Hadassah is Esther: The Person Behind the Names
Rabbanit Malke Bina
There are a number of instances in the Tanakh when the names of central characters are changed; for example, Avram becomes Avraham, Sarai becomes Sarah, and both instances reflect their growing roles as universal leaders. Yaakov’s name is changed to Yisrael because he “wrestled with both the Divine and people and he prevailed.” Here, the name change indicates a new status.
However, Megillat Esther presents an unusual situation according to which a character has not one - but two names:
וַיְהִי אֹמֵן אֶת הֲדַסָּה הִיא אֶסְתֵּר בַּת דֹּדוֹ כִּי אֵין לָהּ אָב וָאֵם
He [Mordechai] was foster father to Hadassah—that is, Esther—his uncle’s daughter, for she had neither father nor mother (Esther 2:7).
In the very first mention of our protagonist, she is referred to as both Hadassah and Esther. Was one her “real” name and the other an alias or a nickname? What is the meaning of the duality?
Megillat Esther is one of the two books in Tanakh that omit God’s name altogether (the other is Shir HaShirim). The entire story takes place outside of Israel, when the Jewish people were living in exile, and it was much harder to feel God’s presence. It was an age of hester panim; it seemed as if God was hiding from his nation. Reflecting on that theme, Esther, which denotes ‘hidden,’ was in hiding as a means of self-protection.
We read in the Megillah: וַתִּלָּקַח אֶסְתֵּר אֶל בֵּית הַמֶּלֶךְ – Esther was taken to the palace. The passive formulation suggests that she did not go voluntarily or willingly, but was rather taken, and had no choice. Esther knew that in order to survive she would have to keep herself hidden; she listened to Mordechai and concealed her true self. Esther was cautious with her words and careful in her ways, and kept her true personality a secret. But was Esther secretive by nature or was she just playing a part? Was she a passive subject or was she a brave heroine? Will the real Esther please stand up?!
The Midrash suggests various opinions regarding Esther’s true character. According to Rabbi Meir, Esther was her name, but she was called Hadassah because she was righteous, and the righteous are compared to Hadasim (myrtle branches). The Hadas, with its sweet fragrance, represents good deeds and honest upright ways. On the other hand, according to Rabbi Yehuda Hadassah was her given name, but she was also called Esther because she was forced to live a hidden, secretive life, and could not allow herself to be the person she truly was; she was always pretending to be someone else.
While the scholars disagree about Esther/Hadassah’s true identity, the verse decidedly determines that both coexist: הֲדַסָּה הִיא אֶסְתֵּר. Hadassah was Esther; she is both. At times she could be like a Hadas, openly virtuous, and a bold advocate and leader of the Jewish people; at other times she had to remain concealed within herself, and assume the hidden form of Esther.
It must have been overwhelmingly difficult for Esther to be told by Mordechai that it was time to reveal her true identity, shed her assumed personality and reveal the hidden one - and publicly confront the king in order to save her people. Esther finds her voice and takes control, and now becomes the one to give instructions to Mordechai: “Gather the Jews and fast for me” - before she can approach the king. Ruach HaKodesh (God’s holy spirit) was on Esther’s side due to her willingness to take action and risk her physical and spiritual life for Am Yisrael by revealing her identity - and she was also supported by the collective and communal fasting of the Jewish people of Shushan and beyond.
After her heroic acts, Esther seems to fade away from Jewish history. She lives out her life in the palace; she is unable to return to Mordechai, and is isolated from the Jewish people – in a way returning once again to her hidden state. While Esther disappears, the story of her heroism is recorded and remembered – kitvuni l’dorot – and passed on from generation to generation.
Many years ago, I also experienced a time in which I had to be both hidden and bold. In 1982/83, when Soviet Jews were under an oppressive regime that prevented them from leaving the then Soviet Union, I was asked if I would travel with another woman to teach and meet Refuseniks. I was living in Israel, but I had an American passport, with which I could travel to the Soviet Union. Just like Esther, in our briefing we were told that we had to pretend that we were American tourists, and hide our Jewish identity. Our mission was to teach Torah and bring chizuk (strength), and to provide the Refuseniks with cameras and clothing that would be of use to them financially, to help support their summer learning camps.
We were told that we would have no mode of communication while we were there. It took me a few days to decide to go, but once I made the decision, my fears and worries subsided. I thought about the many Jews there, who were thirsting for Torah, and who needed to know that we remembered them and were waiting for them in Israel. Before I traveled, I thought about Esther. I admired her courage and was resolved to emulate it. Although I knew I would be well out of my comfort zone, the thought of Esther/Hadassah and her two names - her dual identity - gave me the strength I needed to make the trip. It was an unforgettable experience, one that shaped me going forward.
We have been living through challenging times. Our soldiers, men and women in the south and north of the country, are models of self-sacrifice and absolute bravery. Esther proclaims:
וּבְכֵן אָבוֹא אֶל הַמֶּלֶךְ אֲשֶׁר לֹא כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי
“And so, I shall go to the king and if I am to perish I shall perish” (Esther 4:16).
Esther’s call resonates today, as our soldiers, despite the dangers, bravely dedicate themselves to protect Am Yisrael and Medinat Yisrael. These are modern day heroes and heroines, who have selfless stepped forward to show us the way, just as Esther did thousands of years ago. Today’s heroes and heroines are creating inspirational stories that will be preserved and passed down through the generations.
All of us at Matan are proud of the Kitvuni Fellowship. Our fellows are writing for the ages – kitvuni l’dorot. They are giving women a greater voice in the Jewish world, shaping and building the Jewish people through their books and words of wisdom. We are excited to accompany them on this important journey.