Achashverosh & Haman in Therapy: The Psychological Brilliance of Esther

Rabbi Y. Y. Jacobson

Summary: Henry Kissinger may have been the world’s most famous Jewish diplomat, but he certainly was not the first. The Purim Megillah, named for Queen Esther, paints a picture of a smart, resourceful, courageous woman of faith. But a close reading of the story, and a proper analysis of her actions in the story also reveal her to be a masterful tactician and diplomat that even Kissinger would be blown away by. The simple question is the purpose of Esther’s two banquets. What was the point of the first? And why wasn’t one enough? Why couldn’t she have asked what she needed the first time? These questions are answered in the Megillah by the change of a single word. According to the Maharil, the main Purim miracle took place when Achashverosh had trouble falling asleep, yet his insomnia seem to have had no really influence on the Purim story. What actually happened that night? Why could the king not fall asleep? The sermon examines the relationship between Joseph Stalin and the ruthless Lavrentiy Beria, and uses it as a parallel for that of Achashverosh and Haman. Understanding this relationship and an in-depth analysis of Achashverosh will help expose the brilliant maneuvering of Queen Esther and the purpose of her two banquets.

The Mystical Teachings of Purim

I have so many Purim posts waiting to be published, I had to choose which one.... finally settled on Rabbi Anava for today.

Oscars, Superbowl, Elections & the Year of Purim

Art 'Surreal World' by Mohn-Blume

by Tzvi Freeman

“What’s the inner, deep, kabbalistic meaning of the mess-up at the Oscars this year?” asked David.

We were enjoying a Shabbat meal in Los Angeles. David is a friend who works in that world of big screen entertainment while living in a Torah-observant universe at the same time. So he’s constantly looking for deeper meanings.

As for me, I was looking to buy time so I could think. “What happened at the Oscars?” I asked.

“You know, the best picture of the year award!” he answered. “They announced the one that everyone expected, and then in the middle of all the acceptance speeches, someone came running onstage to announce that it was all wrong.”

“So which picture won?”

“Oh, a small-budget movie that bombed at the box office.”

I’m searching for kabbalistic meaning. Not coming up with much. I don’t quite traverse two worlds as David does. Couldn’t find Elijah the Prophet anywhere to help me, either.

So David went on.“It seems to be a pattern. Like this is the Year of Big Surprises.’’ “It seems to be a pattern. Like the Superbowl. What a comeback! People were walking out, switching off their sets—and then, boom! Everything turned around. Same with the federal elections. And the World Series! And Brexit, too. Well, that one started before Rosh Hashanah. But it still seems like this is the Year of Big Surprises.”

He was looking at me, as though I had an explanation.

“Sounds a lot like Purim,” I said. Hey, I had to say something. “Back in Persia it looked for sure that one side was gonna be the winner. And then—boom—everything was turned upside-down.”

“Yes!” exclaimed David. “It’s a Purim year!”

Now was my chance to sound like I really had an answer. “In the Purim story,” I continued, “after the big turnaround, everything had an explanation. 20/20 hindsight. But in foresight, totally the opposite.”

“Right!” said David. “That’s just what’s been happening this year, again and again!”

“So maybe,” I continued, “that’s the way Moshiach is going to arrive.”

David got it right away. “You mean nobody will expect it. Everyone will see the world going in the opposite direction. And then—boom—everything will turn around. And we’ll see in hindsight how everything was really going that way all along. Despite disaster after disaster, everything in the world was really moving towards its perfection.”

“As long as it happens real soon,” I answered.

“I’ll make l’chaim to that!”“L’chaim to the biggest turnaround in history that will make sense only in retrospect!” said David. “L’chaim to the biggest turnaround in history that will make sense only in retrospect!”

“L’chaim!”

I looked to the door. Elijah could enter any minute.

Source: Chabad

The Clothes Have No Emperor

Art: Vladimir Kush

by: Rabbi Yosef Y. Jacobson

Death of a queen

The opening chapter of the Purim Meggilah is strikingly enigmatic.

Here is the story in brief: The Emperor of Persia, Achashverosh, throws a party in his capital city, Shushan, to celebrate the firm establishment of his kingship. On the seventh day of the feast, "when the heart of the king was merry with wine," he orders seven of his chamberlains to bring Queen Vashti before him, "to show off her beauty."

Vashti refuses to appear. The king becomes furious and he has her executed.

Why did Vashti refuse to appear before the guests? The Talmud explains [1], that when Achashverosh offered to show them his wife's beauty, the guests insisted that she appear without any clothes. Vashti, a wicked queen who found special glee in torturing and violating Jewish girls and women on the Sabbath day, was punished with leprosy on her skin. Under such conditions she naturally refused to expose her body.

But if so, why did Vashti not send a private message to her husband explaining that it would be humiliating for her and him if she were to expose herself before the guests. Though the king was intoxicated, it is hard to imagine that he would bestow a death sentence on a wife who has just spared him tremendous shame [2]!

