5785/2025
A Pleasant Surprise
Achashverosh pleasantly surprises Esther in Perek 5 Pasuk 3 with a warm response to her uninvited appearance before the king. Famously, he tells Esther he will give her “up to half the kingdom.” What does Achashverosh mean by this curious term?
Rashi
Rashi notes that the Pshat or straightforward meaning is that he is willing even to grant Esther half of the kingdom, which is a hyperbolic statement. However, Rashi quotes a Midrash stating that half of the kingdom alludes to Beit HaMikdash, located mid-way in Achashverosh’s realm. In other words, Achashverosh implied he would not rescind his halt to the Beit HaMikdash construction (as recorded in Ezra Perek 4).
Does Achashverosh realize Esther’s Jewish identity that he refers to the Beit HaMikdash? One gets the impression that he does not. Accordingly, why does the Persian Emperor anticipate Esther requesting the Beit HaMikdash’s construction?
Substantial but Reasonable Requests
I suggest the Midrash teaches that a Jew should make substantial but not unrealistic requests from non-Jewish governments. Thus, Rabban Yochanan ben Zakai famously requested three significant gifts from Vespasian at the Churban’s cusp – relocating the Sanhedrin to Yavneh, sparing the Rabban Gamliel dynasty, and providing medical care for Rabi Tzadok (Gittin 56b).
Many scathingly criticized Rabban Yochanan ben Zakai for not requesting the Romans halt their destruction of Jerusalem and the Beit HaMikdash. However, Rabban Yochanan ben Zakai felt that he would end up with nothing if he made too ambitious a request. Therefore, he settled for “Hatzala Purta,” important but modest goals. Our Midrash supports Rabban Yochanan ben Zakai’s approach.
NORPAC
Each year I participate in the NORPAC’s annual mission to lobby the United States Congress to enhance the American-Israeli alliance. Major asks are made and often received, such as 3.8 billion dollars in military aid to Israel. However, we refrain from making too large of a request. For example, for many years we held our tongues regarding Jonathan Pollard’s long overdue prison release and the annexation of Judea and Samaria.
Conclusion – Modesty
Rabi Tzadok of Lublin notes that unlike Pesach, where we are transformed “Mei’afeila L’Ora, from darkness to light,” on Purim, we go from “Afeila L’Afeila,” from an acute problem to a chronic (but less critical) issue. The Purim model is crucial for the pre-Messianic age when we are not fully redeemed. In Galut, we are in survival mode and dare not be too ambitious. Modest requests of foreign leaders are the day’s order, where we limit our requests of people in power.