Esther and Joseph

Esther and Joseph

Two Biblical stories that have much in common are Megillat Esther and the story of Joseph in Egypt. The broad outlines of the stories similar – a Jewish man and a Jewish woman rise to power in a foreign land and use their respective positions to save their people. Significantly, the megillah carefully makes use of language borrowed from the Joseph story in order to emphasize the parallels between the two stories. This idea was previously noted in Esther Rabbah 7:

Rabbi Yohanan in the name of Rabbi Binyamin bar Rabbi Levi: The children of Rachel experience similar challenges and rise to similar prominence. Their challenges are similar as we find written: “Now as she spoke to Joseph day after day” (Genesis 39:10) and here it is written: “Now as they had spoken to him day after day” (Esther 3:4)…

Their rise to prominence is similar, as we find written: Then Pharaoh took off his signet ring from his hand and put it on Joseph’s hand (Genesis 41:42) and here it is written “The king took off his signet ring which he had taken away from Haman, and gave it to Mordecai” (Esther 8:2). There is it written “And he made him to ride in the second chariot which he had; and they proclaimed before him, ‘Bow the knee’” (Genesis 41:43) and here it is written: “bring him to ride on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king wishes to honor” (Esther 6:9).

These connections hint to an idea that remains hidden in Megillat Esther, but is clearly spelled out in the story of Joseph. Just as God protected Joseph in Egypt and ensured his success, God is the One who protected Esther in Persia and ensured her success.

It is possible that there is another message to be found in the careful use of language in the megillah. One of the explanations offered by the Sages as to why we do not recite Hallel on Purim is that the redemption was incomplete at that time. Saved from annihilation, the Jews of Persia remained the servants of Ahashverosh (TB Megillah 14a). Even after the redemption of Purim, the Jews remained in the distant Diaspora and did not return to the Land of Israel. The connection to the story of Joseph in Egypt reminds the reader of the continuation of that story – the subjugation and slavery of the Israelites in Egypt. Even if there is a prominent Jewish leader serving in the non-Jewish government, there is no guarantee of the safety and security of the Jewish people in the Diaspora. There is always the possibility that a new Haman will rise to power – an individual who “does not know Joseph.”