1. Hebrew Bible, Esther, 1.10-1.12, 1.15, 2.3, 2.7, 2.9, 2.12, 2.14-2.15, 2.17, 2.20-2.23, 3.1, 3.7, 3.12-3.14, 4.5-4.16, 6.2, 6.14, 7.9, 8.1-8.2, 8.9, 9.1, 9.5-9.6, 9.10-9.11, 9.14, 9.29 (9th cent. BCE - 3rd cent. BCE)
| 1.11. לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לִפְנֵי הַמֶּלֶךְ בְּכֶתֶר מַלְכוּת לְהַרְאוֹת הָעַמִּים וְהַשָּׂרִים אֶת־יָפְיָהּ כִּי־טוֹבַת מַרְאֶה הִיא׃ 1.12. וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ׃ 1.15. כְּדָת מַה־לַּעֲשׂוֹת בַּמַּלְכָּה וַשְׁתִּי עַל אֲשֶׁר לֹא־עָשְׂתָה אֶת־מַאֲמַר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ בְּיַד הַסָּרִיסִים׃ 2.3. וְיַפְקֵד הַמֶּלֶךְ פְּקִידִים בְּכָל־מְדִינוֹת מַלְכוּתוֹ וְיִקְבְּצוּ אֶת־כָּל־נַעֲרָה־בְתוּלָה טוֹבַת מַרְאֶה אֶל־שׁוּשַׁן הַבִּירָה אֶל־בֵּית הַנָּשִׁים אֶל־יַד הֵגֶא סְרִיס הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וְנָתוֹן תַּמְרוּקֵיהֶן׃ 2.7. וַיְהִי אֹמֵן אֶת־הֲדַסָּה הִיא אֶסְתֵּר בַּת־דֹּדוֹ כִּי אֵין לָהּ אָב וָאֵם וְהַנַּעֲרָה יְפַת־תֹּאַר וְטוֹבַת מַרְאֶה וּבְמוֹת אָבִיהָ וְאִמָּהּ לְקָחָהּ מָרְדֳּכַי לוֹ לְבַת׃ 2.9. וַתִּיטַב הַנַּעֲרָה בְעֵינָיו וַתִּשָּׂא חֶסֶד לְפָנָיו וַיְבַהֵל אֶת־תַּמְרוּקֶיהָ וְאֶת־מָנוֹתֶהָ לָתֵת לָהּ וְאֵת שֶׁבַע הַנְּעָרוֹת הָרְאֻיוֹת לָתֶת־לָהּ מִבֵּית הַמֶּלֶךְ וַיְשַׁנֶּהָ וְאֶת־נַעֲרוֹתֶיהָ לְטוֹב בֵּית הַנָּשִׁים׃ 2.12. וּבְהַגִּיעַ תֹּר נַעֲרָה וְנַעֲרָה לָבוֹא אֶל־הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ מִקֵּץ הֱיוֹת לָהּ כְּדָת הַנָּשִׁים שְׁנֵים עָשָׂר חֹדֶשׁ כִּי כֵּן יִמְלְאוּ יְמֵי מְרוּקֵיהֶן שִׁשָּׁה חֳדָשִׁים בְּשֶׁמֶן הַמֹּר וְשִׁשָּׁה חֳדָשִׁים בַּבְּשָׂמִים וּבְתַמְרוּקֵי הַנָּשִׁים׃ 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׃ 2.15. וּבְהַגִּיעַ תֹּר־אֶסְתֵּר בַּת־אֲבִיחַיִל דֹּד מָרְדֳּכַי אֲשֶׁר לָקַח־לוֹ לְבַת לָבוֹא אֶל־הַמֶּלֶךְ לֹא בִקְשָׁה דָּבָר כִּי אִם אֶת־אֲשֶׁר יֹאמַר הֵגַי סְרִיס־הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וַתְּהִי אֶסְתֵּר נֹשֵׂאת חֵן בְּעֵינֵי כָּל־רֹאֶיהָ׃ 2.17. וַיֶּאֱהַב הַמֶּלֶךְ אֶת־אֶסְתֵּר מִכָּל־הַנָּשִׁים וַתִּשָּׂא־חֵן וָחֶסֶד לְפָנָיו מִכָּל־הַבְּתוּלֹת וַיָּשֶׂם כֶּתֶר־מַלְכוּת בְּרֹאשָׁהּ וַיַּמְלִיכֶהָ תַּחַת וַשְׁתִּי׃ 2.21. בַּיָּמִים הָהֵם וּמָרְדֳּכַי יֹשֵׁב בְּשַׁעַר־הַמֶּלֶךְ קָצַף בִּגְתָן וָתֶרֶשׁ שְׁנֵי־סָרִיסֵי הַמֶּלֶךְ מִשֹּׁמְרֵי הַסַּף וַיְבַקְשׁוּ לִשְׁלֹחַ יָד בַּמֶּלֶךְ אֲחַשְׁוֵרֹשׁ׃ 2.22. וַיִּוָּדַע הַדָּבָר לְמָרְדֳּכַי וַיַּגֵּד לְאֶסְתֵּר הַמַּלְכָּה וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי׃ 2.23. וַיְבֻקַּשׁ הַדָּבָר וַיִּמָּצֵא וַיִּתָּלוּ שְׁנֵיהֶם עַל־עֵץ וַיִּכָּתֵב בְּסֵפֶר דִּבְרֵי הַיָּמִים לִפְנֵי הַמֶּלֶךְ׃ 3.1. וַיָּסַר הַמֶּלֶךְ אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתְּנָהּ לְהָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר הַיְּהוּדִים׃ 3.1. אַחַר הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶת־הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי וַיְנַשְּׂאֵהוּ וַיָּשֶׂם אֶת־כִּסְאוֹ מֵעַל כָּל־הַשָּׂרִים אֲשֶׁר אִתּוֹ׃ 3.7. בַּחֹדֶשׁ הָרִאשׁוֹן הוּא־חֹדֶשׁ נִיסָן בִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הִפִּיל פּוּר הוּא הַגּוֹרָל לִפְנֵי הָמָן מִיּוֹם לְיוֹם וּמֵחֹדֶשׁ לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר׃ 3.12. וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ בַּחֹדֶשׁ הָרִאשׁוֹן בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה הָמָן אֶל אֲחַשְׁדַּרְפְּנֵי־הַמֶּלֶךְ וְאֶל־הַפַּחוֹת אֲשֶׁר עַל־מְדִינָה וּמְדִינָה וְאֶל־שָׂרֵי עַם וָעָם מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשׁוֹנוֹ בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ נִכְתָּב וְנֶחְתָּם בְּטַבַּעַת הַמֶּלֶךְ׃ 3.13. וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים אֶל־כָּל־מְדִינוֹת הַמֶּלֶךְ לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת־כָּל־הַיְּהוּדִים מִנַּעַר וְעַד־זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז׃ 3.14. פַּתְשֶׁגֶן הַכְּתָב לְהִנָּתֵן דָּת בְּכָל־מְדִינָה וּמְדִינָה גָּלוּי לְכָל־הָעַמִּים לִהְיוֹת עֲתִדִים לַיּוֹם הַזֶּה׃ 4.5. וַתִּקְרָא אֶסְתֵּר לַהֲתָךְ מִסָּרִיסֵי הַמֶּלֶךְ אֲשֶׁר הֶעֱמִיד לְפָנֶיהָ וַתְּצַוֵּהוּ עַל־מָרְדֳּכָי לָדַעַת מַה־זֶּה וְעַל־מַה־זֶּה׃ 4.6. וַיֵּצֵא הֲתָךְ אֶל־מָרְדֳּכָי אֶל־רְחוֹב הָעִיר אֲשֶׁר לִפְנֵי שַׁעַר־הַמֶּלֶךְ׃ 4.7. וַיַּגֶּד־לוֹ מָרְדֳּכַי אֵת כָּל־אֲשֶׁר קָרָהוּ וְאֵת פָּרָשַׁת הַכֶּסֶף אֲשֶׁר אָמַר הָמָן לִשְׁקוֹל עַל־גִּנְזֵי הַמֶּלֶךְ ביהודיים [בַּיְּהוּדִים] לְאַבְּדָם׃ 4.8. וְאֶת־פַּתְשֶׁגֶן כְּתָב־הַדָּת אֲשֶׁר־נִתַּן בְּשׁוּשָׁן לְהַשְׁמִידָם נָתַן לוֹ לְהַרְאוֹת אֶת־אֶסְתֵּר וּלְהַגִּיד לָהּ וּלְצַוּוֹת עָלֶיהָ לָבוֹא אֶל־הַמֶּלֶךְ לְהִתְחַנֶּן־לוֹ וּלְבַקֵּשׁ מִלְּפָנָיו עַל־עַמָּהּ׃ 4.9. וַיָּבוֹא הֲתָךְ וַיַּגֵּד לְאֶסְתֵּר אֵת דִּבְרֵי מָרְדֳּכָי׃ 4.11. כָּל־עַבְדֵי הַמֶּלֶךְ וְעַם־מְדִינוֹת הַמֶּלֶךְ יוֹדְעִים אֲשֶׁר כָּל־אִישׁ וְאִשָּׁה אֲשֶׁר יָבוֹא־אֶל־הַמֶּלֶךְ אֶל־הֶחָצֵר הַפְּנִימִית אֲשֶׁר לֹא־יִקָּרֵא אַחַת דָּתוֹ לְהָמִית לְבַד מֵאֲשֶׁר יוֹשִׁיט־לוֹ הַמֶּלֶךְ אֶת־שַׁרְבִיט הַזָּהָב וְחָיָה וַאֲנִי לֹא נִקְרֵאתי לָבוֹא אֶל־הַמֶּלֶךְ זֶה שְׁלוֹשִׁים יוֹם׃ 4.12. וַיַּגִּידוּ לְמָרְדֳּכָי אֵת דִּבְרֵי אֶסְתֵּר׃ 4.13. וַיֹּאמֶר מָרְדֳּכַי לְהָשִׁיב אֶל־אֶסְתֵּר אַל־תְּדַמִּי בְנַפְשֵׁךְ לְהִמָּלֵט בֵּית־הַמֶּלֶךְ מִכָּל־הַיְּהוּדִים׃ 4.14. כִּי אִם־הַחֲרֵשׁ תַּחֲרִישִׁי בָּעֵת הַזֹּאת רֶוַח וְהַצָּלָה יַעֲמוֹד לַיְּהוּדִים מִמָּקוֹם אַחֵר וְאַתְּ וּבֵית־אָבִיךְ תֹּאבֵדוּ וּמִי יוֹדֵעַ אִם־לְעֵת כָּזֹאת הִגַּעַתְּ לַמַּלְכוּת׃ 4.15. וַתֹּאמֶר אֶסְתֵּר לְהָשִׁיב אֶל־מָרְדֳּכָי׃ 4.16. לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃ 6.2. וַיִּמָּצֵא כָתוּב אֲשֶׁר הִגִּיד מָרְדֳּכַי עַל־בִּגְתָנָא וָתֶרֶשׁ שְׁנֵי סָרִיסֵי הַמֶּלֶךְ מִשֹּׁמְרֵי הַסַּף אֲשֶׁר בִּקְשׁוּ לִשְׁלֹחַ יָד בַּמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃ 6.14. עוֹדָם מְדַבְּרִים עִמּוֹ וְסָרִיסֵי הַמֶּלֶךְ הִגִּיעוּ וַיַּבְהִלוּ לְהָבִיא אֶת־הָמָן אֶל־הַמִּשְׁתֶּה אֲשֶׁר־עָשְׂתָה אֶסְתֵּר׃ 7.9. וַיֹּאמֶר חַרְבוֹנָה אֶחָד מִן־הַסָּרִיסִים לִפְנֵי הַמֶּלֶךְ גַּם הִנֵּה־הָעֵץ אֲשֶׁר־עָשָׂה הָמָן לְמָרְדֳּכַי אֲשֶׁר דִּבֶּר־טוֹב עַל־הַמֶּלֶךְ עֹמֵד בְּבֵית הָמָן גָּבֹהַּ חֲמִשִּׁים אַמָּה וַיֹּאמֶר הַמֶּלֶךְ תְּלֻהוּ עָלָיו׃ 8.1. בַּיּוֹם הַהוּא נָתַן הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ לְאֶסְתֵּר הַמַּלְכָּה אֶת־בֵּית הָמָן צֹרֵר היהודיים [הַיְּהוּדִים] וּמָרְדֳּכַי בָּא לִפְנֵי הַמֶּלֶךְ כִּי־הִגִּידָה אֶסְתֵּר מַה הוּא־לָהּ׃ 8.1. וַיִּכְתֹּב בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ וַיַּחְתֹּם בְּטַבַּעַת הַמֶּלֶךְ וַיִּשְׁלַח סְפָרִים בְּיַד הָרָצִים בַּסּוּסִים רֹכְבֵי הָרֶכֶשׁ הָאֲחַשְׁתְּרָנִים בְּנֵי הָרַמָּכִים׃ 8.2. וַיָּסַר הַמֶּלֶךְ אֶת־טַבַּעְתּוֹ אֲשֶׁר הֶעֱבִיר מֵהָמָן וַיִּתְּנָהּ לְמָרְדֳּכָי וַתָּשֶׂם אֶסְתֵּר אֶת־מָרְדֳּכַי עַל־בֵּית הָמָן׃ 8.9. וַיִּקָּרְאוּ סֹפְרֵי־הַמֶּלֶךְ בָּעֵת־הַהִיא בַּחֹדֶשׁ הַשְּׁלִישִׁי הוּא־חֹדֶשׁ סִיוָן בִּשְׁלוֹשָׁה וְעֶשְׂרִים בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה מָרְדֳּכַי אֶל־הַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִים־וְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת אֲשֶׁר מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ וְאֶל־הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם׃ 9.1. וּבִשְׁנֵים עָשָׂר חֹדֶשׁ הוּא־חֹדֶשׁ אֲדָר בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ אֲשֶׁר הִגִּיעַ דְּבַר־הַמֶּלֶךְ וְדָתוֹ לְהֵעָשׂוֹת בַּיּוֹם אֲשֶׁר שִׂבְּרוּ אֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא אֲשֶׁר יִשְׁלְטוּ הַיְּהוּדִים הֵמָּה בְּשֹׂנְאֵיהֶם׃ 9.1. עֲשֶׂרֶת בְּנֵי הָמָן בֶּן־הַמְּדָתָא צֹרֵר הַיְּהוּדִים הָרָגוּ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃ 9.5. וַיַּכּוּ הַיְּהוּדִים בְּכָל־אֹיְבֵיהֶם מַכַּת־חֶרֶב וְהֶרֶג וְאַבְדָן וַיַּעֲשׂוּ בְשֹׂנְאֵיהֶם כִּרְצוֹנָם׃ 9.6. וּבְשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת אִישׁ׃ 9.11. בַּיּוֹם הַהוּא בָּא מִסְפַּר הַהֲרוּגִים בְּשׁוּשַׁן הַבִּירָה לִפְנֵי הַמֶּלֶךְ׃ 9.14. וַיֹּאמֶר הַמֶּלֶךְ לְהֵעָשׂוֹת כֵּן וַתִּנָּתֵן דָּת בְּשׁוּשָׁן וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן תָּלוּ׃ 9.29. וַתִּכְתֹּב אֶסְתֵּר הַמַּלְכָּה בַת־אֲבִיחַיִל וּמָרְדֳּכַי הַיְּהוּדִי אֶת־כָּל־תֹּקֶף לְקַיֵּם אֵת אִגֶּרֶת הַפּוּרִים הַזֹּאת הַשֵּׁנִית׃ | 1.10. On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king," 1.11. to bring Vashti the queen before the king with the crown royal, to show the peoples and the princes her beauty; for she was fair to look on." 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." 1.15. ’What shall we do unto the queen Vashti according to law, forasmuch as she hath not done the bidding of the king Ahasuerus by the chamberlains?’" 2.3. and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle, to the house of the women, unto the custody of Hegai the king’s chamberlain, keeper of the women; and let their ointments be given them;" 2.7. And he brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter." 2.9. And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her ointments, with her portions, and the seven maidens, who were meet to be given her out of the king’s house; and he advanced her and her maidens to the best place in the house of the women." 2.12. Now when the turn of every maiden was come to go in to king Ahasuerus, after that it had been done to her according to the law for the women, twelve months—for so were the days of their anointing accomplished, to wit, six months with oil of myrrh, and six month with sweet odours, and with other ointments of the women —" 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." 2.15. Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king’s chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her." 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." 2.20. Esther had not yet made known her kindred nor her people; as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him—" 2.21. in those days, while Mordecai sat in the king’s gate, two of the king’s chamberlains, Bigthan and Teresh, of those that kept the door, were wroth, and sought to lay hands on the king Ahasuerus." 2.22. And the thing became known to Mordecai, who told it unto Esther the queen; and Esther told the king thereof in Mordecai’s name." 2.23. And when inquisition was made of the matter, and it was found to be so, they were both hanged on a tree; and it was written in the book of the chronicles before the king." 3.1. After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him." 3.7. In the first month, which is the month Nisan, in the twelfth year of king Ahasuerus, they cast pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, which is the month Adar." 3.12. Then were the king’s scribes called in the first month, on the thirteenth day thereof, and there was written, according to all that Haman commanded, unto the king’s satraps, and to the governors that were over every province, and to the princes of every people; to every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king’s ring." 3.13. And letters were sent by posts into all the king’s provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey." 3.14. The copy of the writing, to be given out for a decree in every province, was to be published unto all peoples, that they should be ready against that day." 4.5. Then called Esther for Hathach, one of the king’s chamberlains, whom he had appointed to attend upon her, and charged him to go to Mordecai, to know what this was, and why it was." 4.6. So Hathach went forth to Mordecai unto the broad place of the city, which was before the king’s gate." 4.7. And Mordecai told him of all that had happened unto him, and the exact sum of the money that Haman had promised to pay to the king’s treasuries for the Jews, to destroy them." 4.8. Also he gave him the copy of the writing of the decree that was given out in Shushan to destroy them, to show it unto Esther, and to declare it unto her; and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him, for her people." 4.9. And Hathach came and told Esther the words of Mordecai." 4.10. Then Esther spoke unto Hathach, and gave him a message unto Mordecai:" 4.11. ’All the king’s servants, and the people of the king’s provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law for him, that he be put to death, except such to whom the king shall hold out the golden sceptre, that he may live; but I have not been called to come in unto the king these thirty days.’" 4.12. And they told to Mordecai Esther’s words." 