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The West Side Institutional

Synagogue

Megilat Esther

"Come for a Purim, stay for a lifetime"

Edited with commentary by

Rabbi Shlomo Einhorn

special foreword by
Rabbi Kenneth Brander,
Dean -Centerfor the Jewish Future,
Yeshiva University

 2008
Shlomo Einhorn

Published by

I.S. Press
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Vest 76 S
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Dedicated to my daughter
Estee Einhorn
May you grow to live up to the greatness ojyour namesake,
Queen Esther

Your lovingfather

Dedications
Thank you to our patrons who, through their generosity,
made this work possible.

Audra and Jacques Ohayon

in honor of their son Eliyahu Lev

Nicole and Aaron Braunstein

in memory of Aaron's mother, Dr. Bernice Braunstein
and sister, Judith Fertig A"H

Dr. Daniel Crane

in memory of his parents
Paula and Moshe Crane A"H

Dr. Howard Levy

in memory of his grandparents
Celia and Moses Eisenstein A"H
Malkah and Chaim Levy A"H
4

Dedications
Flore, David and Maya Locker
David Ohayon
Marlene and Gerard Einhorn
in honor of all their grandchildren Yisrael, Estee, Emma, Ariella,
and Michael

Karen and David Fishof

in memory 0JDavid's parents Esther and Mordechai FishoJ A"H

Debbie and Steve Fruchter and their children

Brian, Elizabeth, Emily, Max, Ikey, Sara, Sruli, and
Sammy Fruchter
Monica and Johnathan Gordon
in memory of theirJather's Rabbi Morton Gordon
and Irving Schoneberg A"H

Tamar and Joe Magnus

in honor of their children

Dedications
Shalom Maya
in honor of his parents Luiza and Shimon Maya

Zahava and Avi Ryzman

in honor of Rabbi and Rebbetzin Einhorn, for all of their hard
work and dedication on behalf 0Jthe community

Yaffa and Rick Siegel

in honor of Rabbi and Rebbetzin Einhorn and their entirefamily

Shira and Howard Forman

in honor of their parents
Felice and Baruch Abilevitz
Suzanne and Arthur Forman

Foreword
The holiday of Purim and the Book of Esther have several unique
features that make this book of the Bible and this holiday distinct
from all others.
1. The Book of Esther is the only book in Tanakh that does not
have the name of God mentioned in i t .
2. The

Rambam writes in the Laws of Megillah and Chanukah

(chap. 2:18) the following:

A l l the Books of the Prophets and
those of Ketuvim (Books and the
Sacred Writings) w i l l cease [to be
part of the canonized text] during
the messianic era except the Book
of Esther. It w i l l continue to exist
just as the Five Books of the Torah
and the laws of the Oral Torah that
w i l l never cease. Although ancient
troubles w i l l be remembered
longer,

as

it

is

written

no
"The

troubles of the past are forgotten

and hidden from my eyes" (Isaiah
65:16), the days of Purim w i l l not
be

abolished,

as

i t is written:

"These days of Purim shall never be

repealed among the Jews, and the
memory of them shall never cease

from

their

descendants"

(Esther

9:28).
3. When the Rambam i n his Mishneh Torah codifies the holidays,
he lists them in calendar order beginning w i t h the general laws
of Yom Tov, followed by Pesach, Rosh Hashanah and finally the
holiday of Sukkot.

Rabbi Yosef Caro, the author of the

Shulchan Arukh, follows a similar order. However, the Rambam

and Rabbi Caro part ways when codifying the rabbinic holidays
of Chanukah and Purim.

While Rabbi Caro is consistent and

codifies the rabbinic holidays in calendar order: first Chanukah

(Orach Chayyim 670-684) and then Purim (Orach Chayyim 686697), the Rambam codifies these holidays in historical order,
placing Purim before Chanukah.

Furthermore, the Rambam

does not codify them i n distinct treatises but as one treatise,

Hilkhot Megillah v'Chanukah as i f they are one holiday. W h y the
change from codifying Biblical holidays in calendar sequence to
codifying the rabbinic ones i n historical order?
4. Our Rabbis, considered Purim as the holiday in which the
Jewish people recommitted themselves to the experience of
Matan Torah, the receiving the Torah on M t . Sinai.
...and

they stood at the Joot 0J the

mountain...

(Shemot 19:17). R. Avdimi bar Chama bar Chasa

said:
1

Since

Yom

[This] teaches us that the Holy One,

Kippur

is

considered

an

extension

of

i m m e d i a t e l y after t h e treatises d e a l i n g w i t h Shabbat.

commandments
Shavuot

w h i c h o n e is a s k e d t o a d h e r e t o .

is i n c l u d e d

i n Hilkhot

s a c r i f i c e s are f o u n d i n Hilkhot

Yom

Temidin

Tov

and

u-Musafin

the

Shabbat,

it

S h a v u o t has n o

is

codified
particular

The practice and behavior

laws

dealing

{Chap. 7-8).

with

its

for

special

Blessed is He, covered them w i t h the mountain as

though i t were an upturned vat and He said to
them: "If you accept the Torah, fine.

But i f not,

your burial w i l l be there [inside the mountain]!"

R. Acha b. Yaakov said: From here stem strong
grounds for a notification of coercion regarding
acceptance of the Torah [it provides an excuse for
non-observance

since the Torah was

imposed upon the Jewish people].

forcibly

Rava said:

Nevertheless they accepted [the Torah] again in

the days of Achashverosh, as i t is written: The Jews
established and accepted (Esther 9:27) which is
interpreted to mean: They established in the days
of Achashverosh that which they had already
accepted in the days of Moses [at M t . Sinai].
(Shabbat 88a trans. The Scottenstein Edition of
Talmud Bavli)
What is the connection between these t w o events?
5. The rabbinic masters translate Yom ha-Kippurim, the Hebrew name
for the Day of Atonement, literally. They suggest that the name
means Yom Ki-Purim - The Day of Atonement should be like P u r i m .

What is the connection between the Day of Atonement, a day

See t h e c o m m e n t s o f t h e V i l a n G a o n i n Likkutei

HaGra

( W a r s a w ) p. 308 and the

w r i t i n g s o f R a v H u t n e r i n t h e P a c h a d Y i t z c h a k t o P u r i m - (inyan
(my

thanks

to

Rabbi

Daniel Feldman

o f the

Legacy

E n r i c h m e n t Initiative o f Yeshiva U n i v e r s i t y Center

Fund

Rabbinic

for the Jewish Future - for

sharing w i t h m e the sources t o substantiate m y p r e m i s e )

6 : 6 , 8, 1 1 , 2 1 : 1 ) .

Heritage

solemnest and fast, and the day of Purim which is marked by the
exchange of foods and the responsibility to feast?
6. The selling of Joseph and his journey Egypt is the first Diaspora
story in Tanakh and the Book of Esther is the final Diaspora story.
Both events have similar storyline and language.
discussed by
Esther.

This idea is

Gavriel Cohen in his introduction to the Book of

Similarities include:
a.

The heroes, Joseph and Esther, have their physical

qualities described.

In the story of Joseph, i t is

written, " . . . and Joseph was a good looking person

and well favored." (Genesis 39:6). In the story of
Esther, i t is written, "...and the girl was fair and

b.

beautiful."(Esther 29:17)

In both stories the same

Hebrew words jefah/jefat,

toar, mareh are included.

Another similarity is found between Joseph and

Mordechai.

Joseph was forgotten by Pharaoh's

butler; however, when he is remembered, he is

marched through the capital city, adorned w i t h the
clothing of royalty. Mordechai saves Ahasuerus' life
but the deed is forgotten. When remembered, he is
immediately awarded by being paraded through the
streets of Shushan, dressed i n royal garb, and he
eventually becomes, like Joseph, viceroy to the
king.

Cohen,

Gavriel. "Introduction."

Chamesh

Megillot

. Ed. Mirsky, Aharon,

M e l t z e r , and Yehuda K i e l . Jerusalem:Mossad haRav K o o k , 1987.

10

12-13.

Feivel

c.

The turning point i n the salvation of Joseph and the

salvation of the Jewish people from Haman's decree
occurs i n a similar context.

Joseph is free from

prison when Pharaoh fears his dreams and need

interpretation.

The turning point i n the story of

Ahasuerus is when the king is unable to dream and

his book of records is brought to him where he
recognizes that Mordechai saved his life but was
never awarded for his courageous action.
d.

Yosef reveals his identity to his brothers i n the

setting of his home (Genesis 44:14) and Esther
reveals her true identify to the king i n her home
(Esther 7:1).

Textual similarities include:

The language used when Joseph suggests the
gathering of food to strengthen the country's
ability to overcome the anticipated famine and
the language used when the king's advisors
suggest that women should be gathered from all
over

the

kingdom

to

find

an

immediate

replacement for queen Vashti (to guarantee the

integrity of the throne) is the same (Genesis
41:34 vs. Esther 2:3).
When Mordechai and Joseph are confronted
w i t h a challenge to their values system, the
seduction of Joseph by the Potiphar's wife and
Haman's demand that Mordechai bow down to

11

him,

similar language is used to describe the

intense pressure to acquiesce.

To achieve this

linguistic similarity, a keri and ketiv is used in the

text of the Megillah

(G enesis 39:10 vs. Esther

3:4).
While these unique aspects of the Book of Esther and holiday of
Purim seem to be disjointed comments, further reflection of the
common theme explains why we fuse these ideas together.
The Rambam gives special notice to the Book of Esther, recognizing
that its role w i l l even continue during Messianic times, for this book
of the Bible is the key to bringing the Messiah.

Nowhere in the

Megillah do we see Mordechai or Esther receiving direct instructions

from God. Yet, their courage and tenacity is based on their
commitment to the values of Torah not predicated on inspirational
prophecy but something more important: an inner conviction to the
norms and mores of Judaism.

What w i l l bring the Messianic days

and what w i l l be celebrated in its eternal era is the capacity to

transform reality through the inner voice of Torah/Judaism that the
Jew feels i n his/her heart.

The Book of Esther may not have God's

name in i t but the experience is so important and so engaging that

Miamonides suggests that i t w i l l be celebrated even after the coming
of the Messiah.
order

The Rambam deviates from the normal calendrical

i n codifying

the

holidays

of Purim and

Chanukah

in

recognition of the fact that i t is the initiative of Mordechai and

Esther i n transforming their reality that empowers this event to be
transformed

into the first rabbinic holiday. A l l future rabbinic

holidays are just a celebration of the continued courage seen i n the

characters of Mordechai and Esther. Thus they are codified i n one

12

treatise and not i n t w o .

Rabbi Soloveitchik explains that when

reading the Rambam s codification of the holiday of Chanukah, one

realizes that the Rambam consistently refers back to the holiday of
1

Purim .

Purim serves as the legal precedent to establish additional

rabbinic holidays. Chanukah's

institution of Purim.

legitimacy is predicated on the

This connection is accentuated

i n the

Miamonidean language used to codify the rituals of Chanukah which

always asserts a legal pointer back to the Purim holiday.
Our Rabbis equate the holiday of Purim to receiving the Torah for
while God's voice is "mute" to the outsider, i t is the ability to feel
God's energy which choreographs the activities of the Jewish people
in Shushan.

Purim is the truest celebration of the covenantal

experience. The story line/textual connection between the first and

the final Diaspora experience i n Tanakh is a reminder that the
characters i n these t w o Diaspora experiences may be different but
the secret to their and our existence is finding that inner voice and
having the strength of character to connect to our core eternal
values even when there are no prophetic declarations. The spiritual
connection between Purim and the Day of Atonement is not
predicated on similar ritual practices but on the recognition that
Yom ha-Kippurim, the Day of Atonement, is a successful religious
experience only when the spiritual connection that the Jews i n the
Book of Esther experienced occurs on the High Holidays. The "atone-ment" w i t h God that happened i n Shushan, the ability for the
community to feel God's presence on their frail shoulder is the same
transformative experience that we wish for the High Holiday
participant.
It is i n this spirit that we must engage i n the reading of the Book of
Esther, considered eternal for its precious message, searching for a

13

purposeful life. As Mordechai tells all of us (Esther 4:14), we dare

not be silent i n our lives for we have the wonderful opportunity to
shape of our own destiny, that of the Jewish people, and the w o r l d
community.
Byedidut,
Rabbi Kenneth Brander

14

Introduction
Dear Readers,
People generally have a difficult time relating properly to
Purim. Purim is the holiday which should be the most

'user

friendly', as i t is completely joyous, filled w i t h food and drink, and

child friendly. That notwithstanding, its significance is difficult to
comprehend and its observance is almost not as paramount as a Rosh
Hashanah or a Yom Kippur. W h y is Purim so elusive?
Perhaps our interesting relationship w i t h Purim comes from
many of the sources relating to the day itself. For example, the
Mishnah (Megilah 7a) presents a debate as to whether Megilas Esther is
classified as 1 , holy w r i t w i t h regard to the laws of ritual
impurity. The argument to suggest that i t is not classified as

is based upon the absence of G-d's name i n the Megilah. This

begs the question as to why G-d's name is i n fact left out of the
Megilah. Moreover, the whole emphasis of our revelry on Purim
hovers around the miracle of the Purim story. Why, then, is the
w o r d , miracle, totally absent from the Megilah?
Lest one were to unfortunately conclude that the omission
of G-d's name expressed overtly i n the Megilah, and the omission of
the w o r d "miracle," are indicators that Purim is not all that special,
notice the apocalyptical words of the Rambam.

The

Rambam

(Hilchos Megilah 2:18) based upon the Talmud (Yerushalmi Megilah

1:5) posits that all the books of the prophets w i l l be null and void in
the time of the Messiah except for Megilas Esther. Megilas Esther w i l l
continue on just like the 5 books of the Torah.

15

There is one more source that presents an interesting

dynamic to the Purim dilemma we have been developing. Much has
been written about the similarities between the words Yom Kippurim
and Purim. I f one pays careful attention to the grammar they may
notice that Yom Kippurim can technically be translated as "a day like
Purim." The implication of such phraseology is that i t is Purim which
is on the higher level. There is an analysis of one of the Chassidic
masters,

the

Yid Hakodesh, which calls this into question.

According to the Mishnah (Keilim 17:14) there were impure items

created on the first, third, and sixth day of creation. O n the second,
fourth, and seventh day of creation there were no impure creations.
On the fifth day of creation only items which are deemed rabinically
impure were created. The Y i d Hakodesh notes that Yom Kippur,
which is from the Torah, can only fall on the days on which no
impure items (from the Torah's point of view) were

created.

Therefore Yom Kippur can only fall on Monday, Wednesday,

Thursday, and Saturday. O n the other hand, Purim can only fall on
Sunday, Tuesday, Thursday, and Friday. These are days that some
form of impurity was created, be i t from the Torah or be i t impurity
of a rabbinic nature. This would indicate that Purim is not just on a
lower level than Yom Kippur but i t is on a spiritually negative plane.

R. Pinchas Menachem Alter, the Gerrer Rebbe, suggest

an understanding of Purim that sheds light on all the aforementioned
challenges. The entire nature and beauty of Purim is that its sanctity
comes from our

dedication and our

commitment to giving to

others. This day is not imbued w i t h its o w n holiness separate from

our existence. O n the contrary, i t is the Jews who give this day its

16

meaning. W e must pull these days from their impure nature to the
realm of the pure. W e must be the ones who take the mundane and
send tidal waves of energy to r u n right through i t . Purim is the
chance where we get to make i t special. W e bring G-d out from
hiding within the text. And we are the ones who reveal the miracle
buried i n the story. The unique contribution of Purim is that i t is the
day i n which we exercise our ability to generate and discover
sanctity i n the mundane world.
W e challenge you the reader, to use this Megilat Esther as a
starting point from which you can begin to give Purim special
significance. Many of our readers have reported how the WSIS
Haggadah

enhanced

their

Pesach Sedarim.

It was

a historic

publication as i t is the only known Haggadah w i t h commentary to be

published by an Orthodox Congregation. W e sought to continue
this unique concept by bringing you our very first Megilat Esther w i t h
commentary. The diverse range of interpretations suggested i n this
volume reflects the diverse nature of our synagogue. West Side
Institutional Synagogue is an amalgamation of philosophies finding
clear expression through its prayer and programs. There is the
Chassidic feel to our Seudah Shlishit and Teen Minyan, there is the
open minded acceptance toward new visitors, there is the Lithuanian
style adherence to Jewish law and ritual, and there are mystical
undertones to many of the classes. This Megilah and our Shul reflects
the notion expressed i n the reading, " " " there is one
people." W e may have different ways of presenting Torah, and we
may have different ways of displaying our commitment to Klal
Yisroel, but, we are "one people."

17

This labor of love was only able to find its way into the w o r l d
through the efforts of a significant cast of individuals. Thank
you to all those who helped in the dedication of this book. Your
financial support has enabled our synagogue to play a role i n "making
Torah great and endearing."
I must express gratitude to several individuals. Thank you to
our

President,

Shalom

Maya,

who has

been

supportive

and

encouraging of the project from day one. Thank you to David

Locker whose lightening speed and proofreading abilities allowed
this w o r k to be completely in a timely and intelligible manner.
Thank you to my Uncle, Maurice Grun, who guided the typeface
and layout ensuring that the Megilah is user friendly and pleasant to
look at. Thank you to Rabbi Kenneth Brander whose pioneering
leadership

in the Rabbinate and beyond, is an example to me and

pulpit Rabbis around the world. In order to finish a daunting task

such as a Megilah commentary you need time. Therefore, I ' d like to
thank my wife, Shira, for enabling me to put in the time and focus in
order to guarantee a successful and thought provoking project. M y
wife inspires me to think and express creatively. I hope that comes
across in the commentary. Above all, thank you to Hashem for
everything we all just do our part in carrying out G-d's running
commentary.

Rabbi Shlomo Einhorn, Editor

18

Megilah Reading Rules and Procedures

1)

Men, women and children ( 6 + ) are required to hear the

reading.

2)

The Megilah is read twice first at night, and again the next
day. The time for the night reading is from nightfall until
dawn.

3)

The time for the day reading is from sunrise to sunset.

4)

Because of the concept of " " - "with the

multitude of the nation is the King honored" i t is
preferable to hear the Megilah at a synagogue.

5)

Immediately before the blessings are recited, an

announcement should be made that the reader has in m i n d
to fulfill the congregation's obligation; and likewise they
should have in mind to have their obligation fulfilled by the
reader.

6)

The Megilah, which is called an "Iggeret" (a letter), is folded

open before being read.

7)

W e say three blessings before reading: " A l Mikra Megilah,"

"She'asa Nissim," and "Sheh-hecheyanu."

8)

When the is said i n the daytime, one should have in

mind that i t includes the mitzvos of ,
, and the Purim meal.

19

9)

The entire Megilah must be read from a kosher scroll.

10) There are four verses of redemption, which the

congregation traditionally reads aloud: "Ish Yehudi,"
"Mordechai yatza," "Layehudim hayta ora," and " K i
Mordechai HaYehudi."
11) It is forbidden to speak during the reading.
12) Post facto, i f a w o r d or sentence is not heard, i t may be read
from a printed book or said by heart.
13) The four phrases i n which G-d's name is hidden, should be
read on a higher key, and emphasized: 1:16, 1:20, 5:4, and
5:13.
14) The Talmud says that the names of all ten sons of Haman
should be read audibly i n one breath.
15) When the reader reaches the verses i n 6:1 and 2:17, he
should raise his voice because these form the primary
miracle.
16) The following verses should be read to the tune of Eicha, to
signify the sad or tragic implication of these verses: 2:6,
3:15, 4 : 1 , the last half of 4:3, and 7:4.
17) After the Megilah reading we say the Bracha
" " . This blessing should only be said w i t h a
minyan. (If no minyan, say without G-d's name).

20

: 1 , ,
.
Blessed are You, Lord our Clod, King of the universe, who has sanctified
us with His commandments, and commanded us concerning the rending
of the Megillah. (Cong. Amen,)

^ , ,
:
Blessed arc You, Lord our God, King of the universe, who performed
miracles for our forefathers in those days, at this time. (Cong.Amen.)
(During the morning reading of Art Megillah, mimiiber that tin following biesting pertaim to lite
other Purim miuvoi as twit: the scniling offcod portions, gifts <i> lite jioor ami tht Purim fiasl.)

! , ,

Blessed arc You, Lord our God, King of the universe, who has granted us
life, sustained us, and enabled us to reach this occasion. (Cong,Anwn.)

21


\ ^ ))( ?<<
:
\ ) )( )
:
)(

T T :

T T

T :

. :

T T

:
)( ' ^ ' ?
:
)( *
: ^
)( ?
:

(Introduction)

The

Shulchan

Aruch

6 9 0 : 1 7 ) cites the c u s t o m t h a t the one

is r e a d i n g the

Megilah

should u n f o l d

(0"C

Based o n this t e a c h i n g w e understand w h y

who

he

the

e n t i r e scroll and fold i t b a c k l i k e a l e t t e r o r

He

proclamation.

The

presents the

Mishnah

opinion

o f the

went

to

such lengths t o

display

understood

that

why

the

this

people

commoner

(55)

questioning

Maharil

who

K i n g , t h e r e f o r e he o p e n e d up his w e a l t h t o

assumes t h a t o n l y the one r e a d i n g a l o u d f o r

the

q u e s t i o n his r u l e . U n f o r t u n a t e l y ,

no

longer
too
We

R.

are

question

our

people w i l l

not

his

Auerbach

personal

megilah

the

p u b l i c so t h a t t h e y w o u l d

suffer f r o m this v e r y same i n s e c u r i t y .

unfold

not

the

i n d i v i d u a l . The c o n t e m p o r a r y halachik sage

Shlomo Zalman

but

is

we

not

unfolds

were

Berurah

the

congregation

his

w e a l t h he needed t o validate his p o w e r .

would
while

afraid

people

character, w e

l i s t e n i n g t o the r e a d i n g .

are

will

afraid

accept us f o r w h o w e

are.

Therefore,

in

r e t u r n w e p u t e v e r y t h i n g o n display, so t o
(4)

Why

was

Achashveirosh t o

there

need

for

speak. W e scream f r o m the rafters " l o o k

show o f f his w e a l t h i n

w h a t I have, y o u m u s t accept me."

such an o p u l e n t way? D o e s n ' t e v e r y b o d y

assume t h a t the K i n g is wealthy? A c c o r d i n g

(5)

t o the

MiElijahu

""

T a l m u d i n Megilah
"who

ruled,"

11a,

i n the

the

word

first verse,

teaches us t h a t he t o o k o v e r the

R.

Eliyahu
1:76)

Dessler

(Michtav

p o i n t s t o the M i d r a s h o n

this verse as a s u p p o r t f o r the idea t h a t i t is

Kingdom

w r o n g t o q u e s t i o n the decision o f o u r great

o n his o w n as he was n o t o f r o y a l lineage.

sages.

According

M o r d e c h a i had

22

to

the

Midrash,

Chapter One
(1) And it came to pass in the days of Achashveirosh--this is Achashveirosh
who reigned, Jrom Hodu unto Cush, over a hundred and twenty seven
provinces
(2) that in those days, when the King Achashveirosh sat on the throne of his
Kingdom, which was in Shushan the capital,
(3) in the third year of his reign, he made ajeastjor all his princes and his
servants; the army of Persia and Media, the nobles and princes of the
provinces, being before him;
(4)

when he showed the riches of his glorious Kingdom and the honor ojhis

excellent majesty, many days, even a hundred andjourscore days.

(5)

And when these days were fulfilled,

the King made a feast for

all the

people that were present in Shushan the capital, both great and small, seven
days, in the court of the garden of the King's palace;
There were hangings 0J white, fine cotton, and blue, bordered with cords

(6)

offine linen and purple, upon silver rods and pillars of marble; the couches
were of gold and silver, upon a pavement of green, and white, and shell, and
onyx marble.

begged the Jewish people n o t t o go t o this

for a l l the as w e l l ( i . e . a l l t h e people

party

t h a t he was able t o gather a r o u n d h i m ) .

but

probably

they

did

not

claimed

listen.

"crazy

Many
Rabbi,

Achashveirosh w i l l k i l l us i f w e d o n ' t go."

(6) W h y does the M e g i l a h go i n t o all this

T h e i r a r g u m e n t m a y have, o n t h e

detail

surface,

regarding

the

opulence

of

sounded cogent b u t i n t h e end, posits R.

Achashveirosh?

Dessler,

claims t h a t t h e M e g i l a h takes t h e t i m e t o

they

should

have

listened

to

Mordechai.

What

Nesrios

Hamishpat

r e p o r t a l l o f t h e detail t o i l l u s t r a t e t h a t
Achashveirosh

(5)

The

is the

necessity o f the

word

made

this

whole

party

p r i m a r i l y t o cause the Jewish people t o sin.

" " " that w e r e present," j u s t say " o f

One

those t h a t w e r e i n . . . " ? T h e Chid"a

materials m e n t i o n e d i n this verse " f l l "

points

glaring example

is t h a t t w o o f the

t o t h e debate i n the T a l m u d o v e r w h e t h e r

and

Achashveirosh was a w i s e k i n g or, o n the

" l i n e n . " T h i s is t h e p r o h i b i t i o n o f Shatnez (a

contrary, a boorish king.

