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(This message builds on the Genesis 3:15 Torah teaching, confirmed in Rabbinic exegesis, see

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that Moshiach, through his sufferings, will win our victory over Satan.)





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First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.



Five books of the Hebrew Bible are known as the Five Scrolls



(Chamaish Miglot). Song of Songs is read on the Shabbos of



Passover week (Sepherdim read it on Seder night and Friday



afternoons). Ruth is read on Shavuos (Pentecost). Ecclesiastes



is read on the Shabbos of the week of Tabernacles (Succot).



Lamentations is read of the Ninth of Av, a fast commemorating the



destruction of the Beis Hamikdash. And, finally, the book we are



studying, the Scroll of Esther, is read on Purim.







Both Esther and Job could be produced as plays or musicals with a



high professional production level. In Aaron Frankel's Writing



the Broadway musical, he shows how to lay out the scenario for a



story by identifying the points in the play, visualized as a



series of scenes, where the conflicts in each scene rise to a



crescendo requiring song and/or choreography. Here are a few



ideas on how to organize the telling of Esther's story in this



way. A few possible lyric lines for songs have been put in



quotation marks. Why not think of how you could write an



original play or musical to be presented every Purim in your



ministry, and to be usable in Jewish outreach? (Try your own



creative hand--you can polish the ideas below or come up with



better ones): Scene: Persian city of Susa (modern Iran). Time:



483 B.C.E.





Possible ideas for a scenario with a few song lyric ideas: King



Ahasuerus and company (tipsy): "Queen Vashti, you're not acting



very pretty." Queen Vashti could sing a song to her maidens to



go tell the King she is now a "liberated" woman. The chorus made



up of King Ahasuerus's counsellors ("wise men (chachamim)"--



Esther 1:13) could lament the rebellious female population of the



country and how Queen Vashti will start an insurrection in every



home. A national domestic revolt is imminent, right in homes of



the nation! These wise men could sing, "It's a scandal! Things



are getting out of hand! Queen Vashti refuses to come at the



king's command! (see Esther 1:12)." On a serious note, Esther



1:22 can be taken as an allusion to the fall of mankind in Gen.



3.







Esther singing in front of the harem: "So if I'm Jewish, why



don't I come out of the closet?" (Make sure the diction fits the



character and is in good taste and in agreement with Scripture.



Does this work?)(Look at Esther 2:10-11.) A certain dramatic



license is acceptable sometimes. Esther could sing or recite



some of the great Messianic prophecies in her Hebrew Bible, and



she could dream of the Moshiach being a great King just as she,



by the providence of G-d, might become a great Queen. However,



rather than try to keep her life and her throne, in a later scene



she is urged by her uncle Mordecai and her conscience to decide



to lose her life and her throne for the sake of her people's



salvation. The play's ending tells us, however, that whoever



loses his life can get it back through faith (Luke 9:24; see



Esther 4:14). But the drama could hinge on Esther as she reaches



this crisis decision to lose everything and so matures through



suffering, finally saying (or singing), "If I perish, I perish



(Esther 4:16), I must proclaim the truth." (Rav Sha'ul said, "I



am ready to die in Jerusalem"--Acts 21:13). Her attention could



be drawn to the example of the suffering Messianic figure of



Joseph, who said, "G-d sent me ahead of you to preserve for you a



remnant (sh'airit) on earth and to save your lives by a great



deliverance (Gen. 45:7)."







Mordecai (after he overhears the assassination plot of Bigtha and



Teresh against King Ahasuerus): "I keep my ears open so I never



lose my head--but why does everyone want someone's head? Why



does everybody hate the Jews? Let my life be given me--that is



my petition" (see also Esther 7:3). These are possible working



song titles. He can refer to his ancestor Saul's battle against



that race of anti-Semites called the Amalekites and their king,



Agag (see 3:1). Unfortunately, like Joseph, Mordecai is



forgotten. Instead, Esther 3:1 tells us that King Ahasuerus



promotes Haman. But those who are exalted will be humbled, and



pride goes before the fall. Mordecai is even in more danger when



word leaks out that he is a Jew (Esther 3:4). A yellow star



could be pinned on Mordecai, and a tattoo could be slapped on his



arm to dramatize 3:3-5. The pogrom plot begins ironically in the



month of Pesach in Esther 3:6-7 (the people are "sold" as in



Egypt--see Esther 7:4) and the pogrom countdown will be 11 months



long, finally to be executed on the 13th day of the 12th month.