4.13. Then Mordecai bade them to return answer unto Esther: ‘Think not with thyself that thou shalt escape in the king’s house, more than all the Jews." 4.14. For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place, but thou and thy father’s house will perish; and who knoweth whether thou art not come to royal estate for such a time as this?’" 4.15. Then Esther bade them return answer unto Mordecai:" 4.16. ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’" 6.2. And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king’s chamberlains, of those that kept the door, who had sought to lay hands on the king Ahasuerus." 6.14. While they were yet talking with him, came the king’s chamberlains, and hastened to bring Haman unto the banquet that Esther had prepared." 7.9. Then said Harbonah, one of the chamberlains that were before the king: ‘Behold also, the gallows fifty cubits high, which Haman hath made for Mordecai, who spoke good for the king, standeth in the house of Haman.’ And the king said: ‘Hang him thereon.’" 8.1. On that day did the king Ahasuerus give the house of Haman the Jews’enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her." 8.2. And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman." 8.9. Then were the king’s scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded concerning the Jews, even to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language." 9.1. Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the king’s commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have rule over them; whereas it was turned to the contrary, that the Jews had rule over them that hated them;" 9.5. And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them." 9.6. And in Shushan the castle the Jews slew and destroyed five hundred men." 9.10. the ten sons of Haman the son of Hammedatha, the Jews’enemy, slew they; but on the spoil they laid not their hand." 9.11. On that day the number of those that were slain in Shushan the castle was brought before the king." 9.14. And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman’s ten sons." 9.29. Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim." |
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2. Hebrew Bible, Genesis, 12.15, 20.2, 24.58, 39.12 (9th cent. BCE - 3rd cent. BCE)
| 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 20.2. וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃ 24.58. וַיִּקְרְאוּ לְרִבְקָה וַיֹּאמְרוּ אֵלֶיהָ הֲתֵלְכִי עִם־הָאִישׁ הַזֶּה וַתֹּאמֶר אֵלֵךְ׃ 39.12. וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה׃ | 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house." 20.2. And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah." 24.58. And they called Rebekah, and said unto her: ‘Wilt thou go with this man?’ And she said: ‘I will go.’" 39.12. that she caught him by his garment, saying: ‘Lie with me.’ And he left his garment in her hand, and fled, and got him out." |
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3. Hebrew Bible, Numbers, 28.4 (9th cent. BCE - 3rd cent. BCE)
| 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ | 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;" |
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4. Hebrew Bible, Proverbs, 5.19 (9th cent. BCE - 3rd cent. BCE)
| 5.19. אַיֶּלֶת אֲהָבִים וְיַעֲלַת־חֵן דַּדֶּיהָ יְרַוֻּךָ בְכָל־עֵת בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד׃ | 5.19. A lovely hind and a graceful doe, Let her breasts satisfy thee at all times; With her love be thou ravished always." |
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5. Hebrew Bible, 1 Samuel, 25.39-25.42, 31.6 (8th cent. BCE - 5th cent. BCE)
| 25.39. וַיִּשְׁמַע דָּוִד כִּי מֵת נָבָל וַיֹּאמֶר בָּרוּךְ יְהוָה אֲשֶׁר רָב אֶת־רִיב חֶרְפָּתִי מִיַּד נָבָל וְאֶת־עַבְדּוֹ חָשַׂךְ מֵרָעָה וְאֵת רָעַת נָבָל הֵשִׁיב יְהוָה בְּרֹאשׁוֹ וַיִּשְׁלַח דָּוִד וַיְדַבֵּר בַּאֲבִיגַיִל לְקַחְתָּהּ לוֹ לְאִשָּׁה׃ 25.41. וַתָּקָם וַתִּשְׁתַּחוּ אַפַּיִם אָרְצָה וַתֹּאמֶר הִנֵּה אֲמָתְךָ לְשִׁפְחָה לִרְחֹץ רַגְלֵי עַבְדֵי אֲדֹנִי׃ 25.42. וַתְּמַהֵר וַתָּקָם אֲבִיגַיִל וַתִּרְכַּב עַל־הַחֲמוֹר וְחָמֵשׁ נַעֲרֹתֶיהָ הַהֹלְכוֹת לְרַגְלָהּ וַתֵּלֶךְ אַחֲרֵי מַלְאֲכֵי דָוִד וַתְּהִי־לוֹ לְאִשָּׁה׃ 31.6. וַיָּמָת שָׁאוּל וּשְׁלֹשֶׁת בָּנָיו וְנֹשֵׂא כֵלָיו גַּם כָּל־אֲנָשָׁיו בַּיּוֹם הַהוּא יַחְדָּו׃ | 25.39. And when David heard that Naval was dead, he said, Blessed be the Lord, that has pleaded the cause of my reproach from the hand of Naval, and has kept his servant from evil: for the Lord has requited the wickedness of Naval upon his own head. And David sent and spoke with Avigayil, to take her to him to wife." 25.40. And when the servants of David were come to Avigayil to the Karmel, they spoke to her, saying, David sent us to thee, to take thee to him to wife." 25.41. And she arose, and bowed herself on her face to the earth, and said, Behold, let thy handmaid be a servant to wash the feet of the servants of my lord." 25.42. And Avigayil hastened, and arose, and rode upon an ass, with five girls of hers that went after her; and she went after the messengers of David, and became his wife." 31.6. So Sha᾽ul died, and his three sons, and his armourbearer, and all his men, that same day together." |
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6. Hebrew Bible, 2 Samuel, 11.4 (8th cent. BCE - 5th cent. BCE)
| 11.4. וַיִּשְׁלַח דָּוִד מַלְאָכִים וַיִּקָּחֶהָ וַתָּבוֹא אֵלָיו וַיִּשְׁכַּב עִמָּהּ וְהִיא מִתְקַדֶּשֶׁת מִטֻּמְאָתָהּ וַתָּשָׁב אֶל־בֵּיתָהּ׃ | 11.4. And David sent messengers, and took her; and she came in to him, and he lay with her; for she had purified herself from her uncleanness, and then she returned to her house." |
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7. Hebrew Bible, Judges, 3.22-3.23 (8th cent. BCE - 5th cent. BCE)
