Why Conceal Esther's Nationality/2

Concealing Esther's Religious Identity

Exegetical Approaches

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Personal Gain

The hiding of Esther's identity was aimed at facilitating her being chosen as queen.

Sources:R. Yosef KaraEsther Version A 2:10Esther Version B 2:10About R. Yosef Kara, RashbamEsther 2:10Esther 2:19-20About R. Shemuel b. Meir, first opinion cited in Ibn EzraEsther Version A 2:9Esther Version B 2:10About R. Avraham ibn Ezra, Northern French CommentaryEsther 2:10About Northern French Commentary, opinion cited by R. Avigdor Kohen TzedekEsther 2:10About R. Avigdor Kohen Tzedek, R. Y"S ReggioEsther pp. 7-8About R. Yitzchak Shemuel Reggio

אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ – What did Esther not tell? According to most of these exegetes, Esther hid her Jewish identity since the Jewish nation was degraded in the eyes of the Persians. The opinion brought in Ibn Ezra and Reggio emphasize instead that she wanted to conceal the fact that she came from exile since this, rather than her Jewish roots, was the potential source of humiliation.¹

Until when did Esther not tell?

• R. Yosef Kara, Rashbam, and Reggio all claim that Esther hid her identity both before and after her coronation, presumably, lest she lose the crown upon revelation. 
• Alternatively this position could have posited that the secret was only necessary during the competition, to ensure that she was not passed over.  If so, the repeated mention of the fact of concealment after her coronation would have to be read as a summary statement for the chapter² or as related specifically to the second gathering of virgin, when competition was renewed.

"וַתִּלָּקַח אֶסְתֵּר אֶל בֵּית הַמֶּלֶךְ" – The passive form of these words is difficult for this position as it makes it sound as if Esther was taken against her will, while these commentators assert taht she was actively trying to be chosen.

Esther and Mordechai's religious identity – Most of the commentators do not address the question but R. Y"S Reggio points out that Mordechai and Esther do not seem overly concerned with observing the commandments.  Thus, Mordechai never warns Esther to uphold belief in one God and reject Persian polytheism, nor to try and keep the laws of kashrut.  Instead, he does all in his power to get her to become queen, despite the fact that it will make observance more difficult.

Revealing the secret – R. Avigdor Kohen Tzedek questions this approach from Achashverosh's attitude upon Esther's revelation of her identity.  If her Judaism was abhorrent in his eyes, then it is not clear why Esther thought that revealing the fact should save her or her nation.  It should have been a cause for her rejection!  They might respond that by that point Esther had won over Achashverosh totally and he no longer cared about her origins.  This would be especially true for Reggio who maintains that she was only concealing that she came from exile and that Achashverosh was not negatively disposed towards the Jews.

"לֹא בִקְשָׁה דָּבָר" – These words, too, suggest a passivity on the part of Esther which does not fit the portrait of one who wishes to be chosen as queen.  Y. Hazony, though, suggests that

Religious Observance

Avoid Becoming Queen

The hiding of Esther's identity was to lower the chance that Esther will be chosen to be Queen.

Sources:RashiEsther 2:10About R. Shelomo Yitzchaki, RidEsther 2:10Esther 2:19-21About R. Yeshayah of Trani

אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ – What did Esther not tell? This position maintains that Esther hid her genealogy and the fact she descended from a family of kings, being from the family of Shaul.  This reading works for the word "מוֹלַדְתָּהּ" but the word "עַמָּהּ" remains unclear.

Was Esther from Shaul's family – Rashi holds that "אִישׁ יְמִינִי" means that Mordechai was from the tribe of Binyamin and he holds that "קִישׁ" who is mentioned in Mordechai's genealogy is the same as the father of Shaul. 

Esther and Mordechai's religious identity – These exegetes hold that Mordechai and Esther were observant Jews. According to Rashi Esther was forced not to keep some commandments when she was taken to the palace but she presumably kept all Mitzvot when at Mordechai's house.

Until when did Esther not tell? Both Rashi and the Rid agree Esther continued not telling her identity even after she was chosen. This is difficult, since this position holds that the hiding was only in order she won't be chosen. Rashi holds that Mordechai understood once Esther was taken that eventually salvation is going to come to Israel from her.  This could be why he would command her not to tell her identity even after she was chosen.

"וַתִּלָּקַח אֶסְתֵּר אֶל בֵּית הַמֶּלֶךְ" and "לֹא בִקְשָׁה דָּבָר" – These commentators will explain these verses literally and would say that Esther was taken by force and was trying to not be chosen.

Enable Torah Observance

The hiding of Esther's identity

Sources:Ibn EzraEsther Version A 2:9Esther Version B 2:10About R. Avraham ibn Ezra's own opinion, Akeidat Yitzchak #1Esther 2:10About R. Yitzchak Arama

Esther and Mordechai's religious identity

אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ – What did Esther not tell?

Until when did Esther not tell?

Was Esther taken by force?

National Interests

Agent of Salvation

Sources:Lekach TovEsther 2:10About R. Toviah b. Eliezer, R. Elazar HaRokeach #2Esther 2:10About R. Elazar HaRokeach, second opinion cited in Ibn EzraEsther Version A 2:9About R. Avraham ibn Ezra, RalbagEsther 2:10Esther 2 Toelet 15About R. Levi b. Gershom

Decreased Danger

Sources:Second Targum of Megillat Esther2:10About Second Targum of Megillat Esther, Midrash Panim Acherot #2Version B 2:10Version B 2:20About Midrash Panim Acherot, Yalkut Shimoni #2Esther 1053About Yalkut Shimoni

¹ In fact, Reggio asserts that Achashverosh had nothing against the Jewish nation, and never knowingly agreed to their annihilation.  Haman purposefully hid thier identity when sharing his plan of decimation since he knew that the king did not view them negatively and would not have agreed. For elaboration, see Achashverosh's Surprise.

² See Rashbam who understands the phrase "וּבְהִקָּבֵץ בְּתוּלוֹת שֵׁנִית" to refer not to a second gathering of women, but to the original gathering mentioned previously so as to choose a "second", meaning an alternative to Vashti. [See Ibn Ezra who also thinks the verse refers to the gathering described earlier but understands "second" to be in contrast to the first gathering in which Vashti was chosen.]  According to this read, verses 19-20 would be a summary statement, rather than a description of new events. It is not clear, though, why this fact needed to be repeated. It should be noted, though, that Rashbam nonetheless asserts that Esther his her identity throughout.