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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> MEGILLAT ESTHER,
ITS 'HIDDEN' MESSAGE</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Is the Megilla a
satire? It certainly contains many<BR>strange details that beg
interpretation. But if so, why would<BR>a satire be included in the
Tanach. In the following shiur,<BR>we attempt to 'unmask' Megillat Esther
by considering its<BR>historical and prophetic setting.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> We begin
our study with one of the most well known psukim<BR>of the
Megilla:<BR> "Ish yehudi haya be-Shushan ha-bira - u-shmo
Mordechai"<BR> (see Esther 2:5).<BR>
Even though this pasuk is proudly read aloud by the<BR>entire congregation, most
people do not appreciate its<BR>prophetic 'sting'. However, an ear tuned
to the prophecies of<BR>Zecharya and familiar with Tanach immediately catches
its<BR>irony, as:<BR> ish yehudi - implies more than
simply someone who is Jewish;<BR> ha-bira - implies more
than just 'the capital city'; and<BR> Mordechai - is not
a Jewish name!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * The phrase ish yehudi is
mentioned only one other time in<BR>the entire Tanach - in Sefer Zecharya
8:23. There it<BR>describes a devout Jew in the city of Jerusalem -
leading a<BR>group of non-Jewish followers in search of God.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * the word ha-bira in Divrei
Ha-yamim (see 29:1 & 29:19) is<BR>used by King David to describe
specifically the bet ha-mikdash<BR>(the Temple). Prior to the time period
of Megillat Esther,<BR>the Hebrew word bira finds no other mention in
Tanach.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * The name Mordechai is probably
the most provocative word<BR>in the entire Megilla for it stems from the name of
the<BR>Babylonian deity -Marduk (see II Kings 25:27 &
Yeshayahu<BR>39:1!). Prior to the Babylonian exile, no one would
have<BR>dared give his son such a 'goyish' name.<BR> [This
does not imply that Mordechai was assimilated,
rather<BR> his name may reflect the assimilation of his
generation.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> And this may be only one
of many psukim of the Megilla<BR>that are filled with irony and possibly
satire. Yet, if this<BR>conclusion is correct, we must explain why the
Megilla would<BR>employ satire to deliver its prophetic message.
Furthermore,<BR>we must also determine more precisely what that
prophetic<BR>message is, and how it relates to our celebration of
Purim.<BR> To answer these questions, our shiur will
take the<BR>following steps:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>I. Base our above assumption that the
Megilla should contain<BR> a prophetic message, related to its
historical setting.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>II. Review both the historical and prophetic
setting of the<BR> time period of the Megilla.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>III Search for a thematic connection between
this setting and<BR> the story in the Megilla, and support it
with both textual and<BR> thematic parallels from other books
in Tanach.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>IV. Explain why the Megilla employs this
unique style.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>V. Explain how the celebration of
Purim, as defined in the<BR> Megilla, relates to this
theme.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART I - 'HESTER PANIM'<BR>
As every book of the Tanach contains a prophetic message,<BR>Megillat Esther
should be no different. It is commonly<BR>understood that the Megilla
teaches us how to see the 'hidden<BR>hand' of God behind the events that
ultimately lead to Bnei<BR>Yisrael's salvation from Haman. Some even
suggest that the<BR>Megilla's use of the name Esther (from the Hebrew
verb<BR>'lehastir' - to hide) instead of her real name - Hadassa (see<BR>2:7)
teaches us this very lesson.<BR> However, if the Megilla
wants to show us how God saved<BR>His people, why isn't this message
explicit? Furthermore, why<BR>isn't God's Name ever mentioned? Most
every other sefer in<BR>Tanach expresses this point explicitly. Why is
Megillat<BR>Esther different?<BR> Furthermore, most all
other seforim in Tanach explain not<BR>only how God saves Am Yisrael, but also
why they are being<BR>punished. This theme of divine retribution is
explicit in the<BR>Torah in the tochachot (Vayikra 26:3-46, Devarim
11:13-17,<BR>28:1-69, etc.) and reiterated over and over again by all of<BR>the
prophets. In fact Chazal's explanation of the name Esther<BR>reflects this
very same concept:<BR> "Esther min ha-Torah
minayin?"<BR> [What is the source in
Torah for the story of Esther?]<BR> "ve-Anochi
haster aster panai ba-yom ha-hu"<BR>
[I will surely hide my face from you on that
day.]<BR>
(Devarim 31:18 / See Chullin 139b).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, if we take a
closer look at that pasuk in<BR>Devarim, we find that its message is
significantly different.<BR>Rather than explaining how God 'saves' Am Yisrael in
a 'hidden<BR>manner', it explains how God 'punishes' them:<BR> "And God
told Moshe, after you die... this nation will leave<BR> Me and break My
covenant...And My anger will be kindled<BR> against them on that day and I
will forsake them, ["ve-<BR> histarti panai"] and I will hide My face from
them... and<BR> many evils and troubles shall befall them - & they
will say<BR> on that day, these evils are because God is not among
us.<BR> - Ve-anochi haster astir panai ba-yom ha-hu
-<BR> and I will hide My face from them on that day because of
all<BR> the bad that they have done... [Therefore,]<BR>
- Write down this song and teach it to Bnei Yisrael, so<BR>
that it will be My witness..." (see Devarim 31:16-18).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In these psukim, God warns
Bnei Yisrael that should they<BR>betray His covenant, great evil will befall
them. Even though<BR>it may appear to Bnei Yisrael that God has left them,
these<BR>psukim teach them that God only appears to be 'hiding His<BR>face'
['hester panim"] from them. Nonetheless, Bnei Yisrael<BR>are expected to
realize that their punishment is from God.<BR>Therefore, Moshe is to teach Bnei
Yisrael Shirat Ha'azinu in<BR>order that they recognize this. The shira will
teach Am<BR>Yisrael to contemplate their predicament and relate
their<BR>punishment to their wayward behavior. To verify this
point,<BR>simply read Shirat Ha'azinu [note especially
31:19-20.]<BR> Above all, Shirat Ha'azinu explains how
we are to<BR>determine why we are being punished. In that song, we
are<BR>told:<BR> "Zechor yemot olam, binu shnot dor va-dor..."