| 3.22. וַיָּבֹא גַם־הַנִּצָּב אַחַר הַלַּהַב וַיִּסְגֹּר הַחֵלֶב בְּעַד הַלַּהַב כִּי לֹא שָׁלַף הַחֶרֶב מִבִּטְנוֹ וַיֵּצֵא הַפַּרְשְׁדֹנָה׃ 3.23. וַיֵּצֵא אֵהוּד הַמִּסְדְּרוֹנָה וַיִּסְגֹּר דַּלְתוֹת הָעַלִיָּה בַּעֲדוֹ וְנָעָל׃ | 3.22. and the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out." 3.23. Then Ehud went out to the vestibule, and shut the doors of the chamber upon him, and locked them." |
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8. Hebrew Bible, Ezra, 2.2 (5th cent. BCE - 4th cent. BCE)
| 2.2. בְּנֵי גִבָּר תִּשְׁעִים וַחֲמִשָּׁה׃ 2.2. אֲשֶׁר־בָּאוּ עִם־זְרֻבָּבֶל יֵשׁוּעַ נְחֶמְיָה שְׂרָיָה רְעֵלָיָה מָרְדֳּכַי בִּלְשָׁן מִסְפָּר בִּגְוַי רְחוּם בַּעֲנָה מִסְפַּר אַנְשֵׁי עַם יִשְׂרָאֵל׃ | 2.2. who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel: ." |
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9. Hebrew Bible, Nehemiah, 7.7, 10.17 (5th cent. BCE - 4th cent. BCE)
| 7.7. וּמֵרָאשֵׁי הָאָבוֹת נָתְנוּ לְאוֹצַר הַמְּלָאכָה זָהָב דַּרְכְּמוֹנִים שְׁתֵּי רִבּוֹת וְכֶסֶף מָנִים אַלְפַּיִם וּמָאתָיִם׃ 7.7. הַבָּאִים עִם־זְרֻבָּבֶל יֵשׁוּעַ נְחֶמְיָה עֲזַרְיָה רַעַמְיָה נַחֲמָנִי מָרְדֳּכַי בִּלְשָׁן מִסְפֶּרֶת בִּגְוַי נְחוּם בַּעֲנָה מִסְפַּר אַנְשֵׁי עַם יִשְׂרָאֵל׃ 10.17. אֲדֹנִיָּה בִגְוַי עָדִין׃ | 7.7. who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number of the men of the people of Israel:" 10.17. Adonijah, Bigvai, Adin;" |
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10. Herodotus, Histories, 3.111-3.119 (5th cent. BCE - 5th cent. BCE)
| 3.111. As for cinnamon, they gather it in an even stranger way. Where it comes from and what land produces it they cannot say, except that it is reported, reasonably enough, to grow in the places where Dionysus was reared. ,There are great birds, it is said, that take these dry sticks which we have learned from the Phoenicians to call cinnamon and carry them off to nests stuck with mud to precipitous cliffs, where man has no means of approach. ,The Arabian solution to this is to cut dead oxen and asses and other beasts of burden into the largest possible pieces, then to set these near the eyries and withdraw far off. The birds then fly down (it is said) and carry the pieces of the beasts up to their nests, while these, not being able to bear the weight, break and fall down the mountain side, and then the Arabians come and gather them up. Thus is cinnamon said to be gathered, and so to come from Arabia to other lands. 3.112. But ledanon, which the Arabians call ladanon, is produced yet more strangely than this. For it is the most fragrant thing produced in the most malodorous; for it is found in he-goats' beards, forming in them like gum among timber. This is used in the manufacture of many perfumes; there is nothing that the Arabians burn so often as incense. 3.113. Enough of marvels, and yet the land of Arabia gives off a scent as sweet as if divine. They have besides two marvellous kinds of sheep, found nowhere else. One of these has tails no less than nine feet long. Were the sheep to trail these after them they would suffer by the chafing of the tails on the ground; ,but every shepherd there knows enough of carpentry to make little carts which they fix under the tails, binding the tail of each sheep on its own cart. The other kind of sheep has a tail a full three feet broad. 3.114. Where south inclines westwards, the part of the world stretching farthest towards the sunset is Ethiopia ; this produces gold in abundance, and huge elephants, and all sorts of wild trees, and ebony, and the tallest and handsomest and longest-lived people. 3.115. These then are the most distant lands in Asia and Libya . But concerning those in Europe that are the farthest away towards evening, I cannot speak with assurance; for I do not believe that there is a river called by foreigners Eridanus issuing into the northern sea, where our amber is said to come from, nor do I have any knowledge of Tin Islands, where our tin is brought from. ,The very name Eridanus betrays itself as not a foreign but a Greek name, invented by some poet; nor for all my diligence have I been able to learn from one who has seen it that there is a sea beyond Europe . All we know is that our tin and amber come from the most distant parts. 3.116. But in the north of Europe there is by far the most gold. In this matter again I cannot say with assurance how the gold is produced, but it is said that one-eyed men called Arimaspians steal it from griffins. ,But I do not believe this, that there are one-eyed men who have a nature otherwise the same as other men. ,The most outlying lands, though, as they enclose and wholly surround all the rest of the world, are likely to have those things which we think the finest and the rarest. 3.117. There is a plain in Asia shut in on all sides by mountains through which there are five passes. This plain was once the Chorasmians', being at the boundaries of the Chorasmians, the Hyrcanians, Parthians, Sarangians, and Thamanaei, but since the Persians have held power it has been the king's. ,Now from the encircling mountains flows a great river whose name is the Aces. Its stream divides into five channels and formerly watered the lands of the above-mentioned peoples, going to each through a different pass, but since the beginning of the Persian rule ,the king has blocked the mountain passes, and closed each passage with a gate; with the water barred from outlet, the plain within the mountains becomes a lake, seeing that the river pours into it and finds no way out. ,Those therefore who before were accustomed to use the water endure great hardship in not being able to use it; for during the winter, god rains for them just as for the rest of mankind, but in the summer they are in need of the water for their sown millet and sesame. ,So whenever no water is given to them, they come into Persia with their women, and cry and howl before the door of the king's palace, until the king commands that the river-gate should be opened for those whose need is greatest; ,then, when this land has drunk its fill of water, that gate is shut, and the king has another opened for those of the rest who most require it. I know by hearsay that he gets a lot of money, over and above the tribute, for opening the gates. So much for these matters. 