Author: The Book of Esther does not specifically name its author. The most popular traditions are Mordecai (a major character in the Book of Esther), Ezra, and Nehemiah (who would have been familiar with Persian customs). Purpose of Writing: The purpose of the Book of Esther is to display the providence of God, especially in regard to His chosen people, Israel. The Book of Esther records the institution of the Feast of Purim and the obligation of its perpetual observation. The Book of Esther was read at the Feast of Purim to commemorate the great deliverance of the Jewish nation brought about by God through Esther. Jews today still read Esther during Purim. Key Verses: Esther 2:15 - Now when the time came for Esther to go to the king, she asked for nothing other than what Hegai, the king’s eunuch who was in charge of the harem, suggested. Esther 4:14 - For if you remain silent at this time, relief and deliverance will arise from another place, but you and your father’s family will perish. And who knows but that you have come to the royal position for such a time as this. Esther 6:13 - Since Mordecai, before whom your downfall has begun, is of Jewish origin, you cannot stand against him - you will surely come to ruin! Esther 7:3 - If I have found favor with you, O king, and if it pleases your majesty, grant me my life - this is my petition, and the life of my people - this is my request.Brief Summary: The Book of Esther can be divided into three main sections. Chapters 1:1-2:18 – Esther replaces Vashti; 2:19-7:10 – Mordecai overcomes Haman; 8:1-10:3 – Israel survives Haman’s attempt to destroy them. The noble Esther risked her own death as she realized what was at stake. She willingly did what could have been a deadly maneuver and took on the second-in-command of her husband‘s kingdom, Haman. She proved a wise and most worthy opponent, all the while remaining humble and respectful of the position of her husband-king. Esther’s story is much like the story of Joseph in Genesis 41. Both stories involve foreign monarchs who control the destiny of the Jews. Both accounts show the heroism of Israelite individuals who provide the means for the salvation of their people and nation. The hand of God is evident, in that what appears to be a bad situation is indeed very much under the control of the Almighty God, who ultimately has the good of the people at heart. At the center of this story is the ongoing division between the Jews and the Amalekites, which was recorded to have begun in the Book of Exodus. Haman’s goal is the final effort recorded in the Old Testament period of the complete eradication of the Jews. His plans eventually end up with his own demise, and the elevation of his enemy Mordecai to his own position, as well as the salvation of the Jews.Feasting is a major theme of this book: there are seven recorded banquets (Esther 1:3, 9; 2:18; 5:4–5; 7:1–2; 8:17; and 9:17–22), and many of the events were planned, plotted, or exposed at these banquets. Although the name of God is never mentioned in this book, it is apparent that the Jews of Susa sought His intervention when they fasted for three days (Esther 4:16). In spite of the fact that the law allowing their destruction was written according to the laws of the Medes and Persians, rendering it unchangeable, the way was cleared for their prayers to be answered. Esther risked her life by going not once uninvited before the king but twice, (Esther 5:1–2; 8:3). She was not content with the destruction of Haman; she was intent on saving her people. The institution of the Feast of Purim is written and preserved for all to see and is still observed today. God’s chosen people, without any direct mention of His name, were granted a stay of execution through the wisdom and humility of Esther. Foreshadowings: In Esther, we are given a behind-the-scenes look at the ongoing struggle of Satan against the purposes of God and especially against His promised Messiah. The entrance of Christ into the human race was predicated upon the existence of the Jewish race. Just as Haman plotted against the Jews in order to destroy them, so has Satan set himself against Christ and God’s people. Just as Haman is defeated on the gallows he built for Mordecai, so does Christ use the very weapon that his enemy devised to destroy Him and His spiritual seed. For the cross, by which Satan planned to destroy the Messiah, was the very means through which Christ “having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Colossians 2:14-15). Just as Haman was hanged on the gallows he built for Mordecai, so the devil was crushed by the cross he erected to destroy Christ. Practical Application: The Book of Esther shows the