(Devarim 32:7).<BR> [Remember the days of old; consider the
years of ages past.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The shira teaches us to
contemplate our history,<BR>especially how and why we were chosen (see 32:8-9),
in order<BR>to realize why we are being punished. It reminds us that
when<BR>something does go wrong, it is our fault, not God's (see
32:4-6!).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though God may hide
His face, Shirat Ha'azinu does<BR>promise that God will ultimately redeem His
people, however,<BR>not necessarily because they deserve redemption.
Rather, God<BR>will have mercy on our pitiful predicament (see 32:26-27,
also<BR>32:37-38) and save us at the 'last minute'.<BR>
Most all of the prophets deliver a very similar message.<BR>They explain to Bnei
Yisrael what they have done wrong, and<BR>hence why they are being
punished. Prophecy teaches man not<BR>only to thank God for salvation, but
also to recognize his<BR>faults and correct his
mistakes.<BR> Therefore, the Megilla should be no
different, and<BR>especially because its name alludes to the pasuk in
Chumash<BR>that commands us to search for a reason why we are
punished.<BR> [This supports the Gemara's question in Masechet Megilla
12a<BR> (middle) "sha'alu talmidav et Rashb"i: mipnei ma<BR>
nitchayvu..."]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though the Megilla
does not provide an explicit<BR>reason for this impending punishment, this
background and its<BR>name suggest that we search for a 'hidden' (or implicit)
one.<BR>To find that reason, we must consider prophetic and
historical<BR>setting of that time period.</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>PART II - HISTORICAL AND PROPHETIC SETTING<BR>
The opening psukim of the Megilla immediately point us to<BR>its time period
(see 1:1-3). Achashverosh is a Persian king<BR>who reigns from India to
Ethiopia in the city of Shushan.<BR>Considering that Cyrus (=Koresh) was the
first Persian king,<BR>the story in Megillat Esther takes place during the
Persian<BR>time period and thus after the time period when the Jews had<BR>an
opportunity to return to Jerusalem.<BR> Even though
there is a controversy concerning precisely<BR>which Persian King Achashverosh
was, he most certainly reigned<BR>after Koresh (the first Persian king), and
thus, after<BR>Yirmiyahu's seventy years were over.<BR> [Note: If you are
not familiar with this time period, it is<BR> highly recommended that you
review Kings II 23:31-25:12,<BR> Ezra 1:1-10 and 3:1-4:7, and Yirmiyahu
29:1-15. As you read<BR> Ezra 1:1-9, note how the Jews who did not
make 'aliya' were<BR> encouraged to send 'money' instead! Seems like
not much has<BR> changed in 2500 years!]</DIV>
<DIV> </DIV>
<DIV> For those of you unfamiliar with this time period,
here<BR>is a quick overview:<BR> In the first year of
his reign, Koresh issued his famous<BR>proclamation allowing and encouraging all
of the Jews of the<BR>Persian Empire to return to Jerusalem and rebuild the
Temple.<BR>The prophets clearly understood this historic decree as
the<BR>fulfillment of Yirmiyahu's prophecy (see Ezra 1:1-9, II
Divrei<BR>Ha-yamim 36:20-23). As God had promised, the time
of<BR>redemption from the Babylonian Exile had come.</DIV>
<DIV> </DIV>
<DIV>YIRMIYAHU'S SEVENTY YEARS<BR> To appreciate the
prophetic importance of this<BR>opportunity, we need only quote Yirmiyahu's
final message to<BR>the Babylonian Exile in regard to what was 'supposed'
to<BR>happen when these seventy years were over:<BR> "Thus said the Lord,
when the 70 years are complete, I shall<BR> remember you and keep my
promise to return you to this<BR> land.... [At that time.] you shall call
out to Me - you<BR> shall come and pray to Me - and I will hear you...and
you<BR> will ask for Me and find Me; if you will search for me
with<BR> all your heart. Then I will be there for you, and I
shall<BR> turn away your captivity and gather you from all the
nations<BR> wherein you may be dispersed... and I will return you to
the<BR> land from which you were exiled ..." (29:10-14).</DIV>
<DIV> </DIV>
<DIV> According to Yirmiyahu, the return of the Exile
would not<BR>be automatic. Rather, it was God's hope that their
return<BR>would be catalyzed by sincere repentance and a yearning
to<BR>return. In other words, God intended for the
Babylonian<BR>Exile [as the word 'exile' implies] to be temporary.
People<BR>don't stay in 'exile' unless they are forced to be there.<BR>Exile
implies that one cannot return to his own land.<BR>[Otherwise the translation of
'galut' would be 'diaspora'<BR>instead of 'exile' / hey, not a bad
idea!]<BR> Note as well how Yirmiyahu's message is
congruent with a<BR>primary theme of Chumash, i.e. God's desire for the
Jewish<BR>people to become His 'model' nation - a vehicle through which<BR>all
nations will come to recognize God (see Devarim 4:5-8 &<BR>Shmot
19:4-6). Recall as well that in that ideal setting, the<BR>bet ha-mikdash
in Yerushalayim was to serve as a symbol of<BR>this national purpose.<BR>
[See previous shiurim on Parshiot Re'eh, Noach, and Vayetze.<BR> Recall
that the mikdash is referred to as: "ha-makom asher<BR> yivchar Hashem
le-shaken shmo sham"/ see Devarim 12:5-14.]</DIV>
<DIV> </DIV>
<DIV> God's decision to destroy that Temple and exile
his<BR>people was for a rehabilitative purpose. According to<BR>Yirmiyahu,
God's hope was for the Exile to 'learn its lesson'<BR>during these seventy years
in Bavel. Afterward, God hoped<BR>that the nation would be spiritually
ready and anxious to<BR>return to their homeland, and to reconstruct their
symbolic<BR>shrine - the Temple in Jerusalem.<BR>
Precisely as Yirmiyahu had predicted (seventy years after<BR>Bavel had risen to
power), the opportunity to return arose<BR>when the Babylonian empire fell to
Koresh (= Cyrus the Great),<BR>the first king of the Persian Empire (see
Yirmiyahu 25:11-12,<BR>Ezra 1:1).</DIV>
<DIV> </DIV>
<DIV>A MISSED OPPORTUNITY<BR> Unfortunately, the
response of the Exile to this historic<BR>opportunity was less than
enthusiastic. A group of some forty<BR>thousand did return; however, the
majority of Am Yisrael<BR>remained in Bavel. For an insight into the
tragedy of the<BR>missed opportunity we need only quote the explanation given
by<BR>Rav Yehuda Ha-Levi in Sefer Ha-Kuzari (II.24):<BR> "Had the entire
nation enthusiastically answered the divine<BR> call to return to the
Land, the idyllic prophecies of the<BR> return to Zion would have been
fulfilled and the Shchina<BR> would have returned. In reality,
however, only a small<BR> portion returned. The majority remained in
Bavel, willfully<BR> accepting the exile, as they did not wish to leave
their<BR> homes & businesses etc." (sounds familiar...)</DIV>
<DIV> </DIV>
<DIV> Even those who did return lacked enthusiasm.
