So there will be another backward. But now the important thing again is that if you read the story of Esther, then you realize that the faint-heartedness of Esther, her lack of courage, again in the hands of God, gives, you know, the, prolongs the, or gives the room and possibility for a kind of to destroy his own cause. That's it. So that the weakness, and again, all emphasis on it from there, the weakness of Esther, an instrument in the hands of God who works completely behind the scenes. So Ammon went out that day joyful and merry. And when he saw Mordecai sitting before the gate of Paris, that he not only did not rise up to honor him, but not so much as move from the place where he sat, he was exceedingly angry.

[01:02]

Again, typical, he said, Ava is in this heaven paradise. Esther had him invited once, you know, and he invited him again. He was again for another day with the Queen. That's extraordinary. He's in this seventh heaven, but then in this exalted mood he comes and he sees there this darned Jerusalem, you see, and everything starts again, you see. The whole happiness is gone. He was exceedingly angry. But dissembling his anger, returning into his house, he called together to him his friends and Veras, his wife, He declared to them the greatness of his riches. He declared to them. Now, in Hebrew, that means he counts on his five fingers, you know, everything. You see, he goes branding, branding. And this year, and this year, and this year, and this year. Auszählung in German.

[02:03]

Enumeration, you know, see, on his hands. all his witches, and the multitude of his children, with how great glory the king had advanced him over all his princes and servants. And after this, he said, and Queen Esther also has invited no other to be banded with the king but me. And with her I am also to dine tomorrow with the king. I am. You see the whole pagan mentality? To dine with the king, and that Queen Esther had invited him with the king. You don't know all those things, you see. And whereas I have all, you see, and then comes verse 30. And whereas I have all these things, nothing has worked as I see that don't you around there. You see, that's, you know, that Danny Fred, what he said. See, that's, he just spoils the whole thing for you.

[03:05]

And then Jairus' wife just tells him what he likes to hear. Order a great beam to be prepared, fifty cubits high, and in the morning speak to the king that Malachi may be hanged upon it, and so thou shalt go forth full of joy. Meet the king to the backwoods and all the backwoods. And the council pleased him many from under the high gibbet to be prepared. The gibbet, there it is, you see. Use it as in the Latin text, you know, high gibbet, cross. Because the meaning of the cross is being, you see, a tree, as it's sometimes also called, you know, a tree, the tree of the cross, you know. And so there is that high gibbet, the high cross to be prepared. So now the whole question is, who is going to hang on the cross? The cross is there, you know, the gibbet is there. So the thing goes on, chapter 6 then,

[04:11]

The king is without sleep. You see, this thing that Esther did not dare to ask, you know, what she wanted, puts him completely out, you know. He said, there must be something. She has something in her mind, you know, and he can't, he doesn't know what it is, you know. So he is sleepless, you know. He doesn't, he can't explain it to him, you know. And so what did they do? They were reading himself and they come around the amulets where they said about this plot and that Mordecai was the one who had discovered the plot. And then he asked, now what reward has Mordecai received for this fidelity? Nothing at all. And then the king said, who is in the court? That means in the ante camera, in the outside, you know, in the In the parlor, you can also say. Who is in the parlor? Well, Amon was coming into the king's house to speak to the king that he might order Mordecai to be hanged upon the gibbet.

[05:17]

Before I forget. There it is. There it comes. The thing comes to a head. Wonderfully, that is the art of the narrator. On one hand, the king just discovered, you know, what Margaret had done for him. And there comes Eamon, you know, with a completely different idea. And Eamon stands in the court, they say. Now let him come in, the king says. Now come in, he said to him, what ought to be done to the man whom the king desires to honour? But Eamon, of course, again, the typical attitude, he thinks, he cannot have anybody else in mind but me. Who is there? Who is it there? That is darn Jew in the gate, sitting in the gatehouse. It would be absolutely out of his, you know, of his thoughts. So the man who the king desires to honor ought to be clothed with the king's arrow. And so then there it comes.