3.118. of the seven men who revolted against the Magus, one, Intaphrenes, got his death through his own violence immediately after the rebellion. He wanted to enter the palace and speak with the king; and in fact the law was, that the rebels against the Magus could come into the king's presence unounced, if the king were not having intercourse with one of his wives. ,Intaphrenes, as one of the seven, claimed his right to enter unounced; but the gatekeeper and the messenger forbade him, telling him that the king was having intercourse with one of his wives. Intaphrenes thought that they were lying; drawing his scimitar he cut off their noses and ears, then strung these on his horse's bridle and hung it around the men's necks, and so let them go. 3.119. They showed themselves to the king and told him why they had been treated so. Darius, fearing that the six had done this by common consent, sent for each and asked his opinion, whether they approved what had been done; ,and being assured that they had no part in it, he seized Intaphrenes with his sons and all his household—for he strongly suspected that the man was plotting a rebellion with his kinsmen—and imprisoned them with the intention of putting them to death. ,Then Intaphrenes' wife began coming to the palace gates, weeping and lamenting; and by continuing to do this same thing she persuaded Darius to pity her; and he sent a messenger to tell her, “Woman, King Darius will allow one of your imprisoned relatives to survive, whomever you prefer of them all.” ,After considering she answered, “If indeed the king gives me the life of one, I chose from them all my brother.” ,Darius was astonished when he heard her answer, and sent someone who asked her: “Woman, the king asks you with what in mind you abandon your husband and your children and choose to save the life of your brother, who is less close to you than your children and less dear than your husband?” ,“O King,” she answered, “I may have another husband, if a god is willing, and other children, if I lose these; but since my father and mother are no longer living, there is no way that I can have another brother; I said what I did with that in mind.” ,Darius thought that the woman answered well, and for her sake he released the one for whom she had asked, and the eldest of her sons as well; he put to death all the rest. Thus immediately perished one of the seven. |
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11. Hebrew Bible, Daniel, 1.7-1.10 (2nd cent. BCE - 2nd cent. BCE)
| 1.7. וַיָּשֶׂם לָהֶם שַׂר הַסָּרִיסִים שֵׁמוֹת וַיָּשֶׂם לְדָנִיֵּאל בֵּלְטְשַׁאצַּר וְלַחֲנַנְיָה שַׁדְרַךְ וּלְמִישָׁאֵל מֵישַׁךְ וְלַעֲזַרְיָה עֲבֵד נְגוֹ׃ 1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9. וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃ | 1.7. And the chief of the officers gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Haiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego." 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself." 1.9. And God granted Daniel mercy and compassion in the sight of the chief of the officers." 1.10. And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’" |
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12. Septuagint, Judith, 8.10, 12.11, 12.15, 13.9 (2nd cent. BCE - 0th cent. CE)
| 8.10. she sent her maid, who was in charge of all she possessed, to summon Chabris and Charmis, the elders of her city. 12.11. And he said to Bagoas, the eunuch who had charge of his personal affairs, "Go now and persuade the Hebrew woman who is in your care to join us and eat and drink with us. 12.15. So she got up and arrayed herself in all her woman's finery, and her maid went and spread on the ground for her before Holofernes the soft fleeces which she had received from Bagoas for her daily use, so that she might recline on them when she ate. 13.9. Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid |
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13. Diodorus Siculus, Historical Library, 17.5.3-17.5.5, 19.3 (1st cent. BCE - 1st cent. BCE)
| 17.5.3. As our narrative is now to treat of the kingdom of the Persians, we must go back a little to pick up the thread. While Philip was still king, Ochus ruled the Persians and oppressed his subjects cruelly and harshly. Since his savage disposition made him hated, the chiliarch Bagoas, a eunuch in physical fact but a militant rogue in disposition, killed him by poison administered by a certain physician and placed upon the throne the youngest of his sons, Arses. 17.5.4. He similarly made away with the brothers of the new king, who were barely of age, in order that the young man might be isolated and tractable to his control. But the young king let it be known that he was offended at Bagoas's previous outrageous behaviour and was prepared to punish the author of these crimes, so Bagoas anticipated his intentions and killed Arses and his children also while he was still in the third year of his reign. 17.5.5. The royal house was thus extinguished, and there was no one in the direct line of descent to claim the throne. Instead Bagoas selected a certain Dareius, a member of the court circle, and secured the throne for him. He was the son of Arsanes, and grandson of that Ostanes who was a brother of Artaxerxes, who had been king. 19.3. 