The apathy<BR>of the returnees is echoed in the prophecies of Chagai
and<BR>Zecharya, the prophets of this time period (see Chagai 1:1-3;<BR>2:3 see
also Zecharya 4:10; 6:15; 7:4-7; 8:6.<BR>. How does all of
this relate to Megillat Esther?<BR> How could it not
relate!</DIV>
<DIV> </DIV>
<DIV> Could the fact that Am Yisrael remained scattered
among<BR>the 127 provinces of the Persian Empire, while they could
have<BR>returned a generation or two earlier to Jerusalem, not relate<BR>to the
prophetic message of the Megilla?<BR> Considering that
Yirmiyahu's seventy years are over, why<BR>are so many Jews living in Shushan
and all over the Persian<BR>empire during the time period of
Achashverosh?<BR> Could not this fact alone supply
sufficient reason for<BR>God to consider Am Yisrael negligent of their
covenantal<BR>responsibilities?<BR> With this in mind,
we must now take a second look at the<BR>Megilla in search of at least a 'hint'
of this theme.</DIV>
<DIV> </DIV>
<DIV><BR>PART III - THE THEME OF THE MEGILLA AND ITS
SATIRE<BR> Based on this historic and prophetic setting,
one could<BR>suspect that the impending destruction of Am Yisrael by
Haman<BR>may be a Divine punishment for their apathy. After all,
the<BR>Jews living in the Persian empire appear to have:</DIV>
<DIV> </DIV>
<DIV> * preferred Shushan over Yerushalayim;</DIV>
<DIV> </DIV>
<DIV> * opted to subjugate themselves to Achashverosh rather
than<BR> respond to God's call to return to their
land;<BR> <BR> * Replaced the bet ha-mikdash with the palace
of<BR>
Achashverosh!<BR>
["ve-nahafoch hu"]</DIV>
<DIV> </DIV>
<DIV> Even though this prophetic message is not explicit
in the<BR>Megilla, we will now show how it may be hidden in its
satire.<BR> [Note: Before we continue, it is important to clarify
a<BR> problematic issue. We are about to relate many elements
in<BR> the story of the Megilla to a satiric commentary on
Persian<BR> Jewry. This does not mean that these events did
not<BR> actually occur. The story of the Megilla is true and
based<BR> on historic facts. However, its prophetic message
is<BR> conveyed through the use of literary tools, such as
satire<BR> and irony. Often, criticism is more poignant when
delivered<BR> implicitly rather than explicitly. (Lehavdil, take
for<BR> example George Orwell's criticism of the Russian
revolution<BR> in 'Animal Farm'.)]</DIV>
<DIV> </DIV>
<DIV>TEXTUAL AND THEMATIC SUPPORT<BR> For a start, we
will bring two examples where there<BR>appears to be an 'echo' of God's voice
behind certain<BR>statements in the Megilla.<BR> For
example, the story of Vashti may reflect God's utter<BR>disappointment with Am
Yisrael for not returning to Israel to<BR>fulfill their divine purpose, to
become God's 'model' nation:<BR> "[Vashti was called to] come to the king
and show all the<BR> nations her beauty... but she did not come as the
King<BR> commanded, and he became very angry..." (see Esther
1:9-12).</DIV>
<DIV> </DIV>
<DIV> Is not Vashti's behavior similar to that of Am
Yisrael?<BR>Is not the King's conclusion similar to God's? Is not
the<BR>fear that all the women in the Persian kingdom will now<BR>disobey their
husbands ironic? If Am Yisrael (destined to be<BR>an 'or la-goyim') does
not respond to its divine call, what<BR>could God expect from other
nations?<BR> [Note that in earlier prophecy, Am Yisrael is often
compared<BR> to God's wife - see Hoshea 2:4,16-18. See also Zecharya
1:1-<BR> 3, note 'shuvu eilai...' and 'va-yiktzof', compare 1:12.]</DIV>
<DIV> </DIV>
<DIV> Furthermore, who is the real king in the
Megilla? Chazal<BR>raise the possibility that the word 'ha-melech' [the
King] in<BR>the Megilla may be 'kodesh', as it often [in a hidden manner]<BR>may
be referring to God and not to Achashverosh.<BR> Even
Haman's petition to Achashverosh to destroy Am<BR>Yisrael may echo a similar
complaint that God may have against<BR>His own nation:<BR> "There is a
certain nation scattered among the nations whose<BR> laws are different
than any other nation, but the laws of<BR> the King they do not keep, and
it is not worthwhile for the<BR> King to leave them be. Therefore,
if it please the king,<BR> let it be written that they be destroyed..."
