Esther: The Loneliest Woman Who Ever Lived

(ז) וַיְהִ֨י אֹמֵ֜ן אֶת־הֲדַסָּ֗ה הִ֤יא אֶסְתֵּר֙ בַּת־דֹּד֔וֹ כִּ֛י אֵ֥ין לָ֖הּ אָ֣ב וָאֵ֑ם וְהַנַּעֲרָ֤ה יְפַת־תֹּ֙אַר֙ וְטוֹבַ֣ת מַרְאֶ֔ה וּבְמ֤וֹת אָבִ֙יהָ֙ וְאִמָּ֔הּ לְקָחָ֧הּ מׇרְדֳּכַ֛י ל֖וֹ לְבַֽת׃

Esther 2:7

(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, Mordecai adopted her as his own daughter.

מגילה י״ג א:י״ג

״כִּי אֵין לָהּ אָב וָאֵם״ — ״וּבְמוֹת אָבִיהָ וְאִמָּהּ״ לְמָה לִי? אָמַר רַב אַחָא: עִיבְּרַתָּה — מֵת אָבִיהָ, יְלָדַתָּה — מֵתָה אִמָּהּ.

Megillah 13a:13

The verse initially states with regard to Esther: “For she had neither father nor mother” (Esther 2:7). Why do I need to be told in the continuation of the verse: “And when her father and mother were dead, Mordecai took her for his own daughter”? Rav Aḥa said: This repetition indicates that when her mother became pregnant with her, her father died, and when she gave birth to her, her mother died, so that she did not have a mother or a father for even a single day.

שמואל ב י״ב:ג׳

(ג) וְלָרָ֣שׁ אֵֽין־כֹּ֗ל כִּי֩ אִם־כִּבְשָׂ֨ה אַחַ֤ת קְטַנָּה֙ אֲשֶׁ֣ר קָנָ֔ה וַיְחַיֶּ֕הָ וַתִּגְדַּ֥ל עִמּ֛וֹ וְעִם־בָּנָ֖יו יַחְדָּ֑ו מִפִּתּ֨וֹ תֹאכַ֜ל וּמִכֹּס֤וֹ תִשְׁתֶּה֙ וּבְחֵיק֣וֹ תִשְׁכָּ֔ב וַתְּהִי־ל֖וֹ כְּבַֽת׃

II Samuel 12:3

(3) but the poor man had only one little ewe lamb that he had bought. He tended it and it grew up together with him and his children: it used to share his morsel of bread, drink from his cup, and nestle in his bosom; it was like a daughter to him.

מגילה י״ג א:י״ד

״וּבְמוֹת אָבִיהָ וְאִמָּהּ לְקָחָהּ מׇרְדֳּכַי לוֹ לְבַת״, תָּנָא מִשּׁוּם רַבִּי מֵאִיר: אַל תִּקְרֵי ״לְבַת״ אֶלָּא לְבַיִת. וְכֵן הוּא אוֹמֵר: ״וְלָרָשׁ אֵין כֹּל כִּי אִם כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכּוֹסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי לוֹ כְּבַת״, מִשּׁוּם דִּבְחֵיקוֹ תִשְׁכָּב הֲווֹת לֵיהּ (לְבַת)? אֶלָּא — (לְבַיִת) הָכִי נָמֵי לְבַיִת.

Megillah 13a:14

The verse states: “And when her father and mother were dead, Mordecai took her for his own daughter” (Esther 2:7). A tanna taught a baraita in the name of Rabbi Meir: Do not read the verse literally as for a daughter [bat], but rather read it as for a home [bayit]. This indicates that Mordecai took Esther to be his wife. And so it states: “But the poor man had nothing, except one little ewe lamb, which he had bought and reared: And it grew up together with him, and with his children; it did eat of his bread, and drank of his own cup, and lay in his bosom, and was like a daughter [kevat] to him” (II Samuel 12:3). The Gemara questions: Because it lay in his bosom, it “was like a daughter to him”? Rather, the parable in II Samuel referenced the illicit taking of another’s wife, and the phrase should be read: Like a home [bayit] to him, i.e., a wife. So too, here, Mordecai took her for a home, i.e., a wife.

