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The Book of Ahasuerus to Begin with an Apology, This BOOK REVIEW the events that take place. For the reader, unaware of The Book of Ahasuerus Vashti’s intentions and emotions, she does not appear A commentary on the Book of Esther and Purim by Azgad Gold before Ahasuerus because she doesn’t want to. Even if the Resling, Tel Aviv, 2017, 198 pages queen had rational justifications to explain her behavior, these are less important for the author of the Megila. The o begin with an apology, this book is not for all read- text ignores ideology and instead emphasizes psychology. T ers of this journal. It is written in Hebrew, and has not Psychology takes precedence over ideology, and history been translated. is formulated by the caprices of its main characters.” Two The book is a commentary on the biblical Book of of Gold’s main theses traced throughout the text are the Esther. It is being reviewed in this journal as it was writ- personality traits of Ahasuerus and Haman. The response ten by an eminent forensic psychiatrist, but primarily of Ahasuerus to Vashti refusing to appear at the feast, as it uses concepts from the world of psychiatry in and the response of Haman to the refusal of Mordechai order to understand the text. Many commentaries have to bow down to the new chief minister may appear to been written on the book over the centuries, mainly have similarities, but Gold shows just how intrinsically explaining difficult words and phrases, and in recent different are their responses and how they bring about decades authors have undertaken to provide modern the rest of the story. commentaries (e.g., Jonathan Grossman [2013], and The language is clear, and can be richly descriptive. Mishael Zion [2019]). Azgad Gold presents the entire In describing the custom of dressing up on Purim, Gold text and discusses it in narrative sections. As much as is writes: “In the act of putting on a costume, the actor is possible, he attends to the simple meaning of the text, placing a partition between the internal and external, while asking many questions. Most of these questions between the jug and its contents.” One of the many have been given answers in classic commentaries such critical moments in the story of Esther occurs when as the Talmud and Midrash. While Gold may men- the king asks Haman in what manner should the king tion them and bring their sources in the footnotes, his honor someone. Gold calls this a virtual Rorschach, and understanding and contribution lies elsewhere. As an indeed Haman, diagnosed here as a narcissist, proceeds example, he asks why Queen Vashti refused to appear to describe an elaborate fantasy in which he has the king’s before King Ahasuerus at the feast that opens the book. clothes and even crown placed on him while riding on In most cases of “Why,” as in many Bible stories, the text the king’s steed. At this moment, argues Gold, the king’s gives no answer. Gold continues: eyes are opened to the intentions of his chief minister, “In the absence of a detailed account in the text of and the path to Haman’s downfall has begun. the motivation for her behavior, the commentators sug- The book is not long, and is written in two distinc- gested, both early and modern alike, imaginative expla- tive sections. While the first and longer section will be nations. From the explanation known to all children in familiar to those who study the Bible in depth, while kindergarten, according to which Vashti suffered a dis- being unusual in its overtly psychological understand- figuring condition (leprosy, had grown a tail, etc.) and ing, the second and shorter section is very thoughtful, for that reason did not wish to display her deformity and for this reader more challenging, but a very satis- publicly, and ending with feministic formulations that fying section. Gold has authored two other books in saw her as a revolutionary leader daring to stand up to Hebrew, one a philosophical and psychological analysis the chauvinistic Ahasuerus” (p. 18). of the halachic school of Shammai. He has a doctorate Gold continues: “The preoccupation with finding in philosophy. And so, in the second section of the book explanations for the question why Vasti refused to attend of Ahasuerus, Gold becomes more philosophical. the feast may well deflect the discussion from awareness The first part of the second section discusses the of the following explanatory possibility: It may well be unique nature of the Megila, which is also expressed that the Megila purposefully does not tell the reason for in the festival - the absence of God. Just as God’s name Vashti’s act of rebellion. In other words, the absence of an is absent from the text, so too the events of the Megila explanation is critical for understanding the rest of the are not presented as miracles. Instead Esther is called narrative. While we are left curious over Vashti’s motive, upon to be active and intercede, even at the risk to her we are exposed yet again to this central feature of the life. So too, the festival of Purim is filled with customs Megila, whereby human will brings about and motivates that are primarily interpersonal, a feast, giving gifts to 46 BOOK REVIEW friends and helping the needy. The name of the Megila, ity is reflected in the other customs of Purim include Esther, can be understood as meaning “hidden,” reflect- charity and the giving of gifts. In the final chapter Gold ing this Godless aspect of the book and its celebration. distinguishes the academic from the religious reader. Gold presents an idea of Rav Kook, the principle of The first seeks to find the original meaning, the identity triple causality, whereby any event can have more than and intentions of its author, emerging from the histori- one cause: the natural, the volitional, and the divine. cal context in which it was written. Gold cites Berlin’s Crucial to Gold’s understanding of the Megila is that distinction between these “readings from the past,” these causes need not exclude each other. There is no dif- and “readings for the present.” The religious reader, in ficulty in presenting a volitional account, understand- contrast to the academic, seeks to gain an existential ing the motivations of the participants. When exam- understanding, that answers current questions. ined in isolation, the Godless world of the Megila in its Understanding such texts as divinely inspired adds simplest understanding may be perceived as threatening to this timeless quality. to a person of unwavering faith. Gold describes such If you enjoy reading books of the Bible and would a believer as more blind than the person who is ever enjoy an approach based on a very careful reading and searching. In the next chapter, different aspects of the presentation of questions arising from the text, and festival are analyzed. I particularly enjoyed his treat- explanations based on character phenomenology, if you ment of the custom of dressing up. Unlike disguise, find yourself asking basic questions about the role of costume wearing is not aiming to trick, but invites the the divine in today’s world, you will find many satisfy- wearer to interact with another identity, and invites the ing discussions in this beautifully written study of the outsider to interact with this new identity. In this pro- Megila of Esther and the festival of Purim. cess, both are seekers of a positive nature, not seeking the other’s downfall, and this benevolent interactiv- David Greenberg, Jerusalem 47.
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