Our Gemara on Amud Beis discusses the scriptural sources for determining the number of judges required to rule on Jewish calendar calculations:

The Gemara asks: Corresponding to what was it determined that the intercalation procedure should incorporate these numbers of three, five, and seven judges? …One said: These numbers correspond to the number of Hebrew words in each of the three verses of the priestly benediction (see Bamidbar 6:24–26). And one said: Three corresponds to the three guards of the door (see Melachim II 25:18), five corresponds to five of the officers who saw the king’s face (see Melachim II 25:19), and seven corresponds to seven officers who saw the king’s face (see Yirmiyahu 52:25). Since these numbers represent appointments of distinction, the Rabbis saw fit to employ them in the composition of the court as well.

Rashi explains that the seven officers who saw the face of the king refer to Achashverosh’s advisors (Esther 1:14). Tosafos reject this idea, arguing that it is improper to derive a concept for Jewish practice from an institution used by idolaters. Instead, Tosafos identify other verses referring to seven advisors in the Jewish monarchy (Yirmiyahu 52:25).

Yet, Rashi certainly must have been aware of this potential critique. So, what was his rationale? On a simple level, we can say that since this is recorded in the scriptures, even if it relates to a secular or foreign process, it still holds a lesson for us. After all, was it strictly necessary for the Megillah to inform us of the number of Achashverosh’s advisors? The specificity of the number hints at an inherent significance. The Torah seems to be endorsing the idea that seven advisors represent a critical mass of deliberative quality and dignity.

Additionally, Rav Dovid Kochav provides further support for Rashi’s approach. He notes that even without explicit scriptural approval, the institution of monarchy itself imparts moral and spiritual lessons to the God-fearing person — even if that monarchy is gentile. The Gemara (Berachos 9b) states:

Rabbi Yoḥanan said: One should always strive to run to greet the kings of Israel to witness them in their glory. And not only must one run to greet the kings of Israel, but even to greet the kings of the nations of the world, so that if he will be privileged to witness the redemption of Israel, he will distinguish between the kings of Israel and the kings of the nations of the world, to see how much greater the Jewish king will be and how his rule will be manifest.

At first glance, this Gemara may seem to suggest that the only value in observing the kingship of non-Jewish rulers is to contrast it with the future kingship of Mashiach. This could be seen as a “negative” lesson — akin to the person who learns how to be a good parent by doing the opposite of what his dysfunctional parents did.

However, the Sefas Emes (Devarim, Shoftim 28:2) offers a deeper interpretation. He explains that witnessing the grandeur and authority of a gentile king is not merely about contrast. It is about experiencing the concept of power, hierarchy, and awe, which helps a person internalize and understand the awe of Hashem on a more visceral level. By witnessing human monarchy, a person gains a practical and emotional appreciation for the grandeur and authority of the King of Kings.

Returning to Rashi, Rav Kochav offers another Midrashic insight that may justify his approach. The Midrash (Esther Rabbah 3:10) states that whenever the Megillah refers to “the king” without specifying Achashverosh’s name, it can be interpreted as referring to the King of Kings, Hashem Himself. According to this interpretation, parts of the narrative in the Megillah are also alluding to the Divine heavenly court. This could explain why Rashi had no concern about using the verses from Esther as a proof for the composition of Jewish courts, as the underlying message refers to Hashem’s own heavenly court.

I would add that this idea of “The King” in the Megillah metaphorically representing God is mirrored within the storyline itself. The miracles of the Megillah occur through seemingly mundane political processes and human initiatives. However, the way in which every event fits together reveals the hidden hand of Divine Providence. The overtly secular and political processes are, in truth, vehicles for divine intervention. This idea provides an insight into our own lives. We may see “secular” phenomena — societal structures, government processes, or even ordinary daily events — but with the right perspective, we can recognize reflections of Hashem’s will and providence.

Human society’s institution of monarchy is no exception. It is a reflection of human psychology, which in turn reflects God’s will for how the world should function. The need for hierarchy and authority is a natural part of human society. In modern times, we often downplay this because of the value placed on democracy and the historical injustices committed by monarchies. But you cannot outsmart human nature. People who reject all conventional or traditional authority do not become free. Instead, they appoint other “idols” to worship, such as celebrities, athletes, or social media influencers. The human heart craves an idealized figure to revere. The only question is which one we choose.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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