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Episode Info: Sinning for God Esther             Esther sent a message to Mordecai: “Go, gather together all the Jews who are present in Shushan, and fast for me, and neither eat nor drink for three days, night and day; I also and my maidens will fast likewise, and so will I go in to the king, not according to the custom” (Esther 4:16). Rabbi Abba said: It will not be according to my usual custom, for every day until now when I submitted myself to Ahasuerus it was under compulsion, but now I will be submitting myself to him of my own free will. And Esther further said: “And if I perish, I perish” (Esther 4:16). What she meant was: Just as I was lost to my father’s house ever since I was brought here, so too, shall I be lost to you, for after voluntarily having relations with Ahasuerus, I shall be forever forbidden to you. (Babylonian Talmud Megillah 15a)[i][ii] לך כנוס את־כל־היהודים הנמצאים בשושן וצומו עלי ואל־תאכלו ואל־תשתו שלשת ימים לילה ויום גם־אני ונערתי אצום כן ובכן אבוא אל־המלך אשר לא־כדת וכאשר אבדתי אבדתי עד אשר לא כדת אמר רבי אבא שלא כדת היה שבכל יום ויום עד עכשיו באונס ועכשיו ברצון וכאשר אבדתי אבדתי כשם שאבדתי מבית אבא כך אובד ממך Tamar             Ulla said: Tamar engaged in licentious sexual intercourse [with her father-in-law, Judah (see Genesis, chapter 38),] and Zimri ben Salu also engaged in licentious sexual intercourse [with a Midianite woman (see Numbers, chapter 25).]  Tamar engaged in licentious sexual intercourse and merited that kings descended from her and she also merited to be the ancestor of prophets [e.g., Isaiah, who was related to the royal family]. Conversely, with regard to Zimri, several multitudes of Israel fell due to him. Rav Naḥman bar Yitzḥak said: Greater is a transgression committed for its own sake, i.e., for the sake of Heaven, than a mitzva performed not for its own sake. The Gemara questions this comparison: But didn’t Rav Yehuda say that Rav said: A person should always occupy himself with Torah and mitzvot even not for their own sake, as it is through acts performed not for their own sake that good deeds for their own sake come about? How, then, can any transgression be considered greater than a mitzva not for the sake of Heaven? אמר עולא תמר זינתה זמרי זינה תמר זינתה יצאו ממנה מלכים ונביאים זמרי זינה נפלו עליו כמה רבבות מישראל אמר ר"נ בר יצחק גדולה עבירה לשמה ממצוה שלא לשמה והאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמן שמתוך שלא לשמן בא לשמן   Yael                 Rather say: A transgression for the sake of Heaven is equivalent to...
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