Difference between revisions of "Plot Reversals in Esther/0"
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<page type="Summary"> | <page type="Summary"> | ||
| − | <h1>Plot Reversals - "ונהפוך הוא"</h1> | + | <h1>Plot Reversals in Esther - "ונהפוך הוא"</h1> |
| − | + | <div><b><center><span class="highlighted-notice">This topic is currently in progress</span></center></b></div> | |
| − | < | + | <h2>"וְנַהֲפוֹךְ הוּא"</h2> |
| − | <p>It is well known that the Book of Esther is a story of reversals. Haman's plot not only fails, but the evil he planned for others falls on himself.  The Jews who were slated for death are saved, their sorrow turning into joy.  The | + | <p>It is well known that the Book of Esther is a story of reversals. Haman's plot not only fails, but the evil he planned for others falls on himself.  The Jews who were slated for death are saved, their sorrow turning into joy.  The Megillah itself highlights this fact, pointing out in 9:1:</p> |
| + | <multilang style="overflow: auto;"> | ||
| + | <q xml:lang="he" dir="rtl">בַּיּוֹם אֲשֶׁר שִׂבְּרוּ אֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא אֲשֶׁר יִשְׁלְטוּ הַיְּהוּדִים הֵמָּה בְּשֹׂנְאֵיהֶם.</q> | ||
| + | <q xml:lang="en"></q> | ||
| + | </multilang> | ||
| + | <p>These reversals are emphasized through two series of contrasting parallels, one which focuses on the inner plot of the story, the undoing of Haman's edict, and one which encompasses the scroll as a whole. </p> | ||
| − | <h2 | + | <h2>Inner Core of Linguistic Parallels – Undoing Haman's Plot</h2> |
| − | <p> | + | <p>Almost every aspect of Haman's plan that is mentioned in the first half of the scroll finds its contrast in the second half, expressed in very similar language. These are presented in the following table:</p> |
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<table xml:lang="he" dir="rtl"> | <table xml:lang="he" dir="rtl"> | ||
<tr><th> </th><th style="text-align: center;">החצי הראשון של המגילה</th><th style="text-align: center;">החצי השני של המגילה</th></tr> | <tr><th> </th><th style="text-align: center;">החצי הראשון של המגילה</th><th style="text-align: center;">החצי השני של המגילה</th></tr> | ||
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| − | <td>" | + | <td>"הָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ" הוא מרדכי ולא המן</td> |
<td>(ו:ז-ט) וַיֹּאמֶר הָמָן אֶל הַמֶּלֶךְ אִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ... <span style="color: #ff00ff;">וְהִלְבִּישׁוּ אֶת הָאִישׁ</span> אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ <span style="color: #ff00ff;">וְהִרְכִּיבֻהוּ עַל הַסּוּס בִּרְחוֹב הָעִיר וְקָרְאוּ לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ.</span></td> | <td>(ו:ז-ט) וַיֹּאמֶר הָמָן אֶל הַמֶּלֶךְ אִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ... <span style="color: #ff00ff;">וְהִלְבִּישׁוּ אֶת הָאִישׁ</span> אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ <span style="color: #ff00ff;">וְהִרְכִּיבֻהוּ עַל הַסּוּס בִּרְחוֹב הָעִיר וְקָרְאוּ לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ.</span></td> | ||
| − | <td>(ו: | + | <td>(ו:יא) וַיִּקַּח הָמָן אֶת <span style="color: #ff00ff;">הַלְּבוּשׁ וְאֶת הַסּוּס</span> <span style="color: #ff00ff;">וַיַּלְבֵּשׁ אֶת מָרְדֳּכָי וַיַּרְכִּיבֵהוּ בִּרְחוֹב הָעִיר וַיִּקְרָא לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ.</span></td> |
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<td>Original Plan</td> | <td>Original Plan</td> | ||
<td>Reversal</td> | <td>Reversal</td> | ||
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| − | <h2 | + | <h2>Analysis</h2> |
| − | <p>The above parallels contain an extremely high degree of linguistic similarity | + | <p>The above parallels contain an extremely high degree of linguistic similarity leaving little doubt that they are intentional rather than coincidental.  They are structured inversely and form a chiasm with the scene of Haman leading Mordechai on the king's horse at the central point. Such a structure is perfectly suited to highlight the reversals in the plot.<fn>Compare to the chiastic structure in the story of Migdal Bavel (see <a href="Literary Devices – Bereshit 11" data-aht="page">Literary Devices – Bereshit 11</a>).  There, too, the chiastic structure highlights Hashem's undoing of the human plan.</fn>  The middle scene serves as the turning point of the Megillah, marking the beginning of the downfall of Haman and the change in fortune for the Jews.</p> |
