AN INTERESTING episode is related in the Midrash
concerning Rabbi Akiba, one of the greatest men of our people.
One day when he was addressing a large gathering, he noticed
that some people in his audience were falling asleep. It seems
that the habit of falling asleep during rabbis' sermons and
scholars' lectures did not originate with our generation. It
was in vogue some eighteen centuries ago, even in the days
of Rabbi Akiba. To arouse their curiosity and interest, he
resolved to say something startling, and this is what he said
to them: "How come that Esther was privileged to rule over
127 provinces?" And his answer was, "Let Esther whose
great-grandmother lived 127 years come and rule over 127
provinces" (Midrash Esther 1:8; Gen. Rab 58:3).
One wonders at the meaning of this odd saying. Rabbi
Akiba was too serious-minded a leader to make idle
statements or to issue pronouncements for their mere
sensational effect. Evidently he had something important
in mind when he compared Esther's attainments to that of
Sarah, the first Jewish woman in history.
I think that the sage who lived in the age of Bar-Kochba, a
period of travail and stress, wished to exhort his disciples to
emulate the example of Esther who was willing to give her
life to save her people from the clutches of tyranny and death.
He pointed out that Esther, the heroine of Purim, was
influenced by the example of Sarah who stood against the
ruthless teachings and practices of the idolatrous tyrants
of her day because she had a vision of one God and
one humanity, and a resolve to bring the message of
righteousness and benevolence to her generation.
Esther, he said, was a queen in the truest and highest sense
of that word because she ruled over all her possessions.
The other queens who reigned before and after her time were
ruled by their possessions. Esther was unique in that
she put the ideals of her people and the convictions of her
faith before her personal ambitions and above
material considerations. That fact made her the true spiritual
heir of Sarah, the first prophetess and co-founder of our
people.
This thought is brilliantly expounded by the Vilna Gaon
in a comment about the cantillations, known in Yiddish as
tropp. He points to the difference in the tropp
of two similar verses that appear in the Megillah.
The Book of Esther describes the fierce competition for
the office of Queen of Persia that took place in that land.
The most beautiful and talented women vied with one another
for the attention and favors of the King. The verse which
refers to the efforts of the lovely ladies has the notes of
Kadma ve'azla on them, which bespeak the zeal,
push and strenuous efforts that were exerted by them.
Whereas the phrase describing Esther's behavior is marked
with the notes of munach, munach, which implies
softness and ease, prudence and care. This, the Gaon
declares, bespeaks two divergent attitudes and modes of
conduct. Those who do not live in accordance with the teachings
of the Torah, lead a life of kadma ve'azla, ever forging
forward, forever bitten by the bug of ambition and success,
determined to push ahead regardless of what moral principles
or humane considerations have to be violated in the process.
Their lives are ruled by one consuming passion --to get
ahead, to reach the peak of affIuence and power. They push
relentlessly forward even when they must step on the
prostrate forms of others. They are willing to sacrifice principles
of decency and humanity on the altars of renown and glory.
In the case of Esther, however, it was munach, munach.
She took it easy. She was careful not to embarrass or cause
chagrin or pain to good people. She believed in the philosophy
of "live and let live," or "live and help live." She weighed in
her mind what is right and what is wrong, what is true and
what is fake, what is just and what is unjust.
How prevalent is the kadma ve'azla variety of humankind
today, and how rare is the munach, munach specimen! One
can observe the streak of selfishness and push even in minor
areas of life. One can see it in buses and in subways, while
driving on the highway or waiting for a taxicab or near a
telephone booth to make a telephone call. There may be a
line of people waiting to use the telephone, while someone
in the booth is jabbering calmly about what the next-door
neighbor did or failed to do. When one motions to them to
hurry, they pretend that they do not see anyone, and go on
and on.
The other day I entered a busy barber shop in our
neighborhood. There was a man there who came later than most
of us. But as soon as a barber chair became vacant he jumped
into it. There was nearly a riot in that shop, but the man
wouldn't budge. It was only when the barber refused to cut
his hair that the man uttered a vile oath and moved out of
the chair. These individuals who scheme to get an inch ahead
of you when driving their cars or waiting in line for gasoline,
chose who push everyone aside in grabbing a seat in a crowded
subway, or at the check-out counter of a supermarket --what
are they if not minor examples of the selfish and brutal kadma
ve-azla philosophy?
The Torah Jew knows that success must not be bought at
the price of decency, consideration for the feelings of others
and fair play. He is a disciple of the munach, munach
teaching of Esther, the Queen.
Rabbi Akiba connects the life of Sarah with that of Esther
as an illustration of the immortality of influence. Mother
Sarah spent her life like a queen, and so did Esther. Both
ruled over their possessions. And both achieved what they
really wanted in life. Sarah created a people of God, and
Esther was the savior of that people. The munach doctrine
proved to be not only ethically correct but also practically
sound.
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