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6280
Hebrew Bible, Esther, 2.1


אַחַר הַדְּבָרִים הָאֵלֶּה כְּשֹׁךְ חֲמַת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ זָכַר אֶת־וַשְׁתִּי וְאֵת אֲשֶׁר־עָשָׂתָה וְאֵת אֲשֶׁר־נִגְזַר עָלֶיהָ׃After these things, when the wrath of king Ahasuerus was assuaged, he remembered Vashti, and what she had done, and what was decreed against her.


לֹא־הִגִּידָה אֶסְתֵּר אֶת־עַמָּהּ וְאֶת־מוֹלַדְתָּהּ כִּי מָרְדֳּכַי צִוָּה עָלֶיהָ אֲשֶׁר לֹא־תַגִּיד׃After these things, when the wrath of king Ahasuerus was assuaged, he remembered Vashti, and what she had done, and what was decreed against her.


Intertexts (texts cited often on the same page as the searched text):

8 results
1. Hebrew Bible, Esther, 1.8-1.9, 1.12, 1.14, 2.14, 2.17, 3.2, 3.10, 5.1, 7.2 (9th cent. BCE - 3rd cent. BCE)

1.8. וְהַשְּׁתִיָּה כַדָּת אֵין אֹנֵס כִּי־כֵן יִסַּד הַמֶּלֶךְ עַל כָּל־רַב בֵּיתוֹ לַעֲשׂוֹת כִּרְצוֹן אִישׁ־וָאִישׁ׃ 1.9. גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים בֵּית הַמַּלְכוּת אֲשֶׁר לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃ 1.12. וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ׃ 1.14. וְהַקָּרֹב אֵלָיו כַּרְשְׁנָא שֵׁתָר אַדְמָתָא תַרְשִׁישׁ מֶרֶס מַרְסְנָא מְמוּכָן שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי רֹאֵי פְּנֵי הַמֶּלֶךְ הַיֹּשְׁבִים רִאשֹׁנָה בַּמַּלְכוּת׃ 2.14. בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה אֶל־בֵּית הַנָּשִׁים שֵׁנִי אֶל־יַד שַׁעֲשְׁגַז סְרִיס הַמֶּלֶךְ שֹׁמֵר הַפִּילַגְשִׁים לֹא־תָבוֹא עוֹד אֶל־הַמֶּלֶךְ כִּי אִם־חָפֵץ בָּהּ הַמֶּלֶךְ וְנִקְרְאָה בְשֵׁם׃ 2.17. וַיֶּאֱהַב הַמֶּלֶךְ אֶת־אֶסְתֵּר מִכָּל־הַנָּשִׁים וַתִּשָּׂא־חֵן וָחֶסֶד לְפָנָיו מִכָּל־הַבְּתוּלֹת וַיָּשֶׂם כֶּתֶר־מַלְכוּת בְּרֹאשָׁהּ וַיַּמְלִיכֶהָ תַּחַת וַשְׁתִּי׃ 3.2. וְכָל־עַבְדֵי הַמֶּלֶךְ אֲשֶׁר־בְּשַׁעַר הַמֶּלֶךְ כֹּרְעִים וּמִשְׁתַּחֲוִים לְהָמָן כִּי־כֵן צִוָּה־לוֹ הַמֶּלֶךְ וּמָרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה׃ 5.1. וַיִּתְאַפַּק הָמָן וַיָּבוֹא אֶל־בֵּיתוֹ וַיִּשְׁלַח וַיָּבֵא אֶת־אֹהֲבָיו וְאֶת־זֶרֶשׁ אִשְׁתּוֹ׃ 5.1. וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית־הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל־כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת׃ 7.2. וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר גַּם בַּיּוֹם הַשֵּׁנִי בְּמִשְׁתֵּה הַיַּיִן מַה־שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה וְתִנָּתֵן לָךְ וּמַה־בַּקָּשָׁתֵךְ עַד־חֲצִי הַמַּלְכוּת וְתֵעָשׂ׃ 1.8. And the drinking was according to the law; none did compel; for so the king had appointed to all the officers of his house, that they should do according to every man’s pleasure." 1.9. Also Vashti the queen made a feast for the women in the royal house which belonged to king Ahasuerus." 1.12. But the queen Vashti refused to come at the king’s commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him." 1.14. and the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king’s face, and sat the first in the kingdom:" 2.14. In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, who kept the concubines; she came in unto the king no more, except the king delighted in her, and she were called by name." 2.17. And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti." 3.2. And all the king’s servants, that were in the king’s gate, bowed down, and prostrated themselves before Haman; for the king had so commanded concerning him. But Mordecai bowed not down, nor prostrated himself before him." 5.1. Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house; and the king sat upon his royal throne in the royal house, over against the entrance of the house." 7.2. And the king said again unto Esther on the second day at the banquet of wine: ‘Whatever thy petition, queen Esther, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed.’"
2. Hebrew Bible, Exodus, 29.30 (9th cent. BCE - 3rd cent. BCE)