Haman and Ahasuerus possible duet (after Haman gives him the



money for the king's treasury to pay for the pogrom): "I'd like



to propose a toast (to the death of the people of the L-rd of



Hosts.)" Notice that the shameful and death-dealing results of



racial hatred are so terrible that great bewilderment at the



horror of it all seizes the population (see Esther 3:15). Notice



also that any demonic pleasure anti-Semites enjoy is short-lived,



for what follows is like a terrible hang-over from an extended



drinking bout. But, meanwhile, while the wicked drink and get



drunk, the g-dly fast and pray for deliverance (4:1-3). And



those who are truly sober and ready to stand in the battle will



not run from their Jewish uniform of sackcloth in order to hide



in "civilian" clothes (Esther 4:4). It should be clear in this



drama that "prayer changes things," (see also 4:26) but prayer



requires courage and fearless confession of the truth in order to



make its effect, since faith without works is dead.







Mordecai and Esther duet based on Esther 4:14: "For such a time



as this." Chapter 4 is where the crisis of decision takes place.



Everyone is in a position of some kind of influence and can plead



for the salvation of the Jewish people. Therefore, everyone



should be able to identify with Esther's crisis. All believers



come to the royal dignity for such a time as this (Rev. 1:6;



I Kefa 2:5,9), and have a Rom. 15:27 obligation regarding the



physical well-being of the Jewish people. And if we fail at our



obligation, G-d will raise up someone else to do kiruv outreach



work for Moshiach among the Jewish people (Esther 4:14). But



since G-d has called us to the kingdom for such a time as this,



we should look for his divine favor (Esther 5:2,8; 2:15,17; 7:3;



8:5) and enablement and open doors (5:3). Notice that in Esther



ch. 6 Mordecai gets the favor Esther already has received, and



finally that favor spills out on the entire people of G-d



throughout the land. On the other hand there is an omen of



disfavor over taking the accursed Human in Esther 6:13. If we



ask the L-rd and trust him, he will give us something



supernatural that will be attractive and will win favor for the



cause of the Lord's people and their Scriptures.







Haman (after the scene at the end of chapter 5): "I'm happy and



light-hearted without G-d, (and I'll be even happier without the



people of G-d.







Ahasuerus: "What honor has been given to this man of G-d



(Mordecai)?" Great villain's aside: "Whom would the king wish to



honor more than me?--Esther 6:6)







Haman: "In all modesty, who would the King desire to honor more



than Haman the Magnificent? Haman the Incomparable? Haman the



Sublime? Haman the Glorious etc.?"







Possible trio: Esther and Ahasuerus and Haman: "Who but a devil



would dare to try to destroy the Jews?" (Haman could pretend



innocence as he sings along in the trio.)







Esther solo on 8:17: "How does one become a Jew?" (The fear of



G-d comes on you and your heart is cut by the circumcision of the



Ruach Hakodesh unto conviction and faith in the Moshiach of the



Hebrew Scriptures. Esther could recall stories she had heard of



the coming of the Moshiach who would be like Dovid and Joseph and



suffer for his people as a victim like one of Human's victims.)







What are some of the themes of this story?



1. Getting drunk gets Ahasuerus into trouble twice, once with a



divorce and the other time by flirting with anti-Semitism and



genocide when he plots a pogrom with Haman.







2. Women's rights (Queen Vashti refusing to bow to this



woman-crazy husband of hers) and resisting idolatry (Mordecai the



Benjaminite refusing to bow to Haman the Agagite--see I Sm. 15;



Ex. 17:14-16; Deut. 25:17-19).







3. Ahasuerus and his gradual deliverance from anti-Semitism as he



meets one beautiful Jew and has his mind, that Haman and HaSatan



nearly poison, delivered. This gets us into the roots of



anti-Semitism: see Esther 3:8, hatred of a people who are



different belies hatred of a G-d who is different. Why do people



hate the Bible and pass laws that contradict it? Because people



are lawless by nature and need a new heart.







4. Ahasuerus is delivered from anti-Semitism by, of all people, a



woman. (G-d can use a woman to do anything, and this is another



theme: the most unlikely and the weakest vessels can be used by



G-d for great purposes). And G-d can use unlikely people in



Jewish ministry, too, to effect a "great deliverance" (Gen.



45:7)!







5. Another theme: drunken lust to exploit people for the sake of



fleeting worldly power versus true Biblical sacrificial service



to G-d's people.







6. Notes on Esther's character: the closet religious witness, who



is ashamed of her faith. A big dramatic question to which the



play should provide a suspenseful answer is: will she or will she



not come out of the closet and, whatever the possible loss, tell



people what she believes?







