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Esther's Prayer Before She Faced the King in Gold

Three days face down in ash, then silk and gold shoes. She told God plainly that she was not asking because she thought herself without blemish.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Three Days Face Down in Ash
  2. Gold From Ophir, Pearls From Africa
  3. She Did Not Claim to Be Clean
  4. The Sucklings and the Graves
  5. God Dug Under His Own Throne
Esther's Prayer Before She Faced the King in Gold Click for full size

Three Days Face Down in Ash

Esther had spent three days and three nights on the ground without food or water, in sackcloth, with earth and ashes in her hair.

On the fourth day she got up off the floor.

Gold From Ophir, Pearls From Africa

She washed and dressed. Silk worked through with gold out of Ophir. Diamonds and pearls that had come to her from Africa. A gold crown on her head and gold on her feet.

Nothing about it was vanity. The sackcloth had been for one audience and the gold was for another, and she knew exactly what the man at the end of the corridor responded to, because she had been studying him for years.

When she was finished dressing, she prayed.

She Did Not Claim to Be Clean

"You are the great God," she said, "the God of Abraham, of Isaac, and of Jacob, and the God of my father Benjamin."

Then she said the thing most people leave out.

It is not because I think myself without blemish that I dare go in front of this foolish king. She had eaten at his table. She had worn what she was told to wear and gone where she was sent. She put none of it behind her and asked for nothing on account of her own record.

What she argued instead was that the world would be short something without her people in it. Was the whole of it not made for Israel's sake, and if Israel is finished, who will stand up three times a day and say holy, holy, holy in front of you?

Then she named two rescues to his face like a woman citing precedent. You brought Hananiah, Mishael, and Azariah out of a burning furnace. You brought Daniel up out of a den of lions. Bring me out of the hand of this foolish king, and make me charming and graceful in his eyes.

The Sucklings and the Graves

The rest of it came out as an argument about who exactly was being killed.

The decree is issued, she said. We are handed over to the sword, root and branch, and the old curse has landed on us, that you shall sell yourselves to your enemies for slaves and no man will even buy you. The children of Abraham are sitting in sackcloth and ashes.

The elders sinned. What have the children done? And if the children did wrong, what have the babies at the breast done?

While she prayed, the nobles of Jerusalem came up out of their graves, because their children were being handed to the sword.

God Dug Under His Own Throne

She was not the first one to pray with nothing to offer.

Menashe of Judah had filled Jerusalem with idols and blood, and the Assyrians dragged him off in irons, and in a foreign prison he prayed. He was a man destitute of good deeds. There was nothing underneath the words to carry them up. So God dug a tunnel beneath his own Throne of Glory to let the prayer come at him from below, and then sent a wind and put a murderer back on the throne in Jerusalem. Menashe understood it standing there. There is a judge, and there is judgment.

Write this down for the generation to come, the psalm says about it, and a people yet to be created will praise the Lord. The generation to come was the generation of Mordecai, which was standing on the edge of its own death, and which God intended to make over as a new creation.

Esther finished, and stepped out of the room, and started down the inner court toward the throne. Nobody who came to that king uncalled left the room alive unless he put out the golden sceptre, and she had not been called in thirty days.

She stopped where he could see her, in the gold, and faced him.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews 12:175Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Legends of the Jews turns to Esther Adorns Herself in Gold Before King Ahasuerus.

Before her fateful meeting with King Ahasuerus, Esther knew she had to prepare, not just physically, but spiritually. After a rigorous three-day fast, she rose from the earth, from the very dust of humility and repentance. Then, she adorned herself, as Legends of the Jews tells us, in a magnificent silken gown, embroidered with gold from Ophir and shimmering with diamonds and pearls gifted from Africa. A golden crown rested upon her head, and golden shoes graced her feet.

This wasn't mere vanity. This was a queen preparing to face a king, a Jewish woman preparing to plead for her people's survival. The extravagance was a statement, a visual prayer.

