Jewish Power and Vulnerability: Purim and the Ever-Present Possibility of a Sea Change
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Jewish Power and Vulnerability: Purim and the Ever-Present Possibility of a Sea Change Joshua Ladon IACT Coordinators Pilot February 2, 2021 1. Esther 4 1 2. Babylonian Talmud Sanhedrin 74a-b 2 3. Babylonian Talmud Megillah 16b 2 4. Yossi Klein HaLevi, “Passover Jews vs. Purim Jews: The Agony of Our Dilemma,” 2013 3
Rabbi Joshua Ladon is the West Coast Director of Education for the Shalom Hartman Institute of North America, where he oversees educational and programmatic activity in the San Francisco Bay area. Joshua received a BA from Washington University in St. Louis and subsequently lived in Jerusalem for seven years, completing an MA in Jewish Thought at Tel Aviv University. He received rabbinic ordination from the Shalom Hartman Institute. He is currently a Doctoral student in Jewish Education at the Jewish Theological Seminary in New York. Joshua joined SHI North America from San Francisco’s Jewish Community High School of the Bay, where he served as Dean of Student Life and Jewish Life with great distinction, including receiving the Diller Award for outstanding teaching. The Shalom Hartman Institute is a leading center of Jewish thought and education, serving Israel and North America. Our mission is to strengthen Jewish peoplehood, identity, and pluralism; to enhance the Jewish and democratic character of Israel; and to ensure that Judaism is a compelling force for good in the 21st century. Shalom Hartman Institute of North America 475 Riverside Drive, Suite 1450 New York, NY 10115 212-268-0300 info@shalomhartman.org | www.shalomhartman.org
1. Esther 4 When Mordecai learned all that had happened, Mordecai tore his clothes and put on sackcloth and ashes. He went through the city, crying out loudly and bitterly, until he came in front of the palace gate; for one could not enter the palace gate wearing sackcloth.— Also, in every province that the king’s command and decree reached, there was great mourning among the Jews, with fasting, weeping, and wailing, and everybody lay in sackcloth and ashes.— When Esther’s maidens and eunuchs came and informed her, the queen was greatly agitated. She sent clothing for Mordecai to wear, so that he might take off his sackcloth; but he refused. Thereupon Esther summoned Hathach, one of the eunuchs whom the king had appointed to serve her, and sent him to Mordecai to learn the why and wherefore of it all. Hathach went out to Mordecai in the city square in front of the palace gate; and Mordecai told him all that had happened to him, and all about the money that Haman had offered to pay into the royal treasury for the destruction of the Jews. He also gave him the written text of the law that had been proclaimed in Shushan for their destruction. [He bade him] show it to Esther and inform her, and charge her to go to the king and to appeal to him and to plead with him for her people. When Hathach came and delivered Mordecai’s message to Esther, Esther told Hathach to take back to Mordecai the following reply: “All the king’s courtiers and the people of the king’s provinces know that if any person, man or woman, enters the king’s presence in the inner court without having been summoned, there is but one law for him—that he be put to death. Only if the king extends the golden scepter to him may he live. Now I have not been summoned to visit the king for the last thirty days.” When Mordecai was told what Esther had said, Mordecai had this message delivered to Esther: “Do not imagine that you, of all the Jews, will escape with your life by being in the king’s palace. On the contrary, if you keep silent in this crisis, relief and deliverance will come to the Jews from another quarter, while you and your father’s house will perish. And who knows, perhaps you have attained to royal position for just such a crisis.” Then Esther sent back this answer to Mordecai: “Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maidens will observe the same fast. Then I shall go to the king, though it is contrary to the law; and if I am to perish, I shall perish!” So Mordecai went about [the city] and did just as Esther had commanded him. 1
2. Babylonian Talmud Sanhedrin 74a-b אמר ר' יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות אבל...ושפיכות דמים 'בשעת גזרת המלכות אפי 'מצוה קלה יהרג ואל יעבור כי אתא רבין אמר רבי יוחנן אפי שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי' מצוה קלה יהרג ואל והא אסתר פרהסיא הואי אמר אביי אסתר קרקע עולם היתה רבא אמר הנאת...יעבור .עצמן שאני Rabbi Yohanan said in the name of Rabbi Simon son of Yehozadak: They voted and concluded in the attic of the House of Nitzeh in Lod: Concerning all transgression in the Torah, if they tell someone, “Transgress so as not to be killed,” one should violate rather than be killed except for idolatry, licentiousness and murder...When Rav Dimmi came, Rabbi Yohanan said: This is the case only when there is no decree by the monarchy, but when there is a decree by the monarchy, one should be killed rather than transgress even a slight commandment. When Ravin came, Rabbi Yohanan said: Even not in a situation of royal decree, this is only the case in private, but in public one should be killed rather than transgress even a slight commandment...But was not Esther in public? Abaye said: Esther was passive. Rava said: When they do it for their own enjoyment, the ruling is different. 3. Babylonian Talmud Megillah 16b ויאמר המלך לאסתר המלכה בשושן הבירה הרגו היהודים אמר רבי אבהו מלמד שבא מלאך וסטרו על פיו The verse states: “And the king said to Esther the queen: The Jews have slain and destroyed five hundred men in Shushan the capital, and also the ten sons of Haman; what have they done in the rest of the king’s provinces? Now what is your petition and it shall be granted to you; and what more do you request, and it shall be done” (Esther 9:12). Rabbi Abbahu said: This teaches that an angel came and slapped him on his mouth, so that he was unable to finish what he was saying; he started with a complaint about what the Jews were doing, but ended on an entirely different note. 2
4. Yossi Klein HaLevi, “Passover Jews vs. Purim Jews: The Agony of Our Dilemma,” 2013 Jewish history speaks to our generation in the voice of two biblical commands to remember. The first voice commands us to remember that we were strangers in the land of Egypt, and the message of that command is: Don’t be brutal. The second voice commands us to remember how the tribe of Amalek attacked us without provocation while we were wandering in the desert, and the message of that command is: Don’t be naive. The first command is the voice of Passover, of liberation; the second is the voice of Purim, commemorating our victory over the genocidal threat of Haman, a descendant of Amalek. “Passover Jews” are motivated by empathy with the oppressed; “Purim Jews” are motivated by alertness to threat. Both are essential; one without the other creates an unbalanced Jewish personality, a distortion of Jewish history and values. 3
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