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Impatient?

            Mordechai, in Perek 4, seems to pressure Esther into unnecessarily placing her life at grave risk by appearing unsummoned before the king.  The Vilna Gaon and Malbim explain Esther saying (Pasuk 11), “I have not been called in thirty days,” to mean that she expects to be called within the next few days (she presumed the king wanted to maintain his connection with her).  Therefore, why is it necessary to enter without permission? Why not wait a few days until the king calls her? 

            Esther is the Jews’ only means of rescue from Haman’s decree.  If Esther is executed, all hope is lost. Mordechai’s insistence that she immediately approach Achashveirosh without authorization seems impatient, reckless, and irresponsible.

            Classic Explanations

            The classic commentaries set forth several answers. First, Rashi explains that, as evident from Vashti’s disposal, Esther's reign as queen is subject to sudden change.  Therefore, her waiting even a few days risks her no longer being queen and becoming unable to access Achashveirosh, with or without approval. 

            In addition, Achashveirosh not reaching out to her for thirty days, contrary to Esther’s understanding, might reflect a lack of interest.  After all, even after Esther was selected as queen, Achashveirosh assembled more women to choose as a second queen (2:19). Perhaps he grew tired of Esther and grew more attached to his other wife (or wives).  Thus, Mordechai urges Esther to approach Achashveirosh before he completely loses interest in her and removes her from office. 

The Malbim notes that it is evident Hashem arranged for Esther to ascend to the crown, for her selection defies staggering odds.  Thus, if Hashem has granted her this chance to address the king, she cannot squander it even for a short while. The Malbim explains that Hashem grants narrow windows of opportunity that we must seize without hesitation. If we waste the moment, the window may close, and the option may be lost forever (a theme also sounded by Rav Yosef Dov Soloveitchik in his celebrated essay, Kol Dodi Dofeik).

A New Suggestion

I suggest an approach based on the Malbim’s insight into Esther 5:4. This Pasuk records Esther requesting Achashveirosh and Haman join her today for a feast she has already prepared.  Malbim explains Esther noting that she had already prepared the party as her urging prompt attendance without postponement since all is already arranged. Achashveirosh, in turn, orders Haman to join the party quickly. 

Esther has taken control of the situation as Achashveirosh is doing her bidding. I suggest that it is, for this reason, Mordechai wants Esther to enter the party at a time of her choosing and not that of the king.  In this manner, she assumes control.  Moreover, she alerts the monarch that she wants to address a matter of foremost importance.  

Esther then does not immediately share her concern with the king, delaying until the second party to take place the next day, when she will reveal the urgent issue she will raise. Her inviting Haman to the party further contributes to the intrigue. In the meantime, Achashveirosh cannot sleep (6:1) on the night between the parties, as Esther has thrown him totally off balance. Achashveirosh has become, to a great extent, under Esther’s influence. 

Events then spin in favor of the Jews in Perek 6, as the king is reminded of Mordechai saving him and Haman committing repeated errors arousing the monarch’s suspicion of his second-in-command.  Finally, the tide changes completely in the Jews’ favor in Perek 7 when Esther courageously labels Haman evil, and Haman foolishly falls on her bed. 

Haman’s death follows, followed by Esther urging Mordechai’s appointment as Haman’s successor. Then these two Jewish leaders work to neutralize the evil decree.  

All these positive events began with Esther taking control of the situation by approaching Achashveirosh at the time of her choosing.  This great risk paid rich dividends, turning the momentum in favor of the Jews. From that point until the Megilla’s end, Mordechai and Esther deftly (with Hashem tilting events in their favor) continue to assume control and reverse a terrible situation from Afeilah L’Orah, darkness to light.        

Necessary Risks

An analogy to the great risk the Israeli Defense Forces took at the onset of the Six-Day War helps illustrate Mordechai’s thinking.  In May and early June 1967, Egypt, Syria, and Jordan massed their armies on their respective borders with Israel and threatened the tiny state with annihilation.  Finally, on June 5, Israel boldly initiated a pre-emptive strike against the Egyptian air force.

With Hashem’s help, Israel eliminated most of the Egyptian air force by destroying most of its planes on the ground. As a result, Israel captured the momentum for the remainder of the war and overwhelmed its multiple foes.

When attacking Egypt in its force move, Israel takes an enormous risk.  Israel left only twelve warplanes to defend its entire territory! Had the Egyptian air force eliminated the invading Israeli warplanes, Israel would have lost total control of the air. It would likely have gone down to a bitter defeat and destruction. Yet, Israel assuming this extraordinary risk, yielded exceptional reward. 

Mordechai’s Support

From where did Mordechai draw the courage to take such a large risk?  The answer is his faith, Emuna Sheleimah, in the eternity of our people. As recorded in 4:14, Mordechai was certain, “Revach V’Hatzala Ya’amod LaYehudim,” the Jews would be saved from Haman’s decree. In addition, the Malbim notes he was confident that Hashem elevated Esther to the queenship to be the instrument to protect our people. 

He realized that his fortuitous foiling of Bigtan and Teresh’s plot (and wisely choosing Esther to report the rebellion to the king) gave him and Esther the political capital to expend on behalf of our nation’s rescue.  Finally, Haman’s lottery falling at the last possible month showed that Hashem was already involved in rescuing us by granting us the time to respond to the grave threat.   

Conclusion – Nachshon ben Aminadav’s Risk

Kabbalah teaches that Hashem empowers us by waiting for our triggering of His actions. An “itaruta d’l’eila, an awakening from above,” must be preceded by an “itaruta d’l’tata, an awakening from below.” Mordechai directed Esther to take the dramatic step of appearing before Achashverosh without permission, her itaruta d’l’tata, expressing faith in Am Yisrael’s eternity. Mordechai correctly presumed that this bold step would release a torrent of reaction from Hashem, an itaruta d’l’eila. 

Mordechai likely took his cue from Nachshon ben Aminadav’s courageous leap into the Yam Suf to trigger our rescue from the Egyptian army (Sotah 37a).  Nachson was also animated by his firm faith in the Jewish people’s eternity. From the miraculous circumstances of Yitzchak Avinu’s birth until the incredible survival of the Jewish people in the extremely turbulent Exile and the State of Israel, we are always faced with enormous challenges.  In each generation, our choice is whether, like Nachson ben Aminadav and Esther, we step up to play a role in triggering Hashem’s saving us and ensuring our supernatural survival and thriving.