Purim in the Garden of Good and Evil

“And for your husband shall your craving be and he shall rule over you.” 

In Genesis chapter three, verse 16, G-d issues this statement to Chava after she commits the defiant act of eating from the Tree of Good and Evil. Is this a punishment or just a mere reality Chava creates when her spiritual essence turns physical? 

As Purim approaches and Megillat Esther is studied, the topic of a woman’s status as it relates to man is revisited. A strikingly similar proclamation is made by Achashverosh, at the behest of Haman, after Queen Vashty publicly disrespects the king by refusing to appear. Haman instructs “all wives shall give their husbands honor both great and small.” The law is then disseminated “that every man shall rule his own house.” 

The direct parallel to G-d’s original decree indicates that these two stories are linked and corroborates the theory that the characters from Eden are recast in the Purim story. Achashverus is referred to as “acheev shel rosh,” “the brother of the head (of the snake).” Haman’s name is derived from Genesis, chapter three, verse 11, when G-d asks Adam and Chava if they ate from the tree,"hameen haetz acalta?” Even the tree itself makes a few cameo appearances in the Megillah when it is used to hang the king’s officers and Haman. And finally, Esther, the suggested gilgul (reincarnation) of Chava enters the scene and makes a tremendous tikun (correction) for the original transgression.

There are obvious similarities between these women. The text implies that they  do not have parents and are heavily impacted by the men in their lives. Chava is formed by a piece of Adam; Esther is molded by her uncle Mordechai. They both live in a guarded, elaborate palace of sorts, ruled by a king.

Granted, things needed to go differently in Esther’s life, in order for her to correct the mistakes of her matriarch. First, Chava lives in a purely spiritual world under the watch of an omnipotent G-d; Esther’s surroundings are absent of G-d, completely physical,  with an emphasis on materialism and outer beauty. Second, Chava is seduced by the snake, convinced to eat from the tree, thus altering the trajectory of humankind. Alternately, Esther wins over Achashverosh (brother of the snake) which leads to the salvation of the Jewish nation, changing their course as well. Lastly, Chava’s actions yield a failed mortal outcome while Esther’s are victorious and life saving. 

Esther is successful due to her preparedness, proper intentions, and elevated spirituality. She fasts, dresses in the crown and garments of royalty, and courageously makes herself visible to the king in his courtyard. On the other hand Chava is tempestuous, impulsive, eats, becomes aware of her nakedness and fearfully hides away from G-d in the garden. Esther heeds Mordechai’s righteous advice, gives him credit before the king, and ultimately secures him a high position of power. This is in sharp contrast, a possible tikun for Chava’s role of bringing about Adam’s downfall by convincing him to sin.

Not only does Esther tame Achashverosh (brother of the snake) and make reparations with Adam, she also challenges the decree G-d made to Chava regarding woman’s subservience to man. In the end, it is very clear that Achashverosh becomes the one who craves his spouse Esther, allowing her to change a royal ruling and submitting to all her grand requests. 

Let us learn from Esther that women can be influential when using their strengths and capabilities with the right intentions. We can rise above the physicalities of this world through inner growth, thoughtfulness, and kedusha. Esther is the quintessential example of attaining spiritual greatness in a physical world and its ensuing advantages. This eternal message is perhaps one reason why Megillat Esther will be one of the only books that will endure in the time of Mashiach.