choice we make between seeing the hand of God in our circumstances in life and seeing things as merely coincidence. God is the sovereign Ruler of the universe and we can be assured that His plans will not be moved by the actions of mere evil men. Although His name is not mentioned in the book, His providential care for His people, both individuals and the nation, is evident throughout. For instance, we cannot fail to see the Almighty exerting influence over King Xerxes’ timely insomnia. Through the example of Mordecai and Esther, the silent love language our Father often uses to communicate directly to our spirits is shown in this book. Esther proved to have a godly and teachable spirit that also showed great strength and willing obedience. Esther’s humility was markedly different from the attitude of those around her, and this caused her to be elevated into the position of queen. She shows us that remaining respectful and humble, even in difficult if not humanly impossible circumstances, often sets us up to be the vessel of untold blessing for both ourselves and others. We would do well to emulate her godly attitudes in all areas of life, but especially in trials. Not once is there a complaint or bad attitude exposed in the writing. Many times we read she won the "favor" of those around her. Such favor is what ultimately saved her people. We can be granted such favor as we accept even unfair persecution and follow Esther’s example of maintaining a positive attitude, coupled with humility and the determination to lean on God. Who knows but that God put us in such a position, for just such a time as this?Purim is undoubtedly one of the most boisterous, cheerful and joyous festivals in the Jewish calendar. It takes place in early spring on 14th of Adar, which this year starts at sundown on March 11. Purim celebrates the salvation of the Jews of Persia during the reign of King Ahasuerus. The moving and dramatic story of Esther and her uncle Mordecai is told in the Book of Esther, known in Hebrew as Megilat Ester (Scroll of Esther). The Book of Esther belongs to Ketuvim (Writings), which is the third division of the Tanakh (the Hebrew Bible). Haman, the conniving chief minister at Ahasuerus’ court, decreed to kill all the Jews in the king’s vast empire that stretched from India to Ethiopia and included 127 provinces. Lots (in Hebrew purim) were cast to determine the date when the Jews would be exterminated, hence the festival’s appellation. Esther, the King’s Jewish consort, was warned in time by Mordecai, and they both managed to thwart the annihilation of their people. The King punished Haman and rewarded Mordecai who sent letters throughout the kingdom, urging Jews to observe Purim every year with merrymaking and gift offerings. The historic origin of the Book of Esther and its authenticity have been the subject of much debate and conjecture over the years. There have been chronological difficulties with King Ahasuerus, even though some researchers have claimed that he was in fact the Persian king Xerxes I, who ruled 485 - 465 BCE. The Septuagint (Greek version of the Hebrew Bible) and Josephus (Jewish scholar and historian who lived 37-100 CE), maintained that the king in the story was actually Artaxerxes I (465-424 BCE). According to recent research, the Book of Esther was written in the middle of the 4th century BCE during the reign of Artaxerxes III (359-338 BCE), however the absence in Persian sources of any references to a king that had a Jewish consort created a new problem. Some scholars have contended that given the striking resemblance between the names Esther and Mordecai to the Babylonian deities Marduk and Ishtar, the story was rooted in Babylonian worship practices, which the Jews would have adapted and transformed into the story of Esther. The well-known German Jewish historian Heinrich Graetz (1817-1891) for example, argued that the Book of Esther was written at the time of the Maccabean struggle (167-160 BCE) against Antiochus IV Epiphanes, in order to boost the spirit of the Jews at that critical time, and to show that god does not abandon its people. As a matter of interest, the Book of Esther does not feature among the Dead Sea Scrolls (spanning 150 BCE – 70 CE) and references to Purim do not feature in the Jewish literature before the 1st century CE. What can be said with some certainty is that since the Talmudic period (c. 500 CE) the Book of Esther has been customarily written on parchment in the form of a scroll, and that the festival had long been established by the 2nd century CE as evidenced in the tractate Megilah of the Mishnah (corpus of the oral tradition of Jewish law). The tractate contains details on the