T h i s verse w o u l d

seem t o c o r r o b o r a t e t h e p o s i t i o n t h a t
was a wise k i n g . Achashveirosh

"",

translate

to

"wool"

and

J e w is f o r b i d d e n t o w e a r a m i x t u r e o f w o o l

he

and l i n e n ) . I n a sense, t h e w h o l e p a r t y was

knew to

a m i x t u r e o f n o r m a l l y permissible a c t i v i t y

keep h i m s e l f strategically s u r r o u n d e d

by

interspersed

loyalists. H e was, therefore, able t o make a

inappropriate.

p a r t y n o t j u s t f o r t h e people i n t h e c i t y b u t

23

with

the

taboo

and


:)( ^
)( ^
:
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:\
-)(
? ^
:)1
)( ^
:
)( ^ ^
:
)(
:

( 7 ) W h y does the verse specify t h a t the

makes

people

b e c o m e i n e b r i a t e d and are n o t f o r c e d t o d o

drank

from

gold

vessels

when

sure

that

the

people

choose

to

i m m e d i a t e l y after i t says t h a t t h e y d r a n k

so. I t is d o n e " " , " a c c o r d i n g

f r o m m a n y d i f f e r e n t types o f vessels? T h e

to

gold

attentiveness

is an i n d i c a t i o n

o f his w e a l t h and

every

man's
to

pleasure."
his

citizens

His

astute

is

further

o p u l e n c e . O n t h e o t h e r hand, t h e reference

displayed a f e w verses later And when the

t o t h e assortment o f vessels illustrates t h a t

King's decree...

great though it be, all the wives

he was n o t o n l y w e a l t h y b u t he was also

will give to their husbands honor, both to great

interested i n the d i v e r s i t y o f his massive

and small.

kingdom
from

as he m u s t have

kept

trophies

a l l o f the lands t h a t he c o n t r o l l e d .

Ironically,

then,

i t is n o t the

gold

(12)

According

to

the

Talmud,

Vashti

that

w o u l d have Jewish w o m e n b r o u g h t before

s y m b o l i z e d his great p o w e r b u t r a t h e r the

her and she w o u l d force t h e m t o undress

m u l t i t u d e o f o t h e r vessels.

and coerce t h e m i n t o d o i n g f o r b i d d e n l a b o r
o n Shabbos. T h e T a l m u d t h e n w o n d e r s i f

( 8 ) Achashveirosh was able t o r e t a i n his

she d o e s n ' t seem t o be the m o s t m o d e s t o f

p o w e r due t o his keen a b i l i t y t o relate t o

w o m e n , w h y w o u l d she refuse t o c o m e o u t

everybody's

before Achashveirosh?

personal

needs.

Here

he

24

Chapter One
(7) And they gave them drink in vessels of goldthe vessels being diverse one
from anotherand royal wine in abundance, according to the bounty of the
King.
(8) And the drinking was according to the law; none did compel; for so the
King had appointed to all the officers of his house, that they should do
according to every man '5 pleasure. jSj
(9) Also Vashti the queen made a feast for the women in the royal house
which belonged to King Achashveirosh.
(10) On the seventh day, when the heart of the King was merry with wine,
he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha,
Zethar, and Carcas, the seven chamberlains that ministered in the presence 0J
Achashveirosh the King,
(11)

to bring Vashti the queen before the King with the crown royal, to

show the peoples and the princes her beauty; for she wasfair to look on.
(12) But Queen Vashti refused to come at the King's commandment by the
chamberlains; therefore the King was very incensed, and his anger burned in
him. {S}
(13)

Then the King said to the wise men, who knew the times--for so was

the King's manner toward all that knew law and judgment;

T h e T a l m u d advances t w o answers: 1) she

and f o r t h e first t i m e i n her life, she was

c o n t r a c t e d tzaarat,

afraid t o l e t others see that.

2) she had g r o w n a t a i l .

W h a t is t h e deeper m e a n i n g o f this passage

i n t h e T a l m u d ? T h e Maharal explains this

(13)

idea.

Tzaraat was an e r u p t i o n s i m i l a r t o

Kabbah 4 : 1 ) , these wise m e n w h o k n e w the

leprosy i n t h a t t h e skin became t o u g h and

t i m e s ( ) are a reference

insensitive. T h e difference is t h a t w h i l e i n

t o the descendants o f the t r i b e

leprosy

W e k n o w this t o be t r u e f r o m the verse i n

the

insensitive,

entire
i n the

affected

area

case o f tzaraat

is

there

c h r o n i c l e s 1:12:33 -

always r e m a i n e d at least a patch o f l i v i n g

skin i n the m i d s t o f the dead skin. W h a t

Talmud

of

tells

redefining
that

tzaraat

oneself.
came

has

one

motivation,

Midrash

(Esther

Yissachar.

verse and therefore k n o w t o t r u s t t h e m i n

j udgement?

The

R.

Chaim

Markowitz

explains w i t h t o u n g i n cheek t h a t the first

about

letters

because o f sins i n v o l v i n g slander. Slander

always

the

. H o w d i d Achashveirosh k n o w this

this s y m b o l i z e d was t h a t t h e r e was always a

possibility

According to

of

Chronicles

arrogance.

each
spells

word
out:

in

T h e y had t h e i r o w n bibles!

A f t e r h u m i l i a t i n g others f o r so l o n g she had

finally b e g u n t o n o t i c e w h a t she l o o k e d l i k e

25

the

verse

in

BIBLe!

)( )
:
)( ^ ^ <
: ^
)( <>

.

T I T

: )
)(
^ ^
:
)( ^
:
)(
^ ^ ^
:
)( < ^ ^
: ?

( 1 5 ) I t ' s fascinating t o note the a m o u n t o f

be v e r y l i t t l e hope f o r a society such as t h e

times

latter

Achashveirosh

is concerned

about

in

the

Bible.

This

difference

is

d o i n g things " " a c c o r d i n g t o t h e l a w .

e v i d e n t i n the contrast b e t w e e n S o d o m and

H e is also constantly r e c h e c k i n g w i t h the

Ninveh.

legal a u t h o r i t i e s o f t h e t i m e t o make sure

repair. W h y is this? T h e i r basic laws and

t h a t e v e r y t h i n g is b e i n g done a p p r o p r i a t e l y .

n o m e n c l a t u r e w e r e w r o u g h t w i t h the m o s t

This

this

debaseful

vast

A v r a h a m ' s m e r i t s c o u l d n o t help t h e m . O n

ideals

the o t h e r hand, N i n v e h was a place w i t h

clues

kingdom
difference

us

into

really

how

was.

between

immoral

There

nations

is

whose

Sodom

was

moral

people

standards.

beyond

All

of

and legislation are n o b l e and g o o d y e t i n

decent laws whose people w e r e w e a k o n

practice t h e y have a d i f f i c u l t t i m e f o l l o w i n g

the f o l l o w t h r o u g h . I t is precisely N i n v e h

through

w e r e G - d decides t o send Y o n a h t o r e b u k e

and

nations

whose

law

and

them.

legislation itself is i m m o r a l . T h e r e seems t o

26

They

still

have

chance.

Chapter One
(14)

and the next unto him was Carshena, Shethar, Admatha, Tarshish,

Meres, Marsena, and Memuchan, the seven princes of Persia and Media, who
saw the King'sface, and sat thefirst in the Kingdom:
(15)

'What shall we do unto Queen Vashti according to law, forasmuch as

she hath not done the bidding of the King Achashveirosh by the
chamberlains?'
(16)

And Memucan answered before the King and the princes: 'Vashti the

Queen hath not done wrong to the King only, but also to all the princes, and
to all the peoples, that are in all the provinces 0Jthe King Achashveirosh.
(17)

For this deed 0Jthe Queen will come abroad unto all women, to make

their husbands contemptible in their eyes, when it will be said: King

Achashveirosh commanded Vashti the Queen to be brought in before him, but
she did not come.
(IS)

And this day will the princesses of Persia and Media who have heard 0J

the Queen s deed will cite it to all the King's princes. So will there arise
enough contempt and wrath.
(19)

If it please the King, let there go forth a royal commandment from

him, and let it be written among the laws 0Jthe Persians and the Medes, that
it be not altered, that Vashti come no more before King Achashveirosh, and
that the King give her royal estate unto another that is better than she.
(20)

And when the King's decree which he shall make shall be published

throughout all his Kingdom, great though it be, all the wives will give to
their husbands honor, both to great and small.'

( 1 6 ) T h e one w h o spoke u p at this p o i n t is

women

Memuchan.

While

The

Talmud

teaches us

that

will

rebel

against t h e i r

Achashveirosh

and

his

husbands.
government

M e m u c h a n is actually H a m a n . W h a t is t h e

m a y be afraid o f such an o u t c o m e ,

m e a n i n g o f t h e name "Memuchan"? T h e r o o t

is n o t .

o f this name is p r e p a r e d as i n

portraying w o m e n

"prepared

and audacity.

for

disaster."

It

is

this

The

Judaism

T o r a h sees no p r o b l e m
o f exceptional

with

strength

Esther herself represents the

preparedness o f H a m a n t h a t made h i m so

T o r a h ' s appreciation o f the w o m a n w h o can

dangerous. T h e r e was a systematic plan t o

stand up

all o f his havoc.

Esther's story is j u s t one o f m a n y a m o n g the

for w h a t

r i c h h i s t o r y o f the
(17) The

fear

was t h a t i f w e

allow

one

Yael,

create

m a n y others.

epidemic

i n the

homes

as

all

believes is r i g h t .

Bible and

the

Jewish

people. T h e r e is no end t o the strength o f a

w o m a n t o be t o o s t r o n g w i l l e d t h e n i t w i l l
an

she

27

Devorah,

Sarah,

Ruth,

Rivkah

and


:)(
)(
:

T\T :

: '

the

the passage i n this T a l m u d is t h a t the w h o l e

basic p r o b l e m t h a t t w o o f the clauses i n this

(22) The commentators

p i c k up o n

l e t t e r is w r o u g h t w i t h s t u p i d i t y and should

verse do n o t seem t o relate. " E v e r y m a n

n o t even be given any t h o u g h t . T h e I b n

should r u l e i n his o w n house" and "speak

E z r a takes a d i f f e r e n t approach b y n o t i n g

a c c o r d i n g t o the language o f his people,"

t h a t Achashveirosh was u n i t i n g and r a l l y i n g

seem t o be t w o r a n d o m statements t h a t

his people "every m a n should r u l e i n his

e m e r g e f r o m the enactments established i n

own

response t o Vashti's r e b e l l i o n . T h e T a l m u d

people speak one language b o t h at the same

(Megilah

house"

and

declaring that

all

the

12b) w o r k s o n t h e t w o statements

t i m e . T h i s e m p o w e r s the people and unites

b y n o t i n g t h e f o l l o w i n g : "every m a n should

t h e m f o r a f u t u r e c o m m o n cause ( s i m i l a r t o

r u l e i n his o w n house," Rava says t h a t i f i t

the T o w e r o f Babel). Perhaps w e can also

w e r e n o t f o r this l e t t e r those t h a t received

n o t i c e t h a t Achashaveirosh is b o t h e r e d b y

the second l e t t e r ( o r d e r i n g the death o f t h e

any signs o f d i s u n i t y . H i s p r o b l e m s

J e w i s h p e o p l e ) w o u l d n o t have

Vashti o n l y b e g i n as w e are t o l d t h a t "Also

hesitated

f o r t h e y t o o k Achashveirosh t o be a f o o l .

Vashti the queen made ajeastjor

The

She

letter

lowest most

was

implying

that

even

insignificant i n d i v i d u a l

the
is a

tried

to

make

with

the women. "

"break

away"

celebration." T h i s decision c o u l d be w h a t

k i n g i n his o w n house. T h e i m p l i c a t i o n o f

i n f u r i a t e d h i m so m u c h .

28

Chapter One
(21) And the word pleased the King and the princes; and the King did
according to the word of Memucan;
(22) for he sent letters into all the King's provinces, into every province
according to the writing thereof, and to every people after their language,
that every man should bear rule in his own house, and speak according to the
language of his people. jSj

Verse 21 also stresses t h a t t h e K i n g enjoyed

speaking w o m a n , he can force her t o speak

u n i t y "and the w o r d pleased

his language. L i n g u i s t i c f r e e d o m is actually

the

King

a n d t h e p r i n c e s . " T h e i m p o r t a n c e o f the
phrase pleasing t h e princes is t h a t w e

a c o r n e r s t o n e o f o u r service o f

see

G-d.

Numerous

sources indicate t h a t

person

valued

t h e y understand. M o r e o v e r , t h e M i s h n a h i n

this

interpreted

coalition.

Some

have

Achashaveirosh' s

another

unity.

He

attempt
gathered

at

creating

women

that

massive

Sotah (la) presents us w i t h a list o f halachik

chapter

orations

that

may

political

language:

the

sotah

c o l l e c t i o n o f w o m e n i n the second
as

should p r a y i n the language

t h a t Achashveirosh had a c o a l i t i o n and he

from

every

tithes,

kerijat

shema

recited

in

(this is a b i t

k i n g d o m t o believe t h a t t h e y have an active

shemonah esrej, b e n c h i n g , and c e r t a i n oaths.

clarifies),

C l a r i t y and c o m f o r t a b i l i t y o f t o u n g e ,
Judaism,
religious

(22) According to R a s h i ""

his people" means t h a t f o r e x a m p l e i f an

marries

allows

for

the

experience.

more

Spanish

29

in

optimal

Achashveirosh

i n t e n d e d t o c u r b this basic need.

"and speak a c c o r d i n g t o t h e language o f

speaking m a n

Talmud

more

controversial

English

the

any

confessional

p r o v i n c e thus a l l o w i n g t h e citizens o f his

r o l e i n his c o u r t .

as

be

passage,


1)( !) )
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)(
:
)( ?
$
:
)( ^ ^
:
)( )'
:) ?
)(
t

TV::

T I T

: ^ < ?? <

is

notes t h a t t h e reason w h y M o r d e c h a i is

l i t e r a l l y translated as "and t h e m a i d e n w h o

associated w i t h Yehudi w h e n i n fact he came

is pleasing i n the eyes o f the k i n g . " T h e r e is

from

a n y b o d y denied

(4)

"

clear

emphasis

"

on

her

physical

the

tribe

o f Benjamin

is

because

f o r e i g n gods is called a

appearance. T h e n e x t f e w w o r d s o f t h e

Yehudi. I t is this l a t t e r d e f i n i t i o n w h i c h is at

verse also indicate t h a t Achashveirosh cared

the basis o f the M i d r a s h ' s statement

about l i t t l e else "be queen

"therefore

instead o f

he

is called

Yehudi,

that

meaning

Yechidi (one w h o stands alone)."

V a s h t i . " I t does n o t say "instead o f Q u e e n

V a s h t i . " L e a v i n g o u t the w o r d " Q u e e n " i n
this

instance,

claims t h e

assumes t h a t t h e jichus

Vilna

( 5 ) I n t h e al hanissim prayer o f Chanukah

Gaon,

we

(lineage) was p r e t t y

find

a full

description

o f the

hero

M a t i s y a h u . H o w c o m e w h e n i t comes t o

m u c h irrelevant.

the al hanissim

prayer o f P u r i m i t simply

( 5 ) R a s h i explains t h a t a l l o f those w h o

says "In the days of Mordechai

w e r e e x i l e d w i t h t h e K i n g d o m o f Judah are

C h i d u s h e i H a R i m plays o f f o f the thesis

called Yehudim.

o f t h e Taz ( L a w s o f Chanukah, 6 7 0 : 3 ) w h o

T h i s is so even i f t h e y are

notes the

n o t f r o m the t r i b e o f Judah. T h e T a l m u d
takes the d e f i n i t i o n

one step f u r t h e r and

30

and Esther?

The

Chapter Two
(1) After these things, when the wrath of King Achashveirosh was assuaged,
he remembered Vashti, and what she had done, and what was decreed against
her.
(2)

Then said the King's servants that ministered unto him: 'Let there be

soughtJot the King young virginsJair to look on;

(3) and let the King appoint officers in all the provinces 0J his kingdom,
that they may gather together all the Jair young virgins unto Shushan the
capital,, to the house oj the women, unto the custody ojHegai the King's
chamberlain, keeper ojthe women; and let their ointments be given them;
(4) Then let the maiden that pleaseth the King be queen instead 0J Vashti.'
And the thing pleased the King; and he did so. | S |
(5) There was a certain Jew in Shushan
was Mordechai
a

the son ojJair

the castle, whose

the son ojShimei

name

the son

ojKish,

Benjamite,

(6) who had been carried away Jrom Jerusalem with the captives that had
been carried away with Jeconiah King ojJudah, whom Nebuchadnezzar the
King oj Babylon had carried away.

d i s t i n c t i o n b e t w e e n Chanukah and P u r i m .

survival o n l y relates t o t h e individuals

The commandments

and n o t necessarily t h e i r jichus

o f Chanukah

a r o u n d the p r i n c i p l e s o f Hallel
(praise

and

commandments
Mishteh
This

while

of

focus

the

( 6 ) W h y is i t i m p o r t a n t f o r us t o k n o w t h a t

upon

Mordechai

is f u r t h e r

explained

as

had

been

carried

away

from

Jerusalem? Perhaps t h e M e g i l a h is teaching

F Simcha ( d r i n k i n g and r e j o i c i n g ) .

premise

(lineage).

Hoda ah

gratitude)
Purim

center

us t h e source o f his strength, t h a t he is a

contrast i n s p i r i t u a l v i c t o r y (Chanukah) vs.

survivor.

As

physical v i c t o r y ( P u r i m ) . F o r the s p i r i t u a l

indicates,

he

had

victory

the

upheaval o n b o t h a social and p o l i t i c a l l e v e l

Jewish r e l i g i o n was n o t g o i n g t o be phased

and here he finds h i m s e l f a stranger i n a

out

this

through

ultimately

meant

intermarriage

that

and

young

child,

experienced

the
a

verse
serious

strange l a n d . T h e r e is no d o u b t t h a t

other

the

assimilatory means, t h e r e f o r e the p u r i t y o f

events o f his y o u t h has p r o v i d e d h i m w i t h

f a m i l y is i m p o r t a n t . O n t h e o t h e r hand, the

the resilience t h a t he is g o i n g t o need t o

P u r i m story w h i c h is about r a w physical

help save t h e Jewish people and t h w a r t the

advances o f H a m a n .

31


)(
:
)(

:
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:
)(
V

T: I T

:
)(
:) ^
)( ^ )
) ? P )
: ^

(7)

What

"?"

is the

I f one

meaning

were

to

o f this
search

word

( 1 1 ) R . S h l o m o B r e v d a b e a u t i f u l l y states

through

that

Tanach t h e y w o u l d f i n d t h a t this language is

Mordechai

the

Righteous

and

Achashveirosh t h e W i c k e d b o t h chose the

constantly used i n c o n t e x t o f c h i l d raising

same w o m a n , Esther. M o r d e c h a i chose her

(see Ba'aloscha

out

4:16).

11:12,

Yishayahu 49:23,

As R . Y e h o s h u a B a c h r a c h

puts

i t : "this phrase is c o m i n g t o highlight

education

and

love

like

Rambam

care given w i t h

mother

to

her

explains this verse b y

of

destiny.

the

compassion,

responsibility,

Achashveirosh

chose

Esther

and
for

e x t e r n a l reasons alone. M o r d e c h a i stood at

abundant

child."

t h a t M o r d e c h a i w o u l d w a t c h her,

Kus

all t i m e s h o v e r i n g o v e r these gates as i f he

The

was t r y i n g t o p r o t e c t t h e w o r l d ' s greatest

stating

treasure. Achashveirosh s i m p l y t h o u g h t he

protect

had f o u n d a t r o p h y t o display t o his subjects

her, and raise her.

and k i n g d o m . L i t t l e d i d he k n o w t h a t the
b e a u t i f u l object he had chosen is destined
to

become

one

o f the

catalysts f o r change.

32

world's

greatest

Chapter Two
(7) And he brought up Hadassah, that is, Esther, his uncle's daughter; Jor
she had neither father nor mother, and the maiden was ojbeautiful Jorm and
jair to look on; and when her jather and mother were dead, Mordechai took
herjor his own daughter.
(8) So it came to pass, when the King's commandment and his decree was
published, and when many maidens were gathered together unto Shushan the
castle, to the custody ojHegai, that Esther was taken into the King's house,
to the custody ojHegai, keeper oj the women.
(9) And the maiden pleased him, and she obtained kindness ojhim; and he
speedily gave her her ointments, with her portions, and the seven maidens,
who were meet to be given her out oj the King's house; and he advanced her
and her maidens to the best place in the house oj the women.
(10) Esther had not made known her people nor her kindred; jor Mordechai
had charged her that she should not tell it.
(11) And Mordechai walked every day before the court oj the women's house,
to know how Esther did, and what would become ojher.
(12)

Now when the turn oj every maiden was come to go in to King

Achashveirosh, after that it had been done to her according to the lawjor the
women, twelve monthsjor so were the days oj their anointing accomplished,
to wit, six months with oil oj myrrh, and six month with sweet odors, and
with other ointments oj the women

( 1 1 ) T h e Sefas E r n e s is o f t h e b e l i e f t h a t

K a l m a n S h a p i r o "there is no greater

all details m e n t i o n e d

act

i n the M e g i l a h are

relevant t o the d e v e l o p m e n t o f the greater

then

to

do

kindness

for

another

h u m a n being."

m i r a c l e . This verse so p o i g n a n t l y describes

M o r d e c h a i ' s w o r r y o v e r Esther. Each day

( 1 2 ) W h y was t h e r e a need t o

he w o u l d

"the t u r n o f e v e r y maiden" i f Achashveirosh

w a l k before

the

c o u r t o f the

w o m e n ' s house. This practice had c a r r i e d

had

decided

upon

on

Esther? T h e N e s i v a s H a M i s h p a t

posits

for over

four or

five

years.

It

was

seemingly

already

complete

another m e r i t b y w h i c h the Jewish people

t h a t Achashveirosh was still unsure as t o

w o u l d be w o r t h y o f a m i r a c l e .

can

w h e t h e r he c o u l d l i k e her o v e r t i m e o r

learn a w o n d e r f u l lesson f r o m this analysis;

maybe he w o u l d hate her. This w a v e r i n g o f

one

can

bring

community
compassion
immortal

by
for
words

salvation
virtue
one
of

to

We

an

of

individual.
R.

entire

Achashveirosh speaks t o the status o f the

showing
In

Jewish people w h o s e

the

m e r i t stood i n the

balance at t h e t i m e as t o w h e t h e r

Kalonymous

deserved miracles o r n o t .

33

they


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:
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V V

) *
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* * *)
: _* * ! ^
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: ))
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: ^<

(16)

The

Megilah

refers t o

the

m o n t h as the m o n t h o f Teves. W h y
w e refer t o the m o n t h s o f the

10

th

do

Jewish

calendar w i t h n o n Jewish names?

The

the Babylonian e x i l e was supposed t o be

our

final e x i l e c u l m i n a t i n g i n the b u i l d i n g o f the

u l t i m a t e final t e m p l e . H o w e v e r , 70 years i n t o
the exile, the Jewish people w e r e b e g i n n i n g t o

names t h a t w e use are actually Persian

vanish. T h e r e f o r e , G - d gave us a b r i e f d e t o u r

o r Babylonian i n o r i g i n . T h i s makes the

b a c k i n t o the L a n d o f Israel w i t h a t e m p o r a r y
n d

issue q u i t e p e r p l e x i n g especially i n l i g h t

T e m p l e , w h i c h w e call the 2

o f the fact t h a t w e are t a u g h t t h a t p a r t

w a y t o recharge o u r batteries so t h a t w e

o f the

last t h r o u g h the

reason w h y

the

Jews

merited

r e d e m p t i o n f r o m E g y p t was o n account
o f t h e i r r e t a i n i n g t h e i r language.
basic answer is given b y the
(Yerushalmi)

The

Talmud

t h a t states t h a t the names o f

Yoma)

because i t was

can
2

n d

temporary.

We

month

w h i l e g o i n g b a c k i n t o Israel t o r e m i n d us o f
our

the L a n d o f Israel.

Yaakov

only

r e t a i n e d the Babylonian names o f the

Babylonian

R.

I n a sense, the

T e m p l e was deficient (as per the T a l m u d i n

the m o n t h s are a r e m i n d e r t o us o f o u r
exile.

exile.

T e m p l e , as a

K a m a n e t z k y develops the idea o f the

Y e r u s h a l m i a b i t f u r t h e r and argues t h a t

34

real status w e are i n e x i l e even w h i l e i n

Chapter Two
(13) When then the maiden came unto the King, whatsoever she desired was
given her to go with her out of the house of the women unto the King's house.
(14) In the evening she went, and on the morrow she returned into the
second house oj the women, to the custody oj Shaashgaz, the King's
chamberlain, who kept the concubines; she came in unto the King no more,
except the King delighted in her, and she were called by name.
(15)

Now when the turn oj Esther, the daughter oj Abihail the uncle of

Mordechai, who had taken her Jor his daughter, was come to go in unto the
King, she required nothing but what Hegai the King's chamberlain, the
keeper oj the women, appointed. And Esther obtainedjavor in the sight of all
them that looked upon her.
(16) So Esther was taken unto King Achashveirosh into his house royal in
the tenth month, which is the month Tebeth, in the seventh year of his reign.
(17) And the King loved Esther above all the women, and she obtained grace
and Javor in his sight more than all the virgins; so that he set the royal
crown upon her head, and made her queen instead oj Vashti.
(IS)

Then the King made a great Jeast unto all his princes and his servants,

even Esther's Jeast; and he made a release to the provinces, and gave gijts,
according to the bounty oj the King.

( 1 7 ) W e are t a u g h t t h a t Esther
quality o f
different

than

"grace."
the

had

the

perceive

H o w is t h a t
beauty

the

c o n n e c t the

that

inner

light

" " w i t h the

d i r e c t l y ) is

to

hence y o u

have " " o r grace. W h e n w e n o t i c e this

Achashveirosh f o u n d i n her? T h e f o l l o w i n g

r e f l e c t i o n w e are c o n n e c t i n g t h e m o o n t o

approach is based u p o n R . N a c h m a n

the sun. T h e sun is f u r t h e r i n d i c a t i v e o f

Breslov's

of

kabbalistic e x p l a n a t i o n o f .