29.30. Seven days shall the son that is priest in his stead put them on, even he who cometh into the tent of meeting to minister in the holy place."
3. Hebrew Bible, Numbers, 27.21 (9th cent. BCE - 3rd cent. BCE)

27.21. וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃ 27.21. And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’"
4. Hebrew Bible, Proverbs, 11.8 (9th cent. BCE - 3rd cent. BCE)

11.8. צַדִּיק מִצָּרָה נֶחֱלָץ וַיָּבֹא רָשָׁע תַּחְתָּיו׃ 11.8. The righteous is delivered out of trouble, And the wicked cometh in his stead."
5. Hebrew Bible, 2 Chronicles, 26.19, 26.21 (5th cent. BCE - 3rd cent. BCE)

26.19. וַיִּזְעַף עֻזִּיָּהוּ וּבְיָדוֹ מִקְטֶרֶת לְהַקְטִיר וּבְזַעְפּוֹ עִם־הַכֹּהֲנִים וְהַצָּרַעַת זָרְחָה בְמִצְחוֹ לִפְנֵי הַכֹּהֲנִים בְּבֵית יְהוָה מֵעַל לְמִזְבַּח הַקְּטֹרֶת׃ 26.21. וַיְהִי עֻזִּיָּהוּ הַמֶּלֶךְ מְצֹרָע עַד־יוֹם מוֹתוֹ וַיֵּשֶׁב בֵּית החפשות [הַחָפְשִׁית] מְצֹרָע כִּי נִגְזַר מִבֵּית יְהוָה וְיוֹתָם בְּנוֹ עַל־בֵּית הַמֶּלֶךְ שׁוֹפֵט אֶת־עַם הָאָרֶץ׃ 26.19. Then Uzziah was wroth; and he had a censer in his hand to burn incense; and while he was wroth with the priests, the leprosy broke forth in his forehead before the priests in the house of the LORD, beside the altar of incense." 26.21. And Uzziah the king was a leper unto the day of his death, and dwelt in a house set apart, being a leper; for he was cut off from the house of the LORD; and Jotham his son was over the king’s house, judging the people of the land."
6. Josephus Flavius, Jewish Antiquities, 11.191-11.194, 11.202 (1st cent. CE - 1st cent. CE)

11.191. But she, out of regard to the laws of the Persians, which forbid the wives to be seen by strangers, did not go to the king and though he oftentimes sent the eunuchs to her, she did nevertheless stay away, and refused to come 11.192. till the king was so much irritated, that he brake up the entertainment, and rose up, and called for those seven who had the interpretation of the laws committed to them, and accused his wife, and said that he had been affronted by her, because that when she was frequently called by him to his feast, she did not obey him once. 11.193. He therefore gave order that they should inform him what could be done by the law against her. So one of them, whose name was Memucan, said that this affront was offered not to him alone, but to all the Persians, who were in danger of leading their lives very ill with their wives, if they must be thus despised by them; 11.194. for that none of their wives would have any reverence for their husbands, if they, “had such an example of arrogance in the queen towards thee, who rulest over all.” Accordingly, he exhorted him to punish her, who had been guilty of so great an affront to him, after a severe manner; and when he had so done, to publish to the nations what had been decreed about the queen. So the resolution was to put Vashti away, and to give her dignity to another woman. 11.202. and when Esther had come to him, he was pleased with her, and fell in love with the damsel, and married her, and made her his lawful wife, and kept a wedding feast for her on the twelfth month of the seventh year of his reign, which was called Adar.
7. New Testament, Matthew, 7.2 (1st cent. CE - 1st cent. CE)

7.2. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you.
8. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)