7. Another theme: luck versus providence, and how G-d controls



both ("What a divine coincidence!" could be a refrain in the



score). G-d uses all things to arrive at his own final goal of



protecting his people and keeping them alive until the King of



the Jews returns: feminism, beauty contests, insomnia,



8. The enemies of the true people of G-d will always fall into



the pit that they have dug-Proverbs 26:27.







9. The origin of the festival of Purim and the coming



eschatological event it points to, where all the enemies of



Israel, all the Hamans lacking G-d's heart, will be separated out



and destroyed. Daniel 12:2; 7:13-14.







COMIC POSSIBILITIES: the King's don't-call-us-we'll-call-you



extermination of drop-in visitors, which builds suspense when



Esther drops in unannounced, etc. Also, look at the chance for



Haman to make a great extended double take (a la Oliver Hardy)



at the end of 6:10.







IMPORTANT STAGE BUSINESS: dealing with the King's ring and the



reversal when Mordecal gets it from Haman in 8:2. Seriously, the



Moshiach (see "My Servant" = the Moshiach Zech. 3:8, Isa. 42:1;



Hag. 2:23) is called G-d's signet ring in Hag. 2:23. See Esther



8:10 and the reversal from Esther 8:2. Why do the nations rage



against the L-rd and his anointed, his signet ring, the Moshiach?



On other reversals, see Mordecal's reversal, Esther 6:3-6;



Human's reversal, Esther 7:10; 8:5; 9:24; the Jewish people's



reversal 9:1; etc.







Haman is a type of the Anti-Moshiach in the Bible (along with



Pharaoh, the king of Babylon, Antiochus Ephiphanes, Caligula,



Nero, Hitler, Saddam Hussein, and all anti-Semites. This book



makes the astounding statement that G-d is at war with all



anti-Semites, and G-d will curse those who curse the Jewish



people (Gen. 12:3). The Moshiach himself will return at the



final battle at the end of days (Armageddon), which will be the



last battle of G-d against anti-Semites. Esther 9:5 is a picture



of the Day of the L-rd in the Hebrew Bible (Amos 5:9-14; Zeph.



l:14-l8). See also Esther 9:2,16.







The whole show could be done in modern dress with Haman in a



fascist uniform. We need to create spectacles that will draw



outsiders to G-d's House, just as G-d did with the splendor of



the Beis Hamikdash and the annual pilgrimage festivals.



Typological exegesis of Esther. The Moshiach's bride will not be



ashamed of him, that he is from the tribe of Judah. The bride



that does not come to him (Vashti = apostate religion) forfeits



any privileged position and is replaced by the bride that "boldly



approaches the throne of grace, so that we may receive mercy and



find grace to help in time of need" (Heb. 4:16; Esther 5:2).







Notice, as in I Cor. 15:4, the turning-point day of deliverance



is "the third day" (Esther 5:1).







See 9:10. When we taste the dainties of the anti-Semites and



enjoy their fleeting pleasures, we lose our kingship and royal



power, as Mordecai might have (he didn't). However, Modecai's



ancestor learned this lesson the hard way when he seized the



plunder of Amalek (I Sm. 15:17-19), unlike Abraham who abstained



from the plunder (Gen. 14:22-24).







Notice Purim is to be a time of joy (simcha) and feasting and



gladness and a time to send gifts of food to one another and



presents to the poor (Esther 9:22). If this festival were



celebrated each year in the Brit Chadasha kehillah, less



anti-Semitism would befound there. A Purim play could help laugh



the HaSatan out of the sanctuary. Since, according to Romans



chs. 9-11 the Brit Chadasha kehillah "joins" Israel, Esther 9:27



applies to the Brit Chadasha kehillah, because the text says,"the



Jews accepted as a custom for themselves...and all who joined



them, that without fail they should continue to observe these two



days every year.







Mordecai's work in the last verse ("he sought the good of his



people and interceded for the welfare of all his (zar'o)



seed"--Esther 10:3) sounds like the Moshiach in Isaiah 53:12,10



("he made intercession for the transgressors...and he shall see



(zera) seed").







Important note: Saddam Hussein's army was destroyed on the very



day of Purim, 1991, proving any Haman who threatens to destroy



Israel can still be brought down by the G-d of Israel.





ESTHER 8:17







In every province and in every city, wherever the edict of the



king went, there was joy and gladness among the Jews, with



feasting and celebrating. And many people of other nationalities



became Jews because fear of the Jews had fallen on them.









































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