T h e e x t e r n a l is o n l y a facade,

Esther's p o w e r f u l nature and the m o o n her

i t is t h e

more

passive

nature

evidenced

at

the

i n t e r n a l w h i c h is real and everlasting. O u r

b e g i n n i n g . T r a d i t i o n a l l y , Moses is v i e w e d

j o b is t o find the i n n e r l i g h t o f things b u t

as the

sometimes t h a t l i g h t is t o o p o w e r f u l so w e

v i e w e d as t h e m o o n . N e a r t h e e n d o f his

sun

and

his disciple Yehoshua

is

l o o k at t h e r e f l e c t i o n . T h i s l i g h t t h a t w e

life, M o s h e had a , a ray o f l i g h t

k n o w o f t h a t is t o o p o w e r f u l t o l o o k at is

t h a t shone f r o m his face l i k e t h e sun, he

the sun. W e can o n l y l o o k at t h a t w h i c h

t o o was n o t able t o be l o o k e d at. W h e n he

reflects t h e l i g h t and t h a t is t h e m o o n . I n

finally passed o n , those w h o still w a n t e d t o

Kaballah, the sun is expressed b y the l e t t e r

catch a g l i m p s e o f the great one,

Moshe,

and the m o o n is reflected b y t h e l e t t e r

could

at

" ] " . O u r goal i n this w o r l d (as w e cannot

35

only

do

so

by

looking

the


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T: : T

V :

V I

VV

'

: )
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: ) )
)(
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:

reflection

Yehoshua.

I f one

studies

the

B o o k o f Joshua carefully t h e y w i l l n o t i c e

( 2 2 ) T h e T a l m u d (Brachos

the n u m e r o u s

i n t h e life o f M o s h e and events i n the life o f

should

pray

Yehoshua.

g o v e r n m e n t . " T h i s is an o b l i g a t i o n t o pray

similarities b e t w e e n

events

for

the

for

welfare

28b) rules t h a t

the

of

peace

the

of

"one
the

particular

( 2 0 ) T h e image t h a t w e are given here is o f

g o v e r n m e n t t h a t rules i n t h e society t h a t

a v e r y passive i n d i v i d u a l .

the J e w happens t o reside. T h e

Mordechai
numerous

Esther does as

commands.
other

examples

There
that

are

Maharal

notes t h a t this is w h y M o r d e c h a i made

display

k n o w n the conspiracy o f Bigtan and

Esther's passivity (see f o r e x a m p l e 2 : 1 5 ) . I f

Teresh.

Logic should have d i c t a t e d t h a t a c o u p o f

this is t h e nature o f her character t h e n w h y

some sort w o u l d have been beneficial f o r

d i d she deserve t o have t h e M e g i l a h n a m e d

the Jews b u t even s t i l l he u p h e l d his d u t y t o

after her? R . A h a r o n L i c h t e n s t e i n notes

seek t h e peace o f t h e g o v e r n m e n t .

t h a t her persona at t h e end o f t h e M e g i l a h

i n t e r e s t i n g t o note t h e reason for o u r d u t y

entirely

changes

to

one

of

I t is

courage,

t o p r a y f o r the w e l f a r e o f the g o v e r n m e n t .

s t r e n g t h and i n i t i a t i v e . W h a t evokes this

A c c o r d i n g t o the above m e n t i o n e d source

change is p r e s u m a b l y 4 : 1 4 " f o r i f y o u

i n the T a l m u d i t is because w i t h o u t peace

r e m a i n silent at this t i m e . . . " T h e sense o f

a m o n g t h e g o v e r n i n g b o d y there is chaos.

d i r e u r g e n c y t o care f o r her people a l l o w e d

V i o l e n t r e v o l u t i o n s and lawlessness usually

Esther t o e m e r g e f r o m her h u m b l e n a t u r a l

b r i n g a p e r i o d o f existence w h e r e d e c e n t

state and rise t o the occasion.

l i v i n g is untenable.

36

Chapter Two
(19) And when the virgins were gathered together the second time, and
Mordechai sat in the King's gate
(20)

Esther had not yet made known her kindred nor her people; as

Mordechai had charged her; Jor Esther did the commandment oj Mordechai,
like as when she was brought up with him-- jSj
(21) In those days, while Mordechai sat in the King's gate, two oj the
King's chamberlains, Bigthan and Teresh, oj those that kept the door, were
wroth, and sought to lay hands on the King Achashveirosh.
(22) And the thing became known to Mordechai, who told it unto Esther the
queen; and Esther told the King thereojin Mordechai's name.
(23) And when inquisition was made oj the matter, and it wasjound to be
so, they were both hanged on a tree; and it was written in the book oj the
chronicles bejore the King. |S|

( 2 2 ) T h i s is one

o f the

many

moments

w h e r e w e w i t n e s s M o r d e c h a i acting as a

( 2 3 ) T h e r e is greater d e p t h t o t h e story o f

catalyst f o r

Bigtan and Teresh than t h e i n d i r e c t r o l e i n

significant

Soloveitchik

change.

paints

the

R. Y . D .
of

saving M o r d e c h a i w h i c h w e f i n d o u t a b o u t

t h e son o f

m u c h later. F r o m the B o o k o f D a n i e l ( 1 : 5 )

poor immigrants, where nobody knew o f

w e see t h a t Bigtan, i n Persian, means b r e a d .

M o r d e c h a i as an e l d e r l y Jew,

image

his existence, and he l i v e d i n a n o n y m i t y .

Teresh

T h e magnificence o f this d e s c r i p t i o n lies i n

w i n e . T h i s c o u l d m e a n t h a t Bigtan was the

the i r o n y o f his t r e m e n d o u s effect o n the

baker o f t h e K i n g and T e r e s h was i n charge

people

o f t h e w i n e . Parallels t o t h e s t o r y o f Joseph

and

those

around

him.

When

is

similar t o

M o r d e c h a i cries a b i t t e r c r y ( 4 : 1 ) , the Jews

and

throughout

Joseph's r e d e m p t i o n

the

empire

cry

with

him.

Pharaoh

Tirosh

should

which

come

to

means

mind.

came o n account o f

W h e n M o r d e c h a i appears o n the streets o f

his dealings w i t h the Sar HaOfim and the Sar

Shushan

HaMashkim.

c l o t h e d i n r o y a l garments w i t h a

Joseph shares m a n y similarities

c r o w n o f g o l d , the w h o l e c i t y is f i l l e d w i t h

w i t h M o r d e c h a i . O n e specific s i m i l a r i t y is

j o y ( 8 : 1 5 ) . R. S o l o v e i t c h i k notes t h a t this is

t h a t b o t h individuals seem t o be g u i d e d b y

the

power

that

Judaism

has

always

a hidden Divine Providence. I t then follows

accorded the i n d i v i d u a l . I n d i v i d u a l s such as

t h a t this b r i e f i n t e r l u d e w i t h

Bigtan

Abraham,

Teresh

an

Aaron,

Sarah,

Deborah,

Isaac,
and

Jacob,

many

Moses,

others,

are

is

revisitation

interlude i n o u r history.

t e s t i m o n y t h a t G - d uses the i n d i v i d u a l t o
advance o u r h i s t o r y .

37

of

and

earlier


\ )(
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T

T:

T:

T:

(5)

What

is this verse t e a c h i n g us?

Of

verse is necessary. N u , so at the end o f the

course M o r d e c h a i w o u l d n o t b o w d o w n t o

day

Haman

concludes his Halacha b y saying t h a t

who

was

w e a r i n g an

idolatrous

amulet? The M u n k a t c z e r R e b b e
Yissachar

Chodesh

Adar)

(Shaar

points to

why

did

the

idea t o be
Mordechai's

the Shulchan Aruch.

careful

The Kama rules t h a t i t is

f o r b i d d e n for one t o b o w d o w n t o officers

clothing.

He

then

quotes

a jesh

not

bow?

The

Rama
1101"

" 1 - "and i t ' s a g o o d

p o s i t i o n o f the Kama (Yoreh Deah 1 5 0 : 3 ) o n

o r priests w e a r i n g t h e i r i d o l a t r y o n

he

s t r i c t l i k e the
strength

a b o u t the

was

first
that

opinion."
he

was

things t h a t w e r e

even

permitted to him.

their
omrim

(some say) t h a t posits t h a t perhaps w e

( 5 ) W h a t u l t i m a t e l y crushes H a m a n is his

can

be l e n i e n t because w e are n o t b o w i n g

v e r y o w n anger. I t forces h i m t o make rash

to

decisions w h i c h i r k the

ire o f M o r d e c h a i

the i d o l a t r y b u t r a t h e r t o the h u m a n b e i n g

and Esther, w h o t h e n present his b e h a v i o r

standing b e h i n d i t . C e r t a i n l y s o m e b o d y l i k e

t o Achashveirosh as r e b e l l i o u s . The T a l m u d

Haman

was

thinking

more

of

his

own

(Nedarim

h o n o r and was also t h i n k i n g t h a t he w a n t e d

the

subjugation t o himself. A c c o r d i n g

to

adage goes -

this p o s i t i o n M o r d e c h a i should have been

allowed to bow.

This is exactly w h y

22) stresses the d e b i l i t a t i n g

effect

o f anger o n a h u m a n b e i n g . As the J e w i s h
1

"hatred r u i n s ones w a y . "

our

38

Chapter Three
(1) After these things did King Achashveirosh promote Haman the son of
Hammedatha the Agagite, and advanced him, and set his seat above all the
princes that were with him.
(2) And all the King's servants, that were in the King's gate, bowed down,
and prostrated themselves before Haman; for the King had so commanded
concerning him. But Mordechai bowed not down, nor prostrated himself
before him.
(3)

Then the King's servants, that were in the King's gate, said unto

Mordechai: 'Why do you transgress the King's commandment?'

(4) Now it came to pass, when they spoke daily unto him, and he hearkened
not unto them, that they told Haman, to see whether Mordechai's words
would stand; for he had told them that he was a Jew.
(5) And when Haman saw that Mordechai bowed not down, nor prostrated
himseljbejore him, then was Haman Jull oj wrath.
(6) But it seemed contemptible in his eyes to lay hands on Mordechai alone;
Jor they had made known to him the people oj Mordechai; wherejore Haman
sought to destroy all the Jews that were throughout the whole Kingdom oj
Achashveirosh, even the people of Mordechai.

( 5 ) T h e T a l m u d t o M e g i l a h 12a asks w h y at
the outset o f t h e s t o r y w e r e t h e

a pagan p a r t y . A c c o r d i n g t o the T a l m u d

Jewish

(Megilah

l i b ) , the m e a l was s i m i l a r t o t h e

people deserving o f a deathly decree? I t is

m e a l o f K i n g Belshazar w h i c h was a festival

because t h e y p a r t o o k o f the festive m e a l o f

t o h o n o r the gods. A festival used t o h o n o r

Achashveirosh. M a n y have asked w h y this

i d o l a t r y has a m u c h m o r e severe status i n

participation

warrants

the

loss

of

their

Halacha.

This

source

The

Purim.

that

partaking o f a forbidden meal b u t rather w e

Rambam

(Hilchos

despicable.

Akum

9:15)

rules

one cannot go t o a p a r t y o f an i d o l a t e r f o r

I f this

is the

case,

they

should

l i k e w i s e have stayed away f r o m b e n e f i t i n g

f r o m Achashveirosh's p a r t y as a measure t o
distance

oneself

Lubavitcher

from

Rebbe

idolatry.
(Reshimos

symbolizes

eat f r o m o u r friends.

the nature o f t h e i r p a r t y is r o o t e d i n pagan

ritual.

It

The

Choveres

33) suggests t h a t this p a r t y was w o r s e than

39

(food

for

their

so

Manot

the

giving

attendance

Mishloach

c o u l d be

lives. Perhaps t h e nature o f this p a r t y made

that

we

gifts)

on

are

not


)(

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)(


" :

T T

:^< ) ^<

( 7 ) W h y is t h e h o l i d a y called ? I t is

sought a "solution" t o b r e a k u p the f a m i l i a l

because o f the ( the l o t t e r y ) r e f e r r e d t o

c o n n e c t i o n t h a t exists a m o n g t h e J e w i s h

in

people.

this verse.

If we

read

the

following

verses w e also see t h a t H a m a n was w e l l

that

( 8 ) H a m a n t u r n s t o Achashveirosh and says

cannot be b r o k e n . I t is f o r this reason t h a t

to h i m , meaning that for

we

and

t h e Jewish people t h e y have o n l y one t h i n g

our

g o i n g f o r t h e m t h a t t h e y are one p e o p l e .

s t r e n g t h lies solely i n h o w w e t r e a t each

T h e strategy t h e r e f o r e is t o scatter t h e m

aware

that Jewish unity

is a force

specifically focus o n g i v i n g gifts

helping

other.

the

poor

on

Purim,

for

I t is i n t e r e s t i n g t o n o t e t h a t

among the

the

nations and i n c i d e n t a l l y t h e y

e n e m y o f the J e w has always realized t h e

w i l l lose this ( " R . S i m c h a B u n i m o f

problem

Peshischa).

Every

o f Jewish

enemy

unity

and

o f the J e w i s h

solidarity.
people

has

40

T:TT

" T

V :

Chapter Three
(I) In thefirst month, which is the month Nisan, in the twelfth year of King
Achashveirosh, they cast pur, that is, the lot, before Haman from day to day,
and from month to month, to the twelfth month, which is the month Adar.
,

(8) And Haman said unto King Achashveirosh: There is a certain people
scattered abroad and dispersed among the peoples in all the provinces of thy
Kingdom; and their laws are diverse from those oj every people; neither keep
they the King's laws; therefore it profiteth not the King to suffer them.
(9) If it please the King, let it be written that they be destroyed; and I will
pay ten thousand talents of silver into the hands of those that have the
charge of the King's business, to bring it into the King's treasuries.'
(10) And the King took his ringfrom his hand, and gave it unto Haman the
son of Hammedatha the Agagite, the Jews' enemy.
(II)

And the King said unto Haman: 'The silver is given to thee, the people

also, to do with them as it seems good to do.'

(12) Then were the King's scribes called in thefirst month, on the thirteenth
day thereof, and there was written, according to all that Haman
commanded, unto the King's satraps, and to the governors that were over
every province, and to the princes of every people; to every province according
to the writing thereof, and to every people after their language; in the name
of King Achashveirosh was it written, and it was sealed with the King's ring.

( 8 ) W h a t does this w o r d " mean? T h e

(9)

root

intepretation

as

i n s t i t u t e d the

requirement

o f the

Haman

word

claimed

means

that

the

"something."
Jews

are

not

C h a s a m Sofer
to

gives

why
on

novel

Mordechai
Purim of

g i v i n g gifts t o the p o o r . I n this verse w e

"something." T h e y t h i n k t h e y are significant

b u t t h e y are a b u n c h o f nobodies.

The

find

This

that

Haman

A c c o r d i n g t o the M i d r a s h , H a m a n w a n t e d

the J e w i s h people espoused b y p h i l o s o p h e r

t o disseminate t h i s a m o n g the p o o r . T h e r e

John

is no d o u b t , argues t h e Chasam Sofer, t h a t

claims that

the

killing

thousand

s t r i k i n g l y similar t o the u n d e r s t a n d i n g o f

Sartre

for

"ten

talents

Paul Sartre.

o f silver"

offered

p o r t r a y a l o f H a m a n b y t h e Sefas E r n e s is

the

Jews.

J e w i s h people o n l y have t h e i r o w n i d e n t i t y

had H a m a n g i v i n g this m o n e y t o the p o o r

via a c o m m o n

w e w o u l d n o t have been able t o stand up t o

destiny

o f b e i n g at

the

this m e r i t . I n t h e end, as t h e n e x t verses

r e c e i v i n g end o f a n t i - s e m i t i s m .

indicate, Achashaveirosh gave H a m a n b a c k

the m o n e y t o keep. T h i s is precisely

41


)(

:
*? 9 ()
:
)(
:

the reason w h y w e i n t u r n give the m o n e y

associated w i t h y o u t h can be channeled i n t o

t o the p o o r . W e realize h o w far the m e r i t

a meaningful experience. A n o t h e r example

o f g i v i n g t o those i n need can go.

is the

Mishloach

Manos

the

sending o f

gifts. T h e c h i l d usually plays an active r o l e

( 1 3 ) Part o f the decree was t o be measured

i n the dissemination o f gift foods t o others

out

on Purim.

against

the

children

as

well.

R.

This is an i m p o r t a n t lesson i n

M o r d e c h a i G i f t e r understands this t o be

g i v i n g and c o m m u n i t y t h a t can foster

the m o t i v a t i n g factor b e h i n d m a n y o f the

development

laws r e l a t i n g t o the day. T h e r e is a s t r o n g

individual.

focus o n educating c h i l d r e n w h e n i t comes

sharpened w i t h the Matanos L'evyonim,

to

t o the p o o r and needy. O u r c h i l d r e n m u s t

Purim.

For

requirement

of

example,

there

This

caring

and

sensitivity

the

empathic
is

further
gifts

public

see the i m p o r t a n c e o f b r i n g i n g others i n t o

the j o y o f P u r i m . W e should encourage o u r

achieved

c h i l d r e n t o take a f e w pennies f r o m his o r

through
the

gragger

(noise

reading

megilah

the

reading

maker)

is

sounded t o add t u m u l t
u p o n the

Nisa,

acclamation o f the m i r a c l e o f P u r i m . This is

During

Tirsumei

is

of

sounded.

i n the

the

Jewish

Purim
It

Jewish c h i l d
life.

The

to

be

normal

is

synagogue

m e n t i o n o f H a m a n ' s name.

G i f t e r sees this as a w o n d e r f u l
for

Megilah.
the

the

various

the

charity

plates

displayed

in

synagogue o n P u r i m . P u r i m is r e p l e t e w i t h

R.

extremely

opportunity
trained

her w e e k l y allowance and place i t i n

that

into

are

visual and
there to

experience o f the c h i l d .

camaraderie

42

tactile

experiences

a u g m e n t the

learning

Chapter Three
(13)

And letters were sent by posts into all the King's provinces, to destroy,

to slay, and to cause to perish, all Jews, both young and old, little children
and women, in one day, even upon the thirteenth day oj the twelfth month,
which is the month Adar, and to take the spoil of them jor a prey.
(14)

The copy oj the writing, to be given out jor a decree in every province,

was to be published unto all peoples, that they should be ready against that
day.
(15)

The posts went jorth in haste by the King's commandment, and the

decree was given out in Shushan the castle; and the King and Haman sat
down to drink; but the city of Shushan was perplexed. | S |

(15)

It

is

quite

scary

immediately following
thousands

o f people

to

think

that

a decision t o
Achashveirosh

t h a t M o r d e c h a i dressed up i n sack c l o t h

kill

" " - "and he c r i e d w i t h a

and

l o u d and b i t t e r c r y . " T h i s t y p e o f prayer

H a m a n c o u l d sit d o w n t o have a d r i n k as i f

known

t h e r e is no care i n the w o r l d .

w i t h o u t w o r d s . I t comes d i r e c t l y o u t o f

as

crying

out,

is

prayer

confusion and chaos. T h e Z o h a r d i r e c t l y

(15)

There

is

perpetual

state

of

labels i t as w o r d l e s s

prayer

that

comes

drunkenness t h a t seems t o c a r r y its w a y

f r o m t h e deepest place. As t h e Jews are

t h r o u g h the M e g i l a h . H e r e , Achashveirosh

about t o cross the

and H a m a n sit d o w n f o r a d r i n k .

Egypt,

Esther

sea after

G - d asks M o s h e

having

"

left
"

w i l l later make a ] , l i t e r a l l y a w i n e

"why

do y o u c r y o u t t o me?" T h e p r o b l e m

party,

with

this q u e s t i o n

etc.

I t seems t h a t t h e M e g i l a h is

is t h a t i n the

verses

p o i n t i n g t o a national state o f confusion

p r e c e d i n g this c o m m e n t t h e r e is n o c r y o u t

t h a t is e p i t o m i z e d b y i n e b r i a t i o n . T h i s is

from

perhaps also the i n t e n t o f t h e e n d o f t h e

answer is simple, c r y i n g o u t is a

Moshe

that

we

read

about.

The

verse w h i c h states t h a t " "

p r a y e r w i t h o u t w o r d s , t h e r e f o r e no w o r d s

" b u t the c i t y o f Shushan was p e r p l e x e d . "

w o u l d be manifest i n t h e t e x t itself!

T h e confusion is echoed

in Mordechai's

p r a y e r i n the f o l l o w i n g verse. W e are t o l d

43


? -)(
: ?
:)(
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:
)( <>

:
$ )( <
:

T:

:)(

(1) The
function
be'eit
when,

p r i m a r y purpose o f prayer is t o

( 3 ) T h e R a m b a m codifies the statement o f

as o u r

G-d

the

And

other rabbinic commemorations

tzarah,
G-d

at

way

o f speaking t o

a time

forbid,

the

o f distress.
trouble

is

Talmud

(Yerushalmi)

that

among

all

including

fast days, o n l y P u r i m w i l l r e m a i n i n force

even

greater, w e c r y o u t even m o r e as this verse

i n the t i m e s o f the Moshiach.

teaches us.

the B r i s k e r R a v , t h i s is t r u e n o t o n l y o f

According

to

P u r i m b u t also f o r the Fast o f Esther o n the

( 1 ) A t the p o i n t the decree has

emerged,

day b e f o r e . T h i s underscores the idea t h a t

H a m a n w a n t s t o w i p e o u t all o f the Jewish

the fast is an i n t e g r a l c o m p o n e n t o f P u r i m

p e o p l e . W h y is he interested i n k i l l i n g all

itself.

o f the Jews, w a s n ' t his issue solely w i t h

connection?

Mordechai?

R.

i n s t r u c t his students t o p a i n t o v e r a b l a c k

Kodesh p.427)

reasons t h a t H a m a n c o u l d n o t

Yosef

Shapira

(Sichas

backdrop
whitewash

f a t h o m t h a t one m a n ' s brazenness came o n

This

worldview

a certain

comes

from

the

as

reason
da

opposed

used

by

c o l o r s b e i n g used. T h e

worldview.
the

is

Leonardo

for

Vinci
to

artists.

this

used

the

to

typical

This

new

m e t h o d w o u l d give greater contrast t o the

his o w n . M o r d e c h a i ' s audacity had t o have

been c u l t i v a t e d b y

What

magnitude o f

the

j o y w e experience o n P u r i m can o n l y t r u l y

"

" , the people o f M o r d e c h a i .

44

Chapter Four
(1)

Now when Mordechai knew all that was done, Mordechai rent his

clothes, and put on sackcloth with ashes, and went out into the midst of the
city, and cried with a loud and a bitter cry;
(2) and he came even before the King's gate;for none might enter within the
King's gate clothed with sackcloth.
(3) And in every province, whithersoever the King's commandment and his
decree came, there was great mourning among the Jews, and fasting, and
weeping, and wailing; and many lay in sackcloth and ashes.
(4) And Esther's maidens and her chamberlains came and told it her; and
the queen was exceedingly pained; and she sent raiment to clothe Mordechai;
and to take his sackclothfrom off him; but he accepted it not.
(5) Then called Esther for Hathach, one of the King's chamberlains, whom
he had appointed to attend upon her, and charged him to go to Mordechai,
to know what this was, and why it was.
(6) So Hathach went forth to Mordechai unto the broad place of the city,
which was before the King's gate.

be grasped b y the contrast o f the

morose

therefore,

feeling o n Taanis Esther , t h e Fast o f Esther.

incapable

o f getting old.

R e b b e o f K o v r i n explains t h a t
perceived

hole

in

their

and

commitment

own

professed

she heard f r o m M o r d e c h a i . H a m a n had a

beliefs. E a r l i e r ( 3 : 8 ) w e read -

clear v e n d e t t a

people

" there is one nation" this c o u l d

and

presumably

nothing

to

him.

be read as "there is a n a t i o n t h a t believes i n

Esther l a m e n t e d h o w H a m a n had f o u n d a

t h e perfect u n c h a n g i n g u n i t y o f G - d .

w a y t o attack G-d's

But, H a m a n n o t i c e d t h a t t h e y are

chosen

stop

their

faith

( 4 ) Q u e e n Esther was pained b y the n e w s

against the J e w i s h

to

The

Haman

nation.

Our

Sages n o t e t h a t p a r t o f H a m a n ' s a b i l i t y t o

- "scattered and split

h u r t t h e Jews was o n a t h e o l o g i c a l f r o n t .

among the

H a m a n said t h a t the " G - d o f t h e Jewish

been i n f i l t r a t e d b y f o r e i g n concepts

people

have

is an

o l d one."

Old, not

as i n

ancient, b u t as i n archaic and o u t o f date.

caused

nations."

their

Their ideology

belief

system

c o m p r o m i s e d and w e a k e n e d .

W h a t does this mean? A c c o r d i n g t o Jewish

philosophy, G - d is an u n c h a n g i n g changer,

45

to

has
that
be


^ ! -)(
: <>
$)(

:
T

T T

:)(
:)(
)(
?

:
:)(

( 7 ) R . H a y y i m A n g e l develops the idea

of

t h a t each o f the

a c c o r d i n g t o verse 3:11 Achashveirosh t o l d

Megilah

have

m a i n characters i n

counterparts.

stands i n contrast t o

the

were

at

stake?

Moreover,

H a m a n t o keep his m o n e y , this made the

Mordechai

H a m a n and

Jews

money

Esther

irrelevant?

R.

