(3) in the third year of his reign [the rule of Achashverosh], he gave a banquet for all the officials and courtiers [advisors to the king] —the administration of Persia and Media, the nobles and the governors of the provinces in his service. (4) For no fewer than a hundred and eighty days he displayed the vast riches of his kingdom and the splendid glory of his majesty. (5) At the end of this period, the king gave a banquet for seven days in the court of the king’s palace garden for all the people who lived in the fortress Shushan, high and low alike.
1. What do you notice about the order of the parties? Who is invited to the first party? Who is invited to the second party? Is this a good order or would you switch it? Why?
The verse states: “And when these days were fulfilled, the king made a feast for all the people that were present in Shushan the capital” (Esther 1:5). Rav and Shmuel disagreed as to whether this was a wise decision. One said: Achashverosh arranged a feast for the residents of Shushan, the capital, after the feast for foreign dignitaries [very important people] that preceded it, as mentioned in the earlier verses, indicating that he was a clever king. And the other one said: It is precisely this that indicates that he was a foolish king. The one who said that this proves that he was a clever king maintains that he acted well when he first brought close those more distant subjects by inviting them to the earlier celebration, as he could appease [satisfy] the residents of his own city whenever he wished. And the one who said that he was foolish maintains that he should have invited the residents of his city first, so that if those faraway subjects rebelled against him, these who lived close by would have stood with him.
1. Who do you agree with? The opinion that says Achashverosh was a clever king or the opinion that says Achashverosh was a foolish king? Why?
(10) On the seventh day, when the king was merry with wine, he ordered Mehuman [Haman], Bizzetha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, the seven eunuchs [palace employees] in attendance on King Ahasuerus, (11) to bring Queen Vashti before the king wearing a royal diadem [crown, but just her crown], to display her beauty to the peoples and the officials; for she was a beautiful woman. (12) But Queen Vashti refused to come at the king’s command conveyed by the eunuchs. The king was greatly incensed [very, very angry], and his fury burned within him.
(9) In addition, Queen Vashti gave a banquet for women, in the royal palace of King Achashverosh.
1. Vashti is sometimes seen as a feminist hero -- because she stands up to King Achashverosh. Our Rabbis, on the other hand, say that at this time in history, in general (non-Jewish) society, men and women were strictly separated and the fact that Vashti organised her banquet in the royal palace of King Achashverosh showed that they were planning to engage in immodest or rude behaviours. If this is true, why would Vashti refuse the King's command?! Can you come up with some suggestions?
Rabbi Yosei bar Ḥanina said: This teaches that she broke out in leprosy, and therefore she was embarrassed to expose herself publicly. An alternative reason for her embarrassment was taught in a baraita [a Jewish text from first and second centuries CE, which is not included in the Mishnah, an edited copy of the Oral Law]: The angel Gabriel came and fashioned [made] her a tail.
The Gemara comments: Vashti was punished in this humiliating way for it is with the measure that a man measures to others that he himself is measured. In other words, God punishes individuals in line with their transgressions [sins], measure for measure. This teaches that the wicked Vashti would take the daughters of Israel, and strip them naked, and make them work on Shabbat. Therefore, it was decreed that she be brought before the king naked, on Shabbat. This is as it is written: “After these things, when the wrath of King Achashverosh was appeased [satisfied], he remembered Vashti, and what she had done, and what was decreed against her” (Esther 2:1). That is to say, just as she had done with the young Jewish women, so it was decreed upon her.
1. Can you think of other examples from Jewish tradition where enemies of Israel/the Jewish people are punished measure-for-measure (both within the story of Purim and from other stories, for example Pesach)?
In some schools or student activities there exists a policy of logical consequences as opposed to punishment. Teachers or educational leaders use misbehaviour as a teachable moment to try and get students to change their behaviour.
2. What is the difference between measure-for-measure punishment and logical consequences. Why, in Jewish tradition, in measure-for-measure punishment such an important concept? What might it demonstrate or prove? Why would this be important for the Jewish people? Is it fair and just?
(13) Then the king consulted the sages learned in procedure (the exact Hebrew translation would be "knowing the times" - like Rosh Chodesh, the New Month, to then calculate when chagim will take place). (For it was the royal practice [to turn] to all who were versed in law and precedent.
(15) “What,” [he asked his closest 7 non-Jewish advisors,] “shall be done, according to law, to Queen Vashti for failing to obey the command of King Achashverosh conveyed by the eunuchs [palace workers]?”
Our Rabbis say that the king consulted with Jewish sages (verse 13). Two verses later Achashverosh will ask his own (non-Jewish) advisors.
1. Why? Why is no advice given by the Jewish sages? Would you give advice about this if you were a sage? If one friend is in a fight with another friend, what would be the danger of giving advice about the fight to your friend? Could it put your own friendship at risk?
What then happens when we are talking about a Jewish leadership giving advice to the King? What dangers exist? We might also ask: would a Jewish prime minister of Australia be good or bad for Australian Jews? Why?
(22) Dispatches [letters] were sent to all the provinces [areas of rule] of the king, to every province in its own script and to every nation in its own language, that every man should wield authority in his home and speak the language of his own people.
1. In ancient times the husband/father was the head of the household and needed to be obeyed. Why would Achashverosh send out letters saying this? Does this change your view of whether he is a wise king or a foolish king? Explain.
(7) He was foster father to Hadassah—that is, Esther—his uncle’s daughter, for she had neither father nor mother. The maiden was shapely and beautiful; and when her father and mother died, Mordechai adopted her as his own daughter.
(10) Esther did not reveal her people or her kindred [family], for Mordechai had told her not to reveal it.
Is she called Hadassah or Esther? Hadassah is a Hebrew name, whereas Esther is like Ishtar, a pagan [idol-worshipping] god of love. Maybe she is called Esther (אסתר) because she hides (מסתירה) her Jewish identity from Achashverosh like her uncle-husband Mordechai tells her.
1. Have you ever hidden your Jewish identity from somebody else? Have you ever decided not to hide your Jewish identity from someone else when you had the opportunity? Why?
2. Is there another character who we might expect to be in a Jewish book who does not appear and is hidden? Who is this character? Why might this character not be included in the text?
(21) At that time, when Mordechai was sitting in the palace gate, Bigtan and Teresh, two of the king’s eunuchs [palace workers] who guarded the threshold, became angry, and plotted to do away with King Achashverosh. (22) Mordechai learned of it and told it to Queen Esther, and Esther reported it to the king in Mordechai’s name. (23) The matter was investigated and found to be so, and the two were impaled on stakes. This was recorded in the book of annals at the instance of the king.
Mordechai will ultimately be rewarded for his help is stopping the plan to kill Achashverosh.
1. Can you think of another story from the Tanach when servants are punished (maybe thrown in jail) and it ends up benefitting a Jew/Israelite? (see Genesis 41:10-12 if you need a clue)