach for the sake of Yisroel, and nullified the decree against them to avoid their annihilation? As it is written, ‘Did not Moshe, His chosen, stand in the breach before Him to turn back His anger from destroying’ (Tehillim 106:23). How do you answer this evil?” […] Moshe said to him, “Is there anyone good in this generation?” [Eliyahu] said, “There is, and his name is Mordechai.” [Moshe] said to him, “Go and tell him that when he stands there to pray, and I from here, and he seeks mercy for them before the Holy One, Blessed is He…” [Eliyahu] said to him, “Trustworthy shepherd! It is already written, this letter of destruction of Yisroel!” Moshe said to him, “If it is written in clay, our prayers will be heard. And if it is written in blood, it is already done.” [Eliyahu] said, “It is written in clay.” Moshe our Teacher said to him, “Go and tell Mordechai.”

 R’ Eibshutz asks on this this story: What is the symbolic significance of the document being written in blood or clay? Why would a decree written in blood be irreversible? He explains that Adam was created from earth and soul (Bireishis 2:7). Clay is made from earth and the Torah testifies that blood is the essence of the nefesh, soul (Vayikra 17:14, see Ramban to Vayikra 17:11). Thus, clay represents the physical and blood represents the spiritual. In the Midrash, then, Moshe was asking Eliyahu if the decree against the Jews was written for physical reasons (i.e. their enjoying Achashverosh’s feast) or spiritual reasons (i.e. bowing to an idol of Nevuchadnetzer). Had it been for their spiritual rejection of H-Shem (G-d forbid!), the decree would stand. In our verse, Mordechai was telling Esther that the decree was “lo b’dam,” not written in blood, and thus had a physical root that could be reversed with the power of prayer1.

1It is unclear to the author why the cause should be unclear; the above-cited Midrash explicitly stated that the decree was written and sealed due to the Jews’ enjoying Achashverosh’s feast. Perhaps the question was regarding the Jews’ motivation in attending the feast, and is not related to the seeming worship of Nevuchadnetzer’s statue. Tzarich iyun.

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Esther 2:7, Question 2. Which is her real name, Hadassah or Esther?

  • The Rabbis of the Talmud (Megillah 13a) heavily debate whether the title character’s real name was Hadassah or Esther. One opinion (R’ Meir) was that her name was Esther, but she was righteous, and the righteous are compared to myrtles (“hadas”) in beauty based on a verse in Zecharya (1:8). Why is the myrtle an appropriate plant to which to compare a tzaddik? Alshich says a myrtle is as successful in the summer as it is in winter. A Tzaddik is righteous all the time, consistently, and not different at home than outside. Avraham who was 75 when he left Haran (Bireishis 12:4). The Midrash (Bireishis Rabbah 39:13) says H-Shem told Avraham that in the merit of his leaving everything he knows and loves at the age of 75, the rescuer of the Jews (presumably in the Purim story) will also be 75 years old. Hadassah (5+4+60+5) is the gematria of 74, and with the principle of im hakollel, the numbers can be equal. Rabbi Shaul of Amsterdam points out another proof to Hadassah’s age being 75. The Talmud (Megillah 14a) calls her one of the seven prophetesses of Israel. According to the Talmud (Moed Katan 25a), prophecy can only occur in Israel (which is the reason Yonah tried to flee). Esther was then born in Israel, which occurred at least seventy years before, since that was when the Temple was destroyed and Mordechai was exiled, and she would have needed to be at least at an age of some consciousness (presumably, 5) to experience prophecy.
  • The second opinion in the Talmud (R’ Yehudah) is that her name was Hadassah, but she kept the secret (“hester”) of her nationality. Maharal points out that this secrecy is also indicative of tznius, modesty, the stamp of a Jewess. The idea of modesty is not the hiding of something evil, but rather the protecting of that thing to keep it special. It is the defining characteristic of a Jew, contrasting sharply against the characteristic of Eisav and his spiritual/ philosophical descendants. This is seen in the verse (Bireishis 27:22) “the voice is the voice of Yaakov, and the hands are the hands of Eisav.” In other words, the primary actions of the spiritual Jew is non-physical, represented by the invisible, ephemeral voice. The primary world-view of Eisav’s heirs is rooted in the visible, represented by the creative, physical hand. Rav Hutner similarly adds that Purim is an example of H-Shem’s modesty in that the miracles in Megillas Esther, as we have seen, are hidden behind the political, natural events of the written story. According to the Zohar (Devarim 226a), H-Shem kept Hadassah hidden by allowing her to utilize mystical powers to create a “sheid,” or demon, to get out of having relations with Achashverosh.
  • A third Talmudic opinion (R’ Nechemya) states that her name was Hadassah, but she was called Esther because the nations of the world call her Sahara, which means moon in Aramaic. The moon represents beauty as in Shir HaShirim 6:10), and the nations of the world thus compliment Hadassah’s appearance. Another possibility is that the nations of the world call her Ashtahar, which Yalkut Shimoni informs us is Estera, the Greek name for the planet Venus. Class participant CL informs us that this is the brightest planet from Earth’s perspective.
  • A fourth opinion in the Talmud (Ben Azzai) says that she was called Esther because she was neither tall nor short, but medium height. In Chana’s prayer for a child, she asks for “zerah anashim” (“male seed”) (Shmuel 1 1:11). Rav Dimi’s interpretation of this phrase (Talmud, Brachos 31b) is that she wants a son “like other men,” of average height, so that he would not stand out. In Ripley’s Believe It Or Not museum, we find a model of the tallest person and the shortest person, but no average-est. Being “normal” according to the standards of the time and location is what makes people attractive, but one should not use that line on a first date!
  • A final opinion (Rabbi Yehoshua ben Karcha) says her name was Esther, but she was called Hadassah because she was as green as a myrtle. This either means that she was beautiful, with an olive-green complexion popular in the Middle East and elsewhere. Otherwise, it is indeed not easy being green, and this pale, unseemly color made her ordinarily unattractive. She thus had to attract the king miraculously through a “string of kindness,” as we shall see, with H-Shem’s help when we study 5:2 below. Rav Chaim Pinchas Scheinberg teaches that Esther smelled as sweet as hadassim, and notes an interesting point regarding the custom to use myrtles for Havdalah. The sweet smell of myrtles, he says, is only harvested when the myrtles are crushed. So, too, Esther’s greatness became manifest through her difficult life. Taken together in the final analysis, this debate in the Talmud whether Esther/Hadassah was righteous, secret, beautiful, average, or green indicates an amazing idea – our title character is so hidden, we do not even know her name!