Esther's Relations with Achashverosh/2

Esther's Relations with Achashverosh

Exegetical Approaches

This topic is still being developed and updated

Esther was forced

Sources:Seder Olam Rabbah29About Seder Olam Rabbah, Bavli Megillah15a15bAbout the Bavli, Bavli Sanhedrin74a-bAbout the Bavli, Second Targum of Megillat Esther2:84:114:16About Second Targum of Megillat Esther, RashiEsther 2:10Esther 2:11Esther 4:16About R. Shelomo Yitzchaki, R. Saadia GaonEsther 2:8Esther 2:16About R. Saadia Gaon, Ibn EzraEsther Version A 2:10Esther Second Version 2:8Esther Version B 2:10Esther Version B 2:16About R. Avraham ibn Ezra, Commentary attributed to RambamEsther 2:8Esther 5:1, R. Avraham SabaEshkol HaKopher 2:8About R. Avraham Saba, Akeidat YitzchakEsther 2:10Esther 2:15About R. Yitzchak Arama, R. Meir AramaEsther Part 1About R. Meir Arama, Yosef Lekach

Did Esther Hide? According to Seder Olam Rabbah, Esther was hidden for four years. Similarly, the Second Targum also says she was hidden, but that eventually it became life-threatening to keep hiding Esther, so Mordechai took her out of hiding. In contrast, according to Ibn Ezra and R. Avraham Saba, since Esther and Mordechai lived in or near the palace, they did not have a chance to hide Esther, and she was immediately seized.

How Was Esther Taken? According to the Second Targum, once Achashverosh announced that women found hiding will be killed, Mordechai left Esther in the street. In contrast, R. Saadia suggests that Mordechai may have actively resisted the taking of Esther, although he prefers the possibility that Mordechai only passively resisted.

"וַתִּלָּקַח" – Ibn Ezra and R. Meir Arama claim that the word "וַתִּלָּקַח", in both 2:8 and 2:16, implies being taken by force and unwillingly.¹

"לֹא הִגִּידָה אֶסְתֵּר אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ" – According to this opinion, Esther concealed her nationality to either avoid becoming queen (Rashi) or to enable Torah observance (Ibn Ezra, Akeidat Yitzchak). For further details, see Why Conceal Esther's Nationality.

"לֹא בִקְשָׁה דָּבָר" – A commentary found in MS Munich 5MS Munich 5 Esther 2:15About Ba'alei HaTosafot, the Akeidat Yitzchak, and R. Meir Arama see the contrast between Esther who took nothing with her and the other women who would request music or jewelry, as proof that she was forced to go before Achashverosh.

Halakhic Considerations – The Bavli Sanhedrin suggests that due to the public nature of Esther's relationship with Achashverosh, Esther should have been required to die instead. However, two explanations are brought in the Bavli: Abaye suggests that Esther is considered "קרקע עולם" (she was totally passive), and thus did not violate any prohibition, while Rava permits violating a prohibition for the pleasure of the gentile when faced with death.²

"וּבְכֵן אָבוֹא אֶל הַמֶּלֶךְ אֲשֶׁר לֹא כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי" – R. Abba in Bavli Megillah (and, following him, the Second Targum and Rashi) seems to understand the word "אָבוֹא" to have sexual connotations,³ and apparently explains that Esther intended to seduce Achashverosh into saving the Jews. Thus, he understands that "אֲשֶׁר לֹא כַדָּת" refers to Torah laws (Esther was violating the Torah's prohibitions on improper sexual relations) and not Persian laws against entering the King's throne room. Continuing with this theme, he explains the duplication of "וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי" to refer to her leaving her family, and to the requirement that she leave Mordechai.⁴ The commentary attributed to Rambam also seems to understand that Esther intended to seduce Achashverosh, although according to him, this was no sin, as she was intending to save Israel.

Mordechai and Esther's Religious Identity – According to this approach, Esther and Mordechai were fully observant Jews.

Was Esther Married? A number of Rabbis, cited in the Bavli Megilah13a13b15aAbout the Bavli, understand that Mordechai and Esther were married, and some even say that they continued to have marital relations even after she became queen. However, most of these commentators understand Esther to have been an unmarried woman before she was taken to Achashverosh.⁵

Definition of אונס

One time / Multiple Times

Historical Background

The Ends Justify the Means

Esther wanted to become queen, in order to protect the Jews.