אסתר ד׳:ט״ז

(טז) לֵךְ֩ כְּנ֨וֹס אֶת־כׇּל־הַיְּהוּדִ֜ים הַֽנִּמְצְאִ֣ים בְּשׁוּשָׁ֗ן וְצ֣וּמוּ עָ֠לַ֠י וְאַל־תֹּאכְל֨וּ וְאַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙ לַ֣יְלָה וָי֔וֹם גַּם־אֲנִ֥י וְנַעֲרֹתַ֖י אָצ֣וּם כֵּ֑ן וּבְכֵ֞ן אָב֤וֹא אֶל־הַמֶּ֙לֶךְ֙ אֲשֶׁ֣ר לֹֽא־כַדָּ֔ת וְכַאֲשֶׁ֥ר אָבַ֖דְתִּי אָבָֽדְתִּי׃

Esther 4:16

(16) “Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maidens will observe the same fast. Then I shall go to the king, though it is contrary to the law; and if I am to perish, I shall perish!”

מגילה ט״ו א:י״ד

״לֵךְ כְּנוֹס אֶת כׇּל הַיְּהוּדִים״ וְגוֹ׳ עַד ״אֲשֶׁר לֹא כַדָּת״, אָמַר רַבִּי אַבָּא: שֶׁלֹּא כַּדָּת הָיָה, שֶׁבְּכׇל יוֹם וָיוֹם עַד עַכְשָׁיו — בְּאוֹנֶס, וְעַכְשָׁיו — בְּרָצוֹן. ״וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי״ — כְּשֵׁם שֶׁאָבַדְתִּי מִבֵּית אַבָּא, כָּךְ אוֹבַד מִמְּךָ.

Megillah 15a:14

Esther sent a message to Mordecai: “Go, gather together all the Jews who are present in Shushan, and fast for me, and neither eat nor drink for three days, night and day; I also and my maidens will fast likewise, and so will I go in to the king, not according to the custom” (Esther 4:16). Rabbi Abba said: It will not be according to my usual custom, for every day until now when I submitted myself to Ahasuerus it was under compulsion, but now I will be submitting myself to him of my own free will. And Esther further said: “And if I perish, I perish” (Esther 4:16). What she meant was: Just as I was lost to my father’s house ever since I was brought here, so too, shall I be lost to you, for after voluntarily having relations with Ahasuerus, I shall be forever forbidden to you.

רש"י על מגילה ט״ו א:י״ד:א׳

עד עכשיו - נבעלתי באונס:

Rashi on Megillah 15a:14:1

Until now I had intercourse under compulsion.

רש"י על מגילה ט״ו א:י״ד:ב׳

ועכשיו - מכאן ואילך מדעתי:

Rashi on Megillah 15a:14:2

But now: From here onwards, it is with my [own] will.

רש"י על מגילה ט״ו א:י״ד:ג׳

אבדתי ממך - ואסורה אני לך דאשת ישראל שנאנסה מותרת לבעלה וברצון אסורה לבעלה:

Rashi on Megillah 15a:14:3

I shall be lost from you: I will be forbidden to you. For the wife of a Jew who is raped is permitted to her husband; but if [she engaged in intercourse] willingly, she is forbidden to her husband.

Esther forfeited her marriage in order to save the Jewish People. With no parents and no husband, she lived a lonely existence in the palace.

שופטים ה׳:כ״ו

(כו) יָדָהּ֙ לַיָּתֵ֣ד תִּשְׁלַ֔חְנָה וִימִינָ֖הּ לְהַלְמ֣וּת עֲמֵלִ֑ים וְהָלְמָ֤ה סִֽיסְרָא֙ מָחֲקָ֣ה רֹאשׁ֔וֹ וּמָחֲצָ֥ה וְחָלְפָ֖ה רַקָּתֽוֹ׃

Judges 5:26

(26) Her [left] hand reached for the tent pin,
Her right for the workmen’s hammer.
She struck Sisera, crushed his head,
Smashed and pierced his temple.

שופטים ה׳:כ״ז

(כז) בֵּ֣ין רַגְלֶ֔יהָ כָּרַ֥ע נָפַ֖ל שָׁכָ֑ב בֵּ֤ין רַגְלֶ֙יהָ֙ כָּרַ֣ע נָפָ֔ל בַּאֲשֶׁ֣ר כָּרַ֔ע שָׁ֖ם נָפַ֥ל שָׁדֽוּד׃

Judges 5:27

(27) At her feet he sank, lay outstretched,
At her feet he sank, lay still;
Where he sank, there he lay—destroyed.

