Roslyn Synagogue

Thank you to Ari Schwab, our Rabbinical Intern, for sharing his Dvar Torah with us here.

When compared to the other Biblical books, several features of Megillat Esther appear strange. Supreme among these discrepancies is the shocking silence surrounding God’s actions: Hashem’s name is never mentioned in the megillah; no miracles or saving are explicitly attributed to His Hand. God’s presence remains firmly in the background, pulling invisible strings, but unacknowledged in Esther.
While we celebrate Purim as a holiday where Hashem (once again) saved His people, the book makes no mention of this element.

Ibn Ezra suggests a rather interesting solution: this was an intentional decision, as Esther was submitted to the Persian annals, which glossed over all deities with the names of their own gods. Therefore, Ibn Ezra argues, it would be inappropriate to submit God’s name to such a treatment. More fundamentally, it is possible to suggest that Hashem’s
absence plays a more thematic role. Esther’s events occur outside the Land of Israel and post-prophecy. The inhabitants of Shushan were not fortunate enough to perceive Hashem’s Hand miraculously controlling events. They saw Hashem only through faith and/or hindsight; they didn’t know His intentions or His plans until they had reached fruition. It is not only Hashem’s name that is hidden from Esther, but His very presence remains behind the scenes.

In this way, Esther is one of the most appropriate books for our current situation. While we express faith in Hashem, we are not privy to His plans. We know He is out there, watching over us, but we can not see His miraculous interference until all the pieces fall into place.