{"id":51483,"date":"2021-06-29T20:46:39","date_gmt":"2021-06-29T20:46:39","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=51483"},"modified":"2021-06-29T20:46:39","modified_gmt":"2021-06-29T20:46:39","slug":"hidden-messages","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/hidden-messages\/","title":{"rendered":"Hidden Messages"},"content":{"rendered":"

And Esther said: If it pleases the king, let the king and Haman come today to the banquet that I have prepared for him.\u00a0 (Megilat Esther 5:4)<\/em><\/strong><\/p>\n

And the king arose in his fury from the wine feast to the orchard garden, and Haman stood to beg for his life of Queen Esther, for he saw that evil was determined against him by the king.\u00a0 (Megilat Esther 7:7)<\/em><\/strong><\/p>\n

Hashem\u2019s hidden presence in the Megillah<\/strong><\/p>\n

These above passages capture contrasting moments in Haman\u2019s life. In the first passage, Esther summons him to accompany the king to a banquet she plans for them.\u00a0 Haman believed that this reflected his ascension to the highest level of influence in the Persian empire.\u00a0 The queen invited him to accompany the king!<\/p>\n

The second passage describes Haman\u2019s downfall.\u00a0 The king turned against Haman.\u00a0 He recognized his duplicity.\u00a0 He was convinced that Haman was his mortal enemy.<\/p>\n

Rabbaynu Eliezer Eskenazi notes that Hashem\u2019s name is hidden in the key phrase of each passage.\u00a0 The first Hebrew letters in the words \u201cLet the king and Haman come today\u201d are yud<\/em>, hey<\/em>, vav<\/em>, and hey<\/em>.\u00a0 These are the letters of the Tetragrammaton \u2013 Hashem\u2019s most sacred four-letter name.\u00a0 The final Hebrew letters in the words \u201cthat evil was determined against him\u201d also spell the Tetragrammaton.[1]<\/a>\u00a0 The name of Hashem does not appear in the Megillah.\u00a0 Instead, Hashem\u2019s role in the narrative is implied.\u00a0 Perhaps, as Rabbaynu Eliezer suggests, it is \u201ccoded\u201d into these passages.\u00a0 Why does the Megillah not explicitly describe and acknowledge Hashem\u2019s role in our salvation?<\/p>\n

The dilemma confronting Mordechai and Esther<\/strong><\/p>\n

Rabbaynu Avraham ibn Ezra comments:<\/p>\n

\u201cIt is the case, that in this megillah there is no mention of Hashem\u2019s name. [Yet,] it is one of the books of the Canon\u2026. In my opinion, the proper [explanation] is that this megillah was authored by Mordechai.\u00a0 This is the meaning of \u2018And he sent forth books.[2]<\/strong><\/a>\u2019\u00a0 All [these books] were copies of a single text \u2013 that is the Megillah\u2026. <\/em><\/p>\n

The Persians copied it and wrote it into the history of their kings.\u00a0 They were idolaters.\u00a0 They [would have] written the name of their abominations in the place of the Exalted and Awe-inspiring Name\u2026 [Therefore,] it was an honor for the name of Hashem for Mordechai to not mention it in the Megillah.\u201d\u00a0 (Rabbaynu Avraham ibn Ezra, Commentary on Megilat Esther, introduction)<\/em><\/p>\n

Let us consider these comments closely.\u00a0 Ibn Ezra begins with a question.\u00a0 How can Megilat Esther be part of TaNaCh \u2013 the Canon \u2013 but not include mention of Hashem?\u00a0 The narrative portions of TaNaCh focus upon Hashem\u2019s interaction with humanity. The Torah describes His creation of the universe and His providential relationship with the Avot<\/em> \u2013 the Patriarchs \u2013 and the Jewish people.\u00a0 The Prophets continue this discussion.\u00a0 None of the works included in TaNaCh are histories composed from a secular viewpoint.\u00a0 Megilat Esther is different from these other books of TaNaCh.\u00a0 It does not mention Hashem or explicitly attribute to Him a role in the salvation of the Jewish people.<\/p>\n