יבמות ק״ג א:י״ז

אָמַר רַבִּי יוֹחָנָן: שֶׁבַע בְּעִילוֹת בָּעַל אוֹתוֹ רָשָׁע בְּאוֹתוֹ הַיּוֹם, שֶׁנֶּאֱמַר: ״בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב בֵּין רַגְלֶיהָ כָּרַע נָפָל בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד״. וְהָא קָא מִתְהַנְיָא מֵעֲבֵירָה! אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: כׇּל טוֹבָתָן שֶׁל רְשָׁעִים —

Yevamot 103a:17

The Gemara elaborates on what happened when Sisera was in Yael’s tent. Rabbi Yoḥanan said: That wicked man, Sisera, had sexual intercourse with Yael seven times that day, as it is stated: “At her feet he sunk, he fell, he lay; at her feet he sunk, he fell; where he sunk, there he fell down dead” (Judges 5:27). Each instance of the terms “sunk,” “fell,” or “lay” in the verse indicates an act of intercourse, as Yael sought to tire and weaken Sisera to enable her to kill him. The Gemara asks: But how could Yael do this even for the noble purpose of killing the wicked Sisera, as she derived pleasure from the transgression of licentious sexual relations with a gentile? Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Every act that is a benefit for the wicked

יבמות ק״ג ב:א׳

רָעָה הִיא אֵצֶל צַדִּיקִים. שֶׁנֶּאֱמַר: ״הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע״, בִּשְׁלָמָא רַע — לְחַיֵּי, אֶלָּא טוֹב אַמַּאי לָא? אֶלָּא שְׁמַע מִינַּהּ: טוֹבָתָן שֶׁל רְשָׁעִים — רָעָה הִיא אֵצֶל צַדִּיקִים.

Yevamot 103b:1

is a disadvantage for the righteous, as a righteous individual gains no pleasure from this so-called beneficial act. As it is stated by God to Laban: “Take heed to yourself that you speak not to Jacob either good or bad” (Genesis 31:24). Granted, speak no bad; this is rightly so, i.e., understandable. But speak no good? Why not? Rather, learn from here that even something that would be a good benefit to the wicked like Laban, is a disadvantage for the righteous.

It is highly unlikely that she was able to derive any satisfaction from her son Daryavesh After all, he grew up in the palace of Achashveirosh, as Persian royalty...his personal conduct was presumably that of a member of Persian gentry... (Magid HaRakia p.333)

רש"י על חגי א׳:א׳:א׳

בשנת שתים לדריוש. הוא דריוש מלך פרס שהיה אחר אחשורוש ומצינו במדרש ויקרא רבה שבנה של אסתר.

Rashi on Haggai 1:1:1

In the second year of King Darius This was Darius king of Persia, who succeeded Ahasuerus. We find in Midrash Leviticus Rabbah (13:4) that he was Esther’s son.

דניאל ו׳:ח׳

אִתְיָעַ֜טוּ כֹּ֣ל ׀ סָרְכֵ֣י מַלְכוּתָ֗א סִגְנַיָּ֤א וַֽאֲחַשְׁדַּרְפְּנַיָּא֙ הַדָּֽבְרַיָּ֣א וּפַחֲוָתָ֔א לְקַיָּמָ֤ה קְיָם֙ מַלְכָּ֔א וּלְתַקָּפָ֖ה אֱסָ֑ר דִּ֣י כׇל־דִּֽי־יִבְעֵ֣א בָ֠ע֠וּ מִן־כׇּל־אֱלָ֨הּ וֶֽאֱנָ֜שׁ עַד־יוֹמִ֣ין תְּלָתִ֗ין לָהֵן֙ מִנָּ֣ךְ מַלְכָּ֔א יִתְרְמֵ֕א לְגֹ֖ב אַרְיָוָתָֽא׃

Daniel 6:8

All the ministers of the kingdom, the prefects, satraps, companions, and governors are in agreement that a royal ban should be issued under sanction of an oath that whoever shall address a petition to any god or man, besides you, O king, during the next thirty days shall be thrown into a lions’ den.

דניאל ו׳:י׳

כׇּל־קֳבֵ֖ל דְּנָ֑ה מַלְכָּא֙ דָּֽרְיָ֔וֶשׁ רְשַׁ֥ם כְּתָבָ֖א וֶאֱסָרָֽא׃

Daniel 6:10

Thereupon King Darius put the ban in writing.

