Why is the purim story called megillas esther?
'The Gemara in Shabbos. (89a) explains that the Torah is called ‘Toras Moshe', "the Torah of Moshe," because of Moshe's mesiras nefesh, self-sacrifice, for the Torah. Similarly, the Megillah is called Megilas Esther because Esther risked her life for the Jewish people by going to Achashveirosh without being called, However, according to this line of reasoning, since Mordechi also risked his life by not bowing to Haman, the Megillah should likewise be named after him.
Rav Yonasan Eibeshitz explains that Esther’s mesiras nefesh was of a much higher caliber than that of Mordcchai. He draws a comparison to the story brought in the Midrash (Be'reishis Rabbah 38:13) about Avraham Avinu’s defiant destruction of the idol’s in his father’s idolatry store, and how Hashem miraculously saved him from the fiery furnace he was thrown into as a result.
Rav Yonasan Eibeshitz explains that this event is not recorded in the Torah, but only in the Midrash, because Avraham's actions were not proper. The act of smashing the idols forced Hashem to perform the supernatural miracle of saving him from the fire, when the simple refusal to worship the idols would have been sufficient defiance.
Similar to Avraham, it would have been sufficient for Mordchai to avoid bowing to Haman by either making sure he was at a distance each time Haman passed or by requesting the permission of Achashveirosh to leave the city. Mordechai’s overt refusal to bow to Haman put himself and
The Jewish people in extreme danger. In contrast, Esther's mesiras Nefesh was different in that she had no choice other than to go to Achashveirosh and intercede on behalf of her people. She had no choice but to risk her life, and she stood up to the task. This higher level of mesiras nefesh is what earned Esther the zechus, merit, by having the Megillah named in her honor.
Rav Yonasan Eibeshitz explains that Esther’s mesiras nefesh was of a much higher caliber than that of Mordcchai. He draws a comparison to the story brought in the Midrash (Be'reishis Rabbah 38:13) about Avraham Avinu’s defiant destruction of the idol’s in his father’s idolatry store, and how Hashem miraculously saved him from the fiery furnace he was thrown into as a result.
Rav Yonasan Eibeshitz explains that this event is not recorded in the Torah, but only in the Midrash, because Avraham's actions were not proper. The act of smashing the idols forced Hashem to perform the supernatural miracle of saving him from the fire, when the simple refusal to worship the idols would have been sufficient defiance.
Similar to Avraham, it would have been sufficient for Mordchai to avoid bowing to Haman by either making sure he was at a distance each time Haman passed or by requesting the permission of Achashveirosh to leave the city. Mordechai’s overt refusal to bow to Haman put himself and
The Jewish people in extreme danger. In contrast, Esther's mesiras Nefesh was different in that she had no choice other than to go to Achashveirosh and intercede on behalf of her people. She had no choice but to risk her life, and she stood up to the task. This higher level of mesiras nefesh is what earned Esther the zechus, merit, by having the Megillah named in her honor.
Proudly powered by Weebly