Also, why does this story occupy the entire first chapter of the Megillah? Though it is a prelude to understanding how Esther, the hero of the Purim story, became the queen of Achashverosh, nonetheless, the detailed description of the event that brought about Vashti's execution seems superfluous in the story of Purim.

The power of evil

In the Kabbalah, where all biblical figures and episodes are depicted as parables for metaphysical realities, Achashverosh, the mighty monarch of a world power, serves as a parable for the King of Kings, the Creator of the universe [3]. Vashti, the wicked queen of Persia, symbolizes the reign of evil in the world [4].

Naked evil has no appeal or power to attract. In order for evil to gain popularity among the masses, it must be "packaged" well; it must be "dressed" in nice garments that will cover up its true identity.

The two evil monsters of the last generation, Hitler and Stalin, presented their colossal murderous strategies as moral and noble programs dedicated to healing the world of its diseases. This was true throughout history. The inventors and implementers of bloodshed and violence usually presented their schemes as ethical and humane endeavors.

This is valid concerning the evil we perpetrate in our personal lives as well. We embrace many of the destructive and immoral temptations we feel in our heart only because they package themselves outstandingly well. The glittering veneer of comfort and happiness that these temptations display lure us into their trap. If every unhealthy craving we experience presented itself without any masks, we would immediately cast it away.

Thus, the Kabbalah teaches [5] that man's daily challenge in life consists of choosing substance over packaging, inherent value over good PR. When one feels an urge to eat something, to engage in a certain intimate act or to say something, he or she ought to reflect whether this is an inherently healthy and moral thing to do, or is indeed hollow and empty, merely exhibiting itself as promising and enjoyable.

The hallmark of a spiritual life is one that always seeks to be in tune with the true essence of things, and not merely with their external appearance.

Removing the masks

This is how Jewish mysticism understands the symbolism behind the opening story of the Meggilah: Vashti, symbolizing the power of evil, can only retain her power and glory if she is garbed in garments that conceal her real identity. If Vashti removes all her masks, she instantaneously loses all of her appeal and charm.

Therefore, when the King of Kings insists that Vashti appear at His feast in her bareness, she must refuse Him. Because the "clothes" of evil have no "emperor" within them.

This brought about the end of the Vashtinian rule. When evil is called on its nakedness, its nothingness is exposed and its power lost [6].

Footnotes

1. Megillah 12b.

2. The Talmud (ibid. Quoted in Rashi to Esther 1:12) explains, that Vashti sent her husband humiliating messages, thus kindling his wrath to an extreme. What follows is the mystical interpretation of the story, as it is presented in the writings of Chassidism.

3. Midrash quoted in Meoray Or 1:182. Cf. Rikanti to Genesis 29:10, quoted in Mechir Yayin to Esther 1, 12:13. Erkay Hakenuyim under the entry of Achashverosh.

4. See Or Hameir Megiilas Esther. Likkutei Levi Yitzchak Megillas Esther p. 79. Toras Levi Yitzchak p. 17.

5. See Tanya chapter 16.

6. See Tanya chapter 29.

The nucleus of this explanation was presented by the Baal Shem Tov (1698-1760, founder of the Chassidic movement). It is quoted in his name by Rabbi Zee'v Wolf of Zhitamir (a disciple of the Maggid of Mezrich, heir to the Baal Shem Tov) in his Chassidic work Or Hameir on the Meggilah. Reference to it is made in Or Hatorah (by Rabbi Menachem Mendel of Lubavitch, the Tzemach Tzedek, 1789-1876) Megilas Esther p. 72.

Rabbi Mendel Kessin on Amalek

The Seventh of Adar

"And you will command the Children of Israel" [Tetzaveh 27:20]

The Vilna Gaon asks why the verse begins with Hashem instructing Moshe "And you will command..." without first stating the standard opening "Hashem spoke to Moshe, saying..."

The answer, said the Gaon, is as follows:

The day of Moshe Rabbeinu's passing [and day of his birth] was the seventh of Adar. In most years, this day falls out during the week in which Parshas Tetzaveh is read. Now, in the entire Parshas Tetzaveh, Moshe's name is not mentioned, even once. This alludes to the fact that Moshe's demise took place during this week.

However, continued the Gaon, even though Moshe's name is not mentioned explicitly in Tetzaveh, it is nevertheless there in a hint:

There are 101 verses in the Parsha. If the letters that comprise the name "Moshe" - משׁה -are spelled out in their entirety, we would have the following:

מ the letters comprising Mem are מ מ -

שׁ the letters comprising Shin are שׁ י ן -

ה the letters compring Hey are ה א -

Total numerical value: 446

If we add up the numerical value of all these letters, and then subtract the numerical value of משׁה [Moshe: 345] - we will be left with the number 101 - the exact number of verses in the parsha.

Source: Rabbi Y. Bronstein

Terumah: The Tachash and the Erev Rav

by Rabbi Chanan Morrison

The Talmud gives an account of the enigmatic Tachash, a mysterious creature whose beautiful multicolored hide was used as a covering for the Tabernacle:

“The Tachash that lived in the time of Moses was a unique species. The Sages could not determine whether it was domesticated or wild. It only appeared at that time for Moses, who used it for the Tabernacle. Then it vanished.” [Shabbat 28b] What is the significance of this unique animal? What was its special connection to Moses, that it made its appearance only during his lifetime? And why did Moses incorporate the colorful Tachash in the Tabernacle, albeit only for its outermost covering?