1. A certain Damas, who was counted among the notable men of Syracuse, fell in love with Agathocles and since in the beginning he supplied him lavishly with everything, was the cause of his accumulating a suitable property; and thereafter, when Damas had been elected general against Acragas and one of his chiliarchs died, he appointed Agathocles in his place.,2. Even before his military service Agathocles had been much respected on account of the great size of his armour, for in military reviews he was in the habit of wearing equipment so heavy that no one of the others was able to use it handily because of the weight of the armour. When he became a chiliarch, he gained even more fame since he was venturesome and daring in battle and bold and ready in haranguing the people. When Damas died of illness and left his property to his wife, Agathocles married her and was counted among the richest men.,3. Thereafter when the people of Croton were being besieged by the Bruttii, the Syracusans sent a strong force to their aid. Antandrus, the brother of Agathocles, was one of the generals of this army, but the commanders of the whole were Heracleides and Sostratus, men who had spent the greater part of their lives in plots, murders, and great impieties; their careers in detail are contained in the Book before this one.,4. Agathocles also took part in that campaign with them, having been recognized for his ability by the people and assigned to the rank of chiliarch. Although he had distinguished himself at first in the battles with the barbarians, he was deprived of the award for his deeds of valour by Sostratus and his friends because of jealousy.,5. Agathocles was deeply offended at them and denounced before the people their resolve to establish an autocratic government. As the people of Syracuse paid no attention to the charges, the cabal of Sostratus did gain control of their native city after the return from Croton. |
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14. Josephus Flavius, Jewish Antiquities, 11.297-11.301 (1st cent. CE - 1st cent. CE)
| 11.297. 1. When Eliashib the high priest was dead, his son Judas succeeded in the high priesthood; and when he was dead, his son John took that dignity; on whose account it was also that Bagoses, the general of another Artaxerxes’s army, polluted the temple, and imposed tributes on the Jews, that out of the public stock, before they offered the daily sacrifices, they should pay for every lamb fifty shekels. 11.298. Now Jesus was the brother of John, and was a friend of Bagoses, who had promised to procure him the high priesthood. 11.299. In confidence of whose support, Jesus quarreled with John in the temple, and so provoked his brother, that in his anger his brother slew him. Now it was a horrible thing for John, when he was high priest, to perpetrate so great a crime, and so much the more horrible, that there never was so cruel and impious a thing done, neither by the Greeks nor Barbarians. 11.301. And as he was aiming to go into the temple, they forbade him so to do; but he said to them, “Am not I purer than he that was slain in the temple?” And when he had said these words, he went into the temple. Accordingly, Bagoses made use of this pretense, and punished the Jews seven years for the murder of Jesus. |
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15. Heliodorus, Ethiopian Story, 8.2.3 (2nd cent. CE - 4th cent. CE)
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16. Babylonian Talmud, Megillah, 15a (3rd cent. CE - 6th cent. CE)
| 15a. בשלמא אינהו מיפרשי אלא אבהתייהו מנלן,כדעולא דאמר עולא כל מקום ששמו ושם אביו בנביאות בידוע שהוא נביא בן נביא שמו ולא שם אביו בידוע שהוא נביא ולא בן נביא שמו ושם עירו מפורש בידוע שהוא מאותה העיר שמו ולא שם עירו בידוע שהוא מירושלים,במתניתא תנא כל שמעשיו ומעשה אבותיו סתומין ופרט לך הכתוב באחד מהן לשבח כגון (צפניה א, א) דבר ה' אשר היה אל צפניה בן כושי בן גדליה בידוע שהוא צדיק בן צדיק וכל שפרט לך הכתוב באחד מהן לגנאי כגון (ירמיהו מא, א) ויהי בחדש השביעי בא ישמעאל בן נתניה בן אלישמע בידוע שהוא רשע בן רשע,אמר רב נחמן מלאכי זה מרדכי ולמה נקרא שמו מלאכי שהיה משנה למלך מיתיבי ברוך בן נריה ושריה בן מעשיה ודניאל ומרדכי בלשן וחגי זכריה ומלאכי כולן נתנבאו בשנת שתים לדריוש תיובתא,תניא אמר רבי יהושע בן קרחה מלאכי זה עזרא וחכ"א מלאכי שמו אמר רב נחמן מסתברא כמאן דאמר מלאכי זה עזרא דכתיב בנביאות מלאכי (מלאכי ב, יא) בגדה יהודה ותועבה נעשתה בישראל ובירושלם כי חלל יהודה קדש ה' אשר אהב ובעל בת אל נכר,ומאן אפריש נשים נכריות עזרא דכתיב (עזרא י, ב) ויען שכניה בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלהינו ונושב נשים נכריות,תנו רבנן ארבע נשים יפיפיות היו בעולם שרה (ואביגיל רחב) ואסתר ולמאן דאמר אסתר ירקרוקת היתה מפיק אסתר ומעייל ושתי,תנו רבנן רחב בשמה זינתה יעל בקולה אביגיל בזכירתה מיכל בת שאול בראייתה אמר רבי יצחק כל האומר רחב רחב מיד ניקרי א"ל רב נחמן אנא אמינא רחב רחב ולא איכפת לי אמר ליה כי קאמינא ביודעה ובמכירה,ומרדכי ידע את כל אשר נעשה מאי אמר רב אמר גבה המן מאחשורוש ושמואל אמר גבר מלכא עילאה ממלכא תתאה,ותתחלחל המלכה מאי ותתחלחל אמר רב שפירסה נדה ור' ירמיה אמר שהוצרכה לנקביה,ותקרא אסתר להתך אמר רב התך זה דניאל ולמה נקרא שמו התך שחתכוהו מגדולתו ושמואל אמר שכל דברי מלכות נחתכין על פיו,לדעת מה זה ועל מה זה אמר רבי יצחק שלחה לו שמא עברו ישראל על חמשה חומשי תורה דכתיב בהן (שמות לב, טו) מזה ומזה הם כתובים,ויגידו למרדכי את דברי אסתר ואילו איהו לא אזל לגביה מכאן שאין משיבין על הקלקלה,לך כנוס את כל היהודים וגו' 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,ויעבור מרדכי אמר רב שהעביר יום ראשון של פסח בתענית ושמואל אמר דעבר ערקומא דמיא,ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אמר רבי אלעזר אמר רבי חנינא מלמד שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי,ואמר רבי אלעזר אמר ר' חנינא לעולם אל תהי ברכת הדיוט קלה בעיניך שהרי שני גדולי הדור ברכום שני הדיוטות ונתקיימה בהן ואלו הן דוד ודניאל דוד דברכיה ארונה דכתיב (שמואל ב כד, כג) ויאמר ארונה אל המלך וגו' דניאל דברכיה דריוש דכתיב (דניאל ו, יז) אלהך די אנת פלח ליה בתדירא הוא ישיזבינך,ואמר רבי אלעזר אמר ר' חנינא אל תהי קללת הדיוט קלה בעיניך שהרי אבימלך קלל את שרה (בראשית כ, טז) הנה הוא לך כסות עינים ונתקיים בזרעה (בראשית כז, א) ויהי כי זקן יצחק ותכהין עיניו,ואמר רבי אלעזר אמר ר' חנינא בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם שופת קדרה ואח"כ נותן לתוכה מים אבל הקב"ה נותן מים ואחר כך שופת הקדרה לקיים מה שנאמר (ירמיהו י, יג) לקול תתו המון מים בשמים,ואמר ר"א אמר רבי חנינא כל האומר דבר בשם אומרו מביא גאולה לעולם שנאמר ותאמר אסתר למלך בשם מרדכי,ואמר ר"א אמר רבי חנינא צדיק אבד לדורו אבד משל לאדם שאבדה לו מרגלית כל מקום שהיא מרגלית שמה לא אבדה אלא לבעלה,וכל זה איננו שוה לי אמר רבי אלעזר אמר רבי חנינא בשעה שראה המן את מרדכי יושב בשער המלך אמר כל זה אינו שוה לי כדרב חסדא דאמר רב חסדא זה בא בפרוזבולי וזה בא | 15a. The Gemara asks in reference to the eight prophets descended from Rahab: bGranted,with regard to