| − | + | <p>Is there some deeper message, though, to these reversals and the literary artistry that clearly tries to focus the reader's attention to them?  It seems that Esther is trying to hint to the reader that the happenings of the Megillah are too perfectly aligned to be coincidental.  Though one might suggest that the whole story is the product of chance and a fickle king, in reality, every action was guided by an intentional hand, that of the King of Kings, Hashem.</p> | |
| + | |||
| + | <h2>Outer Rings of Content Parallels</h2> | ||
| + | <p>It is possible that the Book of Esther in its entirety is also built upon reversals, as seen in the following larger chiastic structure:<fn>This structure is based on that of J. Grossman, Esther: The Outer Narrative and the Hidden Reading (Winona Lake, Indiana, 2011): 14.</fn></p> | ||
| + | <table lang="en"> | ||
| + | |||
| + | <tr> | ||
| + | <td><span style="color: #800080;">A – Introduction: Extent and power of Achashverosh's Kingdom (1:1)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #0000ff;">  B – Two Feasts: One for the princes of all the provinces and one for only the people of Shushan (1:3-9)<br/></span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #008000;">    C – Esther is taken to the king and conceals her Jewish identity (2:1-20)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #ff6600;">      D – Promotion of Haman and raising him above others ("גִּדַּל... וַיְנַשְּׂאֵהוּ")‎ (3:1-2)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #ff00ff;">        E – Casting of the lot:  War against the Jews is set for the 13th of Adar (3:7)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #666699;">          F – Edict and reaction (giving of ring to Haman, sending of letters, rending of clothing, fast and cries of the Jews) (3:10 – 4:17)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #ff0000;">            G – Esther's first feast; Haman leaves joyful (5:5-9)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #3366ff;">              H – Haman consults with family; advice to topple Mordechai (5:10-14)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #000000;">                 I – King cannot fall asleep; episode with the horse  (6:1-12)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #3366ff;">              H’ – Haman consults with family and is advised that he will fall before Mordechai (6:13-14)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #ff0000;">            G’ – Esther's second feast, Haman is hanged (7:1-10)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #666699;">          F’ – New edict and reaction (giving of ring to Mordechai, new letters, dressing of Mordechai in royal garments, happiness and feasting for the Jews) (8:1-17)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #ff00ff;">        E’ – War against enemies of the Jews on the 13th of Adar (9:1-2)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #ff6600;">      D’ – Promotion of Mordechai and exalting of Jews ("מְנַשְּׂאִים אֶת הַיְּהוּדִים... כִּי גָדוֹל מׇרְדֳּכַי")‎ (9:3-4)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #008000;">    C’ – Esther comes before the king and the Jews congregate for battle (9:13-16)</span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #0000ff;">  B’ – Two Feasts:  One for the Jews of all the provinces and one for only the Jews of Shushan (9:17-32)<br/></span></td> | ||
| + | </tr> | ||
| + | <tr> | ||
| + | <td><span style="color: #800080;">A’ – Conclusion:  Extent and power of Achashverosh's kingdom (10:1-2)<br/></span></td> | ||
| + | </tr> | ||
| − | + | </table> | |
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Latest revision as of 16:19, 7 November 2015
Plot Reversals in Esther - "ונהפוך הוא"
"וְנַהֲפוֹךְ הוּא"
It is well known that the Book of Esther is a story of reversals. Haman's plot not only fails, but the evil he planned for others falls on himself. The Jews who were slated for death are saved, their sorrow turning into joy. The Megillah itself highlights this fact, pointing out in 9:1:
EN/HEע/E
בַּיּוֹם אֲשֶׁר שִׂבְּרוּ אֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא אֲשֶׁר יִשְׁלְטוּ הַיְּהוּדִים הֵמָּה בְּשֹׂנְאֵיהֶם.