[06:20]

And make haste and take the rope and do as thou hast spoken to Mordecai the Jew. You see this before the gates of the palace. So the king right away said to Mordecai the Jew. Now that was of course enough for Haman mourning and having his head covered. He couldn't see and talk to anybody anymore. verse 3. His head covers. And therefore he comes now to them in a completely different mood. And he told our guest, you know, six times, the Hebrew text uses the same word, you know, that he used in the preceding chapter. When Ammon came, Aaron counted on his fingers, you know, all his things, you know, he had in his favor. So at this time, it's a completely different situation. All he enumerates, you know. But what? All that has befallen him. And he has not even had an egg, but he doesn't know that.

[07:21]

And the wise men whom he had encountered in his life answered him, The command of Kali, of the seed of the Jews, only has begun to fall, not to assist him, and I shall fall in his sight. And there yet speaking, the king's eunuchs came and compared him real quickly to the banquet the queen had prepared. Now there comes the banquet. So they did drinks with the queen. And then Esther says, he asked the question again. And then she answered, if I have found favor in thy side, O king, the only time in the book of Esther in the Jewish time, uh that he's caused the king in the second person singular and you know in uh what would you call it not ceremonial way see an intimate you see way how would you say familiar that is with familiarity in thy side but immediately she turns again to the official

[08:22]

And if it please the king, give my life for which I ask and my people for which I request. And she had, give me my life. You see? You see, she doesn't know when did she put her first, you know. Give me my life. So the first impression of the king was, I think she's just there. She had made a marvelous dinner for him. And all love goes through the stomach, as they say in Germany. Love goes through the stomach. Therefore, she said, me, because she knows, you know, that the king... that she has, you know, something with the king. So give me my life, for which I ask, and my people, for which I request. So she puts her first veil, and then if so, people come after her, and with her, so that she is the kind of the mantle of the people. But we are given up, I and my people, to be destroyed, to be slain, and to perish.

[09:29]

For we are given up, really, in Hebrew, it says, we are sold, I and my people, to be destroyed, to be slain, to perish. And would God we were sold for bondmen and bondwomen, the evil might be borne with, and I would have mourned in silence. But now we have an enemy whose cruelty redounds upon the king. King Ahasuerus answered and said, who is this, or what power that he should do these things? And then Esther gets all her courage together and says, it is this Amon that is our adversary and most wicked there. And Amon, this was forthwith astonished. Now, forthwith astonished is the evil way of saying it, you know. He was completely watered, not seen a knock, so you know, a better word. It says upon hearing this, Amon was struck dumb. He was struck dumb. Struck dumb, now. It just struck him even more. He was completely crushed. Completely crushed.

[10:34]

He couldn't be in the eyes. But the king, angry, rose up and went from the palace. And then he uses the absence of the king just to implore Esther. And the king comes back and sees him there, you know. Lord casting himself down at the right beside the queen. See, the king finds that that is absolutely again against the etiquette, you know, even the morality of the royal court, you see. So, a minute just finished, that's the end. He hanged on the gibbet, gibbet which he had preferred for Marukai and the king's rap, Steve's. So there were he hanged on the gibbet, the tables were turned. So then comes in chapter 8 still the other terribly important and ticklish thing to somehow reverse the decree. But reverse the decree of an absolute monarch in Persia was completely impossible.

[11:38]

Once it was down black and white, it could not be changed. But somehow you see then Malachi takes the place of Amon as the first king. and Esther gets all the wealth, you know, of Amon, and he gives Mordecai as her administrator. And then... Now, where is there the... The king took the ring from him and gave it to Malachi. And Esther said, Malachi, our house. And not content with these things, now comes the critical thing. And she fell down at the king's feet. So you see here that this is, of course, the most difficult of things. Here she falls down at the king's feet.

