March 3, 1998 / 5 Adar, 5758

Anti-Semitism and the Jewish Response, Page 3

Esther's intercession with the king

In our day, the utilization of the services of our brethren in high station, who have free access to powerful persons or agencies, might be one of the most popular aspects of Jewish defense activities. Indeed, the method could be a proper one, given certain conditions, and has often been of great value in the alleviation of Jewish suffering.

Its limitations, however, ought also to be known. They are:

The Achashveiroshes of history are often erratic, vain, and stupid individuals. They are not always reliable. If their moods and caprices happen to be fortunate ones for us, then "the evil decree" will be averted. But should our "Achashverosh" happen not to take favorable notice of our "Esther," then woe to us and woe to her. Sustained and exclusive reliance on the Achashveroshes of history has availed us little in time of need.

In approaching our "Esthers" and pleading with them to come to the assistance of their people, we would do will not to be fawning and excessively flattering. There are wellsprings of Jewish loyalty in the hearts of "Jews who live in palaces" too, but the wisest way to awaken that loyalty is to speak to them in the accents of Mordechai's admonition, "Think not to yourself that you will escape in the king's house, more than all the Jews. For if you altogether hold your peace at this time, then relief and deliverance will arise for the Jews from another place, but you and your father's house will perish."

To set up our "Esthers" as arbiters of Jewish destiny by making them authoritative Jewish communal figures in payment for their assistance towards the alleviation of Jewish suffering, is to commit a grievous error. It will not inspire them with greater dedication in the discharge of their task, than can the claim of unavoidable Jewish obligation. But it may, and often does, infect us with their alienation from Judaism, when we allow our "Esthers" a decisive voice in our religious and educational affairs, on the basis of their "defense" activities.

The Adopted Form of Purim Observance

In the traditional observance of Purim, the following aspects are included:

O historic recollection; O clever pedagogy; O Jewish brotherhood; O concern for the poor and needy; and O merriment that is not escapist.

Sober historic recollection

There is a striking introduction to the "carnival" spirit of Purim. Each year, on the day before Purim, the Fast of Esther is observed. A spirit of gaiety will soon be felt, but not one of senseless abandon, for we may not forget that travail and a terrible fear of impending doom precede the experience of Divine Providence and joy that accompany deliverance. Both must be reexperienced, else the true meaning of joy would soon be forgotten. The festival would soon cease to be a source of strength and Jewish renewal for us, and would therefore cease to be a Jewish festival. When night falls we read the Megillah containing the story of Purim. And the halachic obligation to listen attentively to every word of the Megillah underscores the primary importance of "sober" historic recollection in the whole pattern of Purim gaiety.

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