We will take this opportunity to deal with a different aspect of Purim, an angle of Purim that arises from the end of Megillat Esther.

At the onset we will raise two claims that are commonly made regarding Megillat Esther, claims that draw different reactions. These are arguments that are certainly worth relating to.

The first claim is that Megillat Esther is too militant and combative. The Jews kill and murder the people of Shushan, and we are witness to a bloody night of killing and violence.

The second claim which is made on occasion is that the Megilla is somewhat irrelevant. The entire Megilla seems to deal with the battle for survival and the turmoil within the Persian Kingdom – yet today we are established in Eretz Yisra’el, light-years away from the discord in the Persian Empire!

Thus the relevancy of the Megilla to the contemporary era is challenged.

We will address these two points in our discussion today.

Firstly let us examine the Megilla, beginning specifically from its conclusion.

The tenth chapter of the Megilla appears after the verses that describe the events of the nine years that the Megilla addresses. We must recall that the Megilla begins in the third year of A’chash’verosh’s reign, and the joyous events of the Jews’ victory celebrations occur in the twelfth year of his reign. Thus we have a period of nine years, a relatively long period of time, during which we can imagine the various episodes of hope and dismay that may have occurred during these years. Yet all the events that occur during this time, events which at first glance seem unconnected and unrelated to each other, are depicted as part of one greater plan that takes the Jews from the darkness into the light.

This then, is the basic content of all the chapters until chapter ten, when we read a chapter that seems to have no correlation to the preceding nine.

This chapter is as follows:

“And the king A’chash’verosh imposed a tax on the land and on the islands of the sea. And all the acts of power and of his might, and the full account of the greatness of Mordechai, to which the king advanced him, are surely recorded in the book of the chronicles of the kings of Mede and Persia. For Mordechai the Jew was second to the king A’chash’verosh, accepted by the multitude of his brethren, seeking the good of his people, and speaking peace to all his seed.”

(Esther 10:1-3)

The conclusion is very strange. In addition, the expression “And all the acts of power… are surely recorded in the book of the chronicles of the kings of Mede and Persia,” seems better suited to an encyclopedic work that lists a bibliography of additional sources rather than to the Tanach. (Even Sefer Bereshit which spans over two thousand years does not include one single reference to an external source.)

More so, the verse “And the king A’chash’verosh imposed a tax on the land and on the islands of the sea,” also seems to be entirely unrelated to the Megilla. How is this associated with the general content of the Megilla?

If we were to search for an appropriate conclusion to the Megilla, we would have concluded with chapter nine, which deals with the obligation “to confirm these days of Purim in their appointed times,” (ibid. 9:30.) Let us leave this issue for now, and continue examining the verses.

At the conclusion of chapter eight the Megilla states:

“And Mordechai left the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a wrap of fine linen and purple: and the city of Shushan rejoiced and was glad. The Jews had light, and gladness, and joy, and honor.”

(ibid. 8:15,16)

Then the following verse states:

“And in every province, and in every city, wherever the king’s commandment and his decree reached, the Jews had joy and gladness, a feast and a holiday.”

(ibid. v. 17)

This verse is perfectly understood against the background of the previous verses, but then this verse concludes as follows:

“And many of the people of the land professed to be Jews, for the fear of the Jews had fallen upon them.”

(ibid.)

The verse describes a reality where many of those people of the land, non-Jews, profess to be Jews, converting to Judaism. The reason for this act being: “for the fear of the Jews had fallen upon them.”

What type of conversion is this? Certainly conversion out of fear has no Halachic worth? (This reminds us of the kutim, termed “converts of the lions,” whose conversion has no worth as they converted out of fear.) This, then, is our second question.

Let us answer our first question with regard to the tenth chapter and its connection to Megillat Esther. Our answer will surely be that we have not fully understood the tenth chapter. To the contrary, it is specifically this chapter which seems to be peripheral and unconnected will prove to be the climax of the Megilla. Let us move stage by stage through this issue.

There are two ways in understanding this issue:

The first views the final verses of the Megilla as criticism. And this criticism can be understood against the background of the Megilla.