Yosef

Chaim

stands i n c o n t r a s t t o Vashti. H o w e v e r , i t is

S o n n e n f e l d says t h a t the c r i t i c a l source t o

strange t h a t Achashveirosh does n o t have a

bear i n m i n d f o r this verse is the M i d r a s h

pair. W h e n digging a l i t t l e deeper one

that

can

realize t h a t Achashveirosh is supposed

claims

that

Haman

was

ultimately

setting his sights o n e v e n t u a l l y u s u r p i n g the

to

stand i n stark contrast t o G - d . The M i d r a s h

crown.

and the T a l m u d teaches us t h a t the

Achashveirosh's

word

This

makes

sense

sudden

in

turn

light
of

of

anger

i n the M e g i l a h is r e a l l y a reference

t o w a r d s H a m a n . W i t h this M i d r a s h i n m i n d

to G-d.

w e c o u l d suggest t h a t the m o n e y was used

The

absolute p o w e r s w i e l d e d

K i n g Achashveirosh i n the

s t o r y l i n e are

feeble a t t e m p t t o replace the d o m i n i o n

by

as p a r t o f his p l a n . As e m p e r o r o f

a
of

m o n e t a r y r e w a r d was

G-d.

rebellion.
(7)Why

d i d M o r d e c h a i feel the

need

127

c o u n t r i e s , agreeing t o w i p e o u t a n a t i o n f o r

undermine

to

Haman

a sure recipe

therefore

Achashveirosh

by

sought

for
to

portraying

h i m as a m u r d e r e r f o r h i r e . This is w h y

m e n t i o n the "sum o f money"? W a s this n o t

M o r d e c h a i t h o u g h t t h a t this m o n e y offer

a t r i v i a l detail w h e n the lives o f thousands

46

Chapter Four
(7) And Mordechai told him oj all that had happened unto him, and the
exact sum oj the money that Haman had promised to pay to the King's
treasuriesjor the Jews, to destroy them.
(8) Also he gave him the copy oj the writing oj the decree that was given out
in Shushan to destroy them, to show it unto Esther, and to declare it unto
her; and to charge her that she should go in unto the King, to make
supplication unto him, and to make request before him, Jor her people.
(9) And Hathach came and told Esther the words oj Mordechai.
(10)

Then Esther spoke to Hathach, and gave him a message to give to

Mordechai:
(11)

All the King's servants, and the people of the King's provinces, do

know, that whosoever, whether man or woman, shall come unto the King into
the inner court, who is not called, there is one lawJor him, that he be put to
death, except such to whom the King shall hold out the golden sceptre, that
he may live; but I have not been called to come in unto the King these thirty
days.'
(12) And they told to Mordechai Esther's words.

was an i m p o r t a n t piece o f i n f o r m a t i o n f o r

( 1 0 ) T h i s verse seems a b i t r e p e t i t i v e . W h y

Esther t o take w i t h her i n t o her m e e t i n g

w r i t e t h a t "Esther spoke t o Hathach"

w i t h Achashveirosh.

"gave h i m a message t o give t o Mordechai"?

( 7 ) I t is i n t e r e s t i n g t o n o t e t h a t M o r d e c h a i

"Esther gave Hathach a message t o give t o

and

T h e verse c o u l d have easily been f l u i d w i t h

left o u t one piece o f the story. H e d i d n o t

M o r d e c h a i . " T h e M a l b i m says t h a t Esther

t e l l Hatach t o t e l l Esther about t h e fact t h a t

was afraid t o send Hathach t o M o r d e c h a i a

Achashveirosh d i d n o t take m o n e y .
would

Mordechai

information

leave

out?

It

this

could

be

second t i m e . She d i d n o t w a n t

Why

bit

agents t o see

of

back

that

and

Haman's

Hathach b r i n g i n g messages

forth

between

herself

and

M o r d e c h a i was afraid t h a t i f she k n e w all

M o r d e c h a i . So she "spoke w i t h Hathach" t o

the i n f o r m a t i o n she w o u l d n o t convene a

e x p l a i n this p r o b l e m , and t h e n "gave h i m a

special

message" t o

find

rationalize t o herself "the d e s t r u c t i o n o f

message

Mordechai.

the

T a u b claims t h a t this t h e o r y o f t h e M a l b i m

meeting.

Jews

didn't

won't

take

Esther
happen;

the

Mordechai curbed

could

easily

Achashveirosh

bribe."

to

someone t o b r i n g the
R.

Jonathan

is c o n f i r m e d b y 4:12 w i t h t h e w o r d s " A n d

Therefore

t h e y t o l d " as opposed t o " A n d H e t o l d . "

his i n f o r m a t i o n i n an

effort t o guarantee her m e e t i n g .

47


)(
:
:

)( ?

:
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T

T:

)(
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:
:)(

(13)

The

silent

Torah,

heroes.

l i k e life,

One

V:V

is f i l l e d

wonders

who

with

( 1 6 ) A c c o r d i n g t o the A l s h i c h the reason

these

f o r the m i t z v a h t o give half a shekel is t o

" l i t t l e w i n d s " w e r e t h a t w e r e able t o

teach the

go

Jews the

importance o f

unity,

the

t h a t no one should ever t h i n k t h a t he o u g h t

Esther

t o be separate f r o m his f e l l o w m a n . Rather,

w i t h o u t d i v u l g i n g o r sabotaging. This t r u s t

he should v i e w h i m s e l f as b e i n g m e r e l y half

b a c k and

forth

so

secretly r e l a y i n g

messages b e t w e e n M o r d e c h a i and

is even m o r e r e m a r k a b l e w h e n one t h i n k s

a person and

o f all the

Jews

c o n s p i r i n g and

d o u b l e crossing

does

o n l y after j o i n i n g all o t h e r
he

Toldos Yaakov

t h a t r u n s t h r o u g h the M e g i l a h .

become

complete.

The

Y o s e f adds t h a t Esther

t r i e d t o r a l l y this u n i t y b y calling o u t
(14)

Mordechai intimates to

Esther t h a t

"go

"

gather

w h e t h e r o r n o t she does anything, salvation

t o g e t h e r all the

shall c o m e t o the J e w i s h p e o p l e . This is a

T o r a h c o m m a n d s t h a t e v e r y o n e give half a

great

paradigm

o f Jewish

faith

that

Jews." This is w h y

the

shekel each year as " ransom

no

m a t t e r h o w b l e a k the situation, no m a t t e r

f o r the

h o w great leaders fall, and n o m a t t e r h o w

inspire the people o n the first day o f the

m a n y s h i r k f r o m r e s p o n s i b i l i t y G - d made

m o n t h o f A d a r , before the r e a d i n g o f the

us a p r o m i s e t h a t w e

Megilah

w i l l ultimately

be

saved.

soul." This explains the

by

g i v i n g h a l f a shekel, j u s t

Esther sought t o b r i n g the

48

need

to

as

Chapter Four
,

(13)

Then Mordechai bade them to return answer unto Esther: Think not

with thyself that thou shalt escape in the King's house, more than all the
Jews.
(14) For if you altogether hold your peace at this time, then will relief and
deliverance arise to the Jews from another place, but thou and thy Jather's
house will perish; and who knoweth whether thou art not come to royal estate
Jor such a time as this?'
(15) Then Esther bade them return answer unto Mordechai:
,

(16) Go, gather together all the Jews that are present in Shushan, andjast
ye Jor me, and neither eat nor drink three days, night or day; I also and my
maidens willjast in like manner; and so will I go in unto the King, which is
not according to the law; and ijT perish, I perish.
(17) So Mordechai went his way, and did according to all that Esther had
commanded him.

people t o g e t h e r w h e n she t h o u g h t t h a t the

P u r i m b u t w e do n o t do so o n Pesach even

t i m e was ready f o r i t .

though

the

miraculous.
(16)

Many

question

the

importance

of

Exodus

was

entirely

W h a t is t h e reason f o r this

discrepancy?

R.

Levi

Yitzchak

of

attending minyan claiming that they could

B e r d i c h e v says t h a t the reason f o r this

p r o b a b l y have m o r e kavanna (focus) i n t h e

seems

c o m f o r t o f t h e i r h o m e at t h e t i m e t h a t t h e y

Chanukah and P u r i m w e r e

accomplished

feel l i k e p r a y i n g . Esther u n d e r s t o o d

through

of

that,

to

be

the

because

activities

the

miracle

of

women.

o n t h e c o n t r a r y , i t is the g a t h e r i n g o f Jews

M o r e o v e r , t h e miracles o f Chanukah

f o r the purpose

P u r i m w e r e p e r f o r m e d b y n a t u r a l means

o f p r a y e r t h a t gives o u r

those

o f Pesach.

I n the

and

supplications the m o s t w e i g h t . W h e n w e

unlike

p r a y alone o u r w o r d s are j u d g e d b y t h e i r

Chanukah, Yehudis fed the Syrian g o v e r n o r

case o f

o w n merit, b u t w h e n w e pray i n a group

m i l k , and k i l l e d h i m w h i l e he lay sleeping.

w e are given the c r e d i t o f the g r o u p itself.

As f o r P u r i m , at first Achashveirosh l o v e d
H a m a n and t h e n t r a n s f e r r e d t h a t l o v e t o

( 1 7 ) W e recite the blessing

Esther. Esther was t h e n able t o successfully

" W h o p e r f o r m e d t h e miracles

m a n i p u l a t e his w i l l w i t h the assistance o f

for our forefathers..."

Mordechai.

o n Chanukah

and

49

)( **

:
)( * *
* $ } # ^ ^ *
:
* $ )(
:
*$ )( *
:*} $ )*
)( * * * ^
: * )* *) *
)( * ) )
:

( 3 ) W h i l e t h e phrase T V " -

r e s e n t m e n t and anger, o r feel p r o u d and

" u n t i l half the k i n g d o m " is seemingly a sign

appreciate

o f generosity o n the p a r t o f Achashveirosh

greater capacity t o give.

our own

selves for h a v i n g a

t o w a r d s Esther i t also shows a flaw i n his

relationships.

common

expression

in

(4)

The

Talmud

asks " w h e r e is

Haman's

marriage and i n o t h e r relationships is " I ' l l

name f o u n d i n t h e Torah?" T h e m e a n i n g o f

m e e t y o u half w a y . " W h o d e t e r m i n e d t h a t

this question is t h a t u l t i m a t e l y the T o r a h is

life is a 5 0 - 5 0 p r o p o s i t i o n ? G o i n g i n t o a

the source o f all t h a t exists and t h e r e f o r e all

marriage

aspects o f existence

with

the

expectation

that

be

f a i r l y shared

is t o

T o r a h . I t also assumes t h a t b y l o c a t i n g his

c o u r t disaster. R . E l i y a h u D e s s l e r argues

name w e w i l l be able t o grasp his essence.

contributions w i l l
t h a t a l l parties

t o go i n w i t h

rooted in

the

T h e T a l m u d finds H a m a n ' s name h i d d e n i n

a t t i t u d e t h a t t h e y w i l l t r y t h e i r best t o give

the p o r t i o n dealing w i t h the sin o f A d a m .

100%.

A f t e r A d a m eats f r o m t h e f r u i t o f the T r e e

than

need

m u s t be

I n a relationship, i f w e give m o r e
we

get

we

can

either

harbor

o f K n o w l e d g e , G - d appears i n t h e G a r d e n

50

Chapter Five
(1) Now it came to pass on the third day, that Esther put on her royal
apparel, and stood in the inner court of the King's house, over against the
King's house; and the King sat upon his royal throne in the royal house, over
against the entrance of the house.
(2) And it was so, when the King saw Esther the queen standing in the court,
that she obtained favor in his sight; and the King held out to Esther the
golden scepter that was in his hand. So Esther drew near, and touched the
top oj the scepter.
(3) Then said the King unto her: 'What do you want, Queen Esther? jor
whatever you request, even to the halfoj the Kingdom, it shall be given you.'
(4) And Esther said: 'If it seems good unto the King, let the King and
Haman come this day unto the banquet that I have preparedjor him.'
(5) Then the King said: 'Cause Haman to make haste, that it may be done
as Esther had said.' So the King and Haman came to the banquet that Esther
had prepared.
(6) And the King said unto Esther at the banquet oj wine: 'Whatever your
petition, it shall be granted to you; and whatever your request, even to the
half of the Kingdom, it shall be performed.'

and asks h i m " didyou

eatjrom

before t h e i r K i n g Agag, he begins t o d o u b t ,

the tree?" W h a t does this question have t o

safek, and spares h i m . For t h a t mistake w e

do w i t h Haman? R . T z a d o k H a C o h e n o f

have H a m a n .

L u b l i n develops the idea t h a t eating f r o m

the

t r e e b r o u g h t safek d o u b t

into

the

(6-8)

w o r l d . T h e i m p u l s e t o question t h e charge
of

our

mistake.
between

Creator

comes

It brought
G-d

and

the
His

Haman

is

the

distinction

from

that

first

first

major

gap

t o attain is the .

The

w h o wants $20,000

creation.

descends f r o m

and is i t greatest p r o g e n i t o r .

between

request is t h e and the result w e seek

n u m e r i c a l equivalent o f the w o r d safek is

Amalek.

What

" " and " ? " Some e x p l a i n t h a t t h e

$20,000

Amalek

I n a sense,

explains

w i t h A d a m ' s trespass, A m a l e k has e n t e r e d

is the

For example,

and t h e car is the

O n the o t h e r hand,
the

one

t o b u y a car t h e

distinction

the

Malbim

different

in

m a n n e r . A small request is called a ,

i n t o t h e w o r l d . A m a l e k is t h e r e at e v e r y

w h i l e a large request is a .

c o r n e r t o make us d o u b t o u r c o m m i t m e n t
t o G - d . K i n g Saul is given a clear charge t o
destroy o f all A m a l e k b u t w h e n he stands

51

:)(
)(

:
)(
:
)(
:
)( '
: ?
)(
:

( 8 ) Esther t e l l s Achashveirosh t h a t at the

(8)

p a r t y o n the

p r o n o u n c e d m a n y r e l i g i o u s leaders saw this

following

day she w i l l

do

When
the

the

Balfour D e c l a r a t i o n

beginning

" " " as the k i n g had spoken."

as

W h a t does t h a t mean i s n ' t she t h e one

Nevertheless,

t h a t called this party? R a s h i explains t h a t

r e l i g i o u s leaders i g n o r e d t h e w h o l e m a t t e r .

an

of

the

was

important

redemption.
segment

of

she is saying t h a t t o m o r r o w at t h e p a r t y she

I n response t o this dimissiveness t h e S h e m

will

that

M i s h m u e l i n v i t e d some o f his colleagues

requesting;

i.e.

and shared w i t h t h e m the w o r d s o f the I b n

background

and

reveal

Achashveirosh
specifically

the

information

keeps

about

her

E z r a t o t h i s verse. Esther t o l d M o r d e c h a i

n a t i o n a l i t y . T h i s e x p l a n a t i o n is fascinating

that

because i t i m p l i e s t h a t i n one aspect Esther

request. W h y t o m o r r o w ? She had y e t t o

was

able

to

brush

Achashveirosh

"tomorrow"

she

will

present

her

see t h e effects o f the p u b l i c fast day. B u t o n

off.

the

Perhaps she was able t o do so because t h e

next

day

great

things

happened

to

M o r d e c h a i and this gave her strength. T h e

mystery intrigued h i m .

Shem M i s h m u e l c o m m e n t e d t h a t l i k e w i s e
here w e see t h a t H a n d o f Hashem, a sign
Alternatively,
understood

"
as

standards t h a t
parties."

This

could

be

saying " a c c o r d i n g t o

the

the

"

king
seems

has
to

set

for
be

f r o m above, so do n o t i g n o r e i t .

his
( 9 ) W h y w o u l d i t say about H a m a n t h a t he

the

was " " - " j o y f u l and glad o f

u n d e r s t a n d i n g o f the T a r g u m .

52

Chapter Five
(7) Then answered Esther, and said: 'My petition and my request is
(8) if I haveJoundJavor in the sight of the King, and if it please the King to
grant my petition, and to perform my request--let the King and Haman come
to the banquet that I shall prepare Jor them, and I will do tomorrow as the
King has said.'
(9) Then went Haman Jorth that day joyful and glad oj heart; but when
Haman saw Mordechai in the King's gate, that he stood not up, nor moved
Jor him, Haman wasjilled with wrath against Mordechai.
(10) Nevertheless Haman refrained himsej, and went home; and he sent and
Jetched hisjriends and Zeresh his wije.
(11) And Haman recounted unto them the glory oj his riches, and the
multitude oj his children, and everything as to how the King had promoted
him, and how he had advanced him above the princes and servants oj the
King.
(12) Haman said moreover: 'Yea, Esther the queen did let no man come in
with the King unto the banquet that she had prepared but myselj; and tomorrow also am I invited by her together with the King.

heart"?

These

satisfaction

moments

of

children"? T h e T a l m u d (Megilah

n o t capable o f somebody

are

intense

so

the name o f Rav t h a t i t was 30 c h i l d r e n .

15) says i n

hateful, jealous and dark. R . Y e c h e z k e l

W h e r e d i d this n u m b e r c o m e from?

of

T o r a h T e m i m a h says t h a t i t is based u p o n

Shinova

argues

that

one

of

the

i n t e n t i o n s o f Esther's p a r t y was t h a t H a m a n

a n o t h e r passage i n t h e

c o u l d take part i n t h e m e a l o f a righteous

64) w h e r e t h e T a l m u d rules t h a t the Korban

(herself).

Pesach,

She

thought

that

maybe

there

the

Pascal

Offering,

h i m f o r the g o o d . W h i l e he d i d n o t change

scriptures say " "

his

was

impacted

by

this

groups

of

is

slaughtered

he

(Pesachim

w o u l d be a chance t h a t she c o u l d influence

intentions

in

Talmud

The

30

only
as

the

among

the m u l t i t u d e s o f the n a t i o n is the

King

festive meal his soul o p e n e d up i n a w a y

honored."

Therefore

we

with

l i k e never before - " . "

regard

the

" " the

to

n u m b e r is 3 0 .
(11) H o w many children w e r e included i n
the

" " " and the m u l t i t u d e o f his

53

term

see

that

assumed

)(
:
)( ?
?
:

( 1 3 ) H o w c o u l d i t be t h a t H a m a n w o u l d

only

n o t i c e the

essence

lack o f his h o n o r amidst

the

a figment
lies

o f the

i n the

imagination.

fact

that

by

Its

being

o v e r w h e l m i n g f l o o d o f g l o r y t h a t he was

accorded i t , one's fantasies and desires have

in? H o w c o u l d someone w h o has so m u c h

been

devalue i t f o r t h e sake o f one i o t a o f h o n o r

l a c k i n g i n the f u l f i l l m e n t o f one's dreams,

lost?

t h e n his h u n g e r for h o n o r is n o t satisfied at

R.

Chaim

Shmuelevitz

explains

fulfilled.

With

Therefore,

t h a t there is a difference b e t w e e n t h e desire

all.

f o r h o n o r as opposed t o physical desires.

understand

the

(4:28)

Someone w h o craves any o f the physical

Tirkei

pleasures desires s o m e t h i n g t h a t is real and

exists. T h e r e f o r e , w h e n he has enjoyed i t ,

honor

this

Avos

explanation
statement

can take

DINTim

one

o u t o f this

Honor
because

craves, his desires w i l l be p r o p o r t i o n a t e l y

s o m e t h i n g t h a t d o e s n ' t r e a l l y exist.

hungers

f o r h o n o r . H o n o r itself is n o n - e x i s t e n t ; i t is

54

out

becomes

can

he obtains o n l y a f r a c t i o n o f t h a t w h i c h he

it

one

we

o f Mishnah i n

his hunger and desire are satiated. Even i f

lessened. N o so the person w h o

can take

i f a n y t h i n g is

o f this
about

world.
world
chasing

Chapter Five
(13) Yet all this availeth me nothing, so long as 1 see Mordechai the Jew
sitting at the King's gate.'
(14) Then said Zeresh his wife and all his friends unto him: 'Let a gallows
be made of fifty cubits high, and in the morning speak thou unto the King
that Mordechai may be hanged thereon; then go thou in merrily with the
King unto the banquet.' And the thing pleased Haman; and he caused the
gallows to be made. jSj

(14) T h e T a l m u d (Bava Basra 2 8 ) instructs

have special D i v i n e assistance t o e m e r g e

us t h a t w e m u s t keep graves at a distance

from

f r o m the c i t y o f 50 amos because o f t h e

t h o u g h , lets us k n o w t h a t f i n d i n g the r i g h t

smell

lumber

of

decomposition.

Therefore

it

dangerous situations. T h e M i d r a s h ,

f o r t h e j o b was

planned.

do the hanging i n t h e c i t y , i t needed t o be

h i m s e l f w o u l d be hanged o n t h e gallows,

done i n a w a y t h a t the s m e l l w o u l d

H e asked w h i c h t r e e w o u l d v o l u n t e e r t o

e n t e r i n t o the c i t y ,

not

so the height o f 50 amos

Kabbah

the

Midrash

(Esther

9), H a m a n had 365 advisors

none w e r e as efficient as his w i f e

but

gallows.

w a y t o defeat

Haman

o b j e c t e d t o b e i n g soiled b y t h e

t r e e c o u l d find no excuse, and

Zeresh.

c o n v i n c e d H a m a n t h a t this was the

that

unclean b o d y o f H a m a n . O n l y the t h o r n -

offered itself f o r a g a l l o w s .

She was the one w h o r e a l l y conceived o f

hanging M o r d e c h a i o n the

foresaw

d e c l a r i n g t h a t i t was used f o r some h o l y

purpose,

According to

God

serve as the i n s t r u m e n t o f death. Each tree,

was p i c k e d ( R . Y o n a s a n E y b e s c h i t z ) .

(14)

As

n o t as easy as

f o l l o w s that i n o r d e r t o get p e r m i s s i o n t o

She
only

M o r d e c h a i w h o seems t o

55

therefore

)(
:
)(
} . . . . -

..

. . .

V V T

T:

:
)( ?
: '
)(
:
:)(
)(
: ??)

(6)

The

34:10)

Midrash

Kabbah

contrasts the

wicked

with

the

(Bereishis

self
self

own

hearts.

Two

(27:41) -

of

c e n t e r o f the h u m a n being; i t is the b r a i n .

the

T h e w i c k e d constantly f o l l o w the e m o t i o n

the

to

slaves t o t h e i r

sources

of

control

r i g h t e o u s . T h e w i c k e d are

Bereishis

Kabbah

control

for

TO

this

are

"

Esav said w i t h his heart," and

our

dictate

messages t o

the

brain.

The

righteous use t h e i r e m o t i o n s t o enforce and

enhance the messages b e i n g relayed

"and

the

verse

brain.

Judaism

believes

from

that

the

h e a r t / e m o t i o n can o n l y f u l l y be m a x i m i z e d

" " and H a m a n said w i t h his

when

heart." T h e w i c k e d are c o n t r o l l e d b y t h e i r

brain/wisdom.

e m o t i o n s . O n the o t h e r hand, the righteous

frequently

have t h e i r e m o t i o n s u n d e r c o n t r o l

, bringing our thoughts to our

find

by

guided
Eliyahu

speaks a b o u t

the

by

the

Dessler
concept

of

hearts. M e a n i n g , o u r m i n d s tells us w h a t is

"Chanah

logical

upon

HaKohen
2)

her

Chanah

R.

the r i g h t t h i n g t o d o . O u r j o b is t o take t h a t

spoke

petitioner

being

in

HaShavin

great

we

is

shmuel 1 ( 1 : 1 3 ) " " -

Tzadok

the

as

it

heart."

of Lublin

explains

the

R.

(Takanas

deeper

b e h i n d this M i d r a s h . T h e heart is n o t

thought

and

give

it

the

extra

e m o t i o n a l force needed t o make t h a t g o o d

practice p a r t o f o u r daily lives.

idea
the

56

Chapter Six
(1) On that night the King could not sleep; and he commanded to bring the
book of records oj the chronicles, and they were read before the King.
(2) And it was jound written, that Mordechai had told of Bigthana and
Teresh, two of the King's chamberlains, of those that kept the door, who had
sought to lay hands on the King Achashveirosh.
(3)

And the King said: 'What honor and dignity hath been done to

Mordechai for this?' Then said the King's servants that ministered unto him:
'There is nothing donefor him.'
(4) And the King said: 'Who is in the court?'--Now Haman was come into
the outer court of the King's house, to speak unto the King to hang
Mordechai on the gallows that he had preparedfor

him.

(5) And the King's servants said unto him: 'Behold, Haman stands in the
court.' And the King said: 'Let him come in.'
(6) So Haman came in. And the King said unto him: 'What shall be done
unto the man whom the King delighteth to honour?'--Now Haman said in
his heart: 'Whom would the King delight to honor besides myself'

(1) Falling asleep is v e r y d i f f i c u l t

redemption

is

around

the

N a c h m a n o f B r e s l o v (Likutei

when

corner.

O n the f l i p side t o Achashveirosh n o t b e i n g

R.

Moharan

able t o fall asleep, w e find i n Bereishis

Pharaoh

had

two

dreams.

The

that

Torah

117) explains w h y m a n y have a t o u g h t i m e

teaches us t h a t Pharaoh actually w o k e i n

falling

The

b e t w e e n the t w o dreams and even t h o u g h

Elijah

he was d u m b f o u n d e d he w e n t r i g h t back t o

Talmud

asleep
(Eruvin

on

Saturday

43)

claims

night.
that

cannot c o m e o n Shabbos n o r o n Friday,

sleep. R . Y a a k o v K a m a n e t z k y claims

h o w e v e r , he can c o m e o n Saturday n i g h t .

t h a t i t is precisely because he w e n t back t o

R. N a c h m a n o f Breslov says t h a t t h e r e f o r e

sleep w i t h o u t a care i n t h e

the

Joseph saw i t his d u t y n o t j u s t t o i n t e r p r e t

potential

for

Elijah

in

the

world

world

that

emerges o n Saturday n i g h t . I t is this i n n e r

Pharaoh's d r e a m b u t also t o give advice o n

l o n g i n g f o r Elijah w h i c h

h o w t o save t h e e c o n o m y o f t h e Egyptian

keeps us

from

Kingdom.

falling asleep after Shabbos. A n d I t h o u g h t

i t was a l l t h e f o o d and sleep!

57

:')(

)( * ?
:
)(
'
: ?
)(

:
)(
: ?