These reversals are emphasized through two series of contrasting parallels, one which focuses on the inner plot of the story, the undoing of Haman's edict, and one which encompasses the scroll as a whole.
Inner Core of Linguistic Parallels – Undoing Haman's Plot
Almost every aspect of Haman's plan that is mentioned in the first half of the scroll finds its contrast in the second half, expressed in very similar language. These are presented in the following table:
EN/HEע/E
| החצי הראשון של המגילה | החצי השני של המגילה | |
|---|---|---|
| בקשה | (ג:ט-י) וַיֹּאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ... אִם עַל הַמֶּלֶךְ טוֹב יִכָּתֵב לְאַבְּדָם. | (ח:ה) וַתֹּאמֶר אִם עַל הַמֶּלֶךְ טוֹב... יִכָּתֵב לְהָשִׁיב אֶת הַסְּפָרִים ... אֲשֶׁר כָּתַב לְאַבֵּד אֶת הַיְּהוּדִים . |
| נתינת הטבעת | (ג:י) וַיָּסַר הַמֶּלֶךְ אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתְּנָהּ לְהָמָן. | (ח:ב) וַיָּסַר הַמֶּלֶךְ אֶת טַבַּעְתּוֹ אֲשֶׁר הֶעֱבִיר מֵהָמָן וַיִּתְּנָהּ לְמָרְדֳּכָי. |
| רשות לכתוב "כטוב בעיניכם" | (ג:יא) וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן הַכֶּסֶף נָתוּן לָךְ וְהָעָם לַעֲשׂוֹת בּוֹ כַּטּוֹב בְּעֵינֶיךָ. | (ח:ח) וְאַתֶּם כִּתְבוּ עַל הַיְּהוּדִים כַּטּוֹב בְּעֵינֵיכֶם בְּשֵׁם הַמֶּלֶךְ וְחִתְמוּ בְּטַבַּעַת הַמֶּלֶךְ. |
| כתיבה וחתימה בטבעת המלך | (ג:יב) וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ ... וַיִּכָּתֵב כְּכָל אֲשֶׁר צִוָּה הָמָן אֶל אֲחַשְׁדַּרְפְּנֵי הַמֶּלֶךְ וְאֶל הַפַּחוֹת אֲשֶׁר עַל מְדִינָה וּמְדִינָה וְאֶל שָׂרֵי עַם וָעָם מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשׁוֹנוֹ בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ נִכְתָּב וְנֶחְתָּם בְּטַבַּעַת הַמֶּלֶךְ. | (ח:ט-י) וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ ... וַיִּכָּתֵב כְּכָל אֲשֶׁר צִוָּה מָרְדֳּכַי אֶל הַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִים וְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת ... מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ... וַיִּכְתֹּב בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ וַיַּחְתֹּם בְּטַבַּעַת הַמֶּלֶךְ. |
| האיגרת – גזירה להישמד נהפך לגזירה להשמיד | (ג:יג) וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים אֶל כָּל מְדִינוֹת הַמֶּלֶךְ לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת כָּל הַיְּהוּדִים מִנַּעַר וְעַד זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים עָשָׂר הוּא חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז. | (ח:י-יא) וַיִּשְׁלַח סְפָרִים בְּיַד הָרָצִים... אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים... לְהִקָּהֵל וְלַעֲמֹד עַל נַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד אֶת כָּל חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז. |