As she completed her attire, Esther poured out her heart in a powerful prayer. "Thou art the great God," she began, "the God of Abraham, Isaac, and Jacob, and the God of my father Benjamin." This wasn't just a generic plea to a distant deity. She invoked the God of her ancestors, the God of covenant and promise.

And then she made a startling admission. "Not because I consider myself without blemish, do I dare appear before the foolish king, but that the people of Israel may not be cut off from the world." Esther understood her own imperfections, her own vulnerabilities. Her motivation wasn't personal glory, but the survival of her people.

Why this desperation? Because, she argued, Yisrael – Israel – has a unique role in the world. "Is it not for the sake of Israel alone that the whole world was created," she implored, "and if Israel should cease to exist, who will come and exclaim 'Holy, holy, holy' thrice daily before Thee?" The Zohar echoes this sentiment, emphasizing the interconnectedness of Israel's existence and the world's spiritual well-being.

Esther drew strength from the past. "As Thou didst save Hananiah, Mishael, and Azariah out of the burning furnace, and Daniel out of the den of lions, so save me out of the hand of this foolish king, and make me to appear charming and graceful in his eyes." She remembered the miracles, the acts of divine intervention that had saved her people before. She prayed for a similar miracle now.

She acknowledged the harsh realities of exile. "I entreat Thee to give ear to my prayer in this time of exile and banishment from our land. By reason of our sins the threatening words of the Holy Scriptures are accomplished upon us: 'Ye shall sell yourselves unto your enemies for bondmen and for bondwomen, and no man shall buy you.'" She recognized the consequences of their actions, the fulfillment of prophetic warnings. As we find in Midrash Rabbah, the Jewish people’s history is a constant dialogue between action and consequence, sin and redemption.

The decree of annihilation loomed large. "The decree to kill us has been issued. We are delivered up unto the sword for destruction, root and branch." Esther painted a stark picture of the impending doom, emphasizing the totality of the threat.

She pleaded for the innocent. "The children of Abraham covered themselves with sackcloth and ashes, but though the elders sinned, what wrongs have the children committed, and though the children committed wrongs, what have the sucklings done?" This heart-wrenching question echoes throughout Jewish history – the cry of the innocent caught in the crossfire of collective sin.

The image of the nobles of Jerusalem emerging from their graves, as mentioned in Legends of the Jews, is particularly poignant. "The nobles of Jerusalem came forth from their graves, for their children were given up to the sword." It's a powerful metaphor for the weight of history, the responsibility of the present to the past, and the future.

Esther's prayer is more than just a plea for survival. It's a powerful affirmation of faith, a recognition of responsibility, and evidence of the enduring hope of the Jewish people. What would such a prayer sound like from your own lips today, facing your own personal trials?

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Vayikra Rabbah 30:3Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

It all starts with the verse: "You shall take for you on the first day…" referring to the mitzvah (commandment) of taking the lulav (palm branch) and other species on Sukkot (the Festival of Tabernacles).

” This isn’t just about a single act of kindness, but about how the Jewish people, through trials and tribulations, ultimately prevailed. Vayikra Rabbah draws a fascinating parallel to I (Samuel 15:29), stating: “Moreover, the Eternity [netzaḥ] of Israel will not lie and will not regret.” The word netzaḥ, meaning "eternity," is cleverly linked to the idea of Israel's triumph. It suggests that fulfilling the mitzvah of the palm branch, which is described as "delightful" (ne’ima), assures us that we will prevail over the nations.

Who are the "destitute" whose prayers are heard? Rabbi Avin offers a beautiful, if somewhat perplexing, insight into King David’s complex character. Rabbi Avin says, "We are unable to ascertain David's nature; sometimes he calls himself poor, sometimes he calls himself king.” When David foresaw righteous descendants like Asa, Yehoshafat, Hezekiah, and Yoshiya, he identified as a king, as reflected in (Psalm 72:1): “Endow the king with Your justice, God.” Yet, when he foresaw wicked descendants like Ahaz, Menashe, and Amon, he considered himself poor, echoing (Psalm 102:1): “The prayer of a poor man, when he feels overwhelmed.” David embodies both the heights of royalty and the depths of human frailty.