(9)

Take

note

t h a t this verse refers

to

T h e T o r a h is sensitive t o t h e fact t h a t w e

M o r d e c h a i as " " the "man" three t i m e s .

tend

Why

pedestals. O u r sages w a r n us about b e i n g

does

the

verse

keep

emphasizing

" ? " I n Shemos t h e T o r a h w r i t e s

"
from

the

of

Levi."

This

is

put

those

we

look

up

to

on

v e r y careful n o t t o exaggerate the greatness

"

o f those w e l o o k up t o .

" and there w e n t a m a n

house

to

the

b e g i n n i n g o f the emergence o f M o s h e . R .

( 1 0 ) T h e decisions m e n t i o n e d i n this verse

S a m s o n R a p h a e l H i r s c h comments that

are

the p o i n t o f stressing " " is

attitude

before the

i n d i c a t i v e o f an e x t r e m e
on

the

reader becomes t o o infatuated w i t h Moshe,

toward

r e m e m b e r t h a t he is m e r e l y a h u m a n b e i n g .

Achashveirosh

Nothing

humiliation.

and

Perhaps the

nobody

can

message here

replace

G-d.

is the

same.

part

Haman.

of

It

is

clear

enjoyed
Why?

On

change o f

Achashveirosh
that

Haman's

one

hand

the

P i r k e i D ' R e b b e E l i e z e r indicates t h a t i t
was H a m a n ' s

M o r d e c h a i is n o w g o i n g t o be p r o p p e d up

became

and v i e w e d i n the m o s t h e r o i c o f lights as

though,

he rides t h r o u g h t o w n . I t is specifically at

interest i n t h e c r o w n t h a t

revealed.
R.

On

the

other

Soloveitchik

hand,

suggests

d i f f e r e n t approach. H e suggests t h a t since

this p o i n t t h a t the M e g i l a h w a n t s t o r e m i n d

H a m a n was

us t h a t he is s i m p l y a " " a h u m a n

lax i n his p a t r i o t i c d u t y t o

r e w a r d a person w h o had saved the k i n g ,

b e i n g o f flesh and b l o o d . H e is n o t t o be

his honest c o m m i t m e n t t o Achashveirosh

worshipped or idolized.

was

58

now

in

doubt.

Couple

this

with

Chapter Six
,

(7) And Haman said to the King: For the man whom the King chooses to
honor,
(8) let royal apparel he brought which the King uses to wear, and the horse
that the King rides upon, and on whose head a crown royal is set;
(9) and let the apparel and the horse be delivered to the hand of one of the
King's most noble princes, that they may array the man therewith whom the
King chooses to honor, and cause him to ride on horseback through the street
of the city, and proclaim before him: Thus shall it be done to the man whom
the King chooses to honor.
,

(10) Then the King said to Haman: Make haste, and take the apparel and
the horse, as thou hast said, and do even so to Mordechai the Jew, that sits at
the King's gate; let nothingJail oj all that you have spoken.
(11) Then took Haman the apparel and the horse, and arrayed Mordechai,
and caused him to ride through the street oj the city, and proclaimed before
,

him: Thus shall it be doneJor the man whom the King chooses to honor.

Achashveirosh's

notorious

paranoia

and

service is b u i l t up o r l i m i t e d b y the e x t e n t

y o u have a recipe f o r H a i n a n ' s demise.

o f o u r focus o n m a k i n g ourselves ready. 2.

H a m a n d i d n o t j u s t send M o r d e c h a i o n his

(11)

Every w o r d o f the

T o r a h and

our

w a y o n t h e horse b u t he actually r o d e the

e x t e n d e d C a n n o n is an o p p o r t u n i t y f o r us

horse t h r o u g h t o w n . T h e r e

t o learn a lesson i n t h e p r o p e r w a y t o serve

p r i n c i p l e k n o w n as " "

G - d . This verse is no d i f f e r e n t . T o p r o p e r l y

"the m i t z v a h is greater w h e n p e r f o r m e d

satisfy t h e w i l l o f the k i n g , H a m a n had t o

b y oneself than i f p e r f o r m e d t h r o u g h an

do t h r e e basic things.

agent." 3. H a m a n p r o c l a i m e d the message

Mordechai

dressed.

1. H e had t o

get

T h i s means t h a t

he

is a halachik

i n t o w n : "Thus shall i t be d o n e f o r the m a n

prepared for t h e action t h a t was t o f o l l o w .

w h o m the

A n essential p a r t o f o u r service o f G - d is

teaches us about the d u t y w e have n o t j u s t

the w a y w e prepare f o r t h a t service.

The

i n o b s e r v i n g G-d's c o m m a n d m e n t s b u t also

great

i n spreading the message and o p p o r t u n i t y

Talmud

(Brachos)

reports

that

the

pious ones used t o spend an h o u r

before

t h e i r prayers i n p r e p a r a t i o n .

actual

Our

K i n g chooses t o h o n o r . "

o f this p r e c e p t t o the w o r l d a r o u n d us.

59

This

:)( '
)(

:
)(
:

( 1 2 ) T h e r e is an almost t o u n g e i n cheek

o n l y afterwards d i d he b e c o m e a m o u r n e r ?

c o m m e n t o n this verse made b y t h e Sefas

The

Emes.

Haman

discussion t o solve t h e i n t e r e s t i n g p r o b l e m .

r e t u r n e d t o his house i n a state o f m o u r n i n g

T h e T a l m u d (Bava Kama) discusses the idea

and w i t h his head c o v e r e d . T h e M i d r a s h

o f - fire is l i k e an a r r o w .

The

verse

states

that

Sefas Emes uses a classic T a l m u d i c

explains t h a t he was i n m o u r n i n g because

This means, a c c o r d i n g t o the c o m m e n t a r y

of

Nemukei

the

following

incident.

His

daughter

Yosef,

that

we

view

the

t h o u g h t t h a t the m a n r i d i n g the horse was

damage t o have already t r a n s p i r e d f r o m t h e

her father H a m a n and t h e m a n p u l l i n g t h e

moment

horse was

Mordechai.

her

N e m u k e i Yosef, the Sefas Emes claims t h a t

latrine

her

was

when

on

Mordechai,

father,

as t h e y

She

dumped

thinking

passed t h e i r

it

house.

W h e n she realized w h a t she had done

jumped

o f f her

roof

and

killed

release.

Haman's

contents

she

of

o f the

suicide was

Based

daughter

upon

released

l a t r i n e her

already halachiklj

the

the

decision f o r
imminent.

herself.

T h e r e f o r e H a m a n was i n fact a m o u r n e r

T h e r e f o r e , H a m a n came h o m e " m o u r n i n g "

before he actually became s o m e b o d y w i t h a

and " w i t h a c o v e r e d head." T h e Sefas Emes

c o v e r e d head!

notes t h a t the o r d e r o f t h e verse is w r o n g .

H e first was v i c t i m o f a c o v e r e d head and

60

Chapter Six
(12) And Mordecai returned to the king's gate. But Haman hasted to his
house, mourning and having his head covered.
(13) And Haman recounted unto Zeresh his wife and all his friends every
thing that had befallen him. Then said his wise men and Zeresh his wife unto
,

him: If Mordechai, before whom thou hast begun tofall, be of the seed of the
Jews, thou shalt not prevail against him, but shalt surelyfall before him.
(14)

While they were yet talking with him, came the king's chamberlains,

and hastened to bring Haman unto the banquet that Esther had prepared.

(13) W h a t a powerful
Haman

b y his w i f e

Mordechai

turns

message given t o

and

out

to

e x p e l l e d a l l its Jews and intensified the

his advisors. I f
be

of

Spanish I n q u i s i t i o n against the m a n y forced

Jewish

J e w i s h converts t o C a t h o l i c i s m . W h a t t h e n

descent t h e n y o u are i n t r o u b l e . A c c o r d i n g

became o f Spain f o r the n e x t 500 years?

t o Bereishis ( 1 2 : 3 ) G - d has p r o m i s e d t h a t he

Irrelevance and p o v e r t y . O n e o n l y needs t o

w i l l curse those t h a t curse t h e Jews. M a n y

t h i n k h o w f o r t u n a t e the A r a b w o r l d w o u l d

have argued t h a t this is e v i d e n t t h r o u g h o u t

be i f t h e y w e r e t o accept the existence o f

h i s t o r y . N a t i o n s t h a t have b e f r i e n d e d

the State o f Israel. So m u c h b l o o d , m o n e y

the

Jews have e x p e r i e n c e d t r e m e n d o u s success

and t i m e has been lost o v e r t h e i r hatred o f

w h i l e those t h a t antagonized the Jews have

the Jews. I t is the U n i t e d States t h a t has,

f o u n d m i s f o r t u n e . O n e e x a m p l e t h a t comes

since its i n c e p t i o n , m o s t blessed t h e Jews.

t o m i n d is Spain. T h e y w e r e one o f the

Even t o this day, i t is unparalleled i n its

world's

mightiest

most

s u p p o r t o f t h e J e w i s h state against those

d e v e l o p e d c u l t u r e s i n t h e 15th c e n t u r y . I n

w h o w i s h t o e x t e r m i n a t e i t . By almost any

1492 i t reached

powers

and

its z e n i t h w h e n i t sent

C h r i s t o p h e r C o l u m b u s o n a voyage

yardstick, A m e r i c a has been, and remains,

that

the m o s t blessed o f c o u n t r i e s .

changed h i s t o r y . B u t the same year, i t also

61


:)(
)(
:
)(
:
)(
:
)(
:
)(
:

( 5 ) I n t h e account o f the r e v e l a t i o n at H a r

because

Sinai, t h e T o r a h teaches us ( E x o d u s 2 0 : 1 5 )

commoner.

he

thought
When,

Esther

was

however,

" A n d a l l the people saw the sounds." Rashi

Achashveirosh heard t h a t Esther was f r o m

i n t e r p r e t s this t o mean t h a t "they saw t h a t

the r o y a l house o f K i n g Saul, he spoke t o

w h i c h should o n l y be heard, w h i c h

her

would

directly.

Rabbi

Kalonymous

be impossible o n any o t h e r occasion." W h y

Kalmish

was i t n o t enough f o r G - d t o show fire and

written

d u r i n g the

smoke, w h y d i d G - d need t o s h o w us t h a t

Kodesh,

says t h a t

w h i c h should o n l y be heard? T h e T a l m u d i n

n o b l e and precious i n t h e Jewish

Megilah

t h a t H e was w i l l i n g t o m o v e i n t o the m o r e

16a, c o m m e n t i n g o n o u r

verse,

S h a p i r a , i n his b o o k o f T o r a h
H o l o c a u s t called Esh

G - d saw s o m e t h i n g

so

people

notes t h a t the w o r d "spoke" appears t w i c e ,

e x a l t e d level o f the spoken. B u t even m o r e

because first Achashveirosh spoke t o Esther

than that, t h e y saw t h e preciousness o f the

t h r o u g h an i n t e r m e d i a r y . T h e reason was

spoken.

62

Chapter Seven
(1) So the King and Haman came to banquet with Esther the queen.
(2) And the King said again to Esther on the second day at the banquet of
,

wine: Whatever your petition, Queen Esther, it shall be granted you; and
whatever your request, even to the half of the Kingdom, it shall be
performed.
,

(3) Then Esther the queen answered and said: If I havefound favour in thy
sight, 0 King, and if it please the King, let my life be given me at my
petition, and my people at my request;
(4) for we are sold, I and my people, to be destroyed, to be slain, and to
perish. But if we had been soldfor bondmen and bondwomen, I had held my
peace, for the adversary is not worthy that the King be damaged. jSj
(5)

Then spoke the King Achashveirosh and said unto Esther the queen:

Who is he, and where is he, that presumes in his heart to do 50?'
,

(6) And Esther said: An adversary and an enemy, even this wicked Haman.
Then Haman was terrified before the King and the queen.

( 1 ) T h e verse speaks o f t w o people c o m i n g

t h a t w e have h u r t someone's feelings, o u r

to

and

first r e a c t i o n usually is " I d i d n ' t mean i t . "

Hebrew

A n d because f e w o f us do consciously set

Esther's

banquet:

Achashveirosh

H a m a n . I t is i n t e r e s t i n g t h a t the
word

used t o

describe

their

c o m i n g is

o u t t o h u r t another person,

w e feel t h a t

" w h i c h is singular w h e n i t should be

this exonerates us. By j u d g i n g o u r m o t i v e s

plural.

rather than o u r actions,

W h y does the

verse stay i n

the

singular? T h e m y s t i c a l sources teach us t h a t

w e can assuage

g u i l t o v e r any a c t i o n o r i n a c t i o n .

this alludes t o the fact t h a t t h e y w e r e o f the

same

heart.

Even

though

Achashveirosh

( 5 - 6 ) W h e n Esther says i n verse 6 "

w o u l d u l t i m a t e l y spare the Jewish people,

, "an adversary and an enemy," the

i f i t w e r e n o t f o r some p e r c e i v e d p o l i t i c a l

T a l m u d (Megilah

advantage he w o u l d have l o v e d t o c a r r y o u t

to

Hainan's

came and m o v e d her hand t o H a m a n . T h e

original

plan.

Yet interestingly

point to

16a) states t h a t she m e a n t

Achashveirosh

explains

an

Esther

angel

enough, i t is H a m a n w h o is the real v i l l a i n

Maharal

i n Judaism because w e do n o t spend o u r

w o m a n o f t o t a l t r u t h and t h e r e f o r e i n t h e

t i m e j u d g i n g intentions. Judging intentions

verse

is an exercise i n f u t i l i t y and the real issue is

Esther is asked b y Achashveirosh " w h o is

a l m o s t always i n p r a c t i c a l i t y w h a t is t h e

he and w h e r e is he t h a t presumes t o do so?"

immediately

that

but

preceding

was

this

one,

e n e m y c u r r e n t l y d o i n g . I n the p u b l i c arena

I f she w o u l d have said H a m a n alone t h a t

Judaism judges actions o u r o w n and those

w o u l d have been a

o f others n o t m o t i v e s . W h e n w e discover

63


)( '
: '
)(

: ?
)(

:
:)( '?'?)

lie as Achashveirosh was a p r i m a r y p a r t o f

peer given at the w r o n g t i m e can change

the p r o b l e m as w e l l .

the t i d e o f a friendship i n d e f i n i t e l y .

( 7 ) T h e end o f the verse speaks o f

( 8 ) Achashveirosh n e v e r c o m m a n d e d

that

H a m a n ' s face be c o v e r e d , so t h e n w h y was

" b u t there was e v i l

d e t e r m i n e d against h i m . " R a s h i cites this

i t i n fact covered? T h e C h a s a m S o f e r says

verse i n his c o m m e n t a r y t o Mishlei

that

(16:30)

on the w o r d s
who

compresses his lips causes e v i l

come."

cannot

be

n e w decision against
repealed,

as i t is

done

by the

enemies

of

H a m a n w h o w e r e nervous t h a t as H a m a n ' s

to

fear set i n , his face w o u l d change c o l o r s

and

T h e c o n n e c t i o n for Rashi is t h a t

j u s t as the

this was

"he

this

would

arouse

the

mercy

of

Achashveirosh w h o m i g h t spare h i m .

Haman

determined

against h i m , so t o o the i l l w i l l one i n t i m a t e s

( 8 ) T h e I b n E z r a c o m m e n t s t h a t i t was a

w i t h t h e i r eyes o r lips t h a t h u r t cannot be

Persian

taken away. T h e negative and lasting effects

angered

c u s t o m t o cover those w h o
the

king.

Why

is the

had

Megilah

o f a b i t t e r , hateful o r m o c k i n g glance can

sharing w i t h us a piece o f Persian history?

scar one e m o t i o n a l l y . A snicker t o w a r d s a

R . Y . Z . S o l o v e i t c h i k points o u t that

64

Chapter Seven
(7) And the King arose in his wrath Jrom the banquet oj wine and went into
the palace garden; but Haman remained to make request jor his lije to Esther
the queen; jor he saw that there was evil determined against him by the
King.
(8) Then the King returned out of the palace garden into the place of the
banquet of wine; and Haman wasjallen upon the couch whereon Esther was.
,

Then the King said: Will he evenjorce the queen before me in the house?' As
the word went out oj the King's mouth, they covered Haman'sjace.
(9) Then said Harbonah, one of the chamberlains that were before the King:
'Behold also, the gallows jijty cubits high, which Haman hath made jor
Mordechai, who spoke good jor the King, stands in the house of Haman.'
And the King said: 'Hang him thereon.'
(10)

So they hanged Haman on the gallows that he had prepared jor

Mordechai. Then the King's wrath was assuaged. jSj

Charvona

was

Achashveirosh's

the

least

relevant

of

Elijah is h i d d e n i n t h e r o l e o f the e x t r e m e l y

eunuchs, as t h e o r d e r o f

the verse i n the first chapter indicates.

c o m m o n Charvona.

He

was afraid t o suggest hanging H a m a n , since

Charvona is t h e r e at t h e b e g i n n i n g o f the

perhaps he w o u l d n ' t be listened t o and at

story, and here again near t h e end. H e is

some p o i n t H a m a n c o u l d seek vengeance.

the o n l y character i n the M e g i l a h w h o is

B u t once he saw t h a t H a m a n came o u t w i t h

there from

his head covered, he realized h o w angry the

e v e r y t h i n g f r o m the sidelines. This is also

k i n g was w i t h h i m , he k n e w t h e odds w e r e

w h y , R . H u t n e r notes, Elijah is g o i n g t o

i n his favor t h a t he w o u l d be heeded.

be

the

one

Talmud
(9) The

Ibn Ezra

Charvona

m y s t i c a l l y notes

is possibly

Elijah

the

that

Elijah is the one t h a t q u i e t l y protects

reference

us

questions).

t h r o u g h o u t h i s t o r y and t h a t is t h e r o l e o f

around

Charvona

seen

i n this instance.

The

Talmud

to

solve

leaves

quandaries

Prophet

b e g i n n i n g t o end

problems

unresolved

are

called

that

Elijah

will

the

(these

tejku;
answer

I t is o n l y he w h o

through

the

the

l o o k i n g at

has

been

so m u c h o f h i s t o r y

development

of

p o r t r a y s Elijah as an i n d i v i d u a l w h o is able

history.

never d i e d . H e m e r e l y ascended t o heaven

individual.

Therefore,

o f the

common

i t is b e f i t t i n g t h a t

in a chariot o f fire.

65

Torah

and

halachik

t o perceive

the holiness

According t o the

our

a
the

Elijah


)( *
<>
:
)(
:
)( ?
:
)(
:
)(

:
)(
:

1 :

V :

T T T

1 :

( 2 ) T h e verse speaks o f t h e r e m o v a l o f the

world.

T h e 55 prophets,

ring - " " . The mystical

tallies,

were

sources n o t e t h a t t h e deeper m e a n i n g o f

C h i l d r e n o f Israel t o a level b e y o n d the

this

concept

is "

"

a level

beyond the natural. The T a l m u d

14a)

the

the

48

prophets

and

as t h e T a l m u d

preparation

to

the

ways
(see

in

which

Pirkei

Torah

Avos)

and

can
the

be
7

prophetesses are parallel t o t h e 7 p r i m a r y

(Megilah

g o o d character t r a i t s . T h i s shows us t h a t at
the c o m p l e t i o n o f the mission o f the 55,

Kahana t h a t t h e r e m o v a l o f t h e r i n g was
than

48

acquired

way

quotes i n t h e name o f R. A b b a Bar

greater

n a t u r a l . T h e n u m b e r 4 8 is also parallel t o

"the

r e m o v a l o f the natural." A t this p o i n t i n the

s t o r y t h e Jews had reached

all

the

Jews

reached

a level

o f perfection

u n l i k e ever before.

prophetesses t h a t prophesized f o r the Jews.

R . G e d a l y a S c h o r r explains t h a t the days

M o r e o v e r , w i t h the m i r a c l e o f P u r i m came

o f M o r d e c h a i w e r e already after t h e p e r i o d

the r e a l i z a t i o n t h a t G - d c o n t r o l s t h e o r d e r

o f t h e prophets, f o r M o r d e c h a i and Esther

o f n a t u r e . N a t u r e runs d i r e c t l y t h r o u g h the

w e r e the last o f the p r o p h e t s . T h e y had

w i l l o f the C r e a t o r . T h e r e f o r e , t h e m i r a c l e

reached t h e c o m p l e t e n u m b e r o f p r o p h e t s

of

G-d

u n m a s k i n g o f nature.

intended

to

send

down

into

this

66

the

Megilah

is

"

,"

the

Chapter Eight
(1) On that day did the King Achashveirosh give the house oj Haman the
Jews' enemy unto Esther the queen. And Mordechai came before the King; Jor
Esther had told what he was to her.
(2) And the King took J J his ring, which he had taken Jrom Haman, and
gave it to Mordechai. And Esther set Mordechai over the house oj Haman.
(3) And Esther spoke jet again before the King, and fell down at his feet,
and besought him with tears to put away the mischief oj Haman the Agagite,
and his device that he had devised against the Jews.
(4) Then the King held out to Esther the golden sceptre. So Esther arose,
and stood before the King.
,

(5) And she said: If it please the King, and ij I have Jound Javor in his
sight, and the thing seem right before the King, and I be pleasing in his eyes,
let it be written to reverse the letters devised by Haman the son of
Hammedatha the Agagite, which he wrote to destroy the Jews that are in all
the King's provinces;
(6) Jor how can I endure to see the evil that shall come unto my people? or
how can I endure to see the destruction oj my kindred?' jSj

( 1 ) R . Y a a k o v P e r l o w i n his c o m m e n t a r y

suggests t h a t a c c o r d i n g t o Rashi

on

we

t h e r e is a o n l y a p r o h i b i t i o n o n t h e animals

assume l i k e o u r t r a d i t i o n that H a m a n is a

and n o t o n t h e p r o p e r t y itself. W h y w o u l d

descendant o f A m a l e k ,

one

the

commandments

wonders

h o w was

if

Esther

distinguish

between

the

perhaps

two?

The

a l l o w e d t o take his house; i s n ' t t h e r e a l a w

Rebbe explains that the p r i m a r y purpose o f

t h a t w e are t o receive absolutely no benefit

n o t g e t t i n g benefit f r o m these i t e m s is a

from

result o f the concept

Amalek's

develop
should

an
be

property?

answer
noted

to

that

(Before

this
it

we

question

only

it

poses

o f wiping out

"]" "memory" o f Amalek.

the

Therefore,

the m e m o r y o f A m a l e k is o n l y p e r p e t u a t e d

p r o b l e m t o Rashi at the end o f Ki Tetze w h o

by

e x p l i c i t l y assumes t h a t w e are

animals t h a t seem t o r e t a i n a m e m o r y o f

commanded

t o destroy the p r o p e r t y o f Amalek.

a c c o r d i n g t o the Chinuch^

The

who

can

remember,

and

t h e i r p r e v i o u s master.

w h o leaves such

a l a w out, t h e r e o b v i o u s l y w o u l d be
problem.)

But

humans

Lubavitcher

no

A s i m p l e r answer t o this r i d d l e m i g h t be

Rebbe

67


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.

T:

:
)(
:
)(

:
)(
:
:

the

of

student

Valey,

: T

David

R.

true

)(7

Ramchal, explains t h a t the presentation o f

retains

ultimately

king

the

that

o w n e r s h i p o f t h e p r o p e r t y , as he can e v i c t

H a m a n ' s house t o Esther was t h e final step

as he sees f i t . T h e r e f o r e , w h e n H a m a n was

to

out o f the picture, the property w e n t back

people k n e w t h a t the Jews w e r e a l l o w e d t o

t o Achashveirosh w h o t h e n allocated i t t o

kill

Esther.

the

security. F o r one,

them.

harm

to

ensure J e w i s h

who tried

anybody

H o w e v e r , f o r some people t h e y value t h e i r

68

Chapter Eight
(7) Then the King Achashveirosh said to Esther the queen and to Mordechai
the Jew: 'Behold, I have given Esther the house of Haman, and him they
have hanged upon the gallows, because he laid his hand upon the Jews.
(8) Also write concerning the Jews, as it pleases you, in the King's name,
and seal it with the King's ring; jor the writing which is written in the
King's name, and sealed with the King's ring, may no man reverse.'
(9)

Then were the King's scribes called at that time, in the third month,

which is the month Sivan, on the three and twentieth day thereoj; and it was
written according to all that Mordechai commanded concerning the Jews,
even to the satraps, and the governors and princes oj the provinces which are
jrom India unto Ethiopia, a hundred twenty and seven provinces, unto every
province according to the writing thereoj, and unto every people ajter their
language, and to the Jews according to their writing, and according to their
language.
(10) And they wrote in the name oj King Achashveirosh, and sealed it with
the King's ring, and sent letters by posts on horseback, riding on swijt steeds
that were used in the King's service, bred oj the stud;
(11) that the King had granted the Jews that were in every city to gather
themselves together, and to standjor their lije, to destroy, and to slay, and to
cause to perish, all the jorces oj the people and province that would assault
them, their little ones and women, and to take the spoil oj them jor a prey,
(12) upon one day in all the provinces oj King Achashveirosh, namely, upon
the thirteenth day oj the tweljth month, which is the month Adar.

money over their

Achashveirosh

own

presented

lives.