Ibn Ezra responds that this deviation from the style common to TaNaCh is in response to a practical consideration.\u00a0 Esther was Achashverosh\u2019s wife and Mordechai was his minister.\u00a0 Their record of the events recalled by Purim was regarded as authoritative.\u00a0 It was adopted by the Persians and incorporated into the court\u2019s official history.<\/p>\n

Mordechai and Esther composed the Megillah aware that this would occur.\u00a0 They faced a dilemma.\u00a0 If they composed their narrative in the style common to TaNaCh, they would provoke the Persians to modify it.\u00a0 A typical TaNaCh-style account would describe Hashem intervening in human affairs to rescue His people.\u00a0\u00a0 The Persians were idol worshippers and would not adopt such a document as their official account of the events.\u00a0 Instead, they would edit it to replace Hashem with their own deities.\u00a0 A work composed to give thanks to Hashem would be perverted into an instrument of idolatry.<\/p>\n

Mordechai and Esther address their dilemma by leaving out of the Megillah any overt mention of Hashem.\u00a0 The work describes an unlikely series of events that lead to the rescue of the Jewish people from destruction.\u00a0 The astute reader understands that these events reflect Hashem\u2019s providence.\u00a0 However, the Persian or secular reader can conclude that the Jews benefited from good fortune.\u00a0 The overt religious neutrality of the text was not offensive to the Persians and did not conflict with their idolatrous beliefs.<\/p>\n

A similar explanation is suggested by Rabbaynu Eliezer Eskenazi.\u00a0 Based on this explanation he develops an interesting insight into a strange passage in the Megillah.<\/p>\n

And all the acts of his power and his might and the full account of Mordechai’s greatness, how the king advanced him \u2013 are they not written in the book of the chronicles of the kings of Media and Persia?<\/em><\/strong><\/p>\n

An imperfect work<\/strong><\/p>\n

The above passage notes that the events recalled by Purim were recorded in the official court history of Media and Persia.\u00a0 Why is this mentioned?\u00a0 Perhaps, these chronicles are cited as corroboration for the Megillah.\u00a0 Rabbaynu Eliezer suggests another explanation:<\/p>\n

\u201cThe passage states that [the Megillah] was recorded in the chronicles of Media and Persia.\u00a0 This accords with that which our Sages of blessed memory said there [in the Talmud].\u00a0 When she asked that [the Megillah] be incorporated into the Hagiographa, Esther said, \u2018It is already recorded in the chronicles of Persia.\u2019\u00a0 The benefit of this \u2013 making known that it was recorded in the chronicles of Persia and Media \u2013 was to explain why the name of the Blessed One is not mentioned and why many aspects are stated in [the account] through hints and in a hidden manner.\u00a0 These are elements that were appropriate to mention explicitly!\u00a0 <\/em><\/p>\n

For this reason, they are [mentioned] through allusion and recorded in a hidden manner \u2013 because of fear of the sovereign.\u00a0 He might be angered and say, \u2018They praise their god for that which I did out of my love for Esther.\u00a0 [Instead of acknowledging my role] they say our strength and might through our faith did this for us\u2019\u201d\u00a0 (Rabbaynu Eliezer Eskenazi, Yosef Lekach, Commentary of Megilat Esther 5:4)<\/em><\/p>\n

Rabbaynu Eliezer Eskenazi suggests an alternative description of the dilemma that confronted Mordechai and Esther.\u00a0 The chronicles of the king record his activities and achievements.\u00a0 Achashverosh \u2013 the king \u2013 viewed himself as the hero of this story.\u00a0 He saved the Jewish people as an expression of his love for his queen, Esther.\u00a0 An accurate account that acknowledged Hashem\u2019s role would reduce Achashverosh to a minor character in the story.\u00a0 He would resent this portrayal of his role.\u00a0 Also, he would resent the Jewish people for their failure to express their gratitude to him and for instead, directing their gratitude toward their god.<\/p>\n

According to Rabbaynu Eliezer Eskenazi the above passage is included in the Megillah to explain the absence of Hashem\u2019s name from the text.\u00a0 The text was incorporated into the chronicles of the Persian kings.\u00a0 This prevented Mordechai and Esther from explicitly acknowledging Hashem in its text.\u00a0 The above passage is essential to the Megillah.\u00a0 It explains its strange style.<\/p>\n