25b. אלא בתלתא דכוותה גבי ישראל בפרוצים מי שרי והתנן אבל אשה אחת מתייחדת עם שני אנשים ואמר רב יהודה אמר שמואל לא שנו אלא בכשרים אבל בפרוצים אפילו עשרה נמי לא מעשה היה והוציאוה עשרה במטה,לא צריכא באשתו עמו עובד כוכבים אין אשתו משמרתו אבל ישראל אשתו משמרתו,ותיפוק ליה משום שפיכות דמים א"ר ירמיה באשה חשובה עסקינן דמירתתי מינה רב אידי אמר אשה כלי זיינה עליה,מאי בינייהו איכא בינייהו אשה חשובה בין אנשים ושאינה חשובה בין הנשים,תניא כוותיה דרב אידי בר אבין האשה אע"פ שהשלום עמה לא תתייחד עמהן מפני שחשודין על העריות:,לא יתייחד אדם עמהן: ת"ר ישראל שנזדמן לו עובד כוכבים בדרך טופלו לימינו ר' ישמעאל בנו של ר' יוחנן בן ברוקה אומר בסייף טופלו לימינו במקל טופלו לשמאלו,היו עולין במעלה או יורדין בירידה לא יהא ישראל למטה ועובד כוכבים למעלה אלא ישראל למעלה ועובד כוכבים למטה ואל ישוח לפניו שמא ירוץ את גולגלתו,שאלו להיכן הולך ירחיב לו את הדרך כדרך שעשה יעקב אבינו לעשו הרשע דכתיב (בראשית לג, יד) עד אשר אבא אל אדוני שעירה,וכתיב (בראשית לג, יז) ויעקב נסע סכותה,מעשה בתלמידי ר"ע שהיו הולכים לכזיב פגעו בהן ליסטים אמרו להן לאן אתם הולכים אמרו להן לעכו כיון שהגיעו לכזיב פירשו אמרו להן תלמידי מי אתם אמרו להן תלמידי ר"ע אמרו להן אשרי ר"ע ותלמידיו שלא פגע בהן אדם רע מעולם,רב מנשה הוה אזל 25b. bRather,the mishna is referring to a case binwhich a woman secludes herself with bthreegentiles. The Gemara asks: bIsthis bpermitted in the correspondingsituation binvolving Jews steepedin sexual immorality? bBut didn’t we learnin a mishna ( iKiddushin80b): bBut one woman may be secluded with two men; and Rav Yehuda saysthat bShmuel says: They taughtthis ihalakha bonly with regard tomen of bfitmorals; bbut with regard tothose bsteepedin sexual immorality, she bmay notbe secluded beven with tenmen. bThere was an incident where tenmen bcarrieda woman boutof the city bon a bier,as though she were dead, and they engaged in intercourse with her.,The Gemara answers: bNo,the ruling of the mishna here is bnecessary ina case where the gentile’s bwife is with him.The differences between the two rulings is that in the case of ba gentile,it is assumed that bhis wife does not guard himagainst sinning with another, bbutwith regard to ba Jew, his wife does guard himagainst sinning with another.,§ The mishna teaches that a woman may not seclude herself with a gentile due to the concern that they might engage in illicit sexual relations. The Gemara challenges: bAnd let us derivethat a woman may not seclude herself with a gentile bdue tothe concern about bbloodshed.The Gemara cites two responses. bRabbi Yirmeya says: We are dealing with a distinguished woman,whom gentiles will not kill, bas they are fearful of herstatus. Nevertheless, there is a concern with regard to illicit sexual relations. bRav Idi bar Avin says: A womancarries bher weapons upon her.In other words, there is no need to be concerned that a woman might be killed by gentiles; rather, the very fact that she is a woman protects her, as they would most likely rape her and not kill her.,The Gemara asks: bWhat isthe practical difference bbetweenthese two answers? bThe Gemara answers:The difference bbetween themis with regard to ba woman who is distinguished among mendue to her political position, bbut is not distinguished among the women,i.e., she is unattractive. According to Rabbi Yirmeya, there is no concern that she will be killed, as she is distinguished, nor is there a concern that they will engage in illicit sexual relations. Therefore, it would be permitted for her to seclude herself with them. By contrast, as Rav Idi bar Avin stated his explanation in general terms, he evidently holds that the concern of illicit sexual relations always applies, regardless of the woman’s appearance.,The Gemara notes that it bis taughtin a ibaraita bin accordance withthe opinion bof Rav Idi bar Avin:With regard to ba woman, even though her protectionaccompanies bher,i.e., she is not in danger of being killed, she bmay not seclude herself withgentiles bbecause they are suspected ofengaging in bforbidden sexual relations. /b,§ The mishna further teaches that ba person may not seclude himself withgentiles because they are suspected of bloodshed. bThe Sages taught: A Jew who encounters a gentile on the roadand continues his travels with him should bpositionthe gentile bto his right,so that the Jew’s domit hand is closest to the gentile, which will enable him to defend himself against a potential attack. bRabbi Yishmael, son of Rabbi Yoḥa ben Beroka, says:If the gentile is armed bwith a sword,the Jew bpositions him to his right,because a blade is usually carried on one’s left side. But if the gentile is armed bwith a stick,the Jew should bsteer him to his left,as a stick is usually carried in one’s right hand. By walking on the same side as the gentile’s weapon, the Jew can best prevent him from drawing it.,The Gemara continues: If the Jew and gentile bwere ascending an incline or descending a decline, the Jew should not bepositioned bbelow while the gentileis babove,so that the gentile will not have the advantage of height if he decides to attack. bRather, the Jewshould be located babove while the gentileis bbelow. Andthe Jew bshould not benddown bbefore him, lestthe gentile bbreak his skull. /b,Furthermore, if the gentile basks him where he is going,the Jew should bextend the journeywhen relating his destination bto him,i.e., he should claim that he is traveling to a place beyond his actual destination, bin the manner that Jacob our father did to the wicked Esau. As it is writtenthat Jacob said to Esau: “Let my lord pass over before his servant and I will journey on gently, according to the pace of the cattle that are before me and according to the pace of the children, buntil I come unto my lord unto Seir”(Genesis 33:14).,The Gemara continues: bAnd it is writtensubsequently: b“And Jacob journeyed to Succoth,and built himself a house” (Genesis 33:17). Rather than meeting Esau in Seir, Jacob traveled to the nearer location of Succoth. Telling a gentile that one is traveling to a farther destination might cause the gentile to defer his attack due to the assumption that he has a longer period of time to plan and execute it. As a result of the delay, the Jew has a better chance of reaching his true destination safely.,The Gemara illustrates this idea through a relevant story. bAn incidentoccurred binvolvingseveral bstudents of Rabbi Akiva who were traveling to Keziv.Along the way, bbandits encountered themand bsaid to them: Where are you going?Rabbi Akiva’s students bsaid to them: To Akko. Once they reached Keziv,Rabbi Akiva’s students bseparatedfrom the bandits. At this point the bandits bsaid to them: Whose students are you?The students bsaid tothe bandits: We are bstudents of Rabbi Akiva.The bandits bsaid to them: Fortunate are Rabbi Akiva and his students, as they were never harmed by an evil person.The bandits were impressed with the wisdom that the students demonstrated in evading harm.,The Gemara relates another incident: bRav Menashe was traveling /b