[12:40]

And she weeps in order to move his heart. and speaking to him besought him. See, that's all that, that imploring, beseeching, falling down at his feet, weeping, that he would give orders that the malice of Eamon the Agagite and his most wicked devices he had invented against the Jews should be of no effect. But he, as the man was, held out the golden scepter with his hand. It was the sign of clemency. And she arose up and stood before him and said, If it please the king, thou found favour in thy sight, my request be not disagreeable to him. You see, she's terribly careful, you see. Very formal and very careful. If it please the king. If I have found favour in his sight. Or the third person. And my request be not disagreeable to him. Four times. I beseech thee, let the former letters of Ammon the traitor and email of the Jews, by which he commanded they should be destroyed in all the king's province, may be reversed by new letters.

[13:50]

For how can I endure the murdering and slaughter of my people? And to that the king then answered in verse 7, Esther the queen and Malachi the Jew, See, not directly. See, he doesn't immediately, you know, consent to them. I have given Amon's house to Esther, and I have commanded it to be hanged on a divot, because he durst lay hands on the Jews. Write thee therefore to the Jews, as it pleases you, in the king's name, and seal the letters. For this was the custom, that no man durst gainsay the letters which were sent in the king's name. And they're sealed with his ring. You see, that's the difficulty that the king brings out there. But he then gives the kind of, you know, gets out of it, you know, by saying, here, you do something, but do it in such a way that you don't reverse exactly my decision. See? So he gets out that way, but then he leaves the rest to Malachi.

[14:55]

And then the king describes, in fact, what we call it for. In the three-and-twentieth day of the month, the letters were written, as Marokai had in mind, to the Jews and the governors, to the deputies, to the judges, rulers of the hundred-and-thirty-seven provinces, from India even to Ethiopia, provinces and provinces, people and people, according to the language of the Arabs and the Jews, according to what was read at the end. And he said to the king, the king said, you see, the train is set by post, we'll run through all the post, we'll read the four letters of the new passages. And the king gave orders to the Jews in every city, command them to gather themselves together to stand for their lives. You see, that was the way out here. Here it is not reversed, you know, but he says to the Jews, you may defect yourself. You see, that's the solution there. and to kill and destroy all their enemies with their wives and children or their house to take their sport. And one day of revenge was appointed to all the Proverbs, with the thirteenth of the twelfth month Adah. And it was the complaint of the letter that should be nullified in all lands.

[16:00]

Peoples were subject to the empire of King Israel, and Jews were ready to be revenged of their enemies. And Malachi going for the pearls from the king's presence. And all the city rejoiced and was glad. The Jews, a new light seemed to rise. Joy, honor, and dancing. All people seated in confidence in the king. There was wonderful rejoice and feast and banquets. You know, the three deaths runs through the entire thing. Because Purim is a feast of banquets, you know, for the Jews. Not today. and keeping holy day. Now, as much as many of other national religions joined themselves in the version 70s, but great dread of the name of the Jews had fallen upon all. So on the 13th day of the 13th month, then all the Jews were designed to be massacred, and the enemies were greedy after their blood. In order, the Jews began to have the upper hand to avenge themselves of their adversaries. So all the Jews, therefore, attacked all those who were attacking them. and killed them.

[17:02]

And then how many they killed and so on is all said here. And then on the 14th day of Adad, it's all over. In Susan, it's not yet over. It takes two days in Susan, the capital. They killed 300 men, but they took not their substance. Moreover, throughout the province, where, subject to the king's dominion, the Jews stood for their lives and sued their enemies and persecutors, insomuch that the number of them that were killed amounted to seventy-five thousand. No man took any of their goods. Thirteenth day runs through the first day. There was the great kick. So the tables are reversed. Instead of... We have what they are saying. The Jews, the Jews being killed there. That is instead of Ammon hanging on the tibbeth, Mordecai hanging on the tibbeth, Ammon the adversary on the tibbeth. Now if you, it's a pity, but if you don't have time or you need to go, if you look at the second part of it, in the second part of this, in those from chapter 11, the thing is different.