Both these explanations characterize the Megillah as an imperfect work.\u00a0 Ideally, the Megillah would explicitly describe Hashem as saving His people.\u00a0 Circumstances prevented Mordechai and Esther from composing this ideal work.\u00a0 Instead, they resorted to hint, allusion, and suggestion.<\/p>\n

Hashem hides His face <\/strong><\/p>\n

Another comment of Rabbaynu Eliezer Eskenazi suggests an alternative explanation for the Megillah\u2019s atypical style.<\/p>\n

\u201cWhen our iniquities multiplied and our merits became fewer, and our Sacred Temple was destroyed, we were not worthy of the performance of a overt miracle for us when He fought [on our behalf] on the day of battle.\u00a0 Then, He saved us [acting] in a hidden manner\u2026 Thus, Hashem, the Blessed One, since He is with us in exile [but] hides His face, He brings about causes through which we are saved from the hand of those who arise against us.\u00a0 However, it is not overtly evident that this salvation is from Him, the Blessed One.\u00a0 <\/em><\/p>\n

We are the sheep of his flock.\u00a0 He makes known to Bnai Yisrael His actions and makes them explicit to us through the many, immediate, events [that are] unnatural [and] uncommon.\u00a0 This is even more the case, when we see the overturning of the counsels [of our enemies] and the nullification and reversal of their plots.\u00a0 This affirms to us even more [that these events] are the result of the One in Whose hand is every life and Who searches the innermost thoughts [of every person].\u201d\u00a0 (Rabbaynu Eliezer Eskenazi, Yosef Lekach, Commentary on Megilat Esther 1:1)<\/em><\/p>\n

Rabbaynu Eliezer Eskenazi explains that the Jewish people of the Purim story did not deserve to be save through overt miracles.\u00a0 However, they were not abandoned by Hashem.\u00a0 He saved His people through manipulating events and engineering a rescue.\u00a0 This rescue might seem natural and unextraordinary.\u00a0 The objective of the Megillah is to identify the many key events that occurred at precise times and in a critical order designed to bring about our salvation.\u00a0 Through its description of this timing and order, the Megillah reveals to the sensitive and astute reader the hand of Hashem.<\/p>\n

Portrayal of a hidden miracle<\/strong><\/p>\n

These comments suggest\u00a0 an explanation for the Megillah\u2019s unusual style.\u00a0 The Megillah is the story of a hidden miracle.\u00a0 In bringing about our rescue, Hashem did not overtly reveal Himself.\u00a0 Instead, His providence was hidden and evident only through careful study of the events that combined to save the Jewish people.\u00a0 The Megillah\u2019s style is perfect for describing this type of salvation.<\/p>\n

The Jews saved by Hashem did not experience an overt miracle.\u00a0 Hashem did not manifestly reveal Himself.\u00a0 The Megillah describes this experience.\u00a0 Hashem is evident only through the unusual and remarkable combination of events it describes.\u00a0 His name does not appear because His influence is not manifest in the events.<\/p>\n

This explanation of the Megillah\u2019s style differs from the explanation offered by Ibn Ezra and Rabbaynu Eliezer Eskenazi.\u00a0 They concluded that the Megillah is an imperfect work.\u00a0 Ideally, it would clearly describe Hashem\u2019s role.\u00a0 Perhaps, the Megillah is not an imperfect work.\u00a0 Its style is ideal for describing the experience of the Jews of the Purim story.<\/p>\n

[1]<\/a> Rabbaynu Eliezer Eskenazi, Yosef Lekach, Commentary of Megilat Esther 1:1.<\/p>\n

[2]<\/a> Megilat Esther 9:20.<\/p>\n","protected":false},"excerpt":{"rendered":"

And Esther said: If it pleases the king, let the king and Haman come today to the banquet that I have prepared for him.\u00a0 (Megilat Esther 5:4) And the king arose in his fury from the wine feast to the orchard garden, and Haman stood to beg for his life of Queen Esther, for he […]<\/p>\n","protected":false},"author":843,"featured_media":51484,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[348],"tags":[],"class_list":["post-51483","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-purim"],"yoast_head":"\nHidden Messages - Jewish Holidays<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/hidden-messages\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Hidden Messages - 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