Difference between revisions of "Esther's Religious Identity/1"
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<h2>Reading in Religiosity<br/></h2> | <h2>Reading in Religiosity<br/></h2> | ||
| − | <p>Megillat Esther, like most stories in Tanakh, does not explicitly speak of the religious observance of its heroes and heroines.  However, in contrast to many other Biblical texts, overt religiosity is completely absent from the story, and its main protagonist, Esther, even engages in | + | <p>Megillat Esther, like most stories in Tanakh, does not explicitly speak of the religious observance of its heroes and heroines.  However, in contrast to many other Biblical texts, overt religiosity is completely absent from the story, and its main protagonist, Esther, even engages in halakhically questionable activity.  No where does she or Mordechai pray to Hashem, or even mention Hashem's name.<fn>As is well known, even the narrator never mentions Hashem's name and never attributes any of the events to His hand.</fn>  In addition, Esther does not protest being taken to the king or express discomfort about sleeping with a non-Jew.  How should these facts be interpreted?</p> |
<h2>Where is Hashem?</h2> | <h2>Where is Hashem?</h2> | ||
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<h2>Contrasting Stories</h2> | <h2>Contrasting Stories</h2> | ||
| − | <p> | + | <p>Esther's conduct can be contrasted to the actions of other Biblical characters in exile who attain similar positions of prominence.<fn>For further development of the parallels between these stories, see <a href="Yosef and Megillat Esther" data-aht="page">Yosef and Megillat Esther</a>.</fn>  Daniel, in stark comparison to Esther, explicitly refuses to eat of the king's foods and risks his life to pray to Hashem. Yosef not only rejects Mrs. Potiphar's advances, but also constantly points to Hashem's guiding hand.<fn>For example, when interpreting Paroh's dreams he claims, "בִּלְעָדָי אֱלֹהִים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה" and later, upon revelation to his brothers, he calms them by saying, "אַל תֵּעָצְבוּ... כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם".</fn></p> |
<p>The Septuagint's recounting of the Esther tale may serve as the sharpest foil, for it interpolates into the narrative these missing elements of religious observance.<fn>See similarly the more religiously oriented expansions of the narrative in the Second Targum.</fn> It presents Mordechai as warning Esther to remain loyal to her faith before going to the palace, and it also includes the prayers to Hashem of both Mordechai and Esther following Haman's decree.  Do these foils demonstrate that Esther was not a religiously observant Jew, or are these arguments from silence inconclusive?</p> | <p>The Septuagint's recounting of the Esther tale may serve as the sharpest foil, for it interpolates into the narrative these missing elements of religious observance.<fn>See similarly the more religiously oriented expansions of the narrative in the Second Targum.</fn> It presents Mordechai as warning Esther to remain loyal to her faith before going to the palace, and it also includes the prayers to Hashem of both Mordechai and Esther following Haman's decree.  Do these foils demonstrate that Esther was not a religiously observant Jew, or are these arguments from silence inconclusive?</p> | ||
Version as of 01:15, 18 March 2016
Esther's Religious Identity
Introduction
Reading in Religiosity
Megillat Esther, like most stories in Tanakh, does not explicitly speak of the religious observance of its heroes and heroines. However, in contrast to many other Biblical texts, overt religiosity is completely absent from the story, and its main protagonist, Esther, even engages in halakhically questionable activity. No where does she or Mordechai pray to Hashem, or even mention Hashem's name.1 In addition, Esther does not protest being taken to the king or express discomfort about sleeping with a non-Jew. How should these facts be interpreted?
Where is Hashem?
Overt religious messages are conspicuously absent from the Megillah. The lack of Hashem's name from the scroll is well known; neither the narrator nor any of the protagonists ever mention it or attribute any events to the hand of Hashem. There is also no indication that either Esther or Mordechai even pray to Hashem after hearing of Haman's edict.2 Moreover, nowhere does Esther protest being taken to the king or express reservations about sleeping with a non-Jew. How should this omission of religious practice and ideals be interpreted?
Contrasting Stories
Esther's conduct can be contrasted to the actions of other Biblical characters in exile who attain similar positions of prominence.3 Daniel, in stark comparison to Esther, explicitly refuses to eat of the king's foods and risks his life to pray to Hashem. Yosef not only rejects Mrs. Potiphar's advances, but also constantly points to Hashem's guiding hand.4
The Septuagint's recounting of the Esther tale may serve as the sharpest foil, for it interpolates into the narrative these missing elements of religious observance.5 It presents Mordechai as warning Esther to remain loyal to her faith before going to the palace, and it also includes the prayers to Hashem of both Mordechai and Esther following Haman's decree. Do these foils demonstrate that Esther was not a religiously observant Jew, or are these arguments from silence inconclusive?
Ramifications
Esther's religious identity impacts on our understanding of various aspects of the Megillah:
- Becoming queen and marrying Achashverosh – Did Esther willingly go to the palace and desire to become queen? Should she not have sacrificed herself rather than unlawfully sleep with the king? See Esther's Relations with Achashverosh for a full discussion.
- Observance in the palace – Did Esther try to keep the Torah's commandments while in the palace? If so, how was this possible? See How Did Esther Conceal Her Nationality for elaboration.
- Hiding her identity – What led Mordechai to instruct Esther to hide her identity? Was this going to help or hinder her observance? See Why Conceal Esther's Nationality for details.
- Esther's dual name – Esther's original name was Hadassah. Her Persian name, Esther, seems to be derived from the name of a Mesopotamian goddess, Ishtar. Does this name imply that Esther had assimilated into Persian society even before becoming queen, or is this merely a name which she received upon becoming queen?