[18:12]

There you have, let us say, revealed the, what do you say, what is behind the scenes. You see? There you have put another light on it. But Dara Weiswald is not any more, you know, just invisible, but he is constantly in explicitly invoked, you know, he is the one to whom Esther prays, to Mordecai prays, And then you have there, too, a very important change in the narrative. That, in chapter 16, that the edict, I think it's chapter 16, that the edict which goes out on the table is different from what is in the first version. The first version was, the Jews should simply kill those who would attack them. That was the way up. In the second, it's displayed that the Jews should simply, oh, where is it?

[19:22]

The great things came out of Texas. From India, a pure-tale government sprints around the country. To make me have abused unto pride the goodness of princes, and the honor of that has been bestowed upon him. And not only endeavor to oppress the king's structures, not bearing the glory that is given them, take an act to practice also against them that gave it. So he put it all at Amon, and he says, Amon lost the war. See, who abused my power? You see, the first four verses are against Amon. and they break out into so great madness as to endeavour to undermine by lies such as observe diligently the office committed to them. And to all things and such men must be worthy of all men's praise, while with crafty fraud they deceive the ears of princes fed away, meaning, dread of others by their own nature. Now this is proved from both ancient histories, and by the things which are done daily, how the good designs of kings are depraved by the evil suggestion of certain men. Therefore, we must provide for the peace of our power.

[20:30]

There it is, peace for all powers. And anyone who has abused his good will, neither must you think that we command different things, that it comes from the levity of our minds, but that we give sentence according to the quality and necessity of times, as the prophets of the common world require us. Now that you may get to explain this change of mind, now that you may plainly understand what we say, Abram, the son of Abraham, a Macedonian, both in mind and country, because that was the Macedonian, if he would say Abram was a Macedonian, you see, then everyone incredibly would say that, because they were politically against the Macedonians. It's just the same principle as the anti-Semitism, you see. Tell me that this time the king used this. This is Macedonia, you see. That's the national hatred. And having nothing of the Persian blood, but with its cruelty staining our goodness.

[21:36]

You see, that's all the nationalism. You see, we get that every day, you know, in our own history. had nothing of the present blood, but it is coolly staining our goodness, was received being a stranger by us, and found our humanity so great towards him, that he was called our father, and was worshipped by all as the next man after the king. But he was so far puffed up with arrogancy as to go about to be pilot of our kingdom at life, which of course is a little lie. For with certain new and unheard of devices he had thought the destruction of Malachi, by whose fidelity and good service our lives are saved, and of Esther, the partner of our kingdom with all their nations. Thinking that after they were slain he might work treason against us, left alone with our friends, and might transfer the kingdom of Herod to the Macedonians, yet that would be a weapon for all the Persians, you know. He just drops them up, you know. But we have found that the Jews, whereby that most wicked man appointed to be slain, are in no fault at all.

[22:40]

but contrariwise used just laws, and are the children of the highest and the greatest and the ever-living God, by whose benefit the kingdom was given both to our fathers and to us, and is kept up to this day. Wherefore now ye that those letters which ye send in our name are void and of no effect, see, he puts it that way, for which time both he himself hath devised it in all his kingdom, his ten sons, I mean, hanging on the gibbets before the gates of the city, Not only we, but God repaying him as he deserved. Not we, but God. But this edict which we now send to every person in our city, so the Jews may freely follow their own laws. And you shall aid them that they may kill those who have prepared themselves to kill them on the thirteenth day of the twelve months, called Elah. For the Almighty God has turned this day of sadness and mourning into joy to them. Therefore you shall also count this day among other festival days. And all they who faithfully obey the Persians receive a worthy reward for their fidelity.

[23:42]

Their traitors to their kingdom are destroyed for their wickedness. So there is the, you see, that's a different version of it, and that version means emancipation for the Jews. I mean, not, you see, that they should, with their weapons resist those who would attack them, you see, but they've been using their own laws, using their own laws. I mean, emancipation, you might say, in that way. and said, if you follow, there will be a people among the people. So that was given to them. Now, you can see from the whole thing that this question here, this book really treats the question of nationalism. It's nationalism. And anti-Semitism. Anti-Semitism. And it also indicates, I think you see that clearly, that a solution is not given. The Jewish answer really to the whole business would be, you see, in this way, if they attack me, you see, then I stay there.

