5783/2023

Tannaitic Evidence

In a rare moment, the Gemara (Megilla 7a) searches for evidence of Hashem’s influence on the writing of Megillat Esther. The Gemara cites several highly questionable proofs from Tannaitic authorities, including some of the most prominent figures such as Rabi Akiva, Rabi Eliezer, and Rabi Meir (from the William Davidson edition of the Talmud): It is taught in a baraita that Rabi Eliezer says: The book of Esther was said with the inspiration of the Divine Spirit, as it is stated: “And Haman thought in his heart” (Esther 6:6). If the book of Esther was not divinely inspired, how was it known what Haman thought in his heart? Rabi Akiva says: The book of Esther was said with the inspiration of the Divine Spirit, as it is stated: “And Esther obtained favor in the sight of all those who looked upon her” (Esther 2:15); this could have been known only through divine inspiration. Rabi Meir says: The book of Esther was said with the inspiration of the Divine Spirit, as it is stated with regard to the conspiracy of Bigtan and Teresh against Achashveirosh: “And the thing became known to Mordechai” (Esther 2:22). This too could have been known only through divine inspiration. Rabi Yosei ben Durmaskit says: The book of Esther was said with the inspiration of the Divine Spirit, as it is stated: “But they did not lay their hands on the plunder” (Esther 9:15). The only way that could have been stated with certainty is through divine inspiration. However, as is pretty obvious, these proofs are hardly convincing, as noted by the Gemara. That which Rabbi Eliezer said with regard to knowledge of what Haman was thinking in his heart can be refuted, as it is based on logical reasoning to conclude that this was his thinking. There was no other person as important to the king as he was; and the fact is that when he elaborated extensively and said: “Let the royal apparel be brought” (Esther 6:8), he said it with himself in mind. That which Rabi Akiva said with regard to the knowledge that Esther found favor in the eyes of all, perhaps it can be understood and refuted in accordance with the opinion of Rabbi Elazar, who said: This teaches that she appeared to each and every one as one of his nation, and they expressed that sentiment aloud. And that which Rabi Meir said, i.e., that the divine inspiration of the book of Esther is clear from the fact that Mordecai exposed the conspiracy against Achashveirosh, perhaps this can be explained and refuted in accordance with the opinion of Rabi Chiya bar Abba, who said: Bigtan and Teresh were both members of the Tarsi people and conversed in their own language. Mordechai, who was a member of the Sanhedrin and therefore fluent in many languages, understood what they were saying. And that which Rabi Yosei ben Durmaskit said with regard to the knowledge that no spoils were taken, perhaps this can be explained and refuted by the fact that they dispatched messengers who informed them of the situation.

An Early Amoraic Argument

The Gemara then presents proof from the prominent early Amoraic figure, Shmuel. He argues Had I been there among the tanna’im, I would have stated a matter that is superior to them all, as it is stated: “They confirmed, and took upon themselves” (Esther 9:27), which was interpreted to mean: They confirmed above in Heaven what they took upon themselves below on earth. Clearly, it is only through divine inspiration that this could have been ascertained. However, Shmuel’s argument is hardly ironclad, for a skeptic could question the veracity of Shmuel’s interpretation.

Later Amoraic Argument

Finally, the Gemara cites compelling evidence set forth by two later Amoraic authorities: Rav Yosef said: Proof that the book of Esther was divinely inspired may be cited from here: “And these days of Purim shall not cease from among the Jews” (Esther 9:28), an assertion that could have been made only with divine inspiration. Rav Nachman bar Yitzchak says: Proof may be cited from here, at the end of that verse: “Nor the memorial of them perish from their seed” (Esther 9:28). Rav Yosef and Rav Nachman bar Yitzchak offer solid evidence for the divine influence on the author of Megillat Esther. Megillat Esther makes an unequivocal prediction that the Jewish people will always observe Purim. In other words, the author predicts that the Jewish people will never completely forsake their heritage (as stated by Rashi to Devarim 31:21). This is quite a bold prediction, especially in light of the Jewish people very narrowly avoiding this terrible outcome in the twentieth century. Our extremely unlikely fulfillment of this prophecy is strong evidence of the divine influence on Megillat Esther.

A Basic Question

Why did the earlier authorities not offer this proof? Rabi Akiva and his colleagues were more than capable of arriving at this conclusion. If so, why did they not cite these Pesukim? We suggest it is because the argument from the fulfillment of prophecy gains strength by the passage of time. Rav Yosef and Rav Nachman bar Yitzchak were not cleverer than their predecessors. However, they did have the advantage of a more extended period of fulfillment of the prediction. Therefore, we suggest that the Talmudic scholars waited for centuries to pass before setting forth this argument.