| הכרזה להכין לי"ג אדר – נקמה במקום מות | (ג:יד) פַּתְשֶׁגֶן הַכְּתָב לְהִנָּתֵן דָּת בְּכָל מְדִינָה וּמְדִינָה גָּלוּי לְכָל הָעַמִּים לִהְיוֹת עֲתִדִים לַיּוֹם הַזֶּה. | (ח:יג) פַּתְשֶׁגֶן הַכְּתָב לְהִנָּתֵן דָּת בְּכָל מְדִינָה וּמְדִינָה גָּלוּי לְכָל הָעַמִּים וְלִהְיוֹת הַיְּהוּדִים עֲתִידִים לַיּוֹם הַזֶּה לְהִנָּקֵם מֵאֹיְבֵיהֶם. |
| הרצים יוצאים | (ג:טו) הָרָצִים יָצְאוּ דְחוּפִים בִּדְבַר הַמֶּלֶךְ וְהַדָּת נִתְּנָה בְּשׁוּשַׁן הַבִּירָה. | (ח:יד) הָרָצִים רֹכְבֵי הָרֶכֶשׁ הָאֲחַשְׁתְּרָנִים יָצְאוּ מְבֹהָלִים וּדְחוּפִים בִּדְבַר הַמֶּלֶךְ וְהַדָּת נִתְּנָה בְּשׁוּשַׁן הַבִּירָה. |
| תגובה לאיגרת – מיגון לשמחה | (ג:טו) וְהָעִיר שׁוּשָׁן נָבוֹכָה (ד:א) וַיִּקְרַע מָרְדֳּכַי אֶת בְּגָדָיו וַיִּלְבַּשׁ שַׂק וָאֵפֶר. (ד:ג) וּבְכָל מְדִינָה וּמְדִינָה מְקוֹם אֲשֶׁר דְּבַר הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ אֵבֶל גָּדוֹל לַיְּהוּדִים וְצוֹם וּבְכִי וּמִסְפֵּד. | (ח:טו) וּמָרְדֳּכַי יָצָא... בִּלְבוּשׁ מַלְכוּת... וְהָעִיר שׁוּשָׁן צָהֲלָה וְשָׂמֵחָה. (ח:יז) וּבְכָל מְדִינָה וּמְדִינָה וּבְכָל עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב. |
| סיפור לאחר | (ד:ז) וַיַּגֶּד לוֹ מָרְדֳּכַי אֵת כָּל אֲשֶׁר קָרָהוּ אֵת פָּרָשַׁת הַכֶּסֶף אֲשֶׁר אָמַר הָמָן לִשְׁקוֹל עַל גִּנְזֵי הַמֶּלֶךְ בַּיְּהוּדִים לְאַבְּדָם. | (ו:יג) וַיְסַפֵּר הָמָן לְזֶרֶשׁ אִשְׁתּוֹ וּלְכָל אֹהֲבָיו אֵת כָּל אֲשֶׁר קָרָהוּ וַיֹּאמְרוּ לוֹ...אִם מִזֶּרַע הַיְּהוּדִים מָרְדֳּכַי ... לֹא תוּכַל לוֹ כִּי נָפוֹל תִּפּוֹל לְפָנָיו. |
| תלייה על העץ – המן במקום מרדכי | (ה:יד) וַתֹּאמֶר לוֹ זֶרֶשׁ אִשְׁתּוֹ וְכָל אֹהֲבָיו יַעֲשׂוּ עֵץ גָּבֹהַּ חֲמִשִּׁים אַמָּה וּבַבֹּקֶר אֱמֹר לַמֶּלֶךְ וְיִתְלוּ אֶת מָרְדֳּכַי עָלָיו. | (ז:ט) וַיֹּאמֶר חַרְבוֹנָה... גַּם הִנֵּה הָעֵץ אֲשֶׁר עָשָׂה הָמָן לְמָרְדֳּכַי אֲשֶׁר דִּבֶּר טוֹב עַל הַמֶּלֶךְ עֹמֵד בְּבֵית הָמָן גָּבֹהַּ חֲמִשִּׁים אַמָּה וַיֹּאמֶר הַמֶּלֶךְ תְּלֻהוּ עָלָיו. |
| "הָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ" הוא מרדכי ולא המן | (ו:ז-ט) וַיֹּאמֶר הָמָן אֶל הַמֶּלֶךְ אִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ... וְהִלְבִּישׁוּ אֶת הָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ וְהִרְכִּיבֻהוּ עַל הַסּוּס בִּרְחוֹב הָעִיר וְקָרְאוּ לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ. | (ו:יא) וַיִּקַּח הָמָן אֶת הַלְּבוּשׁ וְאֶת הַסּוּס וַיַּלְבֵּשׁ אֶת מָרְדֳּכָי וַיַּרְכִּיבֵהוּ בִּרְחוֹב הָעִיר וַיִּקְרָא לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ. |
| Original Plan | Reversal | |
Analysis
