The Megilah’s Account of Multiple Intelligences[1]

Now in Shushan the palace there was a certain Jew, whose name was Mordechai, the son of Yair, the son of Shimei, the son of Kish, a Benjamite; who had been carried away from Jerusalem with the captivity which had been carried away with Yechoniah king of Judah, whom Nevuchadnezzar the king of Babylon had carried away. And he brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither father nor mother, and the young girl was fair and beautiful; whom Mordechai, when her father and mother were dead, took for his own daughter. (Megilat Esther 2:5-7)

1. The heroes of the Megilah

The above passages introduce the two heroes of the Purim story – Mordechai and Esther. Mordechai is described as a refugee who came to Persia with the exile of the Jewish people from their homeland. Esther is his orphaned cousin. The passages explain that Mordechai adopted Esther and raised her as his own daughter. Together, these two individuals saved the Jewish people. What was the role of each of these heroes in the salvation of their people? In order to answer this question, we must better understand each of these individuals. This process begins through considering three incidents described in Megilat Esther.

When Mordechai perceived all that was done, Mordechai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; and came even before the king's gate: for none might enter into the king's gate clothed with sackcloth. (Megilat Esther 4:1-2)

2. Mordechai’s response to Haman’s plan to destroy the Jews

The first of these incidents is described in the above passages. The Megilah tells the story of Haman’s attempt to destroy the Jewish people and the defeat of his evil plan. Haman rises to the position of grand vizier to the king of Persia – Achashverosh. Haman resents Mordechai’s refusal to bow to him and develops a plan to destroy Mordechai and his people. He persuades Achashverosh to allow a pogrom to be carried out against the Jews throughout the vast Persian Empire. Mordechai becomes aware of the king’s pact with Haman and reacts. The above passages describe his response. He rends his clothing and dons garments of sackcloth. He goes forth into the city and cries out in mourning. He proceeds as far the gate to the king’s compound and there he remains.

What did Mordechai hope to accomplish through this very public display? Perhaps, he wished only to attract Queen Esther’s attention in order to secure her help in saving their people. Malbim suggests that Mordechai had another objective.

The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed. (Megilat Esther 3:15)

3. Mordechai acting while others were paralyzed

The above passage describes the reaction in the capital to the announcement of the planned annihilation of the Jews of Persia. The news was received with astonishment. It is not clear exactly who was astonished. Rashi suggests that the Jews of the capital – Shushan – were astonished.[2] Why were the Jews who were refugees in a foreign land shocked that they should be persecuted?

The opening passages to the Megilah describe the celebration that Achashverosh sponsored to celebrate the consolidation of his rule over his extensive kingdom. The Megilah explains that Achashverosh included his Jewish subjects in this elaborate celebration. The inclusion of the capital’s Jewish citizens among the king’s guests indicates that they were not regarded as aliens. They had integrated themselves into their host community and they did not regard themselves as exiles and foreigners. This view of their position within their adopted home brought with it a sense of security. Jews regarded themselves as accepted and respected.

Suddenly, the Jews learned that they were to be butchered. Their king had endorsed the plan to eradicate them. They received this news with shock and dismay. Their security was shattered and their understanding of their place within the Persian Empire was instantly destroyed.

Gershonides suggests that there is another possible interpretation of the above passage. All of the citizens of the capital were stunned.[3] The Jews were not mistaken in their appraisal of their status. They were accepted by the enlightened community in which they lived. Their neighbors joined them in responding with complete astonishment and dismay to the news that an integral part of the Persian community would be eradicated by decree of the king.

In short, the passage is explaining that the Jews of Shushan and perhaps, even their neighbors were stunned by the king’s decree and his behavior. However, Rabbaynu Avraham ibn Ezra adds another element to the message of the passage. He explains that the passage is revealing not only the people’s sense of confusion but also that the people did not know how to respond. They were overwhelmed by their astonishment. They understood that they were confronted by disaster but they took no action.[4] They were confused, but silent.

Now, Mordechai’s objective can be identified. Malbim explains that Mordechai was demonstrating against the king’s decree. He intentionally traveled through the streets of the capital and up to the gates of the king’s palace in the garb of a mourner, boldly crying out his distress. His objective was to shake observers out of their lethargy. His demonstration was directed to the Jews and to the larger community. He was marching, protesting, and challenging all those who observed or heard of his actions to step forward and take action. And among those to whom he appealed was the queen – Esther.[5]

Then Mordecai commanded to answer Esther: Think not with yourself that you shall escape in the king's house, more than all the Jews. For if you altogether hold your peace at this time, then relief and deliverance shall arise to the Jews from another place; but you and your father's house shall be destroyed. And who knows whether you have come to the royal court for such a time as this? (Megilat Esther 4:13-14)

