2 March 2024 | Adar I/Adar II 5784
2 PURIMS,
2 ESTHERS
T
here’s a well-worn cliché in movies
and comics called “spot the imposter,”
when a character comes across two
identical versions of their friend ghting
one another to the death. Usually, the one
stumbling on them has to identify which is
the real McCoy and which is the evil clone
or robot or alien and shoot it.
But what if they’re both real, in their
own way? I think this is the case with
the holiday of Purim and also with its
underlying narrative, the Scroll of Esther.
There are two very legitimate and very
dierent versions of the holiday and the
story, and often families and communities
feel on a sort of subconscious level that
they have to decide which they will accept
into their homes and synagogues, and
which is the “imposter” they’ll have to
shoot. I would argue that it may be possible
to “do both,” but rst we have to articulate
which is which, and why.
I think everyone’s fairly familiar with
Purim “A”: the carnival of fun, in which
we (and especially our youngsters) parade
in costumes, play games, and share the
story of brave Esther (“yay!”) and wicked
Haman (“boo!”). Good and evil are very
clearly delineated, and the story of Esther
is whittled down to its essential elements to
celebrate freedom and bravery. I adore this
Purim, and this book of Esther, and think
it is absolutely invaluable to every Jewish
community.
But there’s the other Purim, “Purim
After Dark,” which oers a much more
nuanced moral picture of the world, which
leaves no worldly power unscathed by
satire. When we celebrate this Purim, we
are commanded to get drunk at synagogue,
to cut loose, even at the expense of the
sacredness of our services, and to read the
only part of the Hebrew Bible that does
not mention Gd even once, in which court
intrigue and potential genocide are tied
up with farcical misunderstandings that
would not seem out of place in an episode
of the old sitcom “Three’s Company.”
The superposition of the risk of
mass slaughter and risqué farcical
misunderstandings reveals something
incredible about human nature and how
we see and process the world—that both
tragedy and farce, on the page and in life,
can not only exist at the same time but are
in many ways a hair’s breadth away from
one another, if we are truly honest with
ourselves.
If you doubt the farcical and “adult”
nature of the scroll of Esther, consider
these two examples, which both play on
expectations related to the gender roles of
the time, much like Monty Python or a
Noel Coward play.
In the rst “act,” King Ahashveros,
who rules over most of the known world,
whines that his wife refuses his drunken
summons, even though it was conveyed
by not one but several of his eunuchs. So
Ahashveros asks his advisers what to do.
Their answer? “If our wives hear that even
the summons of the king can be ignored,
then wives everywhere, even our own,
could start ignoring our summonses—the
whole empire would descend into chaos!
She absolutely must go!”
And consider Esther’s nal victory—
when Ahashveros leaves Esther’s dinner
party to retrieve guards to arrest Haman,
the villain prostrates himself before her,
begging for his life. When the king returns,
he believes Haman is trying to take
liberties with her—making Haman doubly
done for and leading to his execution by
impalement. Recognizing the text as a
farce also relieves our discomfort with
the nal act, in which those country
populations preparing to murder and
plunder are instead murdered and
plundered at the order of the king—like
Haman, they are “hoisted on their own
petard” in a reversal of chasing, which
would not be out of place in an episode of
Benny Hill or Scooby Doo.
It is indeed a farce, but it’s also
substantial. What makes farce substantial?
When it is also satire—a reection on
human weaknesses. In my opinion, the
book of Esther reminds us that the people
in power are often selsh and easily
swayed, like Ahashveros, or corrupt, like
Haman.
However, if we are clever, like
Mordechai, and brave, like Esther, then it
is possible to tip the scale towards justice.
In the scroll of Esther, justice and safety
are assured not by Gd but, unfortunately,
by chance-- and it is the cynical and brave
individuals willing to enter the hallways
of power, despite its dangers and piles of
pomp and intrigue, who are ultimately able
to save the day.
A Happy Purim to you all!
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