דניאל ו׳:י״ד

בֵּ֠אדַ֠יִן עֲנ֣וֹ וְאָמְרִין֮ קֳדָ֣ם מַלְכָּא֒ דִּ֣י דָנִיֵּ֡אל דִּי֩ מִן־בְּנֵ֨י גָלוּתָ֜א דִּ֣י יְה֗וּד לָא־שָׂ֨ם (עליך) [עֲלָ֤ךְ] מַלְכָּא֙ טְעֵ֔ם וְעַל־אֱסָרָ֖א דִּ֣י רְשַׁ֑מְתָּ וְזִמְנִ֤ין תְּלָתָה֙ בְּיוֹמָ֔א בָּעֵ֖א בָּעוּתֵֽהּ׃ {פ}

Daniel 6:14

Thereupon they said to the king, “Daniel, one of the exiles of Judah, pays no heed to you, O king, or to the ban that you put in writing; three times a day he offers his petitions [to his God].”

דניאל ו׳:ט״ו

אֱדַ֨יִן מַלְכָּ֜א כְּדִ֧י מִלְּתָ֣א שְׁמַ֗ע שַׂגִּיא֙ בְּאֵ֣שׁ עֲל֔וֹהִי וְעַ֧ל דָּנִיֵּ֛אל שָׂ֥ם בָּ֖ל לְשֵׁיזָבוּתֵ֑הּ וְעַד֙ מֶֽעָלֵ֣י שִׁמְשָׁ֔א הֲוָ֥א מִשְׁתַּדַּ֖ר לְהַצָּלוּתֵֽהּ׃ {ס}

Daniel 6:15

Upon hearing that, the king was very disturbed, and he set his heart upon saving Daniel, and until the sun set made every effort to rescue him.

דניאל ו׳:י״ז

בֵּאדַ֜יִן מַלְכָּ֣א אֲמַ֗ר וְהַיְתִיו֙ לְדָ֣נִיֵּ֔אל וּרְמ֕וֹ לְגֻבָּ֖א דִּ֣י אַרְיָוָתָ֑א עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְדָנִיֵּ֔אל אֱלָהָ֗ךְ דִּ֣י (אנתה) [אַ֤נְתְּ] פָּֽלַֽח־לֵהּ֙ בִּתְדִירָ֔א ה֖וּא יְשֵׁיזְבִנָּֽךְ׃

Daniel 6:17

By the king’s order, Daniel was then brought and thrown into the lions’ den. The king spoke to Daniel and said, “Your God, whom you serve so regularly, will deliver you.”

Someone who is alone in the world, bereft of family and friends, carries a very heavy burden. Loneliness is one of the most challenging and difficult trials that a person can face. A life bereft of spouse and kin is a sad fate. However, such a situation can afford a person the opportunity to achieve a unique level of ahavas Hashem. (Magid Harakia p.334)

שמות י״ט:י״ז

(יז) וַיּוֹצֵ֨א מֹשֶׁ֧ה אֶת־הָעָ֛ם לִקְרַ֥את הָֽאֱלֹהִ֖ים מִן־הַֽמַּחֲנֶ֑ה וַיִּֽתְיַצְּב֖וּ בְּתַחְתִּ֥ית הָהָֽר׃

Exodus 19:17

(17) Moses led the people out of the camp toward God, and they took their places at the foot of the mountain.

שבת פ״ח א:ה׳

״וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר״, אָמַר רַב אַבְדִּימִי בַּר חָמָא בַּר חַסָּא: מְלַמֵּד שֶׁכָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם אֶת הָהָר כְּגִיגִית, וְאָמַר לָהֶם: אִם אַתֶּם מְקַבְּלִים הַתּוֹרָה מוּטָב, וְאִם לָאו — שָׁם תְּהֵא קְבוּרַתְכֶם. אָמַר רַב אַחָא בַּר יַעֲקֹב: מִכָּאן מוֹדָעָא רַבָּה לְאוֹרָיְיתָא. אָמַר רָבָא: אַף עַל פִּי כֵן הֲדוּר קַבְּלוּהָ בִּימֵי אֲחַשְׁוֵרוֹשׁ, דִּכְתִיב: ״קִיְּמוּ וְקִבְּלוּ הַיְּהוּדִים״ — קִיְּימוּ מַה שֶּׁקִּיבְּלוּ כְּבָר.

