This book is based on a very close reading of Megillat Esther; the kind of close reading which also produced the book by Rabbi David Fohrman, “The Queen You Thought You Knew”. By their close attention to the details of the Megilla text, and their creative “reading behind the lines”, both of these books produce a much richer and more nuanced story. In particular, both provide a unique illumination of the action following the second of Esther’s feasts and the fall of Haman. Instead of giving a huge rattle/boo/cheer as he is led off to his own gallows, and then wondering why it takes another three chapters to wrap up the story, we realize that the removal of Haman has solved very little, that king Ahasuerus has not become an ally of the Jews of Persia, and that the threat to the lives of the community still hangs as heavily over them as it did when Haman first cast his lots. Both books also provide an answer to the vexed question as to why Haman’s ten sons are hanged twice; but I am not providing any “spoiler” here; you will have to read the book to find out.

Unlike Rabbi Fohrman, whose interpretations have a more religious nature, Hazony is concerned to illuminate the politics of the situation. The author points out the contrast between Haman’s totalitarian regime and that depicted in the earlier chapters, where the king is open to the views of multiple royal counselors and aids. His analysis of the psychology of Ahasuerus – a man with a high need for control, but lacking sufficient intelligence to rule competently and rationally – provides a very convincing explanation for his appointment – following the Vashti fiasco - of Haman, who is given a mandate to rule in the king’s name with the powers of a dictator. Mordechai is also given the full treatment; a subtle strategist, who has patiently worked his way into the circles of power surrounding the king, and even allowed his ward Esther to be taken into the king’s harem, Mordechai’s instruction to Esther – not to reveal herself as a Jew – reflects his own strategy of concealment of his Jewish identity and of his agenda to protect and advance the interests of his community. The change of regime signaled by Haman’s appointment calls for a radical change of strategy; subtlety and concealment are no longer of avail, and Mordechai goes for a high-risk strategy of direct confrontation. There is no other explanation for his decision to refuse to bow down to Haman, as bowing the head to someone in authority is – in contrast to Mordechai’s declaration - nowhere forbidden by Jewish law.

Hazony traces the change in Esther’s relationship with the king. Her two feasts, with only the presence of Haman disturbing the intimacy of these occasions, are ingeniously designed to arouse the insecure king’ suspicion of a relationship between her and Haman. This too is a high risk strategy, but it pays off when Haman’s actions at the second feast confirm – in Ahasuerus’ mind – Haman’s intentions towards his favorite wife. The king’s reaction is motivated – not out of a concern for Esther’s religion or the impending fate of her community – but out of jealousy, his desire for her, and his fear of another very public marital fiasco. Following the removal of Haman, the king is now firmly in Esther’s power. Although he is unwilling or unable to reverse the decree against the Jewish community, as Mordechai and Esther make their plans for its defense, Ahasuerus has no choice but to grant them the authority necessary for its execution.

There is much more of this kind of analysis, and even if you don’t go along with all of it, it makes for for a very entertaining read. ( )