Many are familiar with image of Adam I and Adam II as developed by Rabbi J. B. Soloveitchik in his work The Lonely Man of Faith, in which he contrasts the portrayal of Adam in the first chapter of Genesis as the “majestic man, of dominion and success,” who rules over the land, with the Adam of the second chapter, “the lonely man of faith,” who submits himself to the will of Hashem. Yet, far fewer are aware of the sicha of Rabbi Aaron Lichtenstein in which he puts forth a similar dichotomy for the character of Ester in the megillah. It is this contrast between Ester I at the start of the megillah, a passive and naïve young woman, with Ester II, the active savior of the Jewish people that emerges by the end of the megillah that I would like to explore here.

Ester arrives on the scene of the megillah as an entirely passive personality. While living under Mordechai’s roof, she is dependent on him for her well-being and is treated as his child. Once taken to the palace, Ester attempts to avert the fate of an unwanted marriage by remaining unnoticed; while the other women hurry to beautify themselves, she meekly awaits her turn for the king. She submits herself to the orders of Mordechai ("ואת-מאמר מרדכי אסתר עשה, Esther did the commandment of Mordechai"; Ester 2:20) and of the royal officers (Hegai, sris hamelech) and refrains from making any of her own demands. Thus, Ester I is, as her name connotes, hidden, her birthplace and nationality a secret even from those closest to her.

Yet, by the close of the megillah, Ester transforms into an active and powerful figure. Ester’s remarkable transition occurs when Mordechai informs her of the impending decree of death upon the Jewish people. Urged by Mordechai to take action, her eyes are opened to the suffering of her people and of her unique powers as queen. Suddenly, it is Ester who is giving directions, instructing the Jewish people to gather and fast. She beseeches Hashem in prayer, seeking divine salvation from the impending doom of her people (Ester Rabbah 8:7). So too, she strategizes to have the mortal king, her husband Achashverosh, recognize Haman’s evil plan and to overturn his decree. By the end of the megillah, it comes as no surprise that it is she who requests of the sages “kitvuni l’dorot,” to be inscribed for generations, and that the story is recorded by her hand (Megillah 7a). Thus, Ester II sees the suffering of her people and, recognizing her ability to respond to their pain, chooses to become their unlikely savior.

The transformation from Ester I to Ester II was spurred by a sense of responsibility for her brethren’s misfortune and recognition of the great responsibility that comes with power. Just as Ester understood the need to take an active role in the deliverance of her people, so too we must recognize when times call for us to respond to suffering. By constantly asking ourselves whether we have adequately responded to the cries of those around us, we too, with Hashem’s help, will be able to answer the divine call to serve as active participants in the course of history.