Shabbat 88a:5

The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; and they stood at the lowermost part of the mount” (Exodus 19:17). Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath the mountain, and the verse teaches that the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here there is a substantial caveat to the obligation to fulfill the Torah. The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. Rava said: Even so, they again accepted it willingly in the time of Ahasuerus, as it is written: “The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews ordained what they had already taken upon themselves through coercion at Sinai.

אסתר ט׳:כ״ז

(כז) קִיְּמ֣וּ (וקבל) [וְקִבְּל֣וּ] הַיְּהוּדִים֩ ׀ עֲלֵיהֶ֨ם ׀ וְעַל־זַרְעָ֜ם וְעַ֨ל כׇּל־הַנִּלְוִ֤ים עֲלֵיהֶם֙ וְלֹ֣א יַעֲב֔וֹר לִהְי֣וֹת עֹשִׂ֗ים אֵ֣ת שְׁנֵ֤י הַיָּמִים֙ הָאֵ֔לֶּה כִּכְתָבָ֖ם וְכִזְמַנָּ֑ם בְּכׇל־שָׁנָ֖ה וְשָׁנָֽה׃

Esther 9:27

(27) the Jews undertook and irrevocably obligated themselves and their descendants, and all who might join them, to observe these two days in the manner prescribed and at the proper time each year.

מדרש תנחומא, נח ג׳:ד׳

(ד) וְלֹא קִבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה עַד שֶׁכָּפָה עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָהָר כְּגִיגִית, שֶׁנֶּאֱמַר: וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר (שמות יט, יז). וְאָמַר רַב דִּימִי בַּר חָמָא: אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אִם מְקַבְּלִים אַתֶּם אֶת הַתּוֹרָה, מוּטָב, וְאִם לָאו, שָׁם תְּהֵא קְבוּרַתְכֶם. וְאִם תֹּאמַר, עַל הַתּוֹרָה שֶׁבִּכְתָב כָּפָה עֲלֵיהֶם אֶת הָהָר, וַהֲלֹא מִשָּׁעָה שֶׁאָמַר לָהֶם מְקַבְּלִין אַתֶּם אֶת הַתּוֹרָה, עָנוּ כֻלָּם וְאָמְרוּ נַעֲשֶׂה וְנִשְׁמָע, מִפְּנֵי שֶׁאֵין בָּהּ יְגִיעָה וְצַעַר וְהִיא מְעַט, אֶלָּא אָמַר לָהֶן עַל הַתּוֹרָה שֶׁבְּעַל פֶּה, שֶׁיֵּשׁ בָּהּ דִּקְדּוּקֵי מִצְוֹת קַלּוֹת וַחֲמוּרוֹת, וְהִיא עַזָּה כַמָּוֶת וְקָשָׁה כִשְׁאוֹל קִנְאָתָהּ, לְפִי שֶׁאֵין לוֹמֵד אוֹתָהּ אֶלָּא מִי שֶׁאוֹהֵב הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכָל לִבּוֹ וּבְכָל נַפְשׁוֹ וּבְכָל מְאֹדוֹ, שֶׁנֶּאֱמַר: וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ (דברים ו, ה).

Midrash Tanchuma, Noach 3:4

(4) The Israelites did not accept the Torah until the Holy One, blessed be He, arched the mountain over them like a vessel, as it is said: And they stood beneath the mountain (Exod. 19:17). R. Dimi the son of Hama stated that the Holy One, blessed be He, told Israel: If you accept the Torah, well and good; but if not, your grave will be there. If you should say that He arched the mountain over them because of the Written Law, isn’t it true that as soon as He said to them, “Will you accept the Torah?” they all responded, “We will do and hear,” because the Written Law was brief and required no striving and suffering, but rather He threatened them because of the Oral Law. After all, it contains the detailed explanations of the commandments, both simple and difficult, and it is as severe as death, and as jealous as Sheol. One does not study the Oral Law unless he loves the Holy One, blessed be He, with all his heart, with all his soul, and with all his might, as it is said: And thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might (Deut. 6:5).

שמות כ״ד:ז׳

(ז) וַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאׇזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַעֲשֶׂ֥ה וְנִשְׁמָֽע׃

Exodus 24:7

(7) Then he took the record of the covenant and read it aloud to the people. And they said, “All that יהוה has spoken we will faithfully do!”*we will faithfully do Lit. “we will do and obey.”

Esther's sacrifice for her people was the catalyst that brought the Jewish people to the great level of accepting the Oral Law, willingly and with love. (Maggid HaRakia p.337)

Moshe Rozenbaum