4. Mordechai’s confrontation of Esther

The second revealing episode of the Megilah now occurs. Esther learns of Mordechai’s actions and the planned annihilation of her people. Mordechai directs Esther to appeal to the king on behalf of her people. Esther criticizes Mordechai’s plans. She explains to her cousin that protocol of the court requires that she await a summons before approaching the king. Those who approach the king without an invitation do so at the risk of their lives. Malbim explains that Esther was not refusing to act on behalf of her people. She was arguing that rather than appearing uninvited at the king’s court, she should await Achashverosh’s inevitable invitation. The invitation would express the king’s desire to see her and be with her. Certainly, that would be the best time to appeal to the king on behalf of the Jewish people.[6]

In the above passages, Mordechai rejects Esther’s reasoning. He tells her that she should not assume that she is protected by her position in the royal court. She must step forward on behalf of her people. If she refuses to act, Hashem will preserve His people through some other agent or means and she and her family will be destroyed. Mordechai ends his response by suggesting to Esther that maybe it was for this very task that she had become queen.

Clearly, Mordechai suspects that Esther is responding with fear when courage is required. He argues that Esther’s personal safety is not assured because of her position in the court. Instead, she can only hope to save herself through acting courageously on behalf of her people.

However, there are three elements of Mordechai’s response to Esther that are difficult to understand. First, he suggests that if she does not act, she and her family will be destroyed. How does Mordechai know this? Second, he tells Esther that if she does not act, then salvation will come from some other source. This seems to contradict his message of urgency. If the Jews will be saved even without Esther risking her life, why should she place herself in danger? Third, Mordechai suggests that, perhaps, Esther became queen in order that she take action at this moment. This is an amazing claim. Why did Mordechai offer this speculation and how did it strengthen his argument?

Ibn Ezra explains that Mordechai was making two points to Esther. The first is that Hashem will not allow His people to be destroyed. Esther’s actions will not decide the destiny of her people. However, Esther does need to decide whether she will be the instrument for the salvation of the Jews or whether she will allow that responsibility to pass to another. Second, in making her decision, she should consider that, perhaps, providence had made her queen so, at this moment, she would be Hashem’s instrument in the salvation of His people. If this is her appointed mission, then she must pursue it. If she refuses, then she will be acting against the plan of providence and her ascension to the throne will be meaningless and worthless. And Mordechai reminds Esther that her security is not derived from her royal status. Like her predecessor, she can be stripped of that status in a moment. Her security lies in Hashem. She must act according to His providential plan if she wishes to enjoy His protection.[7]

At this point in the narrative an impression of the personalities of Mordechai and Esther begins to emerge. Mordechai has demonstrated two qualities. First, he is a person of action. While others are stunned and incapacitated by their shock, he is moving forward with a plan of action. Second, he has the remarkable capacity to step outside of the events into which he is entwined and analyze them from the perspective of an unattached observer. He quickly senses the fear that underlies his cousin’s response. He looks at the events that have unfolded from the ascension of Esther to her throne up to the present moment. He sees the hand of Hashem, and understands what must be done. In contrast, Esther seems to be dominated by her fear and, like the Jews of Shushan, unable to take action.

If I have found favor in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do tomorrow as the king has said. (Megilat Esther 5:8)

5. Esther adopts only partially Mordechai’s plan

The above passage describes the third incident we must consider. Esther does not completely adopt Mordechai’s plan. She does appear before the king without a summons but she does not bare her soul to him. Instead, she invites the king to come to her home accompanied by Haman for an intimate party. The king accepts the invitation and with Haman he comes to Esther’s party. He recognizes that Esther has some request that she wishes to place before him and he encourages her to present her petition. Esther responds that she seeks most the king’s and Haman’s company at a second intimate party the following day.

Why did Esther not follow Mordechai’s directions, immediately approach the king, and beg for the deliverance of her people? When the king and Haman came to her party and the king urged Esther to state her request, why did she again not take advantage of the king’s invitation and seek the salvation of her people? Why instead did she merely invite the king and Haman to a second party?

Go, gather together all the Jews that are present in Shushan, and fast for me, and neither eat nor drink three days, night or day. I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish. (Megilat Esther 4:16)

6. Esther’s elaborate strategy

Let us consider an earlier episode in the narrative. Esther prepared before appearing before Achashverosh. She asked Mordechai to declare a three-day fast. She and her household would also join in this fast. This would be a period of repentance and prayer. On the third day Esther appeared before the king without invitation. Ibn Ezra raises an important question. Esther appeared before the king at the end of a three day fast. The long fast would have impacted her appearance. She would not have looked her best. She had come to court hoping to appeal to the king’s love and desire for her. She should have done everything possible to enhance her beauty. Instead, she came at the end of a long fast. She could not have looked her best.