(see 3:8-9).</DIV>
<DIV> </DIV>
<DIV> In a certain way, Haman's accusation is similar to
God's<BR>threat in Shirat Ha'azinu to destroy am Yisrael for not<BR>keeping His
laws (32:26). After all, what purpose is there<BR>for God to keep His
people if they refuse to obey Him and<BR>fulfill their divine goal?</DIV>
<DIV> </DIV>
<DIV>TEN THOUSAND KIKAR KESEF<BR> Recall as well the
continuation of the above pasuk, re:<BR>the handsome bribe that Haman had paid
to Achashverosh to<BR>assure that this edict would be issued, noting the amount
of<BR>money Haman 'donates' and its purpose:<BR> "...If it please the
king, let it be written that they be<BR> destroyed; and I will pay ten
thousand KIKAR KESEF [talents<BR> of silver] by way of the hands of the
OSEI HA'MLACHA [those<BR> who 'do the work'!] to bring it into the king's
treasuries.<BR> And the king took his ring from his hand, and gave it
unto<BR> Haman... And the king said unto Haman: 'The silver is
given<BR> to you, the people also, to do with them as they see
fit..."<BR> (See Esther 3:8-11)</DIV>
<DIV> </DIV>
<DIV> Was it be 'just by chance', that during the
construction<BR>of the first Temple, the leaders of the people of
Israel<BR>(during the time of King David) donated the exact same amount<BR>of
silver to be used by the workers of its construction:<BR> "Then the
princes of the fathers' houses, and the princes of<BR> the tribes of
Israel, and the captains of thousands and of<BR> hundreds, with the rulers
over the king's work, offered<BR> willingly; and they gave for the service
of the house of<BR> God... and of silver ten thousand KIKARIM [talents]
...<BR> Then the people rejoiced, for that they offered
willingly,<BR> because with a whole heart they offered willingly to
the<BR> LORD; and David the king also rejoiced with great
joy!"<BR> (see Divrei Hayamim I 29:6-9)</DIV>
<DIV> </DIV>
<DIV> Recall as well that the book of Divrei Ha'yamim
was<BR>composed at approximately the same time as Megillat Esther -<BR>i.e. by
the Anshei Knesset ha'gdola during the Persian time<BR>period of the Second
Temple. Hence, this parallel should not<BR>surprise us!<BR>====</DIV>
<DIV> </DIV>
<DIV> Even though these first three examples may appear
a bit<BR>'stretched', a more convincing textual proof is found in
the<BR>parallel between Achashverosh's palace and the bet mikdash.<BR>This
parallel is significant for it reflects the fact the Bnei<BR>Yisrael had
neglected the bet ha-mikdash in Yerushalayim,<BR>preferring instead to be
dependent on the palace of<BR>Achashverosh. We begin by comparing the
overall structure of<BR>each:</DIV>
<DIV> </DIV>
<DIV>KODESH KODASHIM - CHATZER PNIMIT<BR> The Megilla
refers to the most inner chamber of the<BR>king's palace as the 'chatzer
ha-pnimit' (5:1), where entry to<BR>anyone is forbidden under threat of death -
unless called to<BR>enter (as Esther feared in 4:11). Here we find an
obvious<BR>parallel to the kodesh ha-kodashim in the mikdash (Purim
-<BR>kippurim!).</DIV>
<DIV> </DIV>
<DIV>KODESH - CHATZER CHITZONA<BR> The 'waiting area'
outside the inner chamber is called<BR>the 'chatzer ha-chitzona' (6:4).
Here 'ro'ei pnei ha-melech'<BR>(1:14) like Haman himself are allowed to enter
freely. This<BR>is parallel to the kodesh where kohanim are permitted
to<BR>enter.<BR> [See description of the
Temple in Yechezkel 40:18-19.]</DIV>
<DIV> </DIV>
<DIV>AZARA - SHA'AR BET HA-MELECH<BR> In front of the
palace is 'sha'ar bet ha-melech' where<BR>people like Mordechai are permitted to
stand (2:18,21).<BR>However, here one must dress properly ('aveilut' is
not<BR>permitted), therefore he cannot be there dressed in sackcloth<BR>(see
4:2!). This area is parallel to the azara in the<BR>mikdash.</DIV>
<DIV> </DIV>
<DIV>YERUSHALAYIM - REHOV HA-IR SHUSHAN<BR> This is the
area 'lifnei sha'ar ha-melech' (4:2) or<BR>'rechov ha-ir' (4:6) where Mordechai
can dress in sackcloth.<BR>This is parallel to the city of Yerushalayim
surrounding the<BR>mikdash.</DIV>
<DIV> </DIV>
<DIV> This parallel is strengthened by the Megilla's use
of the<BR>word bira to describe Shushan. As we explained in
our<BR>introduction, in Divrei Ha-yamim, the only other time in<BR>Tanach prior
to Megillat Esther where this word is mentioned,<BR>bira describes specifically
the bet ha-mikdash, and in the<BR>context of its purpose to serve as a national
center and<BR>symbol of God's Name. [See DH I 29:1 & 19, you should
read<BR>from 29:1-25 to see the context. (You'll find there a<BR>familiar
passage from davening, which maybe you will now<BR>understand a little
better.)]<BR> [See also Masechet Middot I:9, where the Mishna refers
to<BR> the bet ha-mikdash as the bira.]</DIV>
<DIV> </DIV>
<DIV> Other parallels to mikdash are found in the use of
key<BR>words such as 'yekar ve-tif'eret' (1:4); 'tekhelet, butz,<BR>ve-argaman'
(1:6) in the Megilla's description of the king's<BR>party.<BR> [Based on
these psukim, the gemara (Megilla 12a) claims that<BR> Achashverosh donned
the 'bigdei kohen gadol' at his party!]</DIV>
<DIV> </DIV>
<DIV> Even the 6-month party followed by a seven-day
special<BR>celebration may parallel the six months that it took to build<BR>the
mishkan (from Yom Kippur till Rosh Chodesh Nissan)<BR>followed by the seven-day
'milu'im' ceremony. Likewise,<BR>Chazal explain, 've-keilim mi-keilim
shonim' (1:7) as<BR>referring to the vessels of the bet
ha-mikdash.<BR> Chazal even suggest that Haman's decree
may have been Am<BR>Yisrael's punishment for drinking from these keilim
or<BR>alternately for their participation in and enjoyment of the<BR>royal party
(see Megilla 12a).<BR> [Note that according to pshat, the keilim had
returned with<BR> Sheshbatzar during the time of Koresh (see Ezra
1:7-8).<BR> However, the Midrash emphasizes the thematic
connection<BR> between the party and Bnei Yisrael's lack of enthusiasm
to<BR> build the mikdash.]</DIV>
<DIV> </DIV>
<DIV> Hence we can conclude that the Megilla's satire
suggests<BR>that during this time period Am Yisrael had replaced:</DIV>
<DIV> </DIV>
<DIV> * God with Achashverosh;</DIV>
<DIV> </DIV>
<DIV> * God's Temple with Achashverosh's palace; and</DIV>
<DIV> </DIV>
<DIV> * Yerushalayim ha-bira with Shushan ha-bira!
