Difference between revisions of "Why Conceal Esther's Nationality/2"
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<point><b>Until when did Esther not tell?</b><ul> | <point><b>Until when did Esther not tell?</b><ul> | ||
<li>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.</li> | <li>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.</li> | ||
| − | <li>Alternatively this position could posit that the secret was only necessary during the competition, to ensure that she was not automatically passed over due to her religion.  If so, the repeated mention of the fact of concealment after her coronation would have to be read as a summary statement for the chapter<fn>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.</fn> or as related specifically to the second gathering of virgins, when competition was renewed.<fn>This approach would presumably | + | <li>Alternatively this position could posit that the secret was only necessary during the competition, to ensure that she was not automatically passed over due to her religion.  If so, the repeated mention of the fact of concealment after her coronation would have to be read as a summary statement for the chapter<fn>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.</fn> or as related specifically to the second gathering of virgins, when competition was renewed.<fn>This approach would presumably suggest that Haman did not tell Achashverosh which nation he was intending to destroy.   Thus, even if Achashverosh was aware of Esther's nationality by the time that Haman made his edict, he did not know that it applied to her. For elaboration of this general approach, see <a href="Achashverosh's_Surprise" data-aht="page">Achashverosh's Surprise</a>.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>"וַתִּלָּקַח אֶסְתֵּר אֶל בֵּית הַמֶּלֶךְ"</b> – 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 that she was actively trying to be chosen.</point> | <point><b>"וַתִּלָּקַח אֶסְתֵּר אֶל בֵּית הַמֶּלֶךְ"</b> – 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 that she was actively trying to be chosen.</point> | ||
Version as of 09:45, 16 February 2015
Concealing Esther's Religious Identity
Exegetical Approaches
Personal Gain
The hiding of Esther's identity was meant to facilitate her being chosen as queen.
Sources:R. Yosef Kara, Rashbam, first opinion cited in Ibn Ezra, Northern French Commentary, opinion cited by R. Avigdor Kohen Tzedek, R. Y"S Reggio
אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ – What did Esther not tell? According to most of these exegetes, the words "עַמָּהּ וְמוֹלַדְתָּהּ" refer to Esther's Jewish nationality. Esther did not want others to know that she was Jewish 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 ("מוֹלַדְתָּהּ") 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 posit that the secret was only necessary during the competition, to ensure that she was not automatically passed over due to her religion. 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 virgins, when competition was renewed.3
"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 that she was actively trying to be chosen.
"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,4 though, suggests that in reality this was part of Esther's strategy. The verse points out that Esther did not request anything on her own, but only, "אֲשֶׁר יֹאמַר הֵגַי סְרִיס הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים". Esther realized that Hegai, a professional in charge of the king's harem, knew best what it was that the king would want and thus followed his advice in all.
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! These exegetes might respond that by that point Esther had won over Achashverosh totally and he no longer cared about her origins.5
Religious Observance
Avoid Becoming Queen
Esther hid her identity in order to lower her chances of becoming Queen.
אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ – What did Esther not tell? This position maintains that Esther was of royal lineage, being a descendant of King Shaul. It was this lineage that Esther attempted to conceal as it would make her a more appealing candidate. This reading works for the word "מוֹלַדְתָּהּ" but the word "עַמָּהּ" remains unclear.
Was Esther from Shaul's family? Rashi maintains that "אִישׁ יְמִינִי" means that Mordechai was from the tribe of Binyamin and that the "קִישׁ" who is mentioned in Mordechai's genealogy is the same as the father of Shaul. If the verses wanted to highlight that he was a descendant of Shaul, though, it is strange that they would skip generations to mention Kish by name but not Shaul.
Esther and Mordechai's religious identity – These exegetes maintain that Mordechai and Esther were observant Jews,6 who were revolted by the concept that Esther should marry a Persian king, and be forced into a position where her faith and observance would be compromised.
Until when did Esther not tell? The verses suggest that Esther continued to conceal her identity even after she was chosen. This is somewhat difficult for this position, considering that such secrecy no longer served any purpose. Rashi suggests that once Esther was taken, Mordechai understood that she was meant to be a tool for the salvation of Israel and . 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 point to these verses as evidence that Esther was taken by force and was trying to not be chosen.
Enable Torah Observance
The hiding of Esther's identity was to allow her to keep Mitzvot.
Which Mitzvot?
- Ibn Ezra holds that Mordechai was worried that Achashverosh would force Esther to go against the commandments if he knew she was Jewish but if he did not know she could keep Mitzvot in secret.
- The Akeidat Yitzchak says the concealment was in order that if Achasverosh forces Esther to go against one of the commandments it would not be בפרהסיא and the דין would not be יהרג ואל יעבור.
Esther and Mordechai's religious identity – Ibn Ezra holds that Esther
אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ – What did Esther not tell? Both Ibn Ezra and Akeidat Yitzchak say that Esther hid the fact she was Jewish.
Until when did Esther not tell?
Was Esther taken by force?