The above parallels contain an extremely high degree of linguistic similarity leaving little doubt that they are intentional rather than coincidental. They are structured inversely and form a chiasm with the scene of Haman leading Mordechai on the king's horse at the central point. Such a structure is perfectly suited to highlight the reversals in the plot.1 The middle scene serves as the turning point of the Megillah, marking the beginning of the downfall of Haman and the change in fortune for the Jews.
Is there some deeper message, though, to these reversals and the literary artistry that clearly tries to focus the reader's attention to them? It seems that Esther is trying to hint to the reader that the happenings of the Megillah are too perfectly aligned to be coincidental. Though one might suggest that the whole story is the product of chance and a fickle king, in reality, every action was guided by an intentional hand, that of the King of Kings, Hashem.
Outer Rings of Content Parallels
It is possible that the Book of Esther in its entirety is also built upon reversals, as seen in the following larger chiastic structure:2
| A – Introduction: Extent and power of Achashverosh's Kingdom (1:1) |
| B – Two Feasts: One for the princes of all the provinces and one for only the people of Shushan (1:3-9) |
| C – Esther is taken to the king and conceals her Jewish identity (2:1-20) |
| D – Promotion of Haman and raising him above others ("גִּדַּל... וַיְנַשְּׂאֵהוּ") (3:1-2) |
| E – Casting of the lot: War against the Jews is set for the 13th of Adar (3:7) |
| F – Edict and reaction (giving of ring to Haman, sending of letters, rending of clothing, fast and cries of the Jews) (3:10 – 4:17) |
| G – Esther's first feast; Haman leaves joyful (5:5-9) |
| H – Haman consults with family; advice to topple Mordechai (5:10-14) |
| I – King cannot fall asleep; episode with the horse (6:1-12) |
| H’ – Haman consults with family and is advised that he will fall before Mordechai (6:13-14) |
| G’ – Esther's second feast, Haman is hanged (7:1-10) |
| F’ – New edict and reaction (giving of ring to Mordechai, new letters, dressing of Mordechai in royal garments, happiness and feasting for the Jews) (8:1-17) |
| E’ – War against enemies of the Jews on the 13th of Adar (9:1-2) |
| D’ – Promotion of Mordechai and exalting of Jews ("מְנַשְּׂאִים אֶת הַיְּהוּדִים... כִּי גָדוֹל מׇרְדֳּכַי") (9:3-4) |
| C’ – Esther comes before the king and the Jews congregate for battle (9:13-16) |
| B’ – Two Feasts: One for the Jews of all the provinces and one for only the Jews of Shushan (9:17-32) |
| A’ – Conclusion: Extent and power of Achashverosh's kingdom (10:1-2) |