bthem, it is explicit,i.e., the four sons recorded in the list were certainly prophets, as the Bible states this explicitly: Jeremiah was a prophet, his student Baruch was one of the sons of the prophets, his cousin Hanamel came to him at the word of God (see Jeremiah, chapter 32), and Seraiah was his student. bBut as for their fathers,Hilkiah, Neriah, Shallum, and Mahseiah, bfrom where do we derivethat they were prophets?,The Gemara answers: bAstaught by bUlla, as Ulla said: Wherever one’s name and his father’s nameare mentioned bwith regard to prophecy, it is known that he was a prophet the son of a prophet,and therefore his father’s name is also mentioned. And wherever bhis nameis mentioned bbut not his father’s name, it is known that he was a prophet but not the son of a prophet.Similarly, wherever bhis name and the name of his city are specified, it is known that he was from thatparticular bcity,and wherever bhis nameis mentioned bbut not the name of his city, it is known that he was from Jerusalem. /b, bIt was taught in a ibaraita /i:With regard to banyone whose actions and the actions of his ancestors are obscuredand not explained, band the verse mentioned one of them favorably, for example,the way in which Zephaniah the prophet is introduced: b“The word of the Lord which came to Zephaniah the son of Cushi, the son of Gedaliah”(Zephaniah 1:1), bit is known thatnot only bwas he a righteous man,he was also bthe son of a righteous man. Andconversely, bwhenever the verse mentioned one of them unfavorably, for example,in the verse that introduces Ishmael as the one who killed Gedaliah, which states: b“And it came to pass in the seventh month that Ishmael the son of Nethaniah, the son of Elishama”(Jeremiah 41:1), bit is known thatnot only bwas he a wicked man,he was also bthe son of a wicked man. /b, bRav Naḥman said: Malachithe prophet bisin fact bMordecai, and why was he called Malachi?To indicate bthat he was second to the king [ imelekh /i],as Mordecai was appointed such, as is recorded at the end of the Megilla. The Gemara braises an objectionfrom the following ibaraita /i: bBaruch, the son of Neriah; Seraiah, the son of Mahseiah; Daniel; Mordecai; Bilshan; Haggai; Zechariah; and Malachi; all prophesied in the second year ofthe reign of bDarius.The fact that the ibaraitamentions Mordecai and Malachi separately indicates that they were two different people. The Gemara concludes: This is indeed ba conclusive refutation. /b, bIt is taughtin a ibaraita /i: bRabbi Yehoshua ben Korḥa said: Malachi isin fact bEzra. And the Rabbis sayotherwise: bMalachi was hisreal bname,and it was not merely another name for Ezra or another prophet. bRav Naḥman said:It bstands to reasonthat indeed, they are one and the same person, blikethe opinion of bthe one who said that Malachi is Ezra,since there is a similarity between them, bas it is stated in Malachi’s prophecy: “Judah has dealt treacherously, and a disgusting thing has been done in Israel and in Jerusalem; for Judah has profaned the sanctity of the Lord which he loved, and has married the daughter of a strange god”(Malachi 2:11)., bAnd whowas the one that bremoved the foreign womenwho were married to Jews? It was bEzra, as it is written: “And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra: We have broken faith with our God, and have married foreign womenof the peoples of the land” (Ezra 10:2). It therefore appears that Malachi was one of Ezra’s names, as the Bible describes them both as confronting an intermarriage epidemic.,To complete the discussion about the prophetesses, the Gemara cites a ibaraitain which bthe Sages taught: There were four women of extraordinary beauty in the world: Sarah, and Abigail, Rahab, and Esther. And according to the one who saidthat bEsther was greenishin color, lacking natural beauty, only that a cord of divine grace was strung around her, bremove Estherfrom the list band insert Vashtiin her place, for she was indeed beautiful., bThe Sages taughtin a ibaraita /i: bRahab aroused impure thoughts by her name,i.e., the mere mention of her name would inspire lust for her; bYael, by her voice; Abigail, by remembering her; Michal, the daughter of Saul, by her appearance.Similarly, bRabbi Yitzḥak said: Anyone who says Rahab, Rahab, immediately experiences a seminal emissiondue to the arousal of desire caused by Rahab’s great beauty. bRav Naḥman said to him: I say: Rahab, Rahab, and it does not affect me.Rabbi Yitzchak bsaid toRav Naḥman: bWhen I said this,I was specifically referring bto one who knows herpersonally band recognizes herbeauty. Only for one who has met Rahab in person is the mere mention of her name capable of arousing lust.,§ The Gemara returns to its explanation of the verses of the book of Esther. The verse states: b“When Mordecai perceived all that was done,Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and bitter cry” (Esther 4:1). The Gemara asks: bWhat didMordecai bsaywhen he cried out? bRav said:He said that bHaman has risen above Ahasuerus,for he saw that Haman had become even stronger than Ahasuerus himself, and that he controlled all affairs of the empire. bAnd Shmuel said: The upper King has prevailed over the lower king,saying this euphemistically and insinuating just the opposite. In other words, it would appear that Ahasuerus, the lower king, has prevailed over the higher King, God in Heaven, Who desires good for the Jewish people.,The verse states: b“Then the queen was exceedingly distressed” [ ivatitḥalḥal /i](Esther 4:4). The Gemara asks: bWhat isthe meaning of ivatitḥalḥal /i? Rav said:This means bthat she began to menstruateout of fear, as the cavities, iḥalalim /i, of her body opened. bAnd Rabbi Yirmeya said: Her bowels were loosened,also understanding the verse as referring to her bodily cavities.,The verse states: b“Then Esther called for Hathach,one of the king’s chamberlains, whom he had appointed to attend upon her” (Esther 4:5). bRav said: Hathach isin fact the prophet bDaniel. And why was he called Hathach? Because he was cut down [ iḥatakh /i] from