Improve this answer. Thanks for the answer, ctaylorgraphics. If you don't mind, I need one more thing : in what Zone Esther go to the palace? Please have a look on the addition in my post. Esther would allegorically represent [Zone 3] - on the third day. Esther alludes to the fourth night, allegorically representing [Zone 4] - banquet of the king.
Esther , if it's a more detail sentence, then it's like this : "On the third day Esther fast, she put on her royal robes and stood in the inner court of the palace". Assumed that Esther say on Date 11 just before sunset just a few minutes before the new day : "now I fast" and then there is a sentence " on the first day Esther fast - after one day Esther fast, Esther eat ".
Am I correct that it means : Esther eat in Zone? Sign up or log in Sign up using Google. Sign up using Facebook. Sign up using Email and Password. Post as a guest Name. Email Required, but never shown.
The sacrifice of fasting is a way to express our earnestness on a matter and is meant to increase our prayer for it. Every hunger pang reminds us of the purpose for the fast and drives us to the Lord with a fresh focus.
Because some people have conditions that would make fasting unhealthy for them, you should consult your physician before fasting, or consider a fast of another kind. For Believers in Yeshua, fasting can mean abstinence of different forms and durations. The idea is to abstain from something for the sake of prayer about a matter.
A fast can be abstaining from food, drink, or an activity. You can sacrifice one meal, two meals, or give up eating for a whole day or more. Rather than whole meals, you can give up a certain item, such as sugar or special coffees. You can also fast from activities such as watching TV, browsing the Internet, using social media, or other forms of entertainment. The point is to give up something and replace it with a focus on the Lord and prayer.
Your fast can be of any duration. Since the decree to kill the Jews was eleven months away, and since Esther's appeal for mercy should find the king in a receptive mood to have the greatest chance of acceptance, surely it made more sense for Esther to wait.
Mordechai's response was fierce. Was it not self-evident, he demanded, that Hashem had positioned Esther for this very moment? By refusing to seize the moment and capitalize upon Hashem's providence, Esther would risk forfeiting altogether the opportunity to do His will.
Moreover, the threat of annihilation had driven the Jews, finally, to a collective national repentance. Yet on the surface, Mordechai's rebuke seemed more like a pardon than a demand: "Don't imagine that you will escape the fate of the Jews in the house of the king," he told Esther. How was this argument designed to convince Esther to go before the king?
If salvation would come from elsewhere, why should Esther put herself at risk? And if Hashem would, in any case, save the Jews, why would Esther be in danger at all?
Mordechai understood that Hashem, having promised the patriarchs that their descendants would become an eternal nation, would never allow the Jewish people to be destroyed. The threat facing the Jews could be nothing more than a warning intended to shake the Jews back into awareness of their transgressions and their potential greatness.
In fact, the root of the Jewish people's troubles began neither with their attendance at Achashverosh's party nor with their bowing down before Haman.
It began all the way back at Sinai when they received the Torah. At that time, the Sages tell us, Hashem held the mountain over their heads and declared, "Accept the Torah now, or you will be buried here. Rather, from their allegorical imagery we understand not that Hashem coerced the people to accept the Torah, but that the revelation they collectively experienced rendered their decision to accept the Torah as unambiguous as a choice between life and death.
And so they declared with one voice, " na'aseh v'nishma — we will do and we will hear! So absolute was their trust in Hashem that they committed themselves to observe His will without hesitation, knowing that the Almighty would require nothing from them that was beyond their ability.
The Jews knew they were committing themselves to a code of law. What they did not count on was the aspect of the law that is unique to Torah: the oral Tradition.
Because the Torah would have to survive thousands of years, hundreds of generations, and dispersion among countless gentile cultures, the system of transmission and observance required a certain intrinsic fluidity and flexibility that would allow the Torah to adapt to new circumstances and situations without compromising its integrity.
However, as can be seen by the analysis below this is not true. There were indeed about 12 hours of day, and 12 hours of night, around the time of the Passover. However, this is not true for other times of the year because the exact time of sunset varies depending on the season of the year.
If you will look at a map of the world you will see that Isreal is at the same latitude as Central USA. This means the timing of our sunrise and sunset will be similar for that location. When Jesus said the above statement about their being 12 hours of daylight, in John , it was shortly before Passover, and therefore he was referring to 12 hour increments around the time of Passover.
Keeping in mind that Mt.
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