Yosef and Megillat Esther/0

Yosef and Megillat Esther

THIS TOPIC HAS NOT YET UNDERGONE EDITORIAL REVIEW

Introduction

The plethora of similarities between the Yosef narratives and the Book of Esther have been noted by many.¹  There is much overlap between the general setting of the stories, the events that transpire, and the characters of the protagonists.  Moreover, these content parallels are buttressed by numerous linguistic similarities, suggesting that the author of Megillat Esther was intentionally calling on the reader to compare the two stories.

Plot Parallels

 The table below charts many of the similarities between the content of the two narratives:

Backdrop	Exile – Each of the Yosef saga and the story of Esther take place in exile (Egypt and Persia). Position of power – Yosef, Esther, and Mordechai all rise to power in the king's palace, positioning them to aid their brethren. Children of Rachel – In each narrative, the main protagonists are descendants of Rachel.2 Hand of Hashem – God's hand remains in the background in both stories.  His name is not mentioned at all in the Book of Esther and He speaks only once (and never explicitly acts) in the 13 chapters of the Yosef saga.3
Yosef and Esther	Beauty and charm – Both Yosef and Esther are marked by exceptional beauty and charm. Dual name – Yosef is given the name Tzafenat Paneach, and Hadassah is known as Esther. Hiding of identity – Yosef disguises himself in front of his brothers, while Esther hides her Jewish identity from Achashverosh.  Both reveal themselves at the end of the story.
Yosef and Mordechai	Refuse to be swayed – Yosef rejects Mrs. Potiphar's daily advances, while Mordechai rejects Haman's daily demand that he bow. Second in command – Both Yosef and Mordechai rise to be second to the king. Signs of kingship – Both characters are given the king's signet ring, dressed in royal finery, and paraded through the streets on the king's horse/chariot, as others proclaim their royal status. Good deeds forgotten – Yosef is forgotten by the butler, only to be remembered two years later when Paroh's sleep is bothered by dreams. Mordechai's saving of the king's life is similarly ignored until the king's turbulent sleep leads him to read a record thereof.
The King	Punishing of eunuchs – Paroh imprisons the butler and baker, while Achashverosh hangs Bigtan and Teresh. Party – Both celebrate parties at which fateful events occur. Troubled sleep – Paroh's sleep is plagued by inexplicable dreams, while Achashverosh's uneasy sleep awakens him.
Yaakov's Family and Mordechai and Esther	Mourning – Upon hearing distressing news, both Yaakov and Mordechai don mourning garb and refuse to be consoled. Reluctant agreement – Yaakov and Esther both reluctantly agree to the plan of their relative to save their nation/family from harm, recognizing that it might cost them their son/life. Plea – Both Yehuda and Esther plea for salvation (for Binyamin/nation) before the ruler, claiming that they cannot bear to see evil befall their loved ones.

Literary Allusions

Throughout the Book of Esther there are continuous allusions to the Yosef narrative.  These range from short phrases to almost complete verses:

EN/HEע/E

סיפורי יוסף  (בראשית ל"ז-נ')	מגילת אסתר  (א'-י')
(לז:לד) וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל בְּנוֹ יָמִים רַבִּים	(ד:א) וַיִּקְרַע מָרְדֳּכַי אֶת בְּגָדָיו וַיִּלְבַּשׁ שַׂק וָאֵפֶר וַיֵּצֵא בְּתוֹךְ הָעִיר וַיִּזְעַק זְעָקָה גְדֹלָה וּמָרָה
(לט:ו) וַיְהִי יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה	(ב:ז) וְהַנַּעֲרָה יְפַת תֹּאַר וְטוֹבַת מַרְאֶה
(לט:י) וַיְהִי כְּדַבְּרָהּ אֶל יוֹסֵף יוֹם יוֹם וְלֹא שָׁמַע אֵלֶיהָ	(ג:ד) וַיְהִי  כְּאָמְרָם אֵלָיו יוֹם וָיוֹם וְלֹא שָׁמַע אֲלֵיהֶם
(מ:ב) וַיִּקְצֹף פַּרְעֹה עַל שְׁנֵי סָרִיסָיו עַל שַׂר הַמַּשְׁקִים וְעַל שַׂר הָאוֹפִים	(ב:כא) בַּיָּמִים הָהֵם ... קָצַף בִּגְתָן וָתֶרֶשׁ שְׁנֵי סָרִיסֵי הַמֶּלֶךְ מִשֹּׁמְרֵי הַסַּף
(מ:כ) וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי יוֹם הֻלֶּדֶת אֶת פַּרְעֹה וַיַּעַשׂ מִשְׁתֶּה לְכָל עֲבָדָיו	(א:ג) בִּשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ עָשָׂה מִשְׁתֶּה לְכָל שָׂרָיו וַעֲבָדָיו
(מא:לד-לה) וְיַפְקֵד פְּקִדִים עַל הָאָרֶץ... וְיִקְבְּצוּ אֶת כָּל אֹכֶל הַשָּׁנִים הַטֹּבוֹת	(ב:ג) וְיַפְקֵד הַמֶּלֶךְ פְּקִידִים בְּכָל מְדִינוֹת מַלְכוּתוֹ וְיִקְבְּצוּ אֶת כָּל נַעֲרָה בְתוּלָה טוֹבַת מַרְאֶה
(מא:לז) וַיִּיטַב הַדָּבָר בְּעֵינֵי פַרְעֹה	(ב:ד) וַיִּיטַב הַדָּבָר בְּעֵינֵי הַמֶּלֶךְ
(מא:מב) וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל יַד יוֹסֵף	(ג:י) וַיָּסַר הַמֶּלֶךְ אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתְּנָהּ לְהָמָן בֶּן הַמְּדָתָא (ח:ב) וַיָּסַר הַמֶּלֶךְ אֶת טַבַּעְתּוֹ אֲשֶׁר הֶעֱבִיר מֵהָמָן וַיִּתְּנָהּ לְמָרְדֳּכָי
(מא:מב-מג) וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ ... וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ...	(ו:ח-ט) יָבִיאוּ לְבוּשׁ מַלְכוּת... וְהִרְכִּיבֻהוּ עַל הַסּוּס בִּרְחוֹב הָעִיר וְקָרְאוּ לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ
(מג:יד) וַאֲנִי כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי	(ד:טז) וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי
(מד:לד) כִּי אֵיךְ אֶעֱלֶה אֶל אָבִי... פֶּן אֶרְאֶה בָרָע אֲשֶׁר יִמְצָא אֶת אָבִי	(ח:ו) כִּי אֵיכָכָה אוּכַל וְרָאִיתִי בָּרָעָה אֲשֶׁר יִמְצָא אֶת עַמִּי
(נ:ג) כִּי כֵּן יִמְלְאוּ יְמֵי הַחֲנֻטִים	(ב:יא) כִּי כֵּן יִמְלְאוּ יְמֵי מְרוּקֵיהֶן

a

 

Analysis

• Uniqueness of phrases – About half of the above parallels are unique to these two stories.  Thus, the phrases "וַיְהִי כְּאָמְרָם/ כְּדַבְּרָהּ יוֹם יוֹם וְלֹא שָׁמַע אֵלֶיהָ","וְיַפְקֵד הַמֶּלֶךְ פְּקִידִים ...וְיִקְבְּצוּ אֶת כָּל", "וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ ", "פֶּן אֶרְאֶה בָרָע אֲשֶׁר יִמְצָא אֶת אָבִי", and ‎"כֵּן יִמְלְאוּ יְמֵי‎"⁴ appear only in these two narratives.  Several of the other parallels are also somewhat unique, appearing only in a few other places in Tanakh.⁵

• Degree of similarity – The parallels have a high degree of similarity.  Several phrases are totally identical,⁶ while in others the choice of word is the same though the form might differ due to number, tense, or gender.⁷
• Function of the parallels – Many of the linguistic parallels seem to buttress the content parallels, reinforcing both the similar plot line and messages of both stories.
• Esther and Yosef's beauty is what leads both into a position where those more powerful than they desire them.
• The "daily refusal" of both Yosef and Mordechai (against the sexual advance of Mrs. Potiphar and Haman's demand to bow down) highlights how both stand up against figures of authority, despite the inherent dangers.
• In both narratives the giving of the ring symbolizes a transfer of power and marks both Yosef and Mordechai's rise to second in command.
• The anger at/of the eunuchs serves as a turning point in both stories, in one case leading to Yosef's emergence from prison and in the other to Mordechai's saving of Achashverosh's life.
• Finally, Esther's lament "כִּי אֵיכָכָה אוּכַל וְרָאִיתִי בָּרָעָה אֲשֶׁר יִמְצָא אֶת עַמִּי" echoes the anguish of Yehuda's similar cry.  In both stories, feelings for their nation/family lead both characters to plea before the ruler for salvation.⁸

• Character parallels – The characters in the two stories are not consistently paired with one figure in the parallel story.  Thus, Yosef shares traits/ actions with both Esther and Mordechai.  Esther echoes not only Yosef, but Yaakov and Yehudah as well, and though Mordechai mainly recalls Yosef, he is also paralleled to Yaakov.  Only Paroh and Achashverosh are matched only to each other.
• Content – Some of the overall plot parallels are not unique to these stories, but are also shared by the Daniel narratives.  In all three, a Jew, exceptional in his/her beauty, rises to power.  The kings' troubled sleep leads them all to find favor in his eyes.  Only in these two stories, though, does the new position enable a salvation and is there a sub-theme relating to the hiding of identity.