The background, as is well known, is Cyrus’ declaration permitting the Jews to return to Israel and rebuild the Temple. Then Jews rise up from Babylon to Israel, and begin building the wall – but the building in Jerusalem ceases, this being due to two factors. The first is the Jews themselves, who do not heed Cyrus’s call to return to Jerusalem and to rebuild it. Yet there are also other hindrances, external to the Jews, caused by those nations surrounding Yisra’el. It is during this period of the cessation of rebuilding that Haman’s power and influence grow.

Haman ha’Rasha (The wicked Haman) is in effect the first expression of Anti-Semitism in all its power and ugliness. He aims to achieve the complete destruction of “all Jews, both young and old, little children and women, in one day… and to take spoil of them to plunder.” (Esther 3:13.)

Haman comes from unique lineage, that of Amalek. Amalek, as we have mentioned a number of times, arouses whenever Yisra’el moves forward aiming to build the Temple. This is a very important point to remember.

For example, after Shirat ha’Yam (“The praise of the sea” recited after the crossing of the Sea of Reeds,) which talks of the Temple that was to built, Amalek rears its head and attacks Yisra’el in R’fidim.

Let us examine this idea.

The nation leaves Egypt after a long period of servitude, and its song of praise is not about its own victory and its desire to annihilate all the Egyptians and their accomplices – but rather its desire is to build the Temple, through which God’s name will be summoned in the world. Am Yisra’el desires to establish a temple for it understands its mission after the Exodus from Egypt, that in order for the entire world to leave Egypt, and in order that Egypt should leave the world – another king must be anointed over the world - a king who will reign over the entire world forever. Am Yisra’el accepts this mission and responsibility on itself.

In fact, after Shirat ha’Yam Yisra’el are about to reveal that God is the Creator who is not distanced from the world – but Who has an abode in the world from whence the Torah, his teaching, will emanate to the entire world. Then all the nations will be able to receive this gospel. Immediately after the conclusion of this song of praise Amalek comes to R’fidim. From there Yisra’el meets them, and battles them to the death on a number of occasions, then later during the days of Agag at the Gilbo’a, and then again in Shushan. The common denominator of all the battles between Amalek and Yisra’el is that they are never held in the same location, a fact which illustrates that Amalek has no geographical or political agenda against Yisra’el.

Amalek’s aim is smite that nation which embodies – in its life and in its message – eternity. Amalek is not prepared to accept that an eternal nation exists which leads the world towards eternity. Thus we see that the battles that Amalek wages against Yisra’el are not based on any one clear reason or motive for the confrontation. Amalek appears as a debased force that attacks “those lagging to your rear,” (D’varim 25:18,) when the nation is “tired and weary,” (ibid.) Amalek has no positive or constructive mission, rather it embodies the force that tests the strength of Yisra’el.

Hence, when a king – Sha’ul – rules over Yisra’el: Amalek appears again. This time in the Gilbo’a region, once more Amalek appears in a location which is unconnected to its own territory. And again the construction of the Temple is halted - for the national progression of events would have led to the building of the Temple once the Monarchy had been established.

Amalek exists in every location throughout the world. It appears at its climax when Yisra’el is about to cause the manifestation of God’s name in the world. As Am Yisra’el nears this point – Amalek’s power increases.

At a later historical period, Cyrus’s call goes out to construct the Temple. Cyrus understands that in order to liberate the world from his tyranny, he must allow this nation to erect its Temple. He understands that by giving Yisra’el the mandate to build the Temple – he will possess the merit at that time. But precisely then, the monster with the Amalekite sensors must rear its head, not acting out of logic or rationale, in order to hinder this process.

Now it is appropriate to mention an illuminating remark of one of the Rebbes regarding Rashi’s commentary on the verse “And Yitro heard,” (Sh’mot 18:1.) As is well-known, Rashi asks what it is that Yitro heard that precipitated his journey to join Am Yisra’el. Rashi answers:

“The splitting of the Sea of Reeds, and the war with Amalek.”

(Rashi, ibid.)