Therefore,

her

own

even

more

splendorous

quarters t h a n Haman's? R . D . V a l e y notes

house o f H a m a n . T h i s s h o w e d the people

t h a t answer is d i r e c t l y r e f e r r e d t o i n 8:2

that

where

own

property

with

had

the

even y o u r

them

could

be

t a k e n away f o r m i s t r e a t i n g the Jews.

was
(7) W h y

did

Esther need the

Haman? She was the Q u e e n ; she

we

Mordechai

house o f

are

told

that

Esther

"set

o v e r the house o f H a m a n . " I t

given t o her as a gift b y w h i c h

she

c o u l d r e w a r d M o r d e c h a i f o r his assistance.

probably

69

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:
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:
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:?
:)(
)(

:

( 1 5 ) The T a l m u d i n M e g i l a h 16a asks h o w

( 1 6 ) T h e T a l m u d u n d e r s t o o d this "light" t o

Joseph

refer t o T o r a h . The

could

give

extra

clothes

to

his

b r o t h e r Benjamin after the same f a v o r i t i s m

Sefas E m e s ( o n

the

T o r a h ) notes t h a t the J e w i s h people

had

caused the b r o t h e r s t o e n v y Joseph w h e n

already

his father gave h i m the

The

t h e r e f o r e w e used the past tense

prophecy

t o the J e w i s h people t h e r e was

Talmud

answers t h a t

Joseph saw t h a t one

special coat.
through

day t h e r e w i l l be

descendant o f Benjamin w h o
before the

will

received

the

Torah

at

Sinai,

l i g h t . But t h e r e is a deeper m e a n i n g here.

appear

W h i l e w e have already received the T o r a h ,

K i n g i n five special clothings.

we

This descendant is M o r d e c h a i .

were

missing the

element

of

total

c o n n e c t i o n and c o m m i t m e n t as expressed
b y the engagement o f the O r a l L a w . So o n

(15)

The

Akeidah

notes t h a t techejles
middle

road.

Blue

(on

Varshas

Shelach)

( b l u e ) symbolizes
falls

between

e x t r e m e s o f w h i t e and b l a c k i n the

Purim,

","

the

parallel t o

the

"acquire."

color

which

is e t y m o l o g i c a l l y

" , " m e a n i n g "connect"

On

Purim

we

reaffirmed

or
our

c o n n e c t i o n t o T o r a h b y accepting the

Oral

s p e c t r u m . T h i s is w h y M o r d e c h a i came o u t

Law.

88a)

i n techejles.

traditional

he

could

most

H e was s h o w i n g the people t h a t

p r o v i d e t h e m w i t h one

appropriate

leadership

of

the

This is the

T a l m u d ' s (Shabbos

u n d e r s t a n d i n g o f the

verse i n

9:27, "they once again accepted i n the t i m e

qualities

o f Achashveirosh."

needed balance.

70

Chapter Eight
13 The copy of the writing, to be given out for a decree in every province,
was to be published for all the peoples, and that the Jews should be ready
against that day to avenge themselves on their enemies.
14 So the posts that rode upon swift steeds that were used in the King's
service went out, being hastened and pressed on by the King's commandment;
and the decree was given out in Shushan the castle. jSj
15 And Mordechai went forth from the presence oj the King in royal apparel
of blue and white, and with a great crown of gold, and with a rob of fine
linen and purple; and the city of Shushan shouted and was glad.
16 The Jews had light and gladness, and joy and honor.
17 And in every province, and in every city, wherever the King's
commandment and his decree came, the Jews had gladness and joy, a Jeast
and a good day. And manyJrom among the peoples oj the land became Jews;
jor thejear oj the Jewsjell upon them.

( 1 6 ) " " - "the j e w s had

Alternatively,

l i g h t . " T h e T a l m u d (Megilah

explains

16b) says t h a t

the

the

Yismach

Talmud's

Moshe

understanding

of

this l i g h t is T o r a h . T h e M a h a r a l explains

" " -

the T a l m u d ' s statement w i t h i n t h e c o n t e x t

via t h e w o r d t h a t i m m e d i a t e l y f o l l o w s . T h e

of

the

verse.

When

the

Jewish

people

next

word

in

the

light being Torah,

verse

accepted t h e M e g i l a h as a b o o k i n t o t h e i r

"gladness." T h e Jewish people

canon,

their

they

added

onto

the

t h e r e b y r e a f f i r m e d t h e i r Sinai
The

Shem

Mishmuel

Torah

and

experience.

questions

commitment

to

the

is

"",
reaffirmed

Torah

out

gladness and j o y and n o t o u t o f fear.

this

Sinai experience was

a reception

of
The

whose

interpretation b y n o t i n g that according t o

e x e c u t i o n was c a r r i e d o u t w i t h fear, n o t so

the T a l m u d t h e i r acceptance o f the M e g i l a h

i n these t i m e s .

was o n l y i n the f o l l o w i n g year. T h e answer

is t h a t i n the m y s t i c a l r e a l m the d a r k dross

( 1 6 ) O u r Sages learn f r o m this verse an

o r e v i l shell b r o u g h t i n t o the w o r l d

by

e n t i r e list o f m i t z v o s t h a t t h e Jews h e l d o n

A m a l e k ( o f w h o m H a m a n descends f r o m )

t o at t h e t i m e . T h e influence o f P u r i m is

rests u p o n t h e heart p r e v e n t i n g T o r a h f r o m

n o t j u s t o n one p a r t i c u l a r area b u t i t affects

p e n e t r a t i n g . O n c e this dross is e l i m i n a t e d

o u r e n t i r e service o f G - d . T h i n k about i t ,

the heart is able t o open and b r e a t h e . A t

w e have t h e n o t i o n o f accepting t h e T o r a h

t h a t m o m e n t w h e n H a m a n d i e d a l l this

(9:27).

T o r a h was able t o e n t e r i n t o t h e i r hearts.

repentance as P u r i m is s i m i l a r t o Y o m

We

also

have

the

K i P u r . W e have the m i t z v a h t o

71

notion

of

)(

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! ?
:
)(
:

1 : -

. :

"

'

)( ?
:
)( '
:
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:
:)(

r e m e m b e r A m a l e k . W e have the

concept

"what they w o u l d

o f fasting. W e have the mitzvos t h a t relate

w i t h those t h a t hated

t h e m , " shaming and disgracing t h e m .

t o d r i n k i n g and r e j o i c i n g . W e have c h a r i t y
( 6 ) I n Shushan alone o n t h a t day 500 w e r e

i n the f o r m o f - gifts t o the

poor. It could

be t h a t t h e r e is no

killed.

more

any

complete holiday than P u r i m .

I n t e r e s t i n g l y , the Jews d i d n o t take

plunder from

t h e i r enemies

(9:10),

w h i c h shows t h e y w e r e n o t m o v e d b y lust
( 5 ) W h a t is the difference b e t w e e n " t h e i r

f o r gain. T h i s is a p i c t u r e o f p u r e j u s t i c e .

enemies" and "those t h a t hated them"? T h e

T h e Jews k n o w t h a t e v i l n o t dealt w i t h can

M a l b i m opines t h a t the Jews d i d n o t have

one

a green l i g h t t o k i l l w h o e v e r t h e y w a n t e d .

y o u are j u s t a bystander. K i n g Saul spared

T h e decree o f Achashveirosh o n l y a l l o w e d

A g a g the A m a l e k i t e and f o r t h a t the Jews

them

to

"assaulted

take

the

them"

lives

(8:11).

of

those

Therefore

Jews k i l l e d all o f " t h e i r enemies."

day c o m e b a c k t o h a u n t y o u even i f

a l m o s t paid the p r i c e w i t h t h e i r b l o o d

that

in

the r e i g n o f Achashveirosh. O n e can never

the

say t h a t t h e y w i l l be i n d i f f e r e n t t o the e v i l

Still,

a r o u n d t h e m saying " i t d o e s n ' t affect

t h e r e w e r e others w h o k e p t t h e i r hatred o f

me,

so I w i l l stay o u t o f i t . " T h a t u n c h e c k e d e v i l

the Jews h i d d e n . These c o u l d n o t be k i l l e d ,

w i l l one day c o m e t o h a u n t y o u .

b u t t h e y c o u l d be h u m i l i a t e d . T h e Jews d i d

72

Chapter Nine
(1) Now in the twelfth month, which is the month oj Adar, on the thirteenth
day oj the same, when the King's commandment and his decree drew near to
he put in execution, in the day that the enemies oj the Jews hoped to have
rule over them; whereas it was turned to the contrary, that the Jews had rule
over them those that hated them;
(2)

the Jews gathered themselves together in their cities throughout all the

provinces oj the King Achashveirosh, to lay hand on such as sought their

hurt; and no man could withstand them; jor the jear oj them jell upon all
the peoples.
(3) And all the princes oj the provinces, and the satraps, and the governors,
and they that did the King's business, helped the Jews; because the Jear oj
Mordechai hadjallen upon them.
(4) For Mordechai was great in the King's house, and his jam e went jorth
throughout all the provinces; jor the man Mordechai waxed greater and
greater.
(5) And the Jews smote all their enemies with the stroke oj the sword, and
with slaughter and destruction, and did what they would to those that hated
them.
(6) And in Shushan the castle the Jews slew and destroyedJive hundred men.

(5) T h e end o f this verse i n H e b r e w reads

c o u l d do a c c o r d i n g t o t h e i r , t h e i r o w n

"

w i l l . This is t h e explanation o f this verse.

",

literally

this

means t h a t "they d i d w i t h t h e i r enemies

The

w h a t e v e r t h e y w a n t e d , " b u t one c o u l d read

predominant

this verse o n a deeper l e v e l and understand

G - d p u t t h e w o r l d i n place and n o w w e do

it

w h a t w e w a n t . This was t h e b a t t l e against

to

mean

enemies
Maggid

that

they

(will)."

explains

" d i d against
The

that

their

was

waged

against

that

p h i l o s o p h y o f the t i m e ,

that

" "their w i l l .

Kozhnitzer

Lavan

Jews

battle

This is a basic t e n e t

o f Jewish p h i l o s o p h y . G - d is necessary at all

an

i n d i v i d u a l w h o b e l i e v e d t h a t G - d created

times.

the w o r l d w i t h H i s ,

But

sustained b y the presence o f G - d . I f t h a t

after the w o r l d has already been created,

w e r e t o cease f o r b u t a m o m e n t , the w o r l d

G-d's

w o u l d no l o n g e r be able t o f u n c t i o n .

His W i l l .

W i l l becomes i r r e l e v a n t . N o w

one

73

The

world

is

constantly

being

:)(
:)(
- :

. . .

:)(
)(
:?
:)(
)(
.
:

)(
: * ?

(10)

According

to

the

Shulchan

( 6 9 1 : 3 ) , w h i c h concurs w i t h the

Aruch

S o l o v e i t c h i k and feels t h a t the M e g i l a h does

Talmud,

need the

sanctity o f " h o l y w r i t i n g . "

Why

the 10 sons o f H a m a n need t o be w r i t t e n i n

t h e n d i d the R a m b a m leave o u t this l a w o f

h o w t o w r i t e the 10 sons? Presumably the

kosher m e g i l a h

columns.

The

in

specially

Maggid

formatted
Mishnah

R a m b a m was n o t t r y i n g t o make a halachik

questions w h y the R a m b a m o m i t t e d this

p o i n t b u t rather he seems t o have left

l a w f r o m his laws o f P u r i m . R .

all o f the laws p e r t a i n i n g t o the l e t t e r i n g . I t

Zev
by

Yitzchak

S o l o v e i t c h i k defends the

Rambam

e x p l a i n i n g t h a t a kosher M e g i l a h

was

simply

beyond

the

scope o f

out

work.

for

R a m b a m was p r e s e n t i n g the basic laws o f

r e a d i n g o n P u r i m does n o t d e p e n d o n w h a t

M e g i l a h w i t h o u t g o i n g i n t o the m o r e scribe

we

r e l a t i n g laws.

would

n o r m a l l y call

" h o l y w r i t i n g . " Even i f i t does n o t have the

status o f " h o l y w r i t i n g " l i k e a Sefer
usually has,

Torah

T h e r e is one

i t w o u l d s t i l l be kosher. This

thesis is h i n t e d t o i n the T a l m u d

need t o be

(Megilah

m o r e l a w w h i c h scribes do
careful a b o u t i n this r e g a r d .

N o w a d a y s the
of

the

tradition
of

write

t h a t the M e g i l a h requires a b o o k and i n k , as

column.

i f t o say"and t h a t ' s basically i t . "

space b e l o w each name is n o t b i g e n o u g h t o

should be

Haman

in

the

names

One

sons

is t o

19a) as w e l l , w h e r e the T a l m u d p o i n t s o u t

careful t h a t

one
the

w r i t e a n o t h e r w o r d . M a n y o f the halachik
R.

Moshe

U'Zmanim

178)

Shternbuch
disagrees

(Moadim
with

a u t h o r i t i e s c l a i m t h a t i f the

R.

d o n e l i k e t h a t i t is n o t v a l i d .

74

Megilah

was

Chapter Nine
(7) And jSj Parshandatha, and jSj Dalphon, and jSj Aspatha,
(8) and jSj Poratha, and jSj Adalia, and jSj Aridatha,
(9)

and jSj Parmashta, and jSj Arisai, and jSj Aridai, and

jSj

Vaizatha, jSj
^10) t/3e ten 505 oj Haman the son ojHammedatha, the Jews' enemy, slew
they; hut on the spoil they laid not their hand.
(11) On that day the number oj those that were slain in Shushan the capital
was brought before the King.
(12) And the King said to Esther the queen: 'The Jews have slain and
destroyed Jive hundred men in Shushan the capital, and the ten sons oj
Haman; what then have they done in the rest oj the King's provinces! Now
whatever your petition, it shall be granted to you; and whatever thy request
Jurther, it shall be done.'
,

(13) Then said Esther: If it pleases the King, let it be granted to the Jews
that are in Shushan to do tomorrow also according to this day's decree, and
let Haman's ten sons be hanged upon the gallows.'

( 1 1 ) T h e r e is P u r i m and t h e r e is Shushan

battle w i t h A m a l e k ; t h e r e f o r e i t is a p e r i o d

Purim.

t h a t contains b o t h elements o f o u r

The

Talmud

(Yerushalmi

Megilah)

The

14

battle

with

L a n d o f l s r a e l the Rabbis i n s t i t u t e d a special

t h e i r attack u p o n us ( t h r o u g h H a m a n ) . T h e
th

Amalek.

th

stresses t h a t i n o r d e r t o give h o n o r t o the

commemorates

day called Shushan P u r i m f o r those cities

15

t h a t w e r e s u r r o u n d e d b y w a l l s i n the days

day w h e n w e began t o dismantle the e n t i r e

o f Joshua. T h i s seems peculiar as Shushan

family.

was

R.

A m a l e k r e a l l y began f o r us w h e n Joshua

answer

t o o k us i n t o t h e L a n d o f Israel. I t is one o f

through our ongoing history w i t h Amalek.

t h e t h r e e i m p o r t a n t charges as w e e n t e r the

not a city surrounded by walls.

Yitzchak

Hutner

develops

an

is o u r r e t r i b u t i o n against t h e m . I t is t h e

The

commandment to

wipe

out

th

T h e first w a r w i t h A m a l e k was i n the t i m e

land. Therefore,

o f Moshe t h e y attacked us. T h e second

w e celebrate o u r i n i t i a t i v e , becomes b o u n d

battle w i t h A m a l e k was i n t h e t i m e o f K i n g

up i n the legacy o f Joshua.

Saul w h e r e w e waged w a r against t h e m .

Purim

is

tradition

viewed
as

the

through
ultimate

the

eyes

of

apocalyptical

75

the 1 5 , t h e day o n w h i c h

 .)(
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:
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T T

T :

T T

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V

T :

T T

T T

)( <>

:

T :

( 1 6 ) The w o r d " " " the o t h e r Jews" is

Level

similar

respite f r o m

to

Meaning,

"",
the

"the

people

left

made

overs."

one

Level

themselves

is the

two

is

e n t i r e l y secondary t o M o r d e c h a i and Esther

carried

as

m i r a c l e was

it

was

salvation

strikingly
was

apparent

directly

due

that
to

the

their

their

out

grasp o f t h e i r

the

retribution

upon

their

safety

without

was

that

enemies.

i n this

guaranteed

and

enemy.

g r e a t l y magnified b y

salvation play o u t

Their

i n t e r v e n t i o n (Sefas E m e s ) .

great t u r n a r o u n d

the

they
The
having

manner.
by

G-d

even k i l l i n g m a n y o f those t h a t

( 1 6 ) T h e verse r e p o r t s t h a t the Jews had

hated

"rest f r o m

"slew o f

e n o u g h f o r Achashveirosh. Y e t , the f u r t h e r

t h e m that hated t h e m . . . " S h o u l d n ' t the rest

m i r a c l e was t h a t the Jews m a y n o w c a r r y

from

out

the

t h e i r enemies,"

and

enemies c o m e o n l y

after

they

the

Jews.

their wish

This

to

should

have

seek j u s t i c e f o r

standing at the b r i n k o f a n n i h i l a t i o n .

have been slain? R . E l i s h a G a l i k o explains

t h a t t h e r e w e r e t w o levels t o the salvation.

76

been

once

Chapter Nine
(14) And the King commanded it so to be done; and a decree was given out
in Shushan; and they hanged Haman '5 ten sons.
(15) And the Jews that were in Shushan gathered themselves together on the
Jourteenth day also oj the month Adar, and slew three hundred men in
Shushan; but on the spoil they laid not their hand.
(16)

And the other Jews that were in the King's provinces gathered

themselves together, and stood Jor their lives, and had rest Jrom their
enemies, and slew oj them that hated them seventy andjive thousandbut on
the spoil they laid not their hand
(17) on the thirteenth day oj the month Adar, and on theJourteenth day oj
the same they rested, and made it a day ojjeasting and gladness.
(IS)

But the Jews that were in Shushan assembled together on the thirteenth

day thereoj, and on the Jourteenth thereoj; and on the jijteenth day oj the
same they rested, and made it a day ojjeasting and gladness.
(19)

Therefore the Jews oj the villages, that dwell in the unwalled towns,

make the Jourteenth day oj the month Adar a day oj gladness and Jeasting,
and a good day, and oj sending portions one to another.

( 1 8 ) W h y is i t the c u s t o m t o eat so m u c h

a m o u n t o n P u r i m . I t is t o c o r r e c t w h a t the

o n Purim? T h e T a l m u d (Megilah

Jews should have d o n e i n t h a t t i m e .

what

12a) asks

d i d this generation o f Jews do

to

deserve the t h r e a t o f e x t e r m i n a t i o n .

The

( 1 9 ) T h e V i l n a G a o n said t h a t H a m a n d i d

T a l m u d responds b y b l a m i n g i t o n

their

n o t j u s t i n t e n d t o e l i m i n a t e the Jews as a

p a r t a k i n g i n Achashveirosh's p a r t y . W h y is

g r o u p b u t r a t h e r he i n t e n d e d t o physically

this

w i p e t h e m out, s p i r i t u a l l y w i p e t h e m out,

the

reason

that

they

are

held

accountable? T h e y w e r e f o r c e d t o a t t e n d

emotionally wipe them

and eat at this p a r t y . T h e C h a s a m

Sofer

i n t e n d e d t o d e s t r o y all o f t h e i r m o n e y and

out,

and he also

explains t h a t t h e y c o u l d have eaten before

p r o p e r t y so t h a t t h e r e should n o t even be a

t h e i r p a r t y an e x t r e m e a m o u n t so t h a t t h e y

r e m e m b r a n c e o f these people i n t h e w o r l d .

were

In

full.

Once they

got to

the

party

been

considered

excessive eating)

four

the

four

practices:

intentions,
we

read

we
the

w e d r i n k (physical), w e give m o n e t a r y gifts

have

(property).

been considered real eating i n the eyes o f

Jewish l a w . This, therefore,

in

M e g i l a h ( s p i r i t u a l ) , w e rejoice ( e m o t i o n a l ) ,

(overly

which w o u l d not

response t o

engage

a n y t h i n g t h e y w o u l d have eaten w o u l d have

is t h e reason

w h y w e are accustomed t o eat an excessive

77

)(
:
)(
: !
)(

:
)(
:
)(
:
)( ^
:

( 2 2 ) A c c o r d i n g t o the M i s h n a h the
t h

th

th

can be read o n 1 1 , 1 2 , 13 , 1 4

th

Megilah
and

15

A r u c h ( 6 8 8 ) even goes so far as t o say t h a t

th

one w h o is g o i n g o n a l o n g sea j o u r n e y and

o f A d a r . I t is i n t e r e s t i n g t o n o t e that, i n

w i l l n o t be able t o b r i n g a M e g i l a h

contrast,

t h e m , should read the M e g i l a h even at the

the

other

mitzvos

relating

to

P u r i m ( i . e . sending gifts t o the p o o r ,

the

festive meal, etc.) can o n l y be f u l f i l l e d

on

with

b e g i n n i n g o f the m o n t h .

th

the 14 , the p r i m a r y day o f c e l e b r a t i o n . R .

( 2 4 ) T h e t r a d i t i o n o n P u r i m is t h a t all those

Zvi

Ryzman

i n need, i f t h e y reach o u t t h e i r hand

out

t h a t this d i s t i n c t i o n

(Katz

K'Tzvi

Vol. 1) p o i n t s

reflects t h a t

primary mitzvah o f Purim,

the

support,

the r e a d i n g o f

we

are

obligated t o

give.

p o o r i n d i v i d u a l received m o n e y o n

for
One

Purim

the M e g i l a h , can be read beforehand, thus

f r o m the great R . C h a i m V o l o z h e n .

showing that Purim

t h e n c o n t i n u e d t o ask f o r a n o t h e r c o i n and

time

to

focus

preparation.

on

(and
the

Specifically,

A d a r itself) is a
importance

of

He

said " i f y o u give m e one m o r e , I w i l l t e l l

this p r e p a r a t i o n

you

wonderful

new

idea

relating

Purim."

P u r i m itself and u l t i m a t e l y t o Nissan the

the i n d i v i d u a l posed the q u e s t i o n " H o w

herald

d i d the M i d r a s h (Esther Kabbah

of

redemption.

The

Shulchan

78

R. C h a i m gave h i m the c o i n

to

refers t o the significance o f p r e p a r i n g f o r

7:18)

and

Chapter Nine
(20)

And Mordechai wrote these things, and sent letters unto all the Jews

that were in all the provinces oj the King Achashveirosh, both near and jar,
(21)

to enjoin them that they should keep the jourteenth day oj the month

Adar, and thejijteenth day oj the same, yearly,

(22)

the days wherein the Jews had rest jrom their enemies, and the month

which was turnedjor them jrom sorrow to gladness, and jrom mourning into
a good day; that they should make them days ojjeasting and gladness, and
oj sending portions one to another, and gijts to the poor.
(23)

And the Jews took upon them to do as they had begun, and as

Mordechai had written unto them;

(24)

because Haman the son oj Hammedatha, the Agagite, the enemy oj all

the Jews, had devised against the Jews to destroy them, and had cast pur,
that is, the lot, to discomfit them, and to destroy them;
(25)

but when she came before the King, he commanded by letters that his

wicked device, which he had devised against the Jews, should return upon his
own head; and that he and his sons should be hanged on the gallows.

k n o w t h a t the decree t o d e s t r o y the Jewish

answered b y c i t i n g this verse and

people was sealed w i t h t a r and n o t

the w o r d s im hasefer (the b o o k ) . By l o o k i n g

blood

thereby

allowing

with

Mordechai

to

reading

i n a siddur w h i l e p r a y i n g one is able t o

n u l l i f y t h e decree t h r o u g h repentance and

jashuv

fasting?" T h e answer t o this question lies i n

t h o u g h t ) . ( F r o m P'ninim Mishulchan

machshavato

har ah ( r e t u r n the

bad

HaGr'a)

the last w o r d i n this pasuk " ( " t o

w i p e t h e m o u t ) w h i c h c o u l d be split and

(25)

read " " and n o t w i t h b l o o d . R.

Yitzchak

As

variation

C h a i m V o l o z h e n l o v e d this insight so m u c h

w h e n t h e soul comes before G - d t o defend

of

Radvil

of

this

idea,

used t o

say

R.
that

t h a t he w e n t t o t e l l his teacher the V i l n a

itself i n j u d g e m e n t b y a r g u i n g t h a t alien

G a o n . T h e V i l n a G a o n said t h a t this m a n

thoughts interrupted their w i l l t o properly

w h o t o l d y o u this w o r d o f T o r a h m u s t be

serve G - d , G - d w i l l r e s p o n d t h a t

Elijah

" t h e bad t h o u g h t c o u l d have

the

HaGaon

Prophet.

(From

the

Siddur

M'Vilna)

"

been t u r n e d away " " w i t h the

study o f T o r a h . ( F r o m Avodas HaLeviim

(25)
Gaon

Somebody
what

thoughts

once

is the

asked

remedy

the
for

d u r i n g prayer? T h e V i l n a

Vilna

Ohr

foreign
Gaon

79

HaGanuz)

)(
:

:
V

, ,

. .

)( <>

:
)(

: ?

(26)

I t is w e l l k n o w n

t h a t T o r a h is

not

s i m p l y a b o o k o f stories b u t

r a t h e r i t is

there to

to

i n s t r u c t us

in h o w

live

i n c l i n a t i o n and a l l o w the g o o d
d o m i n a n c e . ( F r o m Razin

inclination

Deoryssa)

and

c o n n e c t t o G - d . I n the t i m e o f this m i r a c l e

(28)

the

c o m m e n t e d t h a t i f i t w e r e up t o h i m

people w e r e able t o

defeat the

evil

One

o f the

great Chassidic masters

he

i n c l i n a t i o n w h i c h is s y m b o l i z e d b y H a m a n .

w o u l d have made P u r i m t h r e e days.

T h e people w e r e able t o do this w i t h t h e i r

are always r u s h i n g t o c r a m i n all o f these

good inclination
Mordechai.

One

which
is

is s y m b o l i z e d

called

upon

generations t o assist t h e i r g o o d

in

Chassidic M a s t e r R . Y e c h i e l

by

mitzvos i n one short day. His ideal schedule

all

would

Michel

have been

as

follows:

Day

r e a d i n g the M e g i l a h and p r a y i n g . D a y 2

inclination

i n t r i u m p h i n g o v e r the e v i l i n c l i n a t i o n .

