The purpose of this research is to examine the figure of Esther as a heroic character and a model for the Jews of the Diaspora in ancient and modern times. The plan of the research will be to set forth the background for the emergence of Esther's character in the subordinate position of Jews in the Diaspora in general and the subordinate position of Esther in particular, and then to discuss her interaction with others in and around the court of Persia, as well as her actions on behalf of her people, and how her behavior serves as an example of heroism for other Jews functioning in alien environments.
In order to see how the heroism of Esther can be discerned and how it developed, it is useful to examine the background in which Esther's character came to be tested. What must be understood first of all is that at the opening of the story, the Diaspora is very much a fait accompli. That is, there is no escape for the Jews from their status as aliens in the Persian kingdom. The text makes this point in two particular ways. First, mention is made of the personnel of Ahasuerus's court, including Persians, Medes, the provincial governors, and the like, and specifically not including Jews as a class (Esth. 1.3). Second, the description of Mordecai