his greatnessduring Ahasuerus’s reign, as he was demoted from his high position. Previously he had served as a senior minister, and now he had become Esther’s steward. bAnd Shmuelexpounded the name Hathach as derived from iḥatakhin the opposite sense, as he bsaid:Daniel was called Hathach bbecause all the affairs of the kingdom were decided [ ineḥtakhin /i] by his word. /b,The verse continues to relate that Esther sent Hathach to Mordecai after hearing about the decree: b“To know what this [ izeh /i] was, and why it [ izeh /i] was”(Esther 4:5). bRabbi Yitzḥak saidthat Esther bsenta message btoMordecai, saying: bPerhaps the Jews have transgressed the five books of the Torah, as it is writtenwith regard to the two tablets: b“On this [ izeh /i] side and on the other [ izeh /i] side were they written”(Exodus 32:15).,The verse states: b“And they told Esther’s words to Mordecai”(Esther 4:12), bbut he,Hathach himself, bdid not go totell bhimdirectly. The Gemara explains: bFrom herewe see that bone does not bring back a sad report.If one has nothing positive to say, it is best for him to remain silent. This explains why Hathach himself did not report the information to Mordecai, and Esther’s words had to be delivered by other messengers.,Esther sent a message to Mordecai: b“Go, gather together all the Jewswho 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, bnot according to the custom”(Esther 4:16). bRabbi Abba said: It will not be according tomy usual bcustom, for every day until nowwhen I submitted myself to Ahasuerus it was bunder compulsion, but nowI will be submitting myself to him bof myown free bwill.And Esther further said: b“And if I perish, I perish”(Esther 4:16). What she meant was: bJust as I was lost to my father’s houseever since I was brought here, bso too, shall I be lost to you,for after voluntarily having relations with Ahasuerus, I shall be forever forbidden to you.,There is a dispute with regard to the meaning of the verse: b“So Mordecai passed [ ivaya’avor /i]”(Esther 4:17). bRav said:This means bthat he passed the first day of Passover as a fast day,understanding the word ivaya’avorin the sense of sin [ iaveira /i], as by doing so he transgressed the obligation to rejoice on the Festival. bAnd Shmuel said:It means bthat he crossed over [ iavar /i] a streamin order to bring the message to all.,The verse states: b“And it came to pass on the third day, that Esther clothed herself in royalty”(Esther 5:1). The Gemara asks: bIt should have said:Esther clothed herself in broyal garments. Rabbi Elazar saidthat bRabbi Ḥanina said: This teaches that she clothed herself witha bdivinespirit of binspiration,as bit is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai”(I Chronicles 12:19). Just as there the reference is to the spirit of divine inspiration, so too here, the term royalty is referring to the spirit of divine inspiration.,Apropos a statement that Rabbi Elazar said that Rabbi Ḥanina said, the Gemara records other such statements: bAnd Rabbi Elazarfurther bsaidthat bRabbi Ḥanina said: One should never regard the blessing of an ordinary person [ ihedyot /i] as light in your eyes, as twoof the bgreat men oftheir bgenerations received blessings from ordinary people andthose blessings bwere fulfilled in them. And they were David and Daniel. David, for Araunah blessed him, as it is written: “And Araunah said to the king,May the Lord your God accept you” (II Samuel 24:23), and it was fulfilled. bDaniel, for Darius blessed him, as it is written: “Your God Whom you serve continually, He will rescue you” ( /bDaniel 6:17), and this too was fulfilled when Daniel was saved from the lions’ den., bAnd Rabbi Elazarfurther bsaidthat bRabbi Ḥanina said: One should not regard the curse of an ordinary person as light in your eyes, for Abimelech cursed Sarah,saying: b“Behold, it is to you a covering of the eyesto all that are with you” (Genesis 20:16), bandindeed bthis was fulfilled in her descendant,as it is stated: b“And it came to pass, that when Isaac was old, and his eyes were dim,so that he could not see” (Genesis 27:1). Abimelech’s curse of covered eyes was fulfilled through her son Isaac’s blindness., bAnd Rabbi Elazarfurther bsaidthat bRabbi Ḥanina said: Come and see that the attribute of the Holy One, Blessed be He, is unlike the attribute ofa man of bflesh and blood; forit is bthe attribute of flesh and bloodthat ba man places the pot on the fire and then puts in the water. However, the Holy One, Blessed be He,first bputs in the water and then places the pot on the fire, to fulfill that which is stated: “At the sound of His giving a multitude of waters in the heavens”(Jeremiah 10:13), which he explains as follows: First God set the multitudes of water in place, and afterward He created the heavens to hold the water., bAnd Rabbi Elazarfurther bsaidthat bRabbi Ḥanina said: Whoever reports a saying in the name of he who said it brings redemption to the world. As it is statedwith respect to the incident of Bigthan and Teresh: b“And Esther reported it to the king in the name of Mordecai”(Esther 2:22), and this eventually brought redemption, as Mordecai was later rewarded for saving the king’s life, paving the way for the miraculous salvation., bAnd Rabbi Elazarfurther bsaidthat bRabbi Ḥanina said:When ba righteous manpasses from this earth and is blost,he bis lostonly bforthe rest of bhis generation,who is now deprived of him, not for the righteous individual himself. This is bsimilar to a man who has lost a pearl.The pearl does not care if it is lost, as bwherever it isfound, bit isstill ba pearl; it is lost only to its owner. /b,Haman said: b“Yet all this avails me nothing”(Esther 5:13). bRabbi Elazar saidthat bRabbi Ḥanina said: When Haman saw Mordecai sitting at the king’s gate he said: Yet all this avails me nothing.This may be understood baswas suggested bby Rav Ḥisda, for Rav Ḥisda said: This one,Mordecai, bcame asone with the heritage of ba rich man [ iperozebuli /i],whereas bthat one,Haman, bcame /b |
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