Megillat Esther: The Third Day and Esther's Banquet Strategy

Full Summary

This shiur provides an in-depth examination of chapter 5 of Megillat Esther, focusing on the critical timeline and strategic elements of Esther's approach to King Ahasuerus. Rabbi Zweig begins by resolving a chronological challenge regarding 'the third day' mentioned in the text. He demonstrates that this cannot refer to the third day of fasting, as that would create inconsistencies with other events in the story, particularly Mordecai's encounter with Haman learning hilchos kemitzah on the 15th of Nissan. Instead, he argues that 'the third day' refers to the third day since the evil decree was issued on the 13th of Nissan. The analysis reveals that Esther's strategic planning was more complex than initially apparent. She fasted for three days not just to prepare for her initial approach to the king, but because she already planned to invite him to a second banquet where she would make her actual request. This means Esther was fasting during both banquets she hosted, creating the unusual situation where the hostess could not partake in the wine at her own wine banquets. A significant portion of the shiur examines King Ahasuerus's assumption about what Esther might request when he offers her 'up to half the kingdom.' Citing Rashi (רש"י) and Chazal, Rabbi Zweig explains that the king suspected she might ask for the rebuilding of the Beit HaMikdash. This assumption stemmed from the king's recognition that only something of monumental importance would cause Esther to risk her life by approaching him uninvited. The king's megalomaniacal personality led him to believe she might want to build this as a museum to enhance his own glory, particularly after all the Jews would be destroyed according to Haman's decree. The shiur also analyzes the subtle textual differences between Esther's two approaches to the king, noting that in the first instance she 'touched the top of the scepter' while in the second she did not, and examining the linguistic nuances of how the text describes the king's commands regarding Haman's attendance at the banquet. Rabbi Zweig points out that the king treats Haman as an object to be brought rather than an honored guest to be invited, foreshadowing Haman's downfall. Finally, the shiur addresses the Talmudic teaching about why Esther included Haman in her banquet invitation. The Gemara (גמרא) explains this was to arouse divine mercy, as God would see that Esther was appearing to draw too close to Israel's enemy and would therefore act to save the Jewish people. This paradoxical strategy demonstrates the complex psychological and spiritual dimensions of Esther's approach to salvation.