Sources:YefetYefet Esther 2, Others Say in Ibn EzraEsther Version A 2:10About R. Avraham ibn Ezra, RalbagEsther 2:10Esther Toelet 15About R. Levi b. Gershom, R. Yosef ChayyunEsther 2:8Esther 2:10About R. Yosef Chayyun

Did Esther Hide? According to Yefet, Esther originally hid, but then left her hiding place so she will be chosen as queen. However, according to R. Yosef Chayyun, Esther never hid, but rather sat in public so that she will be found easily.

Did Esther Go Willingly? According to this approach, Esther went willingly.⁶

Mordechai's Precognition – According to Ralbag, Mordechai knew (in some sort of prophecy) that Esther will be chosen. Contrarily, R. Yosef Chayyun understands that Mordechai did not know anything definite, but was only hoping that Esther will be chosen. However, both of them agree that Mordechai was not aware of any specific threat, but was just maneuvering Esther into a useful position in case something happens. In contrast, the opinion cited in Ibn Ezra claims that Mordechai received a prophecy or a dream that explicitly said that Esther will save the Jews.

Mordechai and Esther's Religious Identity – These commentators understand that Esther and Mordechai were observant Jews, who decided on this course of action within the framework of Halakha.

"לֹא הִגִּידָה אֶסְתֵּר אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ" – According to these commentators, Esther concealed her nationality in order that she will be chosen as queen, and would not be rejected as from a lowly nation. See Why Conceal Esther's Nationality for more details.

Halakhic Considerations – R. Yosef Chayyun says that Mordechai believed that the good coming from the fact that Esther could protect the Jews from religious persecution was worth the fact that Esther would transgress on certain prohibitions. He compares this to the Halakhah that one should violate Shabbat once so that one may keep many Shabbatot.

Esther didn't care

Esther wanted to become queen for the honor and power involved.

Sources:Some Say in Ibn EzraEsther Version A 2:10About R. Avraham ibn Ezra, perhaps RadakBereshit 12:15About R. David Kimchi, R. Y"S ReggioIntroduction to EstherAbout R. Yitzchak Shemuel Reggio

Did Esther Go Willingly? Radak claims that "וַתִּלָּקַח" implies going willingly, and not being taken by force.

Mordechai and Esther's Religious Identity – According to R. Y"S Reggio, Esther and Mordechai were certainly not knowledgeable in Halakhah, and may even have been non-observant. Therefore, they did not see any issue with Esther becoming queen.

"לֹא הִגִּידָה אֶסְתֵּר אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ" – According to R. Y"S Reggio, Esther was embarrassed by her exilic origins. See Why Conceal Esther's Nationality for more details.

¹ Cf. RadakBereshit 12:15About R. David Kimchi.

² Even though the Bavli seems to permit Esther's actions, various commentators find ways to reduce Esther's violations:

• The Second Targum translates "וַאֲנִי לֹא נִקְרֵאתִי לָבוֹא אֶל הַמֶּלֶךְ זֶה שְׁלוֹשִׁים יוֹם" as Esther had been praying for thirty days that Achashverosh would not ask for her again.
• The Akeidat Yitzchak maintains that Esther concealed her nationality to make sure that Achashverosh would be forcing her to have relations for pleasure only, and not to intentionally cause her to violate a prohibition.
• The ZoharRa'aya Meheimna Ki Tetze 276aAbout the Zohar claims that Mordechai used his mystical knowledge to replace Esther with a demoness, and Esther never actually had carnal relations with Achashverosh.

³ See בוא for more details.

⁴ R. Abba seems to agree with the opinion below that Esther was married to Mordechai, and says that Esther was sacrificing her relationship with Mordechai, since a married woman who willingly sleeps with another man is prohibited to her husband. See also the Second Targum which says this explicitly.

⁵ See, for example, Ibn EzraEsther Version A 2:7About R. Avraham ibn Ezra.

⁶ Cf. Radak, who claims that the word "וַתִּלָּקַח" implies going willingly and not be force.