['ve-nahafoch hu']</DIV>
<DIV> </DIV>
<DIV><BR>70 DAYS / 70 YEARS<BR> Another seemingly
unimportant detail in the Megilla<BR>concerning when the two decrees were sent
might also allude to<BR>this prophetic backdrop.<BR>
Recall that the original decree calling for the<BR>destruction of the Jews was
sent out on the 13th day of Nisan<BR>(3:12). Several days later Haman was
hanged and Esther<BR>pleaded from the king to repeal this decree
(8:3-6).<BR>Achashverosh agreed; however, the actual letters were not
sent<BR>out until the 23rd of Sivan - some two months later (8:9)!<BR>What took
so long?<BR> By carefully comparing these two dates, we
again find an<BR>amazing reminder of Yirmiyahu's prophecy of the seventy
years.<BR>Between the 13th of Nisan until the 23rd of Sivan - 70 days<BR>elapsed
(17+30+23). During these seventy days, all of the<BR>Jews throughout the
Persian Empire were under the tremendous<BR>peril of impending destruction,
thinking that their doom was<BR>inevitable. Could this be an ironic
reminder to the Jewish<BR>people that they had not heeded Yirmiyahu's prophecy
of what<BR>he expected from Bnei Yisrael once the seventy years had<BR>expired
(see 29:10-14!)?</DIV>
<DIV> </DIV>
<DIV> A similar concept of suffering for a sin, a day
for a<BR>year (and vice versa), is found twice in Tanach in
related<BR>circumstances. After the sin of the 'meraglim', the
forty<BR>days are replaced by the punishment of forty years
of<BR>wandering. Here, too, the nation opted not to fulfill
their<BR>divine destiny, preferring a return to Egypt to the conquest<BR>of
Eretz Yisrael. Yechezkel, too, is required to suffer 'a<BR>day for each
year.'<BR> [For 390 days followed by an additional 40 days, he must
lie<BR> on his side and repent for the sins of Israel and Yehuda<BR>
that led to the destruction of Yerushalayim (Yechezkel<BR>
4:1-14!)].</DIV>
<DIV> </DIV>
<DIV> A similar claim is made by the Midrash which
suggests<BR>that Achashverosh threw his 180 day party in celebration of<BR>the
fact that Yirmiyahu's seventy years were over and the bet<BR>ha-mikdash was not
rebuilt. In pshat, this explanation is<BR>unreasonable. Why should
the most powerful king of<BR>civilization worry about the prophecies of
Yirmiyahu, while<BR>the Jews themselves do not listen to him?<BR>However, on the
level of drash, this explanation is<BR>enlightening. Chazal, in the spirit
of the Megilla -<BR>'ve-nahafoch hu' - put into Achashverosh's mind what
should<BR>have been in the mind of Am Yisrael, i.e. the fulfillment
of<BR>Yirmiyahu's prophecy of seventy years and the desire to<BR>return.</DIV>
<DIV> </DIV>
<DIV>PESACH AND PURIM<BR> Based on our understanding
thus far, it is also<BR>understandable why Israel's salvation from Haman's
decree<BR>comes only after Am Yisrael collectively accept a three
day<BR>fast. This fast takes place on the 15, 16, & 17th of
Nisan.<BR>Interestingly enough, the events that led to the repeal of<BR>Haman's
decree take place 'davka' during the holiday of Pesach<BR>- the holiday on which
we celebrate our freedom from<BR>subjugation to a foreign nation and the
beginning of our<BR>journey to the Promised Land.</DIV>
<DIV> </DIV>
<DIV><BR>PART IV - WHY SATIRE?<BR> We have shown
that the Megilla is laced with allusions to<BR>the fact that Am Yisrael does not
answer its divine call<BR>during the Persian time period. But the question
remains, why<BR>is this message only hinted at but not explicitly stated
by<BR>Chazal? Most probably for the same reason that it is not<BR>explicit
in the Megilla.<BR> This is the power of satire. In order to
strengthen the<BR>message, a powerful point is not explicitly stated, but
only<BR>alluded to. The direct approach used by the other 48 nevi'im<BR>of
Tanach had not been very successful.<BR> [See Masechet Megilla 14a (top) -
"gedola hasarat ha-taba'at<BR> shel Haman yoter mi-48 nevi'im..."!]</DIV>
<DIV> </DIV>
<DIV> One could suggest that Anshei Knesset Ha-gdola, in
their<BR>decision to write (see Bava Batra 15a] (and later canonize)<BR>Megillat
Esther, had hoped that a satirical message would be<BR>more powerful than a
direct one. Hence, Midrashim of Chazal<BR>that comment on the Megilla may
follow a similar approach.<BR>[Note how the prophet Natan's message to David
ha-melech in<BR>regard to his sin with Bat-sheva was much more
powerful<BR>because he used the 'mashal' of kivsat ha-rash" (see II
Shmuel<BR>12:1-7!).]</DIV>
<DIV> </DIV>
<DIV>PART V - THE MINHAGIM OF PURIM<BR> Up until
this point we have explained how the satire in<BR>the Megilla may reflect a
prophetic censure of Am Yisrael in<BR>Bavel for not returning to Yerushalayim
when the opportunity<BR>arose during the time of Koresh. However, if our
assumptions<BR>are indeed correct, then we would expect the outcome of
the<BR>Megilla, or at least the celebration of Purim for future<BR>generations
to reflect this theme.<BR> Instead, we don't find any
'mass aliya' movement after<BR>our salvation. Nor does the celebration of
Purim (with<BR>'mishteh' and sending 'mishloach manot') appear to
reflect<BR>this theme in any manner.<BR> However, with a
'little help' from the prophecies of<BR>Zecharya, we can suggest an answer for
these questions as<BR>well. To do so, we must first identify who the
specific<BR>Persian King Achashverosh was.</DIV>
<DIV> </DIV>
<DIV>SOME MORE HISTORICAL BACKGROUND<BR> The topic of
the history of the Persian time period is<BR>very complicated and the subject of
a major controversy<BR>between most Midrashei Chazal and the historians (& a
minority<BR>opinion in Chazal). To explain this controversy is beyond
the<BR>scope of this shiur, instead we will simply present the
two<BR>conflicting opinions concerning when Achashverosh reigned.</DIV>
<DIV> </DIV>
<DIV> According to Seder Olam (and hence the majority
opinion<BR>in Chazal), Achashverosh was the Persian King immediately<BR>after
Koresh, but before Daryavesh, and thus the story of the<BR>Megilla takes place
after 'shivat tzion' (the return to Zion<BR>during the time of Koresh) but
before the second bet ha-<BR>mikdash is actually
built.<BR> According to this opinion, the events of the
Megilla had<BR>a tremendous affect on the situation in Yerushalayim.
