Berel Dov Lerner is a member of Kibbutz Sheluhot and has a PhD in philosophy from Tel Aviv Uni- versity. He currently teaches at the Western Galilee College. NO HAPPY ENDING FOR ESTHER BEREL DOV LERNER Jews often view the Book of Esther (to which I shall refer by the single He- brew word Megillah, meaning "scroll") as a light, almost comical, biblical text. Its public reading takes place in the carnival atmosphere of the Purim holiday. Children, dressed in costumes, eagerly follow the reading in order not to miss any opportunity to drown out Haman's name with their noisemakers. Despite these frivolous trimmings, it is obvious that a story about a failed attempt at ge- nocide must possess some darker aspects. The Megillah may be read as a guide to the politics of Jewish life in the Dias- pora. It tells us of the dangers of anti-Semitism and of how such dangers may be neutralized. It describes anti-Semitism's propaganda and real interests, but speaks also of the Jewish response and of Judaism's real concerns. In addition, it presents us with the background of a culture of government in terms of whose political discourse both anti-Semite and Jew must formulate their respective appeals. Perhaps most importantly, the Megillah has granted every new genera- tion of Jews a textual foundation for further contemplation of these themes through the exegesis and supplementation of the biblical narrative. The concerns I have mentioned are all addressed in a seemingly simple and straightforward way by the unadorned text of the Megillah. Haman's anti- Semitism is motivated by a personal rivalry with Mordecai, who happens to be Jewish. In Haman's speech to King Ahasuerus, political discourse shrinks to the single issue of demonstrating that 'it is not in Your Majesty’s interest' to tolerate the Jews (3:8). As if to underline the narrow scope of Ahasuerus' considerations, Haman adds a personal bribe to bolster the strength of his arguments: 'Let an edict be drawn for their destruction, and I will pay ten thousand talents of silver to the stewards for deposit in the royal treasury' (3: 9). The implicit arguments for Jewish preservation (inasmuch as arguments may be said to be forwarded) are no less shallow. The Jews must be saved because, after all, the beautiful Queen Esther is a Jew and it would be a shame not to have her around. Further- more, Mordecai must be treated well since he foiled an assassination plot against the King.