Conclusion

Our generation is certainly not wiser than the early authorities cited by the Gemara. However, the passage of time has only highlighted, sharpened, and dramatized the compelling nature of Rav Yosef and Rav Nachman bar Yitzchak’s argument. In a book replete with miracles, we Jewish readers of Megillat Esther and Jews who continue to celebrate Purim are the greatest miracle of all. The fact that the Jewish People have survived both physically and spiritually despite the physical and spiritual persecution, challenges, and tribulations, is the Purim miracle of which we should be the most enamored and elated.

Postscript – A Bold New Suggestion

In light of the ability of later generations to discern the Yad Hashem in Megillat Esther, I suggest further evidence based on Megillah 16a. The Gemara there states: The wise men continued: “But you shall fall [nafol tippol] before him” (Esther 6:13). Rabbi Yehuda bar Ilai interpreted a verse homiletically: Why are these two fallings, nafol and tippol, mentioned here? The wise men said to Haman: This Jewish nation is compared in the Bible to the dust of the earth and it is also compared to the stars in heaven. This teaches you that when they descend, they descend to the dust, and when they rise, they rise to the stars. Accordingly, when Mordechai is on the rise, you will be utterly incapable of prevailing over him. The Jewish people, the Gemara is expressing, are a people of extremes. When we fall, it is a dramatically precipitous drop. When we rise, it is to dramatic heights. These extremes are an expression of divine influence, for our path is most atypical and irregular. The history of the Jews of the past ninety years highlights this point. During the Shoah, needless to say, we reached a terrible low. However, not even three years after the Holocaust our fledgling nation was able to fend off invaders from three sides and even increase its territory approximately fifty percent in Israel’s War of Independence. Israel today continues to be, with Hashem’s influence, an ongoing spiritual, military, scientific, and economic miracle. Megillat Esther reflects these extremes. In its third and fourth Perakim everything falls perfectly into place for the smooth execution of Haman’s evil plan. However, as soon as all begins to turn around in the beginning of the fifth Perek, all fits seamlessly to the benefit of the Jews. In the third and fourth Perakim the Jews are helpless and hapless. In the eighth and ninth Perakim many are clamoring to become Jewish for they are “riding high”. How could the author of Megillat Esther compose a work that so perfectly captures and depicts the extremes of the Jewish experience of current living memory? This striking phenomenon points squarely at the divine influence on the composition of this most ancient yet so modern scroll. The Highs and Lows of the Jewish People Expressed by Natan Sharansky in 2022 Natan Sharansky spoke at a Sheva Brachot gathering in honor of the wedding of Benaya and Neta Dickstein. Benaya's parents, Yossi and Chanah, were murdered in a terrorist attack when he was seven years old. It's too bad that only those in attendance heard Sharansky, the famous prisoner of Zion, speak as follows: “When I was growing up in Ukraine in the city of Donetsk, there were many nations and nationalities. There were those with identity papers that read ‘Russian’, ‘Ukrainian’, ‘Georgian’, or ‘Kozak.' This was not so important since there was not much difference between them. The single designation that stood out was ‘Jew.’ If that was written as your identity, it was as if you had a disease. We knew nothing about Judaism. There was nothing significant about our Jewish identity other than the anti-Semitism, hatred, and discriminatory treatment we experienced because of it. When it came to a university application, for example, no one tried to change his designation from ‘Russian’ to ‘Ukrainian’ because it did not matter. However, if you could change your designation of ‘Jew,’ it substantially improved your chances of university admission. This week, I was reminded of those days when I saw thousands of people standing at the borders of Ukraine trying to escape. They are standing there day and night and there is only one word that can help them get out: ‘Jew.’ If you are a Jew, there are Jews outside who care about and are waiting for you. There is someone on the other side of the border who is searching for you. Your chances of leaving are excellent. The world has changed. When I was a child, ‘Jew’ was an unfortunate designation. No one envied us. But today on the Ukrainian border, identifying as a Jew is a most fortunate circumstance. It describes those who have a place to go, where their family, an entire nation, is waiting for them on the other side." In Perakim 3 and 4 of Megillat Esther it was terribly disadvantageous to be a Jew. In Perakim 8 and 9 it was incredibly beneficial to be a Jew. Megillat Esther reflects our story today! How could a book written approximately 2,600 years ago strikingly mirror Jeiwsh life today if not for the divine influence on its composition?!