Rabbi Alexandri offers another perspective, comparing the "poor man" to a laborer who takes short breaks during work but makes up for the lost time later. This image, drawing on (Genesis 30:42) ("The atufim will be for Lavan"), suggests that even when we are delayed or overwhelmed, our prayers are still heard. Rabbi Yitzḥak ben Rabbi Ḥilkiya explains that atufim refers to "the late ones," implying that prayers offered even after a delay are still effective.

The passage then takes an unexpected turn, focusing on King Menashe, one of Judah's most infamous rulers. He was "destitute of good deeds." Instead of saying, "He did not despise his prayer," the verse says, "He did not despise their prayer." Vayikra Rabbah explains that this refers to Menashe's prayer and the prayers of his ancestors. II (Chronicles 33:13) tells us: “He prayed to Him, and He acceded to his entreaty (vaye’ater lo).” Rabbi Elazar bar Rabbi Shimon offers a striking image: in Arabia, digging (hatirata) is called atirata. This alludes to the idea that God metaphorically "dug" a tunnel under His Throne of Glory so that Menashe's prayer could reach Him. God literally moved heaven and earth to hear Menashe’s plea!

Menashe is restored to his kingdom, and "knew that the Lord, He is God." He realized that there is justice and a Judge. This story of repentance and divine forgiveness is a powerful reminder that no one is beyond redemption.

The text continues, with Rabbi Yitzḥak noting that even generations without kings, prophets, or the Urim ve-Tumim (sacred objects used for divination) have the power of prayer. David implores God not to despise their prayers, ensuring that "a people which shall be created shall praise the Lord." This hints at the idea that God creates us anew through repentance.

The passage offers multiple interpretations of "the generation to come" mentioned in (Psalm 102:19). It could refer to the generation of Hezekiah, who were on the verge of death, or the generation of Mordechai, facing annihilation in the Purim story. In each case, God creates them anew. It could also refer to future generations, always on the verge of death, whom God will continually recreate.

So, what’s our takeaway? What action should we take? According to Vayikra Rabbah, it is to take the palm branch and the etrog (citron) and praise the Holy One. By performing this seemingly simple ritual, we connect ourselves to a legacy of redemption, forgiveness, and the enduring power of prayer.

The lulav isn't just a palm branch; it's a symbol of our resilience, our connection to the past, and our hope for a future filled with praise for the Holy One.

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Likutey Moharan, Lesson 1Likutey Moharan (Rabbi Nachman)

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY-SA

Rabbi Nachman of Breslov taught that the Torah is not just a text to study. It is a key that unlocks every prayer and opens every closed door. When a person engages deeply with Torah, "grace and importance" are restored to the Jewish people, and all their prayers are accepted.

The foundation of this teaching is a verse from Proverbs: the Torah is called "a beloved doe and a graceful gazelle" because "she bestows grace upon those who study her" (Proverbs 5:19; Eruvin 54b). Grace, chen (חן), is the quality that makes people want to help you, listen to you, respond to you. Torah study generates it.

Rabbi Nachman goes deeper. Every thing in the world contains an inner intelligence, a hidden wisdom. The task of the Jew is to seek out this inner wisdom in every encounter, every situation, every mundane object. "A person's wisdom causes his countenance to shine" (Ecclesiastes 8:1). When you find the spark of divine intelligence inside something, that thing becomes a pathway to God.

This is the deeper meaning of Jacob receiving the birthright. Reishit (ראשית), "firstborn," is synonymous with Chochmah (חכמה), wisdom: "The beginning of wisdom" (Psalms 111:10). Jacob merited the birthright because he sought the inner intelligence in everything. Esau, by contrast, "despised the birthright" (Genesis 25:34). He ate, drank, got up, and left. He interacted with the surface of things and discarded the depth.

The person who binds themselves to the inner intelligence of each thing is like the sun, shining on every path. "The path of the righteous is like radiant sunlight, shining ever brighter" (Proverbs 4:18). The person who ignores it walks in the darkness of the moon, which has no light of its own. The spark is in everything. The question is whether you stop to look for it.

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