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PURIM READING

Megillah Overview Rabbi Menachem Leibtag

Hide and Seek

nyone singing Az Yashir return to Jerusalem, just as the prophet introduces Mordechai (2:5) may be the
(Shemot 15:1–18) or recit- Yirmiyahu had predicted (see Ezra most ironic line in the entire Megillah!
Aing the Hallel (Tehillim 114) 1:1–7). Could the fact that Am Yisrael Note that the phrase ish Yehudi is men-
declares publicly and explicitly that G-d remained scattered among the 127 tioned only one other time in the entire
receives the credit for the miracles of provinces of the Persian Empire (see Tanach – in Zechariah 8:23. There, the
the Exodus. In contrast, an audience 3:8), even though they could/should ish Yehudi describes a devout Jew in
listening to Megillat Esther has no idea have returned a generation or two ear- Jerusalem – leading a group of non-Jew-
if G-d is behind our salvation, for His lier, not relate to the prophetic message ish pilgrims who have come to the
Name is never mentioned, not even of the Megillah? Temple in search of G-d. Furthermore,
once!
A second clue can be discerned from the the word haBira, up until this time,
Nonetheless, the Talmud (Megillah opening words of Haman to Achash- had been used exclusively to describe
14a) considers the public reading of the verosh: “There is a certain nation scat- the Temple (see Divrei HaYamim 29:1
Megillah equivalent to our recitation of tered among the nations whose laws are & 29:19). Now it describes Shushan!
Hallel and the Song of the Sea! different than any other nation, but the Finally, the name Mordechai is most
Chazal seemingly understood the laws of the King they do not keep, and it provocative for it stems from the name
absence of G-d’s Name from the Megil- is not worthwhile for the King to leave of the chief Babylonian deity – Marduk
lah was not only intentional, but also its them be...” (3:8). (see II Kings 25:27 & Yeshayahu 39:1).
key message! The deliberate obfusca- Chazal raise the possibility that at times Might we conclude that the Jewish
tion of G-d’s Name begs the reader to “the King” in Megillat Esther may be people had replaced their G-d with
find G-d “hiding” behind the dramatic “holy,” i.e. it may be alluding to G-d Achashverosh, and their Temple with
narrative. This style of composition Himself, and not only to Achashverosh. Achashverosh’s palace? Had the bira in
may reflect an eternal religious mes- If correct, this verse may be a subtle Yerushalayim become Shushan haBira?
sage, that throughout our history, we allusion to G-d’s disappointment with The Megillah’s primary message is
must constantly search for G-d, even the fact Am Yisrael had not returned
though He appears to be hidden. (It may to their Land. After all, in Yirmiya- surely for the reader to perceive the
hidden hand of G-d behind our salva-
also explain the peculiar name change hu’s prophecy of future redemption
of Hadassah to Esther. ) (29:10-14), he promised not only the tion. Yet its more subtle message may
1
be that this entire crisis could have been
If our assumption is correct, then possi- opportunity of return from Exile, but averted had we only answered G-d’s
bly another key Biblical theme may also also stated G-d’s expectation that Am earlier call to begin our redemption.
be intentionally ‘missing’ in the Megil- Yisrael would be eager to return and A more detailed version of this essay can
lah, i.e. the Land of Israel. Could the re-establish themselves as His nation
author of the Megillah want the reader in the Land of Israel. be found at tanach.org/purim.htm.
to ask not only where is G-d, but also Furthermore, the Cyrus Declaration
– where is His Land? had provided the Jews not only with the 1 Lehastir = to hide. See Esther 2:7 and Chullin
If so, we would expect the Megillah to “right of return” but also the opportu- 139b.
leave us with at least a few clues. nity to rebuild their Temple. There may 2 See 1:7 & 5:1. Note also Megillah 12a.
be a subtle allusion to this in the Megil-
The first clue may be “hiding” in its
opening verse, as it highlights that lah’s extravagant detail of the vessels at
Achashverosh’s party in Shushan and in
Achashverosh is a Persian king. Con- 2 Rabbi Menachem Leibtag is an internation-
sidering that Cyrus (Koresh) is known its description of his palace. Had the ally acclaimed Tanach scholar and online
Jewish education pioneer.
to be the first Persian king, hence the Jews chosen Shushan over Jerusalem?
story in Megillat Esther takes place Finally, when we consider the proph- A member of the Mizrachi Speakers Bureau
after the Jews had an opportunity to ecies of Zechariah, the very verse that mizrachi.org/speakers

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