Ibn Ezra responds that Esther understood that the fast would compromise her appearance. But she was relying more upon the prayers and repentance of the people and less upon her appearance.[8]

Gershonides adds an important insight. Esther was coming to Achashverosh to beg him to spare her people. She was not appealing to his sense of justice or his love for the Jewish people. She hoped that he would grant her request because of his love for her. She needed to impress upon Achashverosh that the issue that she wished to place before him was of the greatest importance to her. She accomplished this through two measures. First, she came to the court without invitation. Immediately, the king recognized that she had come to appeal to him about an issue of immense personal importance. She was willing to risk her life. Second, she communicated to Achashverosh that the issue was of such enormous concern that it fundamentally impacted her wellbeing, happiness, and even her health. She wanted him to conclude that she was laboring under a burden of terrible worry and that her concern over the unrevealed issue was so intense as to physically impact her.[9]

It emerges from this insight that Esther had developed and was implementing a strategy. She had accepted Mordechai’s charge to act. However, she concluded that the straightforward approach advocated by Mordechai was not the best strategy. Mordechai’s urgings moved Esther to act. But the strategy that she employed was completely hers.

Let us now consider Esther’s behavior at the first party. Ibn Ezra suggests that Esther was waiting for the best moment to appeal to the king. At the first party, she did not feel that the circumstances were optimal. She decided to postpone her appeal to the king hoping that some development might improve these circumstances.[10] This did take place. That night the king was reminded of Mordechai’s discovery of and intervention into a plot to assassinate the king. He also, discovered that Haman was not only greedy but also ambitious and, perhaps, even coveted his throne. The next day Esther realized that the time was right to ask the king to save the people of Mordechai from the evil machinations of the power-hungry Haman.

GRA sees another motive in Esther’s behavior. Achashverosh would wonder at Esther’s reluctance to reveal her request. He would interpret this reluctance as indicative of her overwhelming distress. He would conclude that Esther’s issue was consuming her. That she was in such pain, that heroic effort was required for her to present it to the king.[11] According to GRA, Esther was systematically moving the king toward a state of deep anxiety and even panic over her wellbeing.

Geshonides adds another dimension to Esther’s behavior. He explains that in each invitation Esther included Haman. The impression this communicated to Achashverosh was that Esther believed she could not present her weighty issue to the king alone. Haman’s acquiescence would be required to resolve the matter.[12] For a tyrant like Achashverosh, the recognition that his own beloved queen was uncertain of his power and authority was unsettling. It aroused his suspicion of Haman and prepared him for the accusation of disloyalty that Esther planned to present.

7. The complementary roles of Esther and Mordechai

Hashem saved his people from Haman through Esther and Mordechai. Each had a distinct role in the salvation of the Jewish people. Only through the combination of their traits was the rescue affected. Mordechai contributed clarity of vision, the ability to quickly understand and assess a situation and act while others remain confused and paralyzed. However, Mordechai approached challenges with direct, transparent methods.

Esther contributed a keen understanding of human motivations and emotions. She possessed the uncanny ability to foresee how another person – in this case Achashverosh – sees his surroundings and circumstances. She also had a remarkable capacity for developing and implementing creative strategies. She combined these gifts in her response to Mordechai’s prompting. She designed and implemented the strategy that saved the Jewish people.

8. How to create partnerships

No person possesses all of the gifts and talents required to address every challenge. We are strongest when we join our gifts and talents with those of others. For these powerful combinations to be formed, the participants must recognize that each individual is blessed with unique gifts. Each of us must appreciate the blessings of our own gifts and have the humility to recognize one’s own limits and the gifts and talents that Hashem has bestowed upon others. With this recognition we can come together to achieve outcomes we cannot individually attain.

 

[1] Although this edition of “Thoughts” does not directly cite the lectures of Rav Yosef Dov Soloveitchik, many aspects of this presentation are inspired by, influenced by, and even identical to his analysis of the Megilah.

[2] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Megilat Esther 3:15.

[3] Rabbaynu Levi ben Gershon (Ralbag / Gershonides), Commentary on Megilat Esther 3:15.

[4] Rabbaynu Avraham ibn Ezra, Commentary on Megilat Esther 3:15.

[5] Rabbaynu Meir Libush (Malbim), Commentary on Megilat Esther 4:1.

[6] Rabbaynu Meir Libush (Malbim), Commentary on Megilat Esther 4:11.

[7] Rabbaynu Avraham ibn Ezra, Commentary on Megilat Esther 4:14.

[8] Rabbaynu Avraham ibn Ezra, Commentary on Megilat Esther 4:16.

[9] Rabbaynu Levi ben Gershon (Ralbag / Gershonides), Commentary on Megilat Esther, Toelet 35.

[10] Rabbaynu Avraham ibn Ezra, Commentary on Megilat Esther 5:8.

[11] Rav Eliyahu of Vilna (GRA), Commentary on Megilat Esther 5:8.

[12] Rabbaynu Levi ben Gershon (Ralbag / Gershonides), Commentary on Megilat Esther, Toelet 35.