[24:50]

And, of course, that is no solution. See? That is no solution. Therefore, what is the solution? That is only visible in the New Testament, where we see who hangs on the cross. You see? It is, one can say, not Malachi the Jew, it is not Amon the Jew-baker, but who is he? The Son of God made man. The Son of God made man. And he is our peace. And in him, you see, there is the nationalism, And anti-Semitism is transcended, you see, by the new principle. And what is that new principle, which is in that way not here in Easter? That new principle is the love who dies for the one who did it for him.

[25:57]

See what I mean? God dies, that is to be repeated. burden of the New Testament, of the letters of St. Paul, you see, letters of St. Paul, that God died for us when we were his enemies. You see, and that is the only way out of the dead and road of national ickness and anti-synch. The road out is not the play of power, the road out is not if you don't kill me, I kill you, or something like that. Always second to the oldest ambitious circle. But the only way out is the sacrifice there. The Son of God made man. The Son of God and Son of David are on the cross for whom? For all his enemies, Jews and Gentiles. And in that way there, a new nation is born on the cross.

[27:00]

A new generation. A new generation. And that new or third generation, as the Christians of Arnold Rock were called, that third generation is represented under the cross by who? By Our Lady. With the fulfillment, elevated fulfillment, really, of Esther. Fulfillment of Esther. Because Our Lady stands there as the one who is the mother of all the living. interceding therefore not only for the Jewish people but for her people and her people as seen on the New Eve because of all those who are redeemed by the cross of the Lord. So the third generation, really the solution of this clash of the two nations, Semites and anti-Semites, is the cross. and the church.

[28:01]

And a new principle, and that is this principle of continuing God. Redemption instead of redemption. You see that here. The book of Esther really remains on the level of revenge. But it's transcended already. One can say that if you read it. It'll say in some way in the second part of Esther. Therefore that second part is so important The second part, the Greek part of the Book of Esther, exceeds the Jewish part. So it's unique. The Book of Esther is just completely unique. It has everything composed of the two versions, a Jewish version and a Greek version. The Greek version pushes closer but doesn't reach the cross. The equation is there, the direction is there, through which it moves.

[29:09]

And it moves into that direction, you see, where, everyone can say, where Esther, you see, who is the new Esther, our Lady Mary, has, as it were, you know, as it were, put her hand on this sector which is being held down. Of course, the scepter that is being held down is always exchanged by the Fathers as the cross. And the scepter held down is the Son of God dying on the cross. And the King is the figure, as symbol, of the Father, the Heavenly Father. And he holds down, you know, of the scepter, and Estelle, the representative of the people of the church, touches that cross. And that is her salvation. And Mary is doing that standing by the cross.

[30:12]

And that, therefore, is the transcending, the overcoming of that fatal antagonism of anti-Semitism and feminism. Yes, now that is long. Anybody has some question to ask? I didn't realize that the nationwide, or I guess worldwide, organization of Jewish women is called Hadassah. I never realized that it was the Jewish. It did tell her. Well, it's in my King James, where she would spell H-A-D-A-S-S-H. which is the name of the Jewish organization, which I never forget. I mean, everywhere. It's a bad white organization, which I never realized meant anything. As the representative of the Jewish nation living in the dispersion. That's the difference between Judith and Esther too, you see. Esther is the Jewish people living in the dispersion.

[31:18]

And therefore, also, all that weakness, you see. I mean, her, you know, as I say, her paintings, Bell, so to speak, you know, such a wonderful description, you see, too, of the mentality of the Jewish people in the dispersion, this constantly being, again, overwhelmed, you know, by the power of the pagan civilization. And it's splendorous and all that, you know. And then the... but taking courage because there is Mardukai, the teacher, because he represents the law, he represents Moses, and through him and under his guidance, he constantly, again, takes courage. But that's the topic. It's a beautiful book. It's an old section of anti-attemptedness lying there. and the overcoming of nationality

[32:18]

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