One of the Chasidic Rebbes asks – why does Rashi say “the war with Amalek?” He should have written “Yisra’el’s victory over Amalek?” The Rebbe answers that Yitro indeed heard many things, but what was the central thing he heard? Rashi’s question is: What was the fundamental factor motivating Yitro to come to Yisra’el?

Rashi answers that there were two factors: the first was the splitting of the Sea of Reeds. The Splitting of the Sea is a miracle different from all other miracles. It is a miracle that already Yisra’el themselves believed in – for had they not had faith at that point, they would never have entered the sea. It was specifically their entering the sea as a result of Nach’shon ben Ami’nadav who entered first, and due to the Nach’shon that is in each and every one of us – that the sea split. For as long as Yisra’el believe of their own accord – there is no need for God’s miracles, for there is no nation that will give them expression in reality. This is the expression “The splitting of the Sea of Reeds” – something more impressive than all the plagues and miracles in Egypt.

Yitro also heard of “the war with Amalek,” the intention being that of course Yitro knew of many wars throughout history, but he had never heard of a war as contemptible as this. He had never heard of the disgrace of “they cut off those lagging to you rear,” (D’varim 25:18.)

This idea is illustrated in the comment of Sages to the words “asher karcha ba’derech” – “when they encountered you on the way,” (ibid. v. 17,) similar to an allegory of one who jumps into a boiling hot bath, even though he dies, he nonetheless cools (“karcha” – similar to “kar,” “cold”) the bath down. The same can be said of Amalek who jumped into the boiling bath of Yisra’el, knowing that this would be is demise – yet still going ahead with this action, for this is his purpose – to kill and to die.

Yitro, who heard about the splitting of the Sea of Reeds and the war with Amalek, refuses to be associated with the Amalekite entity, and thus goes to join Yisra’el.

Let us return to our topic of discussion. The story of Megillat Esther comes to tell us that the power of the small Haman is greater than the might and strength of A’chash’verosh who rules over one-hundred and twenty-seven states. Haman is capable of enticing an entire world to hate in a manner that is difficult to understand – for the moment that Amalek is no longer, “And Mordechai went out from the presence of the king,” (Esther 8:15.) Then we see that “And many of the people of the land professed to be Jews,” (ibid. v. 17.)

Haman is unable to bring his plans to fruition without the assistance of is accomplices and co-operators – for we witness the true strength of Amalek when the Jews kill and annihilate them, as is described at the end of the Megilla. There we are told how the Jews killed five-hundred people, and another three hundred people, and another seventy-five thousand people – totaling approximately seventy-six thousand people. This, then, is Haman’s entire army in the world – a relatively small force when compared with the one-hundred and twenty-seven states over which A’chash’verosh is sovereign.

On the other hand, though, when Haman’s allies want to activate the subliminal hatred of Yisra’el – in a war against the representatives of infinity and eternity in the world – this is carried out perfectly. When does this Amalekite activity begin? Whenever the message of Yisra’el – “O bring them and plant them on the mount You possess,” (Sh’mot 15:17) - begins to take hold and materialize, then Amalek’s all-encompassing battle begins.

If we would have heeded the call and risen up as one to our land and rebuilt the Temple, (exploiting Cyrus’ declaration permitting us to return to Eretz Yisra’el,) God’s providence would have rested on us. For the power of Amalek exists up until the Temple is built, prior to all of Yisra’el living in the land. The power of Amalek is at the eve of the reconstruction, not afterwards.

Behold, the Jews of Shushan do not even consider the possibility that Haman’s matters are anything serious. They partake of King A’chash’verosh’s feast and enjoy themselves. They also see many Jewish motifs in the king’s court – “and vessels of diverse form,” (Esther 1:7,) as our Sages expounded are in fact the vessels of the Temple. The king also allows of “according to each man’s pleasure,” (ibid v. 8,) allowing each participant to eat whatever he desires: each person receives whichever hechsher (Kashrut supervision) that he prefers.

