PURIM THOUGHTS
for discussions
Who wrote the Book of Esther?
The author is unknown. There are (surprisingly!) many views on the subject. The Talmud ascribes it to the men of the Great Synagogue, and Rashi (and others) say it was written by Mordecai himself. All that can be asserted is that it was most likely a man and he was probably a Persian Jew. Throughout the story we read an intimate and accurate knowledge of the Persian court, so much so that the Book of Esther is recognised to be a valuable source of information, filling in many gaps in the accounts of classical historians.
As a piece of literature, it is astounding. It has a remarkable amount of action and description all slotted into very few characters. The author narrates the story skilfully, letting us through the sub-plots to understand the main plot of the story.
The book proved a huge hit amongst the people. Most homes through Jewish history have had their own copy of the Megilla. The Book of Esther is, in fact, the last of the FIVE Megillot, last simply because the scrolls are arranged in the order in which they are read in the synagogue throughout the year. Although one of five, the Book of Esther is known as the Megilla, not because of its importance but due to its extreme popularity and the prominence it is given as a time when communities come together to hear about Jewish survival over potential annihilation.
The Book of Esther gives us one version of the story. The apocrypha gives us another dimension to this fantastic tale in Jewish history.
The Book of Esther vs The Apocrypha
The term ‘apocrypha’ comes from a Greek word which means ‘hidden’.
The apocrypha consists of a number of writings which were excluded from the Hebrew scriptures but which have been read separately.
There are a variety of reasons as to why certain texts were omitted. The final decisions by Jewish leaders about what to include in the Hebrew canon were not made until about 100 CE and there seems to have been much debate on what should be included and what should be left out.
The apocrypha has a fairly large piece of text which has been omitted from the Book of Esther. It seems there were a number of additional thoughts which were not shared with the general Jewish population. This is particularly apt for Purim since we read a number of times that God is hidden in the Book of Esther.
In Hebrew, the verb ‘l’ha’steer’ means ‘to hide.’ There are many elements of the Purim which are based around the idea of keeping something hidden. Esther kept her Jewish identity hidden from the King. We know virtually nothing of Esther’s life before she met the King. We also know little of Mordechai’s life. The apocrypha fills in many gaps which leaves the Book of Esther open for questioning.
We are lead to believe that Mordechai is Esther’s uncle.
Megillat Esther tells us :-
2:7
‘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…’
The apocrypha tells us:-
1:7
‘And he had a foster child, the daughter of his father’s brother, Aminadab, and her name was Esther. When her parents died, he brought her up to womanhood as his own. The girl was beautiful in appearance.’
The Talmud derives from the phrasing ‘neither father nor mother’ that Esther’s father had died before Esther was born, and her mother had died during childbirth.
So, from both pieces of text we can establish that Esther, (Hebrew name Hadassah) was indeed his cousin, not his niece. We know very little else about the pair.
We read in the megilla
2:20
‘Esther had not yet made known her kindred nor her people – as Mordechai had charged her; for Esther did the commandments of Mordechai.”
and the same sentiments are written in
1:20 in the apocrypha
‘Esther had not disclosed her country – such were the instructions of Mordechai
and then we see a big difference in the two text.
Esther follows the instructions of Mordechai in the megilla
‘for Esther did the commandments of Mordechai, like as when she was brought up with him’
and yet the apocrypha continues with
‘Esther had not disclosed her country – such were the instructions of Mordechai, but she was to fear God and keep his laws, just as she had done when she was with him.’
Many of us are taught that God is not mentioned at all in the Purim story. God is not mentioned in Megillat Esther, but the apocrypha includes God’s role within the lives of the central characters as well as throughout the text.
The story continues and we learn that Esther is asked by Mordecai (via a servant of the palace) to speak directly with the King and try and alter the fate of the Jewish people
The reply goes back from Esther to Mordecai:
4:11
‘all the King’s servants and the people of the provinces do know, that whoever, whether man or woman, shall come to the King into the inner court when they are not called, shall be put to death. I have not been called before the King.’
And Mordecai sent another message directly to Esther telling her:
4:13
Think not with thyself, that thou shall escape in the King’s house, think of more than all Jews.’
Esther seems to think it over and asks the servant to tell Mordecai to (*1 see programme idea later in this choveret for how to use this text)
‘Go gather together all the Jews that are in Shushan and fast for me, neither eat nor drink for three days and so I will go to the King, and if I perish, I perish.’
This seems to be a strong Purim message for Jews who don’t connect so well to prayer. There is no prayer involved, no incantation of Hebrew words. Just a request from the heart from this beautiful young woman, who is convinced she will be killed by her husband since the law of her homeland tells her she cannot approach him. She does not refuse her cousin’s request. She doesn’t continue to send messages, asking for more advice on how to approach the King.
She asks for her community to join collectively and fast. Esther is clearly making a statement about her feelings towards the Jewish community. She wants their support, her need for community seems vital.
And the apocrypha gives us this: (*2 see programme idea for how to use this text)
14:3
She prayed to the Lord God of Israel, and said: O my Lord, you alone are our King, help me, who am alone and have no helper but you, for danger is in my hand. ever since I was born I have heard in the tribe of my family that you, O Lord, took Israel out of all the nations, and our ancestors from among all their forebears, for an everlasting inheritance, and that you did for them all that you promised…
14:12 remember, O Lord, make yourself known in this time of our affliction, and give me courage. Put eloquent speech in my mouth before the lion, and turn his heart to hate the man who is fighting against us, so that there may be an end of him and those who agree with him…Save me from my fear…”
The apocrypha relates that Esther prayed and fasted for three days. The megilla makes no mention of her prayers, only her fasting.
Esther’s prayer to God is specific and heartfelt.
Why is there no mention of praying to God in the megilla?
One possible explanation is that the omission must have been intentional. The author of the piece seems to have gone out of his way to avoid mentioning the divine name. The reason for this can only be surmised. Perhaps, since the megilla was to be read at the annual merrymaking of Purim, when considerable licence was permitted, the author feared God’s name might be profaned, if it occurred in the reading. perhaps he feared that the book might be disrespected by non-Jews because of its story of Jews triumphing over the non-Jewish power. Whatever the reason, it is always noted that the name of God is missing from the megilla and that none of the central characters pray to God during this terrible time. There is only one indication of faith in God in the megilla which is when Mordecai states in the megilla
4:14 ‘Relief and deliverance will arise from another place.’
We see an interesting contrast between the way Esther behaves in the megilla, making no reference to God, and in the apocrypha, where Esther’s prayer is directly to God for his help.
There are other differences you might want to address in the ways the story is written.
PROGRAMME IDEAS
Use this piece (*1) of text as a basis for discussion on the reasons why Esther might have needed to know her community were supporting her. Remember, she was cut off from other Jews, hiding her Jewish identity, living in the royal palace.
What role would community play in her life?
You may choose to take this discussion further (possibly with a more adult group) looking at the role of community support we offer via synagogues, community centres, youth movements/clubs etc.
How can community support be improved?
What are people’ s needs for community support?
Use *2 and compare with *1 as to how prayer might help some people and community support will help others.
Discuss ways in which one may be more useful than others.
Are there any Jewish rituals which involve only prayer?
Are there any Jewish rituals which involve only community?
(To extend this discussion you may want to look at the ideas of Brit Milah, Pideon Ha Ben, Bnei Mitzvah and the parties these life-cycle events involve, Shiva traditions, Chavurah suppers etc)
Is community or prayer more important to the members of your group? Or are they intrinsically connected?