Only<BR>two years after the story of Megilla, King Darius, son of<BR>Esther
gives the Jews permission to return and build the<BR>Second Temple.
Construction began during the second year of<BR>Darius (=
Daryavesh).<BR> The events of the Megilla also appear to
have catalyzed a<BR>major aliya movement. According to Chazal, Ezra's
aliya from<BR>Bavel took place only a few years afterward, during the<BR>seventh
year of his reign of Daryavesh (who Chazal identify<BR>with Artachshasta / see
Ezra 7:1-9).<BR> Thus, according to Seder Olam's
opinion, the events of<BR>the Megilla indeed had a major effect on the
rebuilding of the<BR>Temple and shivat tzion - the return to Zion.</DIV>
<DIV> </DIV>
<DIV> According to most historians (and a minority
opinion in<BR>Chazal / see Tirgum ha-shiv'im & Pirkei de-Rabbi
Eliezer<BR>chapter 49), Achashverosh was the Persian king who
succeeded<BR>Darius (486 - 465 BCE), and thus the story of the Megilla<BR>takes
place some forty years after the second Temple was<BR>built, and thus after
Chagai & Zecharya's plea to return and<BR>fulfill the potential of Bayit
Sheni. [Its construction began<BR>in 521 BCE / in the second year of
Darius the Great; hence the<BR>story in the Megilla takes place in 474
BCE.]<BR> According to this opinion, no major event
takes place<BR>immediately after the events in the Megilla. In fact,
over<BR>two decades pass before a new wave of olim come with Ezra
and<BR>Nechemya to help strengthen the city of Yerushalayim.
[The<BR>historians identify Artachshasta with Artexerxes, not the same<BR>king
as Darius.]<BR> If our assumption concerning the satire
of the Megilla is<BR>correct, why don't we find a mass aliya movement
immediately<BR>after the miracle of Purim. [Jews of the twentieth
century<BR>could ask themselves a similar question!]</DIV>
<DIV> </DIV>
<DIV> Furthermore, according to either opinion,
shouldn't the<BR>manner by which we celebrate Purim relate to this theme
and<BR>satire?<BR> Finally, why is it necessary to
celebrate Purim for all<BR>generations? Purim is not the only time in our
history when<BR>Bnei Yisrael are saved from terrible enemies. Chazal go
even<BR>one step further. They claim that Purim will be the
only<BR>holiday kept at the time of the final redemption! (See
Rambam<BR>Hilchot Megilla, Esther 9:28 and commentaries).</DIV>
<DIV> </DIV>
<DIV>THE MEGILLA AND SEFER ZECHARYA<BR> If we follow the
opinion of the 'historians' in regard to<BR>the time period of Megillat Esther,
then the prophecies of<BR>Zecharya concerning the potential of Bayit Sheni
precede the<BR>story in the Megilla. If so, then we posit that
numerous<BR>textual parallels between the Megilla and Sefer Zecharya
are<BR>intentional. In other words, when 'anshei knesset
ha-gedola'<BR>wrote Megillat Esther (most likely during the time period
of<BR>Ezra / see Bava Batra 15a), they assumed that anyone reading<BR>the
Megilla was familiar with Sefer Zecharya, and hence would<BR>understand the
implicit meaning of these parallels.<BR> We will now
show how the Megilla may suggest that Am<BR>Yisrael's predicament during the
time period of Achashverosh<BR>was caused because of Zecharya's prophecies (a
generation<BR>earlier) were not taken seriously! To appreciate
this<BR>message, we must study Zecharya chapters 7->8.</DIV>
<DIV> </DIV>
<DIV> For a background, review the first six chapters of
Sefer<BR>Zecharya, noting how they focus on one primary theme - the<BR>return of
the Shchina to Yerushalayim. However, Zecharya<BR>warns numerous times
that the Shchina's return will be a<BR>function of Am Yisrael's covenantal
commitment (see 6:15).<BR>Redemption is indeed possible; however, Zecharya
insists that<BR>the 'spiritual' return of Am Yisrael was no less
important<BR>than their physical return:<BR> "Shuvu
eilai.. ve-ashuva aleichem" (1:3, see also 8:7-8).<BR> [It is
highly suggested that you read at least the first<BR> two
chapters of Zecharya (note 'hadassim' and 'ish rochev<BR> al
sus' in chapter 1, and 'prazot teshev Yerushalayim' in<BR>
chapter 2) and then chapters 7-8 before continuing.]</DIV>
<DIV> </DIV>
<DIV>SHOULD WE FAST ON TISHA BE-AV?<BR> According to
Chagai 2:18, construction of the Temple<BR>began on this same year, i.e. during
the second year of<BR>Daryavesh. Zecharya chapter seven opens two years
later when<BR>an official delegation from Bavel arrives in Jerusalem to
ask<BR>Zecharya a very fundamental question:<BR> "Ha-evkeh be-chodesh
ha-chamishi?" Should we continue to<BR> fast in the 5th month (i.e.
the fast of Tisha Be-av)? (see<BR> 7:3)</DIV>
<DIV> </DIV>
<DIV> The question appears to be quite legitimate.