Yet specifically then Haman and Amalek’s power rise up and develop – gradually, but steadily. Thus matters develop through the Megilla, reaching the termination of the Megilla – Haman has been killed. The logical conclusion of all these events should have been the Jews’ Aliya to Eretz Yisra’el, the construction of the Temple, and the name of God being revealed in the word. This should be the content of the final chapter of the Megilla.

Yet Megillat Esther describes exactly the opposite – the missing out on the historical significance of these events. To the contrary, now that “one of our own” is a prominent member of the king’s court – why should we relocate to Jerusalem?

This is the concluding verse then,

“All his mighty and powerful acts, and a full account of the greatness to which the kings advanced Mordechai, are recorded in the Annals of the Kings of Media and Persia.”

(ibid. 10:2)

There, “in the Annals of the Kings of Media and Persia,” we most probably find the description of how Am Yisra’el contributed to the economy, and how one hundred years later again they rose against the Jews, killing them, forcing them to move from one place to another… But this is not important...

The last chapter of Megillat Esther is exactly like the final chapters of Sefer Bereshit. As with Yosef who orchestrated and managed a tremendous economy, and his ultimate days (as described in Bereshit) leave an impression of tranquility and calm, so too here, with the Megilla’s concluding verses.

Incidentally, in Sefer Sh’mot we are told what happened to the grandchildren and great-grandchildren of Yosef in the following generation, so too here, the conclusion of Megillat Esther, which is the conclusion of the Tanach, sends us off to the Annals of Media and Persia for the description of the troubles and difficulties that occurred later to Am Yisra’el.

This is what we must remember, that only “God’s temple Your hands have founded,” (Sh’mot 15:17,) and thus rectifying what Megillat Esther indicates as problematic is the sole and singular final solution to this Amalekite desire, which materializes throughout history. The only way for God’s name to be revealed in the world is: “God’s temple Your hands have founded” – for it is through this that infinite channels are created for the Divine revelation in the world.

This is one approach, in which Chapter Ten of the Megilla is a painful reminder of what should have happened at the conclusion of the incidents recorded in the Megilla.

Now let us consider another approach, which will add to everything we ave said thus far.

The first verse of chapter ten describes as follows:

“And the king A’chash’verosh placed a tax on the land and the isles of the sea.”

(Esther 10:1)

As we know, a special tax is levied when there are economic difficulties. Economic crises are never solely economic in nature, but are more than that…

When Haman approaches A’chash’verosh and he says:

“There is a certain nation scattered and dispersed among the people in all the provinces of your kingdom… If it please the king let it be written that they be destroyed…”

(Esther 3:8,9)

In his ensuing words Haman then explains why it is so worthwhile for the king to accede to his request and allow his plan for the Jews to unfold:

“And I will weigh out ten thousand talents of silver into the hands of those who have the charge of matters, to bring it into the king’s treasuries.”

(ibid.)

Haman thus purports that the Persian Empire’s financial problems will be solved with the despise of the Jews.

It is interesting to note that throughout the Megilla A’chash’verosh’s name is spelled in full, yet in Chapter Ten his name is written lacking the vav (alef, chet, shin, resh, shin) – hinting that he has suddenly become Achash’ve’rash – “rash” meaning “poor.” Suddenly the majestic feasts and celebrations have disappeared. No longer the festivities that last for days and weeks that were described at the beginning of his reign in Shushan.

From A’chash’verosh’s perspective, both Mordechai and Haman represent financial opportunities for him in the management of his one-hundred and twenty-seven states. Just as with Pharaoh who needed a Viceroy to which position he appointed Yosef, so too regarding Mordechai. Mordechai offers economic salvation for the Persian superpower through the restructuring of the empire.

What Haman desires to achieve through the murder of the Jews, Mordechai achieves through the imposition of a tax on the land and islands (similar to what Yosef had done in Egypt.) Just as the Egyptians react to Yosef’s actions with the statement: “You have saved our lives,” (Bereshit 47:25,) the parallel reaction in the Megilla is the recording of Mordechai’s name in “the Annals of the Kings of Media and Persia.”

Yet despite the great admiration for Mordechai, our Sages teach us that among his own brother there were many who critical of him. In fact, already at the beginning of the Megilla when Mordechai confronted Haman by not bowing to him, already then there were Jews who leveled criticism at his behavior. Yet Mordechai does not intend to avoid confrontation with Haman.

From the conclusion of the Megilla: “and found favor with the majority of his brethren,” (Esther 10:3,) we see that there are still those disparaging of Mordechai.

Yet specifically the fact that he did not bow down to Haman, specifically his standing strong in opposition to Haman is what brings about the new world order. For he who prostrates himself before Haman ha’Rasha doe not allow a new order to be established, and rather prevents the rejuvenation and renewal of the world.

Therefore only one who stands firm like Mordechai and Yosef is are able to bring salvation to the world.

This, then, is the other approach in studying the Megilla. Not only is it a story of the Jewish salvation, but rather a recounting of the salvation of the entire world. This approach illustrates to what extent Yisra’el is a “light unto the nations,” and even though they have not achieved their great destiny of building the Temple, they still enact universal rectification in the interim.

This is Mordechai’s title: “ha’Yehudi” – “the Jew,” Mordechai who is willing to be debased and shamed as long as he does not degrade himself by bowing to Haman ha’Rasha. Only a person like this who does not capitulate, only he can assume responsibility for one-hundred and twenty-seven states, and then establish a new world order.

This is the explanation of the verse:

“And many of the people of the land professed to be Jews, for the fear of the Jews had fallen upon them.”

(Esther 8:17.)

Regarding our question as to the validity of such a conversion, Rav Sh’lomo Alkabetz in his commentary to the Megilla, “Manot ha’Levi,” answers that the previous chapters deal with the Jews retribution against Haman and his sons. “And many of the people of the land professed to be Jews, for the fear of the Jews had fallen upon them” – the intention being that the fear of the Jews had fallen on the Amalekites. Then when the head of the evil Amalek has been crushed – when fear of Amalek is no longer present in the world – then the non-Jew also begin to convert.

Thus even the non-Jewish nations of the world do not desire Amalek.

The tenth chapter then, is the focus of Megillat Esther. All the chapters preceding the final chapter are simply an introduction to the manner in which the universal repair and restoration under the kingdom of God occurs, in every plane, while here the focus is on a just and fair economic framework.

Let us now consider Purim. Purim is different from all the other festivals. Each festival reveals a certain aspect of the world, for instance the Exodus from Egypt, the Giving of the Torah, etc. However an age will come when we will no longer need to recall the Exodus from Egypt. A day will come, in the words of our Sages,

“And the subjugation to the nations will be primary, and the Exodus from Egypt will be secondary.”

(B’rachot 12b)

In other words – then we will only deal with the future redemption.

Purim is different. On Purim the intention was not to kill the sons or the daughters, nor was it to destroy on village or another. On Purim the intention was the complete annihilation and destruction of the Jews.

In Megillat Esther there is a portrayal of two kings of the world. The first aims to solve the world’s problems by murdering the weak – this is Haman; and the second, Mordechai, suggests offering a solution to the world’s problems through the establishment of a house of prayer for all the nations.

Those who have difficulty with this plan of action are not the non-Jews, but the Jews – to the extent that Mordechai was held in favor by only “the majority of his brethren.”

In summary: Megillat Esther holds within it a very complex revelation. Only he who knows not to bow and prostrate himself in any manner - he is capable of leading the world. Only he is able to fight a battle which is not simply his own nation’s fight for survival, or an attempt to found an empire, but rather to wage the war of eliminating the Amalekite darkness from the world, and in so doing, anointing the King of Kings over the world. This is the purpose of the battle, and it is for this that Mordechai endures such suffering for nine years.

This is the reason that we celebrate Purim through drunkenness, by drinking to the point of being unable to distinguish between Haman and Mordechai. We will understand this though the words of our Sages:

“What is the source for Haman in the Torah?”

And they answer:

“Have (“ha’min”) you eaten of the tree from which I commanded you not to eat?” (Bereshit 3:11)

(Chullin 139b)

As we know, the tree was the Tree of Knowledge.

This means that the mistake in dealing with Haman is the attempt to look for “another knowledge” – a logical reason for his hatred of Yisra’el in order to know how to oppose him. Yet this is a futile activity, for Haman’s hatred of the Jews stems to the days prior to knowledge, from the days of insanity. It is beyond knowledge and rationale, and therefore it strikes in any location throughout the world – whether it be at R’fidim, Chor’ma, Gilbo’a, or in Shushan.

It makes no difference to Amalek – for he simply desires to strike Yisra’el.

This may be the deep insight of

“Until he is unable to distinguish between cursed Haman and blessed Mordechai.”

(Megilla 7b)

When a person wants to bless his friend he desires to bless him boundlessly, without any limits to the blessing. Just as “blessed Mordechai” is as such, so too “cursed Haman” who yearns to persistently strike Yisra’el is like this, desiring to strike and battle Yisra’el without limitations. Despite the many varied enemies of the Jewish nation throughout the ages, none was comparable to Amalek. (We must remember that we are not solely discussing the Amalekite nation per se, but the Amalekite notion and philosophy, which has meanwhile been adopted by a number of nations.)

What do the Jews do to commemorate their Purim victory? The Jews send Mishlo’ach Manot (literally “sending of portions” of food) each man to his friends, they hold se’udot (festive meals,) and read the Megilla – thereby illustrating to the world what the Jewish nation has to offer in place of the decadence with which the story of A’chash’verosh’s reign begins. Purim is named for the term Haman himself created, “Purim” – the “lots” that he drew in order that we never forget that our mission is to create and build, to give, and to reveal the world its root and source. This is impossible to achieve without recalling Amalek’s actions, and without obliterating Amalek from under the heavens. More fundamentally, this cannot be achieved if we are to bow down or prostrate ourselves. The renewal and rejuvenation that the word requires cannot be materialized through another accord with Amalek, but will only be realized through the revelation of God’s name in all its glory in the world.

This then, is another facet of the connection between Megillat Esther and Eretz Yisra’el – expressed by the fact that the Megilla is read on two different days. There is no other festival like this – and in fact it is prohibited to institute practices that are not uniformly applicable to all Jews, (from the prohibition of “lo tit’go’dedu” – “do not form small groups,” (D’varim 14:1.)) But on Purim the world knows that there is another Purim specifically in honor of Jerusalem – not Shushan – which is why cities that were walled during the days of Yehoshu’a bin Nun, the conqueror of the Land of Israel, celebrate Purim on the fifteenth of Adar.

Therefore we have learned that there can be no Purim without Jerusalem, and we do not say Hallel on Purim for “we are still the servants of A’chash’verosh,” (Megilla 14a) – we are still amidst the process.

The Megilla concludes with the lesson that Mordechai teaches us how his not bowing and prostrating himself can cause the revelation of God’s name throughout the entire world – down to the solution of wide-ranging universal crises. When the day comes that we will merit that Yisra’el’s messenger will be accepted by all – not solely the majority – of his brethren, for then all of Yisra’el will understand that he “speaks peace for all his seed,” (Esther 10:3) – then the Megilla will have reached its conclusion.

Megillat Esther is not simply a tale of national survival! The Megilla holds within it Yisra’el’s dream to elevate the entire world through the Kingdom of God. This is a scroll that describes the greatest of miracles, and declares that as long as we have not reached Jerusalem – we are on the way to complete rectification, we are still in the process of the great repair and rejuvenation that are the purpose of our existence. We have not come to solve a localized problem or crisis – but rather to solve an eternal problem.

The eternal answer lies in the place where God’s angels ascended and descended. The eternal solution lies in the place to which the enter Megilla points.

This Megilla reminds us how everything began:

“With the captivity which had been carried into exile.”

(Esther 2:6)

Yet it is not only this exile that will be returned – all the islands of the ocean will be liberated from the Amalekite monster, and they will rise up to the place that will be a house of prayer for all the nations. Then, the progression of the Megilla will reach its conclusion.

Translated by Sholem Hurwitz.

Copyright by Keren Yishai/Rav M. Elon