One of the most intriguing aspects of the megillah is the complete absence of G-d’s name. In fact, it is the only book in Tanach that does not contain G-d’s name. There are many suggested explanations for this, but at the most basic level, G-d’s name does not appear in the megillah because it was a time of great concealment—G-d’s involvement in the miracle of Purim was deliberately hidden.
This concealment is alluded to in the Torah: The Talmud asks, “Where in the Five Books of Moses do we find an allusion to the name Esther and the Purim story?” Everything can be found in the Torah, albeit sometimes only as a hint or an allusion. The Talmud answers, “The verse says, ‘V’anochi haster astir panai...’ – ‘And I will surely hide My face...’ ‘Haster’ (‘to hide’) and ‘Esther’ are phonetically and grammatically similar. This ‘hiding’ or concealment alludes to the Purim story.”
There will come a time, G-d says, when I will conceal Myself and not be readily available to the Jewish people. I will also conceal Myself within the events of nature: this wonderful, righteous woman, Esther, will be queen, and no one will realize that G-d planted her there. This is where we find a hint to Esther in the Torah.
Where can we find a hint to Haman, the villain of the Purim story, in the Torah? This question is also addressed in the Talmud. After Adam and Eve ate from the Tree of Knowledge, G-d spoke to Adam and asked, “Hamin ha’eitz...?” – “Have you eaten from the tree of which I commanded you not to eat?”
Our sages taught that Haman’s initial success in attempting to harm the Jewish people, G-d forbid, was linked to the people’s transgression. Which transgression? Partaking of King Ahasuerus’ banquet, where they desecrated G-d’s name by participating in a meal that flaunted the sacred utensils of the Holy Temple. The first word of G-d’s question to Adam, “Have you eaten from the tree?” is hamin which is made up of the same letters as the name “Haman.” So Haman’s name is found at the very first instance of transgressing G-d’s will by partaking in forbidden food.
And finally, the Talmud asked, “Where is Mordechai’s name alluded to in the Torah?” And the answer is in the parshah of Ki Tisa, where the Torah describes the components and ingredients required to create the anointing oil. One ingredient G-d instructed Moses to use was “pure myrrh,” which translates in Aramaic to “mara dachia,” the consonants of which spell “Mordechai.”
The anointing oil symbolizes the concept of elevating something mundane—like spices—to holiness. As the leader of the Jewish people at the time, Mordechai did just that, transforming the mundane, secular aspects of life into holiness. He took his position of political leadership and sanctified it, bringing out its holiness.
Mordechai taught us how to sanctify the everyday aspects of life—including mundane items such as gold or technology. Is gold holy or unholy? Is technology holy or unholy? Mordechai answered the question with a resounding, “Yes!”
This is one of the most beautiful life lessons from our Torah portion, and indeed, it hints at the very purpose of creation, and our role in G-d’s Divine plan. May we witness the full realization of that plan with the arrival of our righteous Moshiach, who will usher in the era of the Ultimate Redemption—a time when the Divine potential in all things will no longer be concealed, but will be evident for all to see—may it happen speedily in our days. Amen!