After all,<BR>now that the Temple is rebuilt, there no longer appears to be<BR>a
need to fast. However, Zecharya's lengthy and official<BR>reply
(7:4-8:23) to this question contains an eternal message<BR>that relates to the
very nature of the ideal redemption<BR>process.<BR> In
Zecharya 7:4-7, God appears to be quite disturbed by<BR>the people's question
regarding the need to fast. Instead of<BR>showing their interest in the
greater picture of the<BR>redemption process, the people seem only to be
interested in<BR>whether or not they have to fast. In the eyes of the
prophet,<BR>their question reflected a general attitude problem in regard<BR>to
the entire redemption process.<BR> God's answer implies
that the fast of Tisha Be-av is not<BR>a divine commandment - rather it was a
'minhag' instituted by<BR>Chazal to remember not only the Temple's destruction,
but also<BR>the reason why the churban took place (see 7:5-6). Thus,
God<BR>explains, feasting or fasting is man's decision, while God
is<BR>interested in something much more basic - that Bnei Yisrael<BR>keep the
mitzvot which they had neglected during the first<BR>Temple period (see
7:5-14).<BR> Zecharya continues his answer with two
chapters of<BR>'musar' (rebuke) in which he emphasizes the most basic
mitzvot<BR>that Bnei Yisrael must keep in order for the Shchina
to<BR>return:<BR> "EMET u-mishpat shalom shiftu be-sha'areichem,
ve-chesed<BR> ve-rachamim asu ish et achiv. Almana, ve-yatom ve-ani
al<BR> ta'ashoku..." (7:8-10).<BR> - Truth, social
justice, helping the poor and needy, and<BR> thinking kindly
of one's neighbor, etc.</DIV>
<DIV> </DIV>
<DIV> God is anxious for His Shchina to return, but in
order<BR>for that to happen, Yerushalayim must first become a
city<BR>characterized by truth (8:1-3). God foresees the return
the<BR>exiles from lands in the east and west. With their return,<BR>God
and His nation will become once again covenantal partners,<BR>through "emet
& tzedaka" (see 8:7-8).<BR> Finally, after many
words of encouragement and repeated<BR>'musar' (see 8:11-17), God finally
answers the original<BR>question concerning the fast days. Should Am
Yisrael return<BR>to Israel and keep "emet ve-shalom, the four fast
days<BR>commemorating the destruction of Yerushalayim will
become<BR>holidays:<BR> "tzom ha-rvii, v'tzom ha'chamishi... [The four
fast days]<BR> will be instead for Yehuda days of celebration... [on
the<BR> condition that] they will love emet & shalom" (see 8:18-19
/<BR> note parallel to Megilla 9:30-31!)</DIV>
<DIV> </DIV>
<DIV> After two chapters of rebuke, Zecharya finally
answers<BR>the people's original question. Should Bnei Yisrael
indeed<BR>show their devotion to God, i.e. if they practice 'emet<BR>u-mishpat
shalom', then the fast days, the days of crying for<BR>Jerusalem, will become
holidays instead.<BR> Should Bnei Yisrael indeed love
keeping emet & shalom<BR>(these two words simply summarize the primary
points raised by<BR>Zecharya in this perek), then the redemption process will
be<BR>complete.</DIV>
<DIV> </DIV>
<DIV>ISH YEHUDI<BR> Zecharya concludes this prophecy
with his vision of<BR>numerous people from many great nations will one day come
to<BR>Yerushalayim in search of God. They will gather around the<BR>ish
yehudi, asking for his guidance, for they will have heard<BR>that God is with
His people (8:20-23).<BR> Had Am Yisrael heeded this
prophetic call in the time of<BR>Koresh and Daryavesh, then they would not have
been scattered<BR>among 127 provinces during the time of Achashverosh.