festival’s observance and the rules governing the reading of the Scroll of Esther. As god’s name is not explicitly mentioned in the Book of Esther, it was considered permissible to illustrate it. Scrolls of Esther read in the synagogue during the festival services had to be plain, however, scrolls intended for personal use could be illustrated with scenes from the narrative or ornamented with other motifs. Esther Scroll decoration flourished particularly in the 17th, and especially in the 18th century, in Italy, Holland and to a lesser extent in Germany. The tradition of decorating and illustrating the Scroll of Esther continued in the centuries that followed, with fine specimens being produced in Europe as well as the Middle East and North Africa. In Italy, especially, Esther Scrolls were lavishly decorated. In fact, the earliest surviving embellished Esther Scrolls were created in the second half of 16th century Italy. The Marelli Scroll held in the British Library’s Hebrew manuscript collection, is a beautiful and rare example of Esther Scroll ornamentation from that period. Its decoration consists of eight different types of copperplate engraved borders that frame the handwritten text of the Book of Esther. The borders bear no relation whatsoever to the story, featuring instead a lavish array of putti, grotesque telamons and pagan goddesses holding heraldic shields, and real and fabulous animals hand-coloured in bright hues. The creator of those impressive borders was Andrea Marelli, a book illustrator and printmaker who was active in Rome and Sienna around 1567-1572. Finely engraved specimens from 17th and 18th century Holland have also survived. Some of these have grand arched portals encasing the text. The portals are supported by columns on high pedestals between which stand the principal characters of the Esther tale: Ahasuerus, Mordecai, Esther and Haman. Episodes of the Esther narrative are confined to the lower borders, whereas the upper borders are populated by female figures bearing palm leaves. These specific pictorial schemes typify scrolls created by Salom d’Italia (1619-1655). A native of Italy as suggested by his name, he most probably acquired his drawing and engraving skills from his uncle, the Mantuan printer Eliezer d’Italia. In 1641, Salom moved to Amsterdam and worked there until about 1648, creating some exquisite pieces, among them portraits of prominent figures and Esther Scrolls. Esther Scroll with engraved borders by Salom d’Italia, Holland, 17th century (BL Or.4786)Often, embellished special cylindrical containers in silver, gold or ivory, were made to hold and protect the scrolls. We do not know exactly when special cases were first used, however, a brief mention to a case can be found in Bernard Picart’s Ceremonies and Religious Customs (Amsterdam, 1723). That might not be the earliest reference to a Scroll of Esther case, yet it is the only one I have managed to find. Esther Scroll enclosed in an ivory case with an ivory puller. Europe, 17th century (BL Add MS 11831) Minute Esther Scroll (50 x 94 mm) written on a single strip of vellum wound on a silver-plated roller. Europe, 18th century (BL Or.4670)Throughout the generations, the story of Esther has been cherished by Jews everywhere for its message of bravery, resolve and faith. The eventful and theatrical narrative which is reminiscent of an Arabian Nights story, and the exuberance and merriment associated with the Purim celebrations, have lent themselves to an outburst of literary activity. The carnival spirit of the festival and the Book of Esther’s striking protagonists have been captured and immortalised in drama, poetry and prose, with virtually hundreds of surviving works in English, Hebrew, Yiddish and other Jewish languages, spanning many centuries. The British Library’s Hebrew collection abounds in printed material dedicated exclusively to the festival. This is just a small cluster of some noteworthy pieces: Left: Shir na’eh ba-hadurim. A Purim poem in Judeo-Italian. Mantua, 1619 (BL 1979.d.36). Right: Akta Ester mit Ahashverosh. A Purim play in Yiddish. Prague, 1774. (BL 1980.c.39) Left: Pizmonim. Purim songs in Judeo-Greek according to the custom of the Jews of Yanina. Salonica, 1875 (BL 1977.bb.27(2)) Right: Cantares y elevasiyones para alavar ah el Diyo en la festividad de Purim. Poems for Purim in Judeo-Spanish [Ladino]. [Leghorn?], 1850 (BL 1979.d.8) Left: Esterace pustaka=Megilat Ester. The Scroll of Esther in Hebrew and Marathi. Mumbai, 1886. (BL 1946.d.45) Right: Esther (The story of Purim) in five acts, by Abraham Levinson. London, 1938. 11782.bb.75This article first appeared on British Library’s Asian and African studies blog. |