Subjects of this text:

subject book bibliographic info
ahasuerus, josephus attitude toward Feldman, Judaism and Hellenism Reconsidered (2006) 600
ahasuerus Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 255, 275, 277
aibu Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 259
alon, g. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 275
alqabez, s. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 255
alsheikh, m. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 255
artaxerxes (persian king) Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 75
authority Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
baraita Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
capital cases Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 275
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 600
daniel Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 258
dimi bar isaac Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 87
discourse Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
empire Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
esther Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
eṣ yosef (by rabbi henokh zundel b. joseph) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 255
fate Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
frankel, j. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
gender relations Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 75
gezerah shavah Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 275
god, as king Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 75
goldberg, a. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 258
greek, versions/testament Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
haman Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
heqesh Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 258
herschberg, a. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 258
humor(ous) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
ibn ezra, a. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 259, 261
iyyun yaaqov (by rabbi jacob reischer)' Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 259
joḥanan Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
kingship Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 75
krauss, s. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 258
leprosy Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
luria, d. (radal) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 258, 259
maharsha (rabbi solomon eidels) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 258, 259
mann, j. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 275
middah keneged middah Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 259
nebuchadnezzar Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 258
parody (parodic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
persian, law of the medes and persians Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
praise, motif of, septuagint version of Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 75
praise, motif of, various versions of Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 75
prayer of esther, and god Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 75
preuss, j. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
proems Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 277
rabbis Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 275, 277
rashi (rabbi solomon b. isaac) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 259, 261
rava Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 255
romans Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 275
sabbath Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 255, 258
second commonwealth Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 275
tail Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
temple Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 258
urim vernnraiim Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 275
uzziah Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
vashti Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 255, 258, 259, 261; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 111
walfish, b. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
wise men Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 277
yose bar ḥanina Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 261
ḥeinemann, i. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 259