One<BR>could suggest that instead of celebrating with the Persians at<BR>the
party in Shushan, the Jews could (& should) have been<BR>celebrating with
God at His bet ha-mikdash in Yerushalayim.<BR> The ish
yehudi would have been in the bira in<BR>Yerushalayim, making God's Name known
to other nations;<BR>instead, the Megilla opens as an ish yehudi is found in
the<BR>bira of Achashverosh in Shushan, ironically carrying the name<BR>of
foreign god.<BR> [One could also suggest that Mordechai's institution of
the<BR> yearly celebration of Purim relates specifically to this<BR>
prophecy. First of all, note how this day is described as<BR> one
that turns around from 'yagon' to 'simcha', from<BR> 'mourning to holiday'
(see Esther 9:22). Purim may<BR> symbolize the manner in which the
fast days for Jerusalem<BR> will one day become holidays.]</DIV>
<DIV> </DIV>
<DIV> This parallel to Zecharya could explain the reason
for<BR>the special mitzvot that Mordechai instituted for Purim in his<BR>first
letter (see Esther 9:20-22). They reflect Zecharya's<BR>repeated message
of helping the needy (matanot le-evyonim/<BR>note Zecharya 7:10) and thinking
nicely of one's neighbors<BR>(mishloach manot ish le-re'eihu / note
8:16-17!). Once a year<BR>we must remind ourselves of the most basic
mitzvot that we<BR>must keep in order that we become worthy of returning
to<BR>Yerushalayim and rebuilding the Bet ha'mikdash.</DIV>
<DIV> </DIV>
<DIV> Certain halachot instituted by Chazal may reflect
this<BR>message. Interestingly, Shushan Purim is replaced
with<BR>Yerushalayim Purim for the walled cities from the time of<BR>Yehoshua
bin Nun replace the walled city of Shushan! [See<BR>Yehoshua 21:42 and its
context, compare to Esther 9:2.]</DIV>
<DIV> </DIV>
<DIV>SHALOM VE-EMET<BR> Although this explanation for
certain minhagim of Purim<BR>may seem a bit 'stretched', textual proof is found
in the<BR>closing psukim of the Megilla (9:29-32 / read it
carefully!).<BR> Recall how Mordechai and Esther found
it necessary to<BR>send out a second 'igeret' (letter) - whose purpose was
not<BR>only to give authority ('tokef') to the holiday that they
had<BR>instituted, but also to explain the reason for these<BR>'minhagim'
[customs] of Purim, as detailed in their
original<BR>letter.<BR> What was the content of
this special second letter? To<BR>our surprise, accordingly to the
Megilla, its content is<BR>summarized by one very short phrase:<BR> " And
sent letters unto all the Jews, to the 127 provinces<BR> of the kingdom of
Achashverosh, containing divrei shalom<BR> ve-emet - words of peace
& truth"!<BR> [See Esther 9:30, read
carefully.]</DIV>
<DIV> </DIV>
<DIV> These two key words - "shalom v'emet" - are not
simply<BR>the opening words of this letter. Rather, they describe
the<BR>entire content of this second letter. But this very
special<BR>phrase also points us directly back to Zecharya's prophecy<BR>about
the fast days becoming holidays (read Zecharya 8:18-19<BR>again) - for they
explain not only when, but also why (i.e.<BR>under what conditions) the fast
days will become holidays - if<BR>and when Bnei Yisrael keep 'shalom' and
'emet'!<BR> But that short two word phrase in Zecharya is chosen by
the<BR>navi for it beautifully summarizes the entire content of his<BR>prophecy
concerning values that he expects the people to focus<BR>on, to assure that the
redemption process of the Second Temple<BR>will continue in the proper direction
- so that God's<BR>"Shechina" could return.<BR> [For example, note how
many time Zecharya had mentioned "ish<BR> el re'eyhu" or "ish el achiv" in
7:9 & 8:16-17, as well as<BR> caring for the poor and needy in
7:10. Note as well how the<BR> words "shalom" and "emet" are used
numerous times by<BR> Zecharya in chapters 7 and 8!]<BR> <BR>
Hence, we conclude, that the second "igeret" was sent to<BR>explain to the
people, based on the earlier prophecies of<BR>Zecharya, the purpose of these
special minhagim of Purim.<BR>Mordechai and Esther had established Purim as a
yearly<BR>reminder of the prophecies of Zecharya. Even though
they<BR>remained unfulfilled, those customs would help remind Am<BR>Yisrael
concerning what is required of them in order for that<BR>redemption process to
reach its highest goals.<BR> <BR> The continuation
of this second "igeret" strengthens this<BR>interpretation. Note how the
Megilla also explains under what<BR>authority (tokef) Mordechai and Esther
institute these<BR>halachot:<BR> "Ka'asher kiymu al nafsham divrei
ha-tzomot ve-za'akatam"<BR> (9:31) [Compare these psukim carefully
to Zecharya<BR> 8:18-19.]</DIV>
<DIV> </DIV>
<DIV> Recall, God had told Zecharya that fast days and
feast<BR>days are up to man to decide. Now, according to the
second<BR>igeret, just like ('ka'asher') the prophets instituted the<BR>four
fast days in order that we remember Yerushalayim,<BR>Mordechai now institutes a
'feast day' to remember<BR>Yerushalayim. In other words, our yearly
special celebration<BR>on the 14th and 15th of Adar can remind us of how we will
(in<BR>the future, when worthy) celebrate those four fast days -
once<BR>Yerushalayim will be re-built and the nation will be acting in<BR>the
proper manner.<BR> [Note that this pasuk cannot be referring to our
Ta'anit<BR> Esther, for if it refers to the three day fast, that
fast<BR> was a one time event and was not "al nafsham ve-al
zar'am".<BR> Likewise, it cannot be the fast of the 13th of Adar, as
that<BR> custom only began during the time period of the
Ge'onim.<BR> Therefore, it must refer to the four fast days on<BR>
Jerusalem.]</DIV>
<DIV> </DIV>
<DIV>DID THEY 'GET THE MESSAGE'?<BR> So why didn't
everyone return immediately afterward to<BR>Israel?<BR>
Most probably, after the events of the Megilla, a mass<BR>return to Yerushalayim
was not realistic.<BR> In fact, the rather anti-climatic' final lines of
the<BR>Megilla (see 10:1) seem to indicate that 'all said and done',<BR>nothing
really changed (people are paying taxes to<BR>Achashverosh). Nonetheless,
Mordechai wanted to institute a<BR>holiday that would remind Am Yisrael that
should such an<BR>opportunity arise (once again), that they will know how
to<BR>relate to it properly. Sefer Zecharya and its theme of<BR>"shalom
ve-emet" serve as the spiritual guide.<BR> [This interpretation may help
explain why the celebration of<BR> Purim will remain even after our final
redemption.]</DIV>
<DIV> </DIV>
<DIV> Purim, therefore, has deep meaning for all
generations.<BR>Its message may have been 'hiding' behind the costumes,
the<BR>drinking ("ad de-lo yada"), the 'purim Torah', and
'shalach<BR>mannos'. It may have been lost within our ignorance
of<BR>Tanach. Its message, however, remains eternal, just as
our<BR>aspirations for Yerushalayim and the establishment therein of<BR>a just
society - remain eternal.</DIV>
<DIV> </DIV>
<DIV>
purim
sameiach,<BR>
menachem</DIV>
<DIV> </DIV>
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