Mixed Blessings from Mixed Multitudes

The Tachash is said to have had one horn, this picture is
for illustrative purposes only, and not a real Tachash

In Aramaic, the Tachash is called Sasgona, for it was proud (sas) of its many vivid colors (gona). According to Rav Kook, the multihued Tachash is a metaphor, representing Moses’ desire to include as many talents and gifts as possible when building the Jewish people - even talents that, on their own, might have a negative influence upon the people. The metaphor of the Tachash specifically relates to Moses’ decision to allow the Erev Rav - “mixed multitudes” from other nations - join the Israelites as they left Egypt.

The Erev Rav were the source of much grief. They instigated the Sin of the Golden Calf and other rebellions against God in the wilderness. And their descendants throughout the generations continued to bring troubles upon Israel. Nevertheless, at the End of Days, all the troubles these difficult and diverse forces caused will be revealed as having been for the best, as the absorption of the Erev Rav served to enrich the Jewish people.

One disturbing aspect of the Erev Rav is the phenomenon of many dynamic forces abandoning the Jewish nation during its long exile among the nations. Yet this is not a true loss, since only that which was foreign to the inner spirit of Israel is cast off. These lost elements of the Erev Rav were ultimately incompatible with Knesset Yisrael, the national soul of Israel; thus they were unable to withstand the pressures and hardships of exile. It saddens us to lose that which we thought was part of Israel, but in fact, they were never truly assimilated within the nation’s soul.

This outcome benefits the world at large. As these ‘fallen leaves’ join the other nations, they bring with them much of what they absorbed from the holiness of Israel. As a result, other peoples have become more receptive to Israel’s spiritual message.

Could the Tachash be Domesticated?

The Sages were in doubt as to the ultimate fate of the multi-talented Erev Rav. Would they be truly absorbed within Israel, enriching the people and remaining forever a part of it? Or would they only serve as a positive influence on the world, outside the camp of Israel?

The Sages expressed this uncertainty by questioning whether the Tachash was a domestic creature. A wild animal cannot be trained and will not permanently join man’s home. It can only be guided indirectly. A domesticated animal, on the other hand, is completely subservient to man and is an integral part of his household. Would the Erev Ravultimately be rejected, like wild animals which can never be truly at home with humanity? Or would they be domesticated and incorporated into the house of Israel?

Moses and the Tachash

Just as the Tachash only made its appearance in Moses’ time, so too, this absorption of foreign talents was only possible in Moses’ generation. No other generation could have taken it upon itself to accept alien forces into the nation. Once the contribution of the Erev Rav to Israel is complete, the nation’s spiritual restoration requires that they will be purged from the Jewish people. “I will purge your dross... and then you will be called the city of righteousness, faithful city” [Isaiah 1: 25-26].

We usually avoid destructive forces which may delay and hinder the ultimate good. However, a far-reaching vision can detect the underlying purpose of all human activity, as all actions ultimately fulfill the Divine Will. The great hour of Exodus resonated with the highest vision; the first redemption of Israel initiated the historical process that will culminate with the final redemption. Moses, the master prophet, “the most faithful of all My house,” saw fit to include those varied forces that ordinarily would be rejected. And yet, like the skins of the Tachash, they were only suitable for the most external covering.

“The new heavens and the new earth which I will make are standing before Me.” [Isaiah 66:22] All of the wonderful forces of the future - “the new heavens and the new earth” - are not really new. They already exist. Even now, they are “standing before Me.” By accepting the Erev Rav, Moses planted these diverse gifts within the Jewish people. Like seeds, they decay in the ground; but ultimately they will sprout and bring forth new life. The brilliant future light, with all of its spectacular colors and breadth, is not new; it was secreted away long ago. This resplendent light is hidden, like the multi-hued Tachash, until the time will come for it to be revealed once more. [Sapphire from the Land of Israel. Adapted from Ein Eyah vol. III, pp. 105-107]

Nibiru -Planet X, Gog & Magog -What Does It All Mean? [audio]

The Tamar Yonah Show: Israel NewsTalk Radio

Whether you agree or disagree that there is a mysterious Nibiru or Planet X on a close almost-collision course with Earth, astronomers, common people, and religious leaders are still talking about a star coming towards earth that can wreak havoc. Is there a Planet X, or Nibiru, or dwarf star out there? And if so, where exactly do Jewish sources talk about this? And what does Nibiru have to do with the Messiah coming?

Rabbi and film maker, Yuval Ovadia, joins Tamar and talks to her about his documentary [video below] ‘PLANET X – NIBIRU – Gog-Magog — AMAZING REVELATIONS’ which has been seen by tens of thousands of people, and says that the natural disasters and weather changes we are seeing today, are not by accident. Find out why, on this show.  Click here to listen.