We

Mishloach

The

poor.

of

Manot

Day

and

3 a

to

the

of drinking

gifts

and

Z l o t o c h o v says t h a t t h i s is w h y the day is

revelry.

called ( P u r i m ) . The r o o t o f the w o r d

P u r i m is one day. M u c h l i k e life, t h e r e is so

P u r i m is , w h i c h means "to scatter."

m u c h t o do and a l o t less t i m e t o do i t i n .

O u r j o b o n this day is t o scatter o u t the e v i l

80

But w h e n

giving
day

all is said and

done,

Chapter Nine
(26)

Therejore they called these days Purim, after the name oj pur.

Therefore because oj all the words oj this letter, and oj that which they had
seen concerning this matter, and that which had come unto them,
(27)

the Jews ordained, and took upon them, and upon their seed, and upon

all such who have joined themselves to them, so as it should not Jail, that
they would keep these two days according to the writing thereoj, and
according to the appointed time thereoj, every year;
(28)

and that these days should be remembered and kept throughout every

generation, everyJamily, every province, and every city; and that these days
oj Purim should not jail jrom among the Jews, nor the memorial oj them
perish jrom their seed. | S |

(28)

We

mystical

are

asked

to

remember.

sources teach us t h a t t h e

The

w o r d s , " R e m e m b e r t h a t w h i c h A m a l e k had

main

done t o

r e m e m b r a n c e o f this b o o k is the charge t o

y o u ; " i t is an i n d i r e c t w a y

to

r e b u k e t h e people.

r e m e m b e r A m a l e k . As t h e verse i n Devarim
(25:17) exhorts

This p o w e r f u l M i d r a s h is teaching us t h a t

"

" " Remember that w h i c h A m a l e k

the

had d o n e t o y o u . " T h e M i d r a s h presents an

A m a l e k and H a m a n is n o t t o c a r r y hatred

analogy t o e x p l a i n t h e m a t t e r . T h e k i n g had

o r a v e n d e t t a t h r o u g h o u t h i s t o r y b u t rather

a f i e l d . O n this field t h e r e was a w a t c h d o g

it

chained t o its post. O n e o f the friends o f

the

dog

snapped

and

ripped

behavior.

why

we

remember

i n d i r e c t l y give ourselves

mussar

A m a l e k has o n l y been able t o

make a d e n t o r creep i n and t h r e a t e n

his

our

survival w h e n w e ourselves have w e a k e n e d

c l o t h i n g . T h e k i n g says " I f I ask m y f r i e n d

o u r resolve t o stay t r u e t o G - d .

w h y he w e n t i n t o t h e field I w i l l embarrass
him,

is t o

reason

( r e p r o a c h ) i n b e i n g careful about o u r o w n

the k i n g e n t e r e d t h e field t o steal a f r u i t

and

whole

rather, I w i l l scream at t h e d o g o v e r

h o w he r i p p e d m y friends' c l o t h i n g and m y
f r i e n d w i l l i m m e d i a t e l y understand w h a t he
had done." This is the i n t e n t i o n o f M o s h e ' s

81

)( ?
:

: .&
)(
:
)( ?

:
:)(

( 2 9 ) I n general, the calendar is adjusted so

Exodus, w h i c h also appeared t o be natural,

t h a t various holidays fall o n specific days o f

just like Purim.

the

week.

holidays,

With

the

account, b u t

regard

to

all

other

c o m i n g year is t a k e n
w i t h regard t o

into

Purim,

(31)

the

The

P u r i m o f the p r e v i o u s year is considered.

Esther o n

Why

before

is

this

so?

The

Kedushas

Levi

explains t h a t the m i r a c l e o f P u r i m appeared

c o m p l e t e l y n a t u r a l . But f r o m the
of

the

Exodus,

we

see

that

natural, and t h a t e v e r y t h i n g is f r o m
alone.

miracle

such

as

the

similar

is

the

th

13 ,

Purim.

Why

which
is

is

specifically

this

so?

The

to

Yom

Kippur

where

the

day

G-d

eat a l o t . W e eat a l o t o n this day so t h a t

Exodus

the fast o n Y o m K i p p u r is m o r e
( p r e s u m a b l y due

to

the

stark

difficult

contrast).

obvious that

even

Similarly, w e fast the day before P u r i m

natural phenomena come only from

G-d.

t h a t the j o y and m e r r i m e n t the n e x t day is

Purim

i t becomes

the

before is supposed t o be a day i n w h i c h w e

transcends n a t u r e . W h e n such a m i r a c l e is
revealed,

note

C h i d d u s h e i H a R i m suggests t h a t this is

miracle

nothing

commentators

i n t e r e s t i n g p l a c e m e n t o f the annual Fast o f

relates t o

everything

that

the
took

past.
place

I t relates

to

before

the

magnified.

82

so

Chapter Nine
(29)

Then Esther the queen, the daughter oj Abihail, and Mordechai the

Jew, wrote down all the acts of power, to confirm this second letter oJPurim.
(30) And he sent letters unto all the Jews, to the hundred twenty and seven
provinces oj the Kingdom oj Achashveirosh, with words oj peace and truth,
(31) to confirm these days of Purim in their appointed times, according as
Mordechai the Jew and Esther the queen had enjoined them, and as they had
ordained Jor themselves and Jor their seed, the matters oj the jastings and
their cry.
(32)

And the commandment oj Esther confirmed these matters oj Purim;

and it was written in the book. |S|

( 3 1 ) T h e force o f this h o l i d a y comes f r o m

fact

the

i n a p p r o p r i a t e meal w i t h Achashveirosh o r

work

o f M o r d e c h a i and

Esther.

It

that

the

Jews

benefited

from

the

emerges s t r i c t l y f r o m the process t h a t t h e y

because t h e y b o w e d d o w n t o an

image.

set f o r t h . R . A h a r o n K o t l e r posits t h a t

Meaning:

endear

salvation f o r a c o m m u n i t y and miracles i n

themselves t o the Persians o n l y served t o

o u r r e d e m p t i o n need t o c o m e f r o m those

backfire. T h e y l o n g e d t o be l o v e d and this

everything they did t o

w h o are c o m p l e t e and have amassed m e r i t .

d i d n o t h e l p . T h e message t h a t M o r d e c h a i

T h e messenger t h a t G - d sends t o save the

t a u g h t the people was t h a t i t is n o t about

people needs t o be s o m e b o d y w h o is t o t a l l y

b e i n g l o v e d b u t i t is about d o i n g t h a t w h i c h

clean f r o m transgression

is r i g h t i n t h e Eyes o f G - d . G - d does n o t

and

immorality.

M o s h e t o l d Yehoshua

ask us t o do t h a t w h i c h w i l l w i n us favor o r

" choose people t o go o u t t o

that w h i c h

war

means b y w h i c h t o gain acceptance; rather,

against

Amalek."

Why

Yehoshua?

more

logical

o u r salvation comes f r o m o u r a b i l i t y t o stay

Because he is s o m e b o d y w h o is perceived

the course t h a t the T o r a h has laid o u t f o r

t o be perfect i n deed.

us.
A c c o r d i n g t o t h e T a l m u d (Megilah

seems l i k e t h e

12a),

the decree o f H a m a n was o n account o f the

83

:)( <>
)( ' ?
:
)(
:
:

( 1 ) W h y are w e b e i n g t o l d n o w about the

Hallel.

t a x b e i n g placed b y t h e king? T h e

complete

Gri"z

A t face

value

sense.
the

this M e i r i

I f the

Hallel

T V

makes

Megilah

reading

requirement

then

H a l e v i notes t h a t this is t o teach us the

satisfies

i m m e n s e sweep o f the P u r i m n o t i o n o f the

w i t h o u t i t , the o b l i g a t i o n f o r H a l l e l w o u l d

great " t u r n a r o u n d . " By n o r m a l standards a

still be i n f o r c e . W h y is i t t h e n t h a t none o f

k i n g w o u l d be v e r y r e l u c t a n t t o i m p o s e a

the o t h e r legal authorities have r u l e d this

t a x j u s t after a l l o w i n g t h e J e w i s h people t o

way?

kill

n o r m a l l y the o b l i g a t i o n t o recite H a l l e l is

those

that

Achashveirosh

they
should

see

fit.

have

Logically,

waited

R . Y i t z c h a k H u t n e r answers t h a t

generated b y t h e o c c u r r e n c e o f a m i r a c l e .

until

things q u i e t e d d o w n . T h e acceptance o f

Therefore,

this

makeup

tax

illustrates

the

miraculous

the

Hallel

will

shadow

the

o f the m i r a c l e . M e a n i n g : i f t h e

u n d e r s t a n d i n g and acceptance o f the people

m i r a c l e o n any given day is a

to the Jewish people's right

m i r a c l e t h e n the f o r m a t o f the H a l l e l w i l l

for j u s t i c e .

revealed

be an o p e n and revealed one. B u t if, o n the

Surely this was a great " t u r n a r o u n d . "

o t h e r hand, the m i r a c l e is a h i d d e n m i r a c l e ,
(2)

The

T a l m u d asks w h y t h e r e

r e c i t a t i o n o f Hallel

is

m u c h l i k e the

no

Hallel

o n Purim? T h e T a l m u d

that

based

upon

satisfies

this

rather

passage i n t h e T a l m u d i f one, f o r w h a t e v e r
reason, c o u l d n o t hear a M e g i l a h
they

would

be

obligated

to

in

the

hidden

the

requirement

buried w i t h i n the

of

Hallel

Megilah

but

is t h e

H a l l e l itself! T h e r e f o r e , i f one is unable t o

reading

recite

itself

g e t t i n g at. I t d o e s n ' t mean t h a t the M e g i l a h

r e a d i n g o f t h e M e g i l a h is t h e H a l l e l . " T h e
comments

story o f P u r i m , then

manifest

m a n n e r . T h i s is e x a c t l y w h a t t h e T a l m u d is

answers t h a t " " - "the

Meiri

will

the

84

Chapter Ten
(1) And the King Achashveirosh laid a tribute upon the land, and upon the
isles of the sea.
(2) And all the acts of his power and of his might, and the full account of
the greatness of Mordechai, how the King advanced him, are they not written
in the book of the chronicles oj the Kings oj Media and Persia?
(3) For Mordechai the Jew was next unto King Achashveirosh, and great
among the Jews, and accepted of the multitude of his brethren; seeking the
good of his people and speaking peace to all his seed. jPj

hear

the

Megilah

reading

for

reasons

b e y o n d t h e i r c o n t r o l , t h e y w o u l d also be

( 3 ) T h e T a l m u d (Megilah

exempt f r o m reciting the Hallel.

the w o r d s " " " ! and accepted

by

the

multitude

of

16b)

his

understands

brethren,"

as

( 3 ) "Seeking t h e g o o d o f his people" is an

i m p l y i n g t h a t t h e r e w e r e those t h a t had

understandable

presumably

t h e i r disagreement w i t h h i m . O n e t h e o r y

means t h a t M o r d e c h a i l o o k e d o u t f o r the

concept.

It

a c c o r d i n g t o t r a d i t i o n is t h a t m a n y o f the

w e l f a r e o f the Jewish p e o p l e .

r a b b i n i c leaders w h o w e r e m e m b e r s o f t h e

But what

does i t mean t o "speak peace t o a l l his

Sanhedrin

seed"? I t is n o

positions o f

m o r e r a b b i n i c post f o r a p o l i t i c a l p o s i t i o n .

p o w e r have h i s t o r i c a l l y placed t h e one i n

R . Y o e l o f S a t m a r p o i n t s t o this verse as

p o w e r at odds w i t h m a n y o f t h e i r f a m i l y

a clear i n d i c a t i o n o f M o r d e c h a i ' s greatness.

secret t h a t

w e r e upset t h a t he had left his

m e m b e r s . Issues as c o m p l e x as inheritance

T h e w o r d " " " seeking" refers t o one

and succession

w h o understands

that

have

feed fuel t o a stoked

ripped

countries

fire

apart.

M o r d e c h a i always placed a s t r o n g emphasis

was n o t . Even still,

o n familial l o y a l t y . So m a n y years o f his life

Mordechai's

family
ascent

to

together.
power

"

he always t r i e d t o b r i n g e v e r y b o d y closer.

With

came

knew

people and speaking peace t o a l l his seed,"

(Esther), t h a t he appreciated the value o f

the

He

" - "seeking the g o o d o f his

w e r e spent t a k i n g care o f his o w n relative

keeping

people w e l l .

exactly w h o was happy w i t h h i m and w h o

H e w a n t e d o n l y t h e best f o r his people

an

even w h e n t h e y disagreed w i t h h i m . T h e

e x t r e m e measure o f care and e m p a t h y t o

sign o f a real t z a d d i k is h o w he treats those

make sure those a r o u n d w o u l d feel secure

w h o m a y oppose his decisions.

and l o v e . H e was careful t o "speak peace t o

all his seed."

85

 , , ,
, , ,
. ,
, .

1 . & ,
, , .
# 1
. ^ ,
. , ^,
, ,
:
T

86

Objects in the Rear View Mirror May

Appear

Farther Than They Are

The Purim story is a tale that w i t h o u t being studied with the

proper perception one can easily miss the grand profundity buried
within. There are stories which we grew up with that on the
surface are alive and dynamic but at its core bear neither soul nor
depth. There are also stories which we have cast aside due t o
their dry nature but when looking at them w i t h mature eyes we
begin t o see a higher lesson. The Megilah is a story that we grew
up loving but never truly plumbed its nuance. Together, let us take
a step back and thereby take a step closer in.
S e e i n g the W h o l e P i c t u r e
The Torah in Ki Tisa (33:23) records "
" - "Then I shall remove My hand and you will see My
back, but My face may not be seen." This is how G-d

makes

known t o Moshe the limit of Moshe's vision. W h a t exactly is the

meaning of this verse? The Talmud (Sanhedrin)

compares this

w o r l d t o night. Imagine that you are driving a car at night on the

highway in the middle of nowhere. There are no lights on the road
and you are wondering why the road curves so much and in such
odd ways. You assume that the individual w h o built this road was
utterly incapable. Little do you know, that were it t o be day, you
would notice the area around the highway is filled with mountains,
rivers, and numerous other natural obstacles. Therefore, the
architect of this highway was actually quite ingenious. There is

87

good reason for the road t o constantly curve. Sometimes in order

t o understand we must see the entire picture. There is another
analogy which gets the same point across but in a subtly different
way. Imagine peering into a doorway and noticing t w o people
engaged in an aggressive struggle with knives. O n impulse you run
into the r o o m and tackle the t w o individuals t o the ground.
Suddenly you hear in the near distance "cut, cut." As it turns out,
you just jumped onto a movie set. Many times we are missing an
important piece of information when we don't see the whole
picture.
The Talmud (Sukkah 5b) indirectly stresses this point. The Talmud
speaks of a Bar Yochni a gigantic bird that with one drop of its egg,
can wipe out an entire city. W h a t in the w o r l d does that mean?
W h a t kind of bird can do such a thing? R. Y i s r o e l S a l a n t e r
explains that imagine if we had found a newspaper clipping many
years after its initial printing and the header on the article reads
" d r o p of ink kills thousands." W e would presume t o be reading
about some preposterously lethal pen. But the t r u t h is that in
context the headline is referring t o a treaty that was signed which
led t o the suffering of a group of people. Sometimes you need t o
see the greater context in order t o understand. R. Salanter says
that the same is true of the Bar Yochni.

Hester Panim and P u r i m

This is also essentially what Purim and Megilas Esther are all about.
The miracle is hidden within the t e x t and we are challenged t o see
the entire picture; t o stand f r o m afar and reveal the magnificent

88

tapestry. The Talmud (Chulin 139b) wonders where Esther is

alluded t o in the Torah? The Talmud turns t o Vayelech 31:18
" " - "But I will surely have concealed
My face on that day." Esther's name is the name that connoted
hiddeness.
According t o Jewish Law there is a specific way in which we read
the Megilah scroll. The reader unwraps the entire scroll before
beginning because it is essential that we see the whole picture.
Likewise, G-d's name seems t o be totally absent f r o m the Megilah
because it is our job t o lift up the curtain masking the real story.
The Oral Law
The entire Oral Law (as is contained primarily in our Talmud) is
also about revelation. It is there t o reveal the message hidden
within o u r W r i t t e n Law. The Talmud (Shabbos 88a) presents the
opinion of Rav Dimi Bar Chama w h o says that ""
- G-d held Mount Sinai over the Jews forcing them t o accept the
Torah. The Talmud then questions this acceptance

as it was

against their will. The answer is based upon a verse in our Megilah
"" " the Jews kept and received" (9:27). Rava
comments that this teaches us that the Jews reaffirmed their
commitment t o the Torah, thereby asserting their voluntary
acceptance in the days of Achashveirosh.
The Midrash (Tanchuma,

Noach) wonders why they needed a

reaffirmation if they already declared at Sinai - " " " w e

will do and we will hear" - isn't this the great statement indicating

89

voluntary acceptance? The

Midrash

posits that they

voluntary

accepted the W r i t t e n Law but not the Oral Law. The acceptance
of the Oral Law is what was affirmed in the days of Achashveirosh.
The Maharal (Ohr Chadash) explains the Midrash by noting that
through the new special mitzvos relating t o Purim, which

are

classified as Oral Law, being that they are not in the Torah, they
were able t o display their newfound commitment t o the Oral Law.
Alternatively,

based upon

our

thesis, we

can

say

that

the

reaffirmation was an expression that the day of Purim is a time

when we have t o bring G-d out f r o m the Hester, the hidden. It is a
day that focuses on seeing the entire picture. This is why they
accepted fully the Oral Law on this day, for that is the nature of
the Oral Law,

taking the commandments

in the Torah

and

revealing their true detailed makeup.

O b j e c t s in the R e a r V i e w M i r r o r
It is so critical t o begin t o see the full picture, for without it
everything in life seems so disjointed, far and distant. This is
precisely our relationship with G-d. It seems t o be hidden. W e at
times feel like we are so far f r o m G-d. But were we t o understand
the greater scheme, we would see how close, in fact, we are t o Gd.
This idea we have been tracing is used by R. T z a d o k H a K o h e n
of Lublin (Resisei Layla, p. 147) t o explain the practice on Purim t o
become inebriated - - until the point where we no
longer have clarity. For up until now we had thought that we are
so far from G-d but when our minds are in this drunk state we
begin t o realize that it is through this distance we can come close.

90

The perspective of near and far becomes blurred. W h e n we lose

our inhibitions we no longer fear the distance. This is the reason
for the extreme level of jubilation on Purim, f o r it is the
celebration of a child w h o was once so distant and now comes
close. This generates the most intense joy.

91

The Goral - The

Lottery

Every so often in our sacred literature, we read about a goral - a

lottery. The Torah employs the usage of a goral in the Book of
Numbers (Pinchas) and the Book of Joshua as a device used t o
divide the Land of Israel. A goral is used t o decide upon the proper
goat f o r the Yom Kippur service. There are numerous other
instances. The example that relates most t o us is the goral used by
Haman t o decide the fate of the Jews. W h a t is the symbolism of
this goral? Moreover, why is so much significance accorded t o the
goral, so much so that the holiday itself is named after it - Purim
(as the Megilah notes is a reference t o the Pur, which was the
goral)!
T h e L o t t e r y of the C h a v a s Y a i r
One of the more obscure instances where a lottery of this nature
was employed was in the presence of the great C h a v a s Yair. He
had a group of students or colleagues that were reportedly a bit
inebriated on Purim and decided t o run a goral. They had one
prize and that was a silver goblet. 12 people joined in. They t o o k
12 pieces of paper and w r o t e each of their names on the papers.
That was in one basket. In another basket they had 12 pieces of
paper and only one had the w o r d Mazal Tov on it. They asked one
of the participants t o take one paper f r o m each basket. Thus in
the left hand would be the name of the contestant and if the right
hand produced the mazal tov note he would win. To everyone's
surprise, the mazal tov came up after only t w o tries. One of the
losers wanted t o check the notes and found that the mazal tov
basket had only ten pieces of paper, t w o of which said mazal tov.

92

A fight broke out. The Chavas Yair ruled that the goral

is totally

nullified. This ruling is based upon the S h u l c h a n A r u c h (Choshen

Mishpat, 175:3) w h o rules that 2 brothers that divide up property
and afterwards they find out that there was in fact a third brother,
they must redivide. The participants agreed and did it again. O n
the sixth pull somebody won. This time, however, there was
another mistake: only I I of the names were w r i t t e n down. So
once again it was nullified. The individual w h o w o n contested this
nullification and said "all of you whose names were written down
have no claim against me, only the individual whose name was left
out, because if anything your chance was better w i t h o u t this
participant." Nevertheless, the Chavas Yair stuck by his decision.
He said the whole concept of goral is controlled by G-d as the
verse says " " - "based upon the goral you
shall divide up the land." If it is done properly then it runs with
Divine Providence, if not we are unable t o say that we merited t o
win f r o m G-d. And not only that, but even if one participant
w r o t e his name twice and another w r o t e his name once, and the
individual w h o w r o t e once w o n - it still would not be good.
The Purim Lottery
R. C h a i m F r i e d l a n d e r explains the notion of a goral as follows:
W e ' r e given free will t o make decisions in life. Sometimes those
decisions are t o o difficult so we turn t o a goral. This is used
frequently in the Torah for holy purposes. O n one hand we could
look at it as a manifestation of faith in the W i l l of G-d. But on the
other hand, the non believer can look at the goral as leaving
everything t o chance.

Haman left the future t o the goral not

because he believed in the W i l l of G-d, but rather because he

93

didn't believe. Haman was a descendent of Amalek of w h o m the

verse describes their ambush as ""

"when you

happened t o be on the road." Happenstance or chance is the

name of their game. Haman relates t o life in this way. After
Haman

begs

to

hang

Mordechai,

Bigsan

and

Seresh

sing

Mordechai's praises "by accident." Achashveirosh says 'why do

you praise a man you want t o kill?' W h a t is Haman's response?
" " - "And Haman told
t o Zeresh his wife and all his loved ones all that had happened."
But in t r u t h the w o r d "" "happened" is used by Mordechai as
well - see verse 4:7. It is also used by the pious Eliezer the servant
of Abraham (Bereishis 24:12). See also Rus 2:3. H o w are we t o
understand that usage? There are t w o fundamental ways of
operating within nature: I) Things that we do via our own choices.
2) Things that G-d decrees above, beyond our choice. The
righteous view these "happenings" as decisions that are directly
made by G-d when we cannot force the emergence of our
destiny. G-d, therefore, gave out the land via a goral t o those
tribes that are supposed t o have each specific portion as far as
their individual mission. The same is true for the goats used on
Yom Kippur. Eliezer, the High Priest, saw himself as a messenger
t o help fulfill somebody else's Divine Purpose. He did not want t o
ruin that. Mordechai, as well, saw this entire story as his being put
directly in the place of his calling.
Haman tried t o leave everything that happens t o us all t o chance.
This was his goral, his pur. But we believe that our goral, our pur, is
the result because we know that G-d is controlling the outcome

94

so that we can ultimately be set up t o make our own choices. In

effect there were t w o purs (as implied in the name of our Holiday,
Purim, which means t w o purs), Haman's perspective and ours!
Traditionally we tend t o look at the division of the land as a simple
game of chance because they could figure out no other way t o do
it. The truth, though, is that on the contrary, the goral was a clear
and spiritual way for G-d t o decide w h o gets what.

95

Cross Dressing on Purim and Superman's

Fear

Purim is the time when children and adults get dressed up in

various costumes. It plays an interesting role in the revelry of the
holiday. Invariably in any group dressed up f o r Purim there is going
t o be somebody w h o is cross dressing. Is this kind of behavior,
normally prohibited in Judaism based upon the verse - "
" - "a man should not wear women's clothing,
(Devarim 22:4)" acceptable on Purim?
T h e L e n i e n t Position
The Mahari Mintz notes that this verse is marshaled by the
Talmud (Yerushalmi)

t o teach us that men are not allowed t o look

in the mirror. Yet, we find that almost all men look in the m i r r o r
nowadays. The answer is that looking in the m i r r o r is only a
problem in halacha if it is not the practice of men in general t o
look in a mirror. But if men tend t o look at a m i r r o r on a frequent
basis then prohibition would not apply. This same logic can be
used t o permit wearing women's clothing on Purim. Since so many
men don women's clothing in jest on Purim it emerges that doing
so would not be engaging in a dressing practice reserved solely f o r
women.
Another defense might stem f r o m the practice cited by the
Shulchan

Aruch

regarding "friendly" stealing on

Purim.

The

Shulchan Aruch quoting initially f r o m the Riva that the practice t o

chap, or grab, food f r o m others is not considered stealing in the
eyes of Jewish law because the intent is purely t o magnify

96

, the joy of Purim. Similarly the intention on Purim t o cross

dress is merely t o enhance the revelry associated with Purim.
The R a m a argues that the latter defense does not hold water as
there is a clear difference between grabbing somebody else's food
and cross dressing. One's monetary possessions are

considered

, given over t o the potential of the owner forgoing

ownership. It could be that on Purim the average owner

who

brings food t o the synagogue o r festive meals implicitly reneges on

their ownership were their items t o be chapped. O n the other
hand, when violating a prohibition unrelated t o somebody else's
money, there is no overlooking that can be done. A t the end of
the day, the Rama concedes though that the practice is t o be
lenient.
T h e Strict Opinion
R. E l i e z e r of M e t z has a letter addressing this issue not in the
context of Purim but rather in the context of an entertaining
performance at a wedding. His position is that wearing clothing of
the opposite sex even on a temporary jestful level would still be
prohibited. There is a similar letter f r o m the R a m b a m about
women who would dress up as pirates with swords at a wedding
as part of the entertainment. He t o o concludes that this behavior
would be prohibited even though it is not of a serious nature. The
Y a d K a t a n a h even goes so far as t o suggesting that Rabbis in a
community should protest such behavior.
T h e Holy C o s t u m e

97

Whichever position one adopts there is one underlying idea that

emerges f r o m the above presentation. While Purim is filled with
revelry and jest, this light nature is not t o be confused with
frivolous behavior. In a sense, Purim is a serious joke.
There is a wonderful Chassidic tale (heard f r o m R. P. Krohn) that
illustrates this idea. Everybody in Poland knew about the most
awesome Be/zer Purim celebration. One year, the Belezer Rebbe's
pupil, Reb Yankel, showed up in the most perfect costume. He
was dressed up like the Czar of Russia. It was so perfect that
silence fell over the r o o m as he walked in. The Belzer Rebbe
turned t o the Czar, w h o was really Reb Yankele, and in a
commanding voice told him t o remove decree x, decree y, decree
z. To all of them Reb Yankele said no problem. Consider it done.
Then finally with a fire in his eye, the Belzer Rebbe said "remove
the decree of the Cantonists." (The decree of the cantonists was
the horrible edict which t o o k many young children away f r o m
their families t o spend a life dedicated alone in the Russian army.)
W i t h all seriousness, the Czar said " n o . " The Belzer

Rebbe

screamed, but again he responded " n o . " The next day when they
all saw Reb Yankele, they asked him - it was Purim why didn't you
just say 'yes'?

Reb Yankele looked at them with blank eyes and

said "what are you talking about? I don't even remember being at
the Rebbe's house."
While we may view these costumes as a cute means by which t o
engage the children, there is an undercurrent in our tradition that
views the comradery of Purim with tremendous profundity.

98

Superman's Fear
Let us develop this idea a bit further by posing t w o extremely
unrelated questions. I) All superhero's have alter egos. In most
instances there is a purpose t o the superheroes alter ego. For
example, Batman uses Bruce Wayne t o gain him access t o the hoi
polloi of society. If one has even a basic knowledge of superheroes
they would know that Superman's alter ego is Clark Kent. W h y
did Superman need the persona of Clark Kent? Superman

was

perfect in almost every way. Clark is a flawed, clumsy, awkward

newspaper writer. There

seems t o be no ulterior motive in

sustaining the identity of Clark Kent. W h y keep this schlemazall

2) There is a well known allusion that Yom HaKippurim is Yom, the
day, K/-Purim, like Purim. The implication is that Y o m Kippur is
like Purim, but not exactly Purim. It sounds like it doesn't exactly
reach the level of Purim. If Purim is in fact so holy, why do we
spend much of the day drinking and getting dressed

up like

clowns?
There is a story that the G e r r e r Rebbe would tell every Purim.
An individual goes t o the Baal S h e m T o v for a blessing on a
certain pressing matter. The Baal Shem Tov tells Him that he
needs t o go t o a holy Jew named Reb Chaim Baruch. The only
caveat is that he is always drunk and therefore it's difficult t o get
him t o give you a blessing. The wary individual heads over t o the
t o w n where Reb Chaim Baruch lives. He asks the locals in the
area where he could find this enigma. All fingers point t o the local
tavern. The individual arrives there and sees Reb Chaim Baruch
totally drunk. The chassid has a wild idea. Perhaps he could tie
down Reb Chaim Baruch until he is sober. He carries out his plan

99

by removing the liquor f r o m Reb Chaim Baruch's hand, ties him

down, and waits until he sobers up. A t that point he receives his
blessing! Many days later, the individual returns home and asks the
Baal Shem Tov, why did Hashem give such a power t o a drunkard?
The Baal Shem Tov answers that it is the other way around. This
fellow was a holy person, he had so much light - it was t o o
intense, t o o strong, so he keeps himself inebriated. This, says the
Gerrer Rebbe, is what Purim is all about. It is a day holier than
Yom Kippur, but it's light is so strong. The potential on this day
for making great change

is this w o r l d is so awesome,

too

awesome. Therefore, we mask this magnificence in a cloak of

jestful play - costumes, drink, elaborate meals, etc. But if we were
t o only realize the tremendous light on this day, w h o knows what
we would be capable of.
Let us separate f r o m the above and t u r n t o the case of Superman.
Superman

is afraid of his power. He is afraid of his light. He

questions

whether

his

abilities will

remove

him f r o m

the

community he wants t o be a part of. Therefore, he hides behind

the timid glasses of Clark Kent. W e

t o o carry w i t h us our

insecurities of being t o o strong or t o o successful. As the author

Marianne Williamson puts it, " O u r deepest fear is not that we are
inadequate. O u r deepest fear is that we are powerful beyond
measure. It is our light, not our darkness that frightens us. W e ask
ourselves, W h o am I t o be brilliant, gorgeous, talented, fabulous?
Actually, w h o are you not t o be? You are a child of G-d."
Let this Purim be the year in which we realize this light and
embrace it wholeheartedly.

100

Brief Biographies of Authors / Works Cited

Akeidah
th

W o r k w r i t t e n by Rabbi Yitzchak Arama. This 15 Century classic

blends

Torah

interpretation

with

basic

tenets

of

Jewish

philosophy.
Alshich Rabbi Moshe Alshich (or Alshech) (1S08 - 1S93, Safed), k n o w n
as the Alshich Hakadosh (the Holy),

was a prominent rabbi and

biblical commentator i n the latter part o f the 16th century. He

became a student o f Rabbi Joseph Caro. His students included
Rabbi Hayim Vital and Rabbi Y o m T o v Tzahalon.
Angel, R. Hayyim
Rabbi o f Congregation Shearith Yisrael (The Spanish-Portuguese
Synagogue)

in

Manhattan.

Professor

of

Bible

at

Yeshiva

University.
Auerbach, R. Shlomo Zalman
20th Century Rabbi. He had a close association w i t h Rabbi Chaim
Ozer Grodzinski, as w e l l as the Chazon Ish. He became the preeminent Halachic decisor o f his time i n Israel, respected by all
streams o f Orthodox Judaism. He was unique i n his approach to
Halacha through thought experiments. A n estimated 300,000 500,000 people attended his funeral i n 1995.
Bachrach, R. Yehoshua
A prolific w r i t e r on Nach, he has authored several books including
Ima Shel Malchus and Kitvuni Ledoros. Through his numerous
published works and lectures he has had a large impact on the
study o f Nach i n Israel.

101

Baal Shem Tov

Rabbi Yisroel (Israel) ben Eliezer (1698-1760), often called Baal
Shem T o v or Besht, was a Jewish mystical rabbi. He is considered
to be the founder o f Hasidic Judaism.
B e r d i t c h e v , R . L e v i Y i t z c h a k of
(1740-1810). Chassidic master and one o f the main pupils o f the
Maggid o f Mezritch. He was knows as the "defense attorney" o f
the Jews because i t was believed that he could intercede on their
behalf.
B r e s l o v , R . N a c h m a n of
K n o w n as Rebbe Nachman (1772-1810), he was the founder o f
the Breslov Hasidic dynasty. Born at a time when the influence o f
his great-grandfather,

the Baal Shem Tov, was waning, Rebbe

Nachman breathed new life into the Hasidic movement

by

combining the esoteric secrets of Judaism (the Kabbalah) w i t h i n depth Torah scholarship. His teachings continue to attract and
inspire Jews the w o r l d over.
Brevda, R. Shlomo
Rav Brevda is a contemporary ethicist living i n America. He is
k n o w n for his direct and clear approach to mussai. He has w r i t t e n
several books one of which is a commentary on Megilas Esther.
Brisker Rav Also knows as Reb Chaim Brisker (1853-1918). He was a rabbi
and Talmudic scholar credited as the founder of the popular
Brisker approach to Talmudic study w i t h i n Judaism. He was from
Brest, Belarus (Brisk i n Yiddish), then i n Imperial Russia, n o w i n
Belarus.

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C h a s a m Sofer
Rabbi Moshe Sofer,

also k n o w n by his main w o r k Chasam Sofer,

(trans. Seal of the Scribe), (1762 - 1839), was one o f the leading
rabbis o f European Jewry i n the first half o f the

nineteenth

century.
Chavas Yair
Rabbi Yair Chayim Bacharach (1639-1702) was a German rabbi,
initially i n Koblenz and remainder o f his life i n W o r m s and Metz.
His grandmother Chava was a granddaughter o f the Maharal o f
Prague, and his father and grandfather had served as rabbis o f
Metz.
Chid"a Rabbi Chaim Joseph David ben Isaac Zerachia Azulai (1724
1807), commonly k n o w n as the Chida (by the acronym o f his
name, ) , was a rabbinical scholar and a noted bibliophile,
who pioneered the history of Jewish religious writings.
Chiddushei HaRim
Yitzchak Myer Alter (1798

-1866), was also k n o w n as the

Chiddushei HaRim for his Torah books. He is sometimes referred

to fondly as Reb Itche Myer by his followers. He was a major
scholar and founder o f the Ger (Hasidic dynasty) w i t h i n Hasidic
Judaism i n the t o w n o f Gora Kalwaria, Poland. He came from a
very distinguished family o f rabbis.
Dessler, R . E l y a h u
(1892-1953) was an influential Orthodox Jewish rabbi, Talmudic
scholar, and Jewish philosopher o f the 20th century. He is best
known

as

mashgiach ruchani

("spiritual

counselor")

of

the

Ponevezh yeshiva i n Israel and through collections o f his writings

published posthumously by his pupils.

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Dinnover, R. T . M A great scholar and Kabbalist o f Galicia, who learned under many
of the great Chassidic masters o f the time, he produced works on
all areas o f Jewish study, and was accepted as one o f the great
leaders o f Polish Jewry. Living at the beginning o f the period o f
emancipation o f European Jewry, Rabbi Shapiro was a critic and
opponent o f the Haskalah.
Friedlander, R. Chaim
One o f the preeminent students of R. Dessler. His 5 volume
w o r k Sifsei Chaim has opened up new vistas and discussion
relating to the thoughts o f R. Dessler.
Galiko, R. Elisha
16th Century philosopher and mystic. He was a student o f R.
Yosef Karo and was one o f the leaders o f the Tzefat community.
Gifter, R . M o r d e c h a i Rav Gifter (1915 - 2001) was the rosh yeshiva o f the Telz Yeshiva
in

Cleveland and among

the

foremost

religious leaders o f

Orthodox Jewry i n the late 20th century. He studied i n Yeshiva

University and Yeshivas i n Lithuania and held several rabbinical
positions i n the United States o f America.
H i r s c h , R . Samson Raphael
Rabbi Hirsch (1808 1888) was the intellectual founder o f the
Torah im Derech Eretz school o f contemporary Orthodox Judaism.
Occasionally termed neo-Orthodoxj, his philosophy, together w i t h
that

o f Rabbi Ezriel Hildesheimer,

has

had

considerable

influence on the development o f Orthodox Judaism.

Hutner, R. Yitzchak
(1906 - 1980) was an O r t h o d o x rabbi and American rosh yeshiva
b o r n i n Warsaw, Poland, to a family w i t h both Ger Hasidic and
non-Hasidic Lithuanian Jewish roots. As a child he received

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private instruction i n Torah and Talmud. As a teenager he was

enrolled i n the Slabodka yeshiva i n Lithuania, headed by Rabbi
Nosson Tzvi Finkel, where he was k n o w n as the "Warsaw I l l u i "
("prodigy").
Ibn Ezra
Abraham ben M e i r ibn Ezra (1092 or 10931167), was one o f the
most distinguished Jewish m e n o f letters and writers o f the
Middle

Ages.

Ibn

Ezra

excelled

in

philosophy,

astronomy/astrology, medicine, poetry, linguistics, and exegesis;

he was called The Wise, The Great and The Admirable Doctor.
He was b o r n at Tudela, when the t o w n was under Muslim rule.
He left his native land o f Spain before 1140 on account o f the
vexations

inflicted

on the Jews.

He led a life

o f restless

wandering. The Abenezra crater on the M o o n was named i n his

honor.
Kamanetzky, R. Yaakov
(1891-1986)

was

considered

one

o f the

world's

foremost

authorities on Jewish law and had served on the presidium o f the

U n i o n o f O r t h o d o x Rabbis and the Moetzes Gedolei ha-Torah o f
Agudath Israel o f America. He was b o r n near Minsk i n what is
n o w the Byelorussian Soviet Republic, where he became part o f a
circle o f scholars that included Rabbi Aharon Kotler, who later
founded

Beth Medrash

Govoha,

a Talmudic institution i n

Lakewood, N . J . He was also the dean o f Mesivta Torah V'daas.

Kotler, R. A h a r o n
(1891-1962) was a prominent leader o f Orthodox Judaism i n
Lithuania, and later the United States of America, where he built
one o f the first yeshivas i n the US.
Lichtenstein, R. A h a r o n

105

Talmudic Scholar and Rosh Yeshiva. He is committed to intensive

and original Torah study and articulates a bold Jewish w o r l d v i e w
that embraces elements o f modernity w i t h i n the framework o f a
Torah life, reflecting the tradition o f his teacher and father-inlaw,

Rabbi

Joseph

B.

Soloveitchik

i n line

with

Centrist

Orthodoxy.
Lubavitcher Rebbe
R. Menachem Mendel Schneerson ( 1902 1994), k n o w n as The
Rebbe, was a prominent Hasidic rabbi who was the seventh and
last Rebbe (spiritual leader) o f the Chabad-Lubavitch movement.
He was fifth i n a direct paternal line to the t h i r d

Chabad-

Lubavitch Rebbe, Rabbi Menachem Mendel Schneersohn. I n 1950,

upon the passing o f his predecessor, his father-in-law,
Yosef Yitzchok Schneersohn, he

assumed the

Rabbi

leadership

of

Chabad-Lubavitch. He led the movement u n t i l his passing i n 1994,

greatly expanding its w o r l d w i d e activities and founding a network
of institutions, as o f 2006 i n 70 countries, to spread Orthodox
Judaism, w i t h the stated goal o f "Jewish u n i t y . "
Lublin, R. Tzadok HaKohen
Rav Tzadok,

or "The

Kohein" as he

was

k n o w n amongst

Chassidim, was one o f the most prolific authors i n the history o f

the Chassidic movement.

Born into a non-Chassidic

rabbinic

family, Rav Tzadok became famous as a child prodigy authoring

articles and books which later became classics. Later i n life, Rav
Tzadok became Chassidic and became a Chassid o f the Izbitcher
Rebbe.
Maggid Mishnah
Rabbi Vidal d i Tolosa. The Maggid Mishneh provides a thorough
explanation o f Maimonides' rulings, tracing them back to their
sources, explaining the reasons for his decisions, and defending

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them against critics, especially the Ravad. Occasionally Rabbi

Vidal expresses disagreement w i t h Maimonides.
Maharal
Judah Lew ben Bezalel (1525 1609) was an important Talmudic
scholar, Jewish mystic, and philosopher who served as a leading
rabbi i n Prague for most o f his life. W i t h i n the w o r l d o f Torah
and Talmudic scholarship, he is k n o w n for his works on Jewish
philosophy and Jewish mysticism.
Malbim Rav and

Biblical

commentator

(1809-1879),

Malbim

is an

acronym o f his name M e i r Leibush ben Yechiel Michel.

He was b o r n i n Volhynia and later w e n t to Warsaw where he was
k n o w n as the 'iluy (prodigy) from Volhynia.'

He was Rav o f

several cities but he suffered much persecution because o f his

uncompromising stand against Reform, leading even to a brief
imprisonment on a false accusation.
M e t z , R . E l i e z e r of
th

12 Century Tosafist most k n o w for his important halachik w o r k

the Sefer Yereim.
Mintz, Mahari Judah ben Eliezer ha-Levi Minz (ca. 1408-1508), was an Italian
rabbi, the most prominent o f his time. He officiated as rabbi o f
Padua for forty-seven years, during which time he had a great
number o f pupils. I t appears from Rav Shlomo Luria's responsa
( N o . 6) that Minz was the author o f a number o f ordinances
("takkanot") at Padua.
Munckczer Rebbe
Rabbi Chaim Elazar Spira (1871-1937) was one o f the rebbes of
the Hasidic movement Munkacz. His father, Rabbi Tzvi Hersh
Spira was a scion o f the illustrious Spira family which had held

107

rabbinical positions i n Munkacs dating back to the first Hasidic

Rabbi i n Munkacs, Rabbi Tzvi Elimelech Spira who served as
Chief Rabbi between the years 1828 and 1832.
N e m u k e i Yosef
Spanish Talmudist; flourished i n the fourteenth and fifteenth
centuries. Like his predecessor, R. Nissim b. Reuben (RaN), R.
Yosef Ibn Habib w r o t e a commentary on the halakot o f R. Isaac
Alfasi, entitled " N i m m u k e Yosef," published w i t h the t e x t and
the commentary o f R. Nissim (Constantinople, 1509).
Nesivos H a M i s h p a t
Yaakov ben Yaakov Moshe Lorberbaum o f Lissa (1760-1832) was
a Rabbi and Posek. He is k n o w n as the "Ba'al HaNesivos" for his
most w e l l - k n o w n w o r k , or as the "Lissa Rav" for the city i n
which he was Chief Rabbi.
Peshischa, R. Simcha B u n i m Rabbi Simcha Bunim Bonhart o f Peshischa (1765-1827) was one
of the main leaders o f Hasidic Judaism i n Poland. After studying
Torah

at jeshivas

i n Mattersdorf and

Nikolsburg, he

was

introduced to the w o r l d o f Hasidism by his father-in-law, and

became a chasid (follower) o f Rabbi Yisroel Hopsztajn (Magid o f
Kozhnitz), and then Rabbi Yaakov Yitzchak o f Lublin (Chozeh),
and the Rabbi Yaakov Yitzchak Rabinowitz (Yid Hakodosh), the
Hasidic leaders o f the day.
Radvil, R. Yitzchak 19

t h

Century Chassidic giant. Son o f the famed R. Yechiel Michel

of Zlotochov.
Rambam
R. Moses Maimonides (1135

Cordoba,

Spain 1204 Fostat,

Egypt), was a rabbi, physician, and philosopher i n Andalusia,

108

Morocco and Egypt during the Middle Ages. He was one o f the
various medieval Jewish philosophers who also influenced the
non-Jewish w o r l d . Today, his works and his views are considered
a cornerstone of Jewish thought and study.
Rashi
Rabbi Shlomo Yitzhaqi, (1040 1105), was a rabbi from France,
famed as the author o f the first comprehensive commentaries on
the Talmud, Torah and Tanakh (Hebrew Bible). Acclaimed for
his ability to present the basic meaning o f the t e x t i n a concise yet
lucid fashion.
Ryzman, R. Tzvika
Contemporary thinker. Currently resides i n Los Angeles and is
the author o f a popular halachik/philosophic series entitled Katz
K'Tzvi.
Salanter, R . Y i s r o e l Rabbi Yisrael Ben Ze'ev W o l f Lipkin (of Salant) (1810-1883) was
the founder and spiritual father o f the Mussar movement.
Satmar, R . Y o e l
(1887-1979), k n o w n as Reb Yoelish or the Satmar Rav (or
Rebbe), was a prominent Hungarian Hasidic rebbe and Talmudic
scholar. He was probably the best k n o w n Haredi opponent o f all
forms o f modern political Zionism. His leadership i n America led
to the revival o f a massive sect o f Chassidus.
Schorr, R. Gedalya
Rabbi Gedalia Schorr (1910 1979) was a prominent rabbi and
rosh yeshiva. He was regarded as the "first American Gadol"
(Torah giant), an expression coined by Rabbi Aharon Kotler.
Indeed, Rabbi Meir Shapiro, the famed rosh yeshiva o f Chachmei
Lublin, remarked that Rabbi Schorr had the most brilliant m i n d
he encountered i n America, and one o f the most brilliant i n the

109

entire w o r l d . This was when Rabbi Schorr was only nineteen

years old.
Sefas E m e s
Yehuda Aryeh Leib Alter (1847 - 1905), also k n o w n by the title
of his Torah books as the Sfas Emes, was b o r n i n Warsaw, Poland
and died i n Gora Kalwaria, Poland. He was a Hasidic rabbi, who
succeeded his grandfather,

Chiddushei HaRim as the rabbi o f Ger

and succeeded the Rebbe Reb Heynekh o f Alexander, as rebbe o f

the Gerrer chasidim.
Shapira, R. Kalonymous K a l m a n
K n o w n as the Rebbe o f Piezecsno (1889-1943). He was b o r n i n
Grodzisk, Poland to his father, the Imrei Elimelech o f Grodzhisk.
Named after his maternal great-grandfather,

the renowned Maoi

VaShemesh, he was a scion o f a distinguished family, which

included Rabbi Elimelech o f Lizhensk, the Chozeh o f Lublin and
the Maggid o f Kozhnitz. He was deeply focused on the education
of children and young men, establishing the yeshiva Da'as Moshe i n
1923. The end o f his life w o u l d come through the Nazis.
Shem Mishmeul
Shem Mi-Shmuel is the name o f a nine volume collection o f
inspirational essays on the Torah and Jewish holidays. I t is
authored by Rabbi Samuel Bornstein (1856-1926) and i t is the
name by which he became k n o w n among Jews i n the w o r l d o f
Torah scholarship.
S h i n a v a , R . Y e c h e z k e l of
Also k n o w n as the Divrei Yechezkel. He was a scion of the Tsanzer
Chassidic family.
Soloveitchik, R. Yosef Dov
R. Joseph Ber (Yosef Dov, Yoshe Ber) Soloveitchik (1903-1993)
was an American Orthodox rabbi, Talmudist and modern Jewish

110

philosopher. He was a descendant o f the Lithuanian Jewish

Soloveitchik rabbinic dynasty. As Rosh Yeshiva of Rabbi Isaac
Elchanan Theological Seminary at Yeshiva University i n N e w
York City, The Rav, as he came to be k n o w n , ordained close to
2,000 rabbis over the course o f almost half a century.
Shmuelevitz, R. Chaim
Rabbi Chaim Leib Shmuelevitz, (19021978), was a member o f
the faculty o f the M i r r e r Yeshiva for more than 40 years, i n
Poland, Shanghai and Jerusalem, serving as Rosh yeshiva during
its sojourn i n Shanghai from 1941-1947, and again i n the M i r r e r
Yeshiva i n Jerusalem from 1965 to 1979. He taught, guided, and
inspired thousands o f disciples throughout his lifetime, by w o r d
and deed, w i t h legendary diligence and intensity i n Torah study.
Shternbuch, R. Moshe
Rabbi Moishe Sternbuch is the Chief Rabbi and Vice President o f
the Rabbinical Court o f the Edah HaChareidis i n Jerusalem. He
resides i n Har N o f where he is the rabbi o f the local Gr"a
Synagogue, named after the Vilna Gaon o f w h o m he is a direct
descendant. Born i n London, England, he attended

Schneider's

yeshiva i n Stamford H i l l , before learning i n Brisk yeshiva and later

moving to Johannesburg,

South Africa where he was widely

acclaimed for his rabbinic leadership.

Sonnenfeld, R . Yosef C h a i m
Rabbi Yosef Chaim Sonnenfeld (1849 - 1932) was the Chief
Rabbi o f the Ashkenazi Haredi Jewish community o f Jerusalem
during the years of the British Mandate o f Palestine and cofounder o f the Edah HaChareidis. He was originally given the
name "Chaim", however, the name " Y o s e f was added to h i m
while he experienced an illness. Rabbi Sonnenfeld was a student
of Rabbi Samuel Benjamin Sofer, the Ksav Safer (the son o f the

111

Chasam Sofer) i n Pressburg, and also o f Rabbi Avraham Schag i n

Kobersdorf (who was himself a disciple o f the Chasam Sofer);
Rabbi Sonnenfeld moved from the latter city to Jerusalem i n
1873.
T o l d o s Y a a k o v Yosef
Rabbi Yaacov Yosef o f Polnoye is the primary first-hand source
for the Torah o f the B a a l Shem Tov. His main w o r k , Toldos
Yaacov Yosef, is replete w i t h direct quotes from the B a a l Shem.
I t is the first major w o r k which expounds Chassidism.
Torah Temimah
Rabbi Baruch Epstein or Baruch ha-Levi Epstein (1860-1941) was
a Lithuanian rabbi, best k n o w n for his Torah Temimah commentary
on the Torah. He was the son o f Rabbi Yechiel Michel Epstein,
rabbi o f Novarodok and author o f the w o r k Arukh HaShulkhan.
Vilna Gaon
Elijah (Eliyahu) ben Shlomo Zalman, k n o w n as the Vilna Gaon, or
"The Gra" ( A p r i l 23, 1720 - October 9, 1797), was one o f the
most

outstanding

rabbis

exceptional Talmudist,

was

an

Halachist and Kabbalist, and was

i n recent

centuries.

He

the

foremost leader o f non-hasidic w o r l d Jewry. He is commonly

referred to i n Hebrew as ha'Gaon ha'Chasid mi'Vilna, "the saintly
genius from Vilna."
Volozhen, R. Chaim
Rabbi Chaim Ben Yitzchok (Chaim Ickovits) or Chaim Volozhin
( 1749 - 1821) was an Orthodox Jewish rabbi, Talmudist, and
ethicist. Popularly k n o w n as Reb Chaim Volozhiner, or simply Reb
Chaim, he was b o r n i n Volozhin when i t was a part o f the PolishLithuanian Commonwealth, and died there while i t was under the
control o f the Russian Empire. He was a star student o f the Vilna
Gaon and author o f Nefesh HaChaim.

112

Yismach Moshe
Rabbi Moshe Teitelbaum (1759-1841) was the Rebbe o f Ujhel i n
Hungary. According to Low, he signed his name "Tamar", this
being the equivalent o f Teitelbaum, which is the Yiddish for
"Dattelbaum" = "palm-tree." A n adherent o f the Polish Hasidic
Rebbe, the Chozeh o f Lublin, Rabbi Teitelbaum was instrumental
in bringing Hasidic Judaism to Hungary.
Zlotochov, R. Yechiel Michel
He was one o f the younger students o f the Baal Shem Tov.
Famous for his Talmudic brilliance and positioning himself as the
first k n o w n Talmudic giant i n the Chassidic camp.

113

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114

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