 

 

 Most of the parallels between the two stories are very close in language. In addition, much of the exact phraseology is rare, with about half the parallels being unique to these stories:

• "וַיִּקְרַע... שִׂמְלֹתָיו... שַׂק"  – These signs of mourning appear in seven other cases besides the Book of Esther and the Yosef narratives.
• "יְפַת תֹּאַר וְטוֹבַת מַרְאֶה" – Only Yosef, Esther, and Rachel are described with this dual language of beauty.
• "וַיְהִי כְּאָמְרָם/ כְּדַבְּרָהּ יוֹם יוֹם וְלֹא שָׁמַע אֵלֶיהָ" – This phrase is unique to these two stories.
• "וַיִּקְצֹף... שְׁנֵי סָרִיסָיו" – Although the individual words קצף and סָרִיס come up multiple times in Tanakh, they appear together only in these two cases and in Esther 1:12.  In both of these cases, moreover, the verse speaks specifically of two eunuchs.
• "מִשְׁתֶּה לְכָל עֲבָדָיו" – Besides Paroh and Achashverosh, only Shelomo also "makes a party for his servants".⁹ The additional time marker of three days/years is mentioned only in Esther and Bereshit.
• "וְיַפְקֵד פְּקִדִים... וְיִקְבְּצוּ אֶת כָּל" – Only in these two narratives is there mention of an appointment of officers followed by a gathering,
• "וַיִּיטַב הַדָּבָר בְּעֵינֵי" – This phrase appears only here and in Devarim 1:23, Yehoshua 22:33, and Melakhim I 3:10.¹⁰
• "וַיָּסַר... אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ" – This parallel is exceptional in being a full sentence long.  Moreover, it is only found in these stories.
• "וַיַּלְבֵּשׁ... וַיַּרְכֵּב... וַיִּקְרְאוּ" – While each of these individual verbs are quite common, their combined usage and the context of royalty is unique to these two episodes.
• "כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי/ אָבַדְתִּי אָבָדְתִּי" – Although these two terms are not identical, the similar cadence of the words and the meaning and pathos behind them closely resemble one another.
• "...פֶּן אֶרְאֶה בָרָע אֲשֶׁר יִמְצָא אֶת" – This unique lament is found only in these two stories.
• "כֵּן יִמְלְאוּ יְמֵי" – This exact phrase appears only here.¹¹

Implications

¹ See Esther Rabbah 7 and more recent studies.

² Mordechai is from the line of Binyamin.

³ Hashem, however, is mentioned by other characters so He is not totally absent from the story. Yaakov wishes that Hashem protect and return his children. Yosef mentions Hashem repeatedly, telling Mrs. Potiphar that to sleep with her would be a sin against God, noting that it is Hashem who gives the ability to interpret dreams, and most importantly, telling the brothers that all that transpired was Hashem's doing.

⁴ Variations of the term "מלאו הימים", though, appear around 20 times.

⁵ For example,  Rachel is the only other person besides Esther and Yosef who is  described with the dual language of beauty, "יְפַת תֹּאַר וְטוֹבַת מַרְאֶה".  The phrase, "וַיִּיטַב הַדָּבָר בְּעֵינֵי" appears only here and in Devarim 1:23, Yehoshua 22:33, and Melakhim I 3:10.  Finally, outside these narratives, Shelomo is the only person who makes a "מִשְׁתֶּה לְכָל עֲבָדָיו" (Melakhim I 3:15). For other parallels between Shelomo and Paroh, see ---

⁶ See some examples in the above bullet and the term וַיִּיטַב הַדָּבָר בְּעֵינֵי.

⁷ See, for example, "יוֹם יוֹם וְלֹא שָׁמַע אֵלֶיהָ/ אֲלֵיהֶם" or "פֶּן אֶרְאֶה בָרָע/ וְרָאִיתִי בָּרָעָה אֲשֶׁר יִמְצָא אֶת..."

⁸ Though the two phrases, "כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי/ כַּאֲשֶׁר אָבַדְתִּי אָבָדְתִּי" are not identical, here too, the cadence of the words and the meaning and pathos behind them recall each other.

⁹ See Melakhim I 3:15.  For other parallels between Shelomo and Paroh, see ---

¹⁰ The term "וַיִּיטַב בְּעֵינֵי" appears only a few more times.

¹¹ Variations of the term "מלאו הימים", though, appear around 20 times.