Chasidut for Esther 2:7
וַיְהִ֨י אֹמֵ֜ן אֶת־הֲדַסָּ֗ה הִ֤יא אֶסְתֵּר֙ בַּת־דֹּד֔וֹ כִּ֛י אֵ֥ין לָ֖הּ אָ֣ב וָאֵ֑ם וְהַנַּעֲרָ֤ה יְפַת־תֹּ֙אַר֙ וְטוֹבַ֣ת מַרְאֶ֔ה וּבְמ֤וֹת אָבִ֙יהָ֙ וְאִמָּ֔הּ לְקָחָ֧הּ מָרְדֳּכַ֛י ל֖וֹ לְבַֽת׃
And he brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter.
Kedushat Levi
Our sages in the Talmud Megillah 13 explain that the reason why Queen Esther was known as Esther (rather than as Hadassah, Esther 2,7) was that her beauty reminded people of the brilliance of the planet (star) Venus. [possibly the Talmud, which also explains her name as a reminder that she was a lady who could keep a secret, sees a dual meaning in her name, both brilliant light, and complete darkness, hiding things. Ed.] Some of G’d’s miracles involve changes in the laws of nature such as the splitting of the sea, turning the waters of the Nile into blood and redeeming the Jewish people from Egypt. Others are the result of a combination and timing of most unlikely circumstances.
Ahasverus’ taking a liking to Haman and trusting him blindly, and subsequently switching his trust to Esther who had never even revealed her nationality or religion to him, is just a minor example of this. Haman’s choosing to request permission from Ahasverus to hang Mordechai in the middle of the night, a night when the king could not sleep and he was reminded that Mordechai had saved his life from assassins, and that Esther at the time had brought this to his attention, and that Haman planned to kill his lifesaver, etc., are just a few of these propitious coincidences that resulted in Haman’s downfall and the salvation of the Jewish people at that time. The former kind of miracle is usually attributed to G’d in His capacity as the tetragram, י-ה-ו-ה, whereas the latter kind of miracle is attributed to G’d in His capacity as א-ד-נ-י. In the former case, G’d is “active, changing the rules of the game,” whereas in the case of the “hidden” miracle, the emphasis is on the recipient, מקבל. The difference can be compared to the difference between the sun and the moon, both of which give forth rays of light, the sun being a source of light, whereas the moon only reflects light that it had already received from the sun. Esther therefore is compared to the moon in the story of Purim.
When G’d performs supernatural miracles even the idolaters are humbled and recognize (temporarily) His mastery as we know from Exodus 18,1 where the Torah records that Yitro had heard about these great miracles and had concluded that Hashem is superior to any other force in the universe that claims the status of being a deity.
Amalek was the only nation among the wicked people denying G’d’s power, who challenged G’d by attacking His people, unprovoked, on ground (Compare Yalkut Shimoni, 938, and quoted by Rashi (Deuteronomy 25,18) that did not belong to any nation. According to Rashi, Amalek’s being the first to challenge the myth of G’d’s invincibility is compared to the first person jumping into boiling hot water of a bath tub, who, while being scalded nevertheless succeeds in cooling the water so that the next person following will hardly be scalded at all and subsequent people will feel comfortable in that tub.
[While both Rashi and Yalkut Shimoni quote this analogy, Rashi could not have taken it from Yalkut Shimoni, as the author of these Midrashim lived approximately 200 years later than Rashi. Ed.]
Seeing that Amalek initiated this rebellion against G’d, the Torah commands such far reaching punishment for that nation. If G’d now commanded the Israelites to wage war against Amalek, the reason was that seeing supernatural means of humbling idolaters had not sufficed, other, better understood means, i.e. warfare on earth, had to be reverted to. It was therefore appropriate that Joshua should conduct this battle as Moses had been instrumental in performing supernatural miracles, whereas Joshua would prove that G’d is able to deal with sinners without having to resort to supernatural means. Our sages alluded to this when they said in the Talmud Baba Batra 75 that if Moses’ face could be compared to the face of the sun, Joshua’s would be comparable to that of the moon.
Allusions found in the written Torah usually refer to the celestial regions or to matters supernatural, metaphysical, whereas allusions in the oral Torah usually refer to matters in the physical universe. The relationship between the written Torah and the oral Torah is that the written Torah is the source, i.e. like the sun, whereas the oral Torah is comparable to the moon, i.e. a recipient, reflecting the origin. Here, where nature was “repaired” by miracles similar to those experienced by Mordechai and Esther, i.e. “hidden miracles,” as described earlier, it was appropriate that we are told for the first time about parts of the written Torah to be committed to writing. [I believe the author draws a parallel between the antagonists of the Jewish people at that time, i.e. a descendant from Amalek, and the first defeat suffered by Amalek at the hands of Joshua, Ed.] The “allusions” referred to are the words זאת and זכרון in this short paragraph, and the written record of the Purim story in Esther as described in Esther 9,29-32. (Compare Talmud Megillah 7). The words זכרון בספר refer to the written record in the Torah, whereas the word זאת refers to the oral record in the halachah.
Ahasverus’ taking a liking to Haman and trusting him blindly, and subsequently switching his trust to Esther who had never even revealed her nationality or religion to him, is just a minor example of this. Haman’s choosing to request permission from Ahasverus to hang Mordechai in the middle of the night, a night when the king could not sleep and he was reminded that Mordechai had saved his life from assassins, and that Esther at the time had brought this to his attention, and that Haman planned to kill his lifesaver, etc., are just a few of these propitious coincidences that resulted in Haman’s downfall and the salvation of the Jewish people at that time. The former kind of miracle is usually attributed to G’d in His capacity as the tetragram, י-ה-ו-ה, whereas the latter kind of miracle is attributed to G’d in His capacity as א-ד-נ-י. In the former case, G’d is “active, changing the rules of the game,” whereas in the case of the “hidden” miracle, the emphasis is on the recipient, מקבל. The difference can be compared to the difference between the sun and the moon, both of which give forth rays of light, the sun being a source of light, whereas the moon only reflects light that it had already received from the sun. Esther therefore is compared to the moon in the story of Purim.
When G’d performs supernatural miracles even the idolaters are humbled and recognize (temporarily) His mastery as we know from Exodus 18,1 where the Torah records that Yitro had heard about these great miracles and had concluded that Hashem is superior to any other force in the universe that claims the status of being a deity.
Amalek was the only nation among the wicked people denying G’d’s power, who challenged G’d by attacking His people, unprovoked, on ground (Compare Yalkut Shimoni, 938, and quoted by Rashi (Deuteronomy 25,18) that did not belong to any nation. According to Rashi, Amalek’s being the first to challenge the myth of G’d’s invincibility is compared to the first person jumping into boiling hot water of a bath tub, who, while being scalded nevertheless succeeds in cooling the water so that the next person following will hardly be scalded at all and subsequent people will feel comfortable in that tub.
[While both Rashi and Yalkut Shimoni quote this analogy, Rashi could not have taken it from Yalkut Shimoni, as the author of these Midrashim lived approximately 200 years later than Rashi. Ed.]
Seeing that Amalek initiated this rebellion against G’d, the Torah commands such far reaching punishment for that nation. If G’d now commanded the Israelites to wage war against Amalek, the reason was that seeing supernatural means of humbling idolaters had not sufficed, other, better understood means, i.e. warfare on earth, had to be reverted to. It was therefore appropriate that Joshua should conduct this battle as Moses had been instrumental in performing supernatural miracles, whereas Joshua would prove that G’d is able to deal with sinners without having to resort to supernatural means. Our sages alluded to this when they said in the Talmud Baba Batra 75 that if Moses’ face could be compared to the face of the sun, Joshua’s would be comparable to that of the moon.
Allusions found in the written Torah usually refer to the celestial regions or to matters supernatural, metaphysical, whereas allusions in the oral Torah usually refer to matters in the physical universe. The relationship between the written Torah and the oral Torah is that the written Torah is the source, i.e. like the sun, whereas the oral Torah is comparable to the moon, i.e. a recipient, reflecting the origin. Here, where nature was “repaired” by miracles similar to those experienced by Mordechai and Esther, i.e. “hidden miracles,” as described earlier, it was appropriate that we are told for the first time about parts of the written Torah to be committed to writing. [I believe the author draws a parallel between the antagonists of the Jewish people at that time, i.e. a descendant from Amalek, and the first defeat suffered by Amalek at the hands of Joshua, Ed.] The “allusions” referred to are the words זאת and זכרון in this short paragraph, and the written record of the Purim story in Esther as described in Esther 9,29-32. (Compare Talmud Megillah 7). The words זכרון בספר refer to the written record in the Torah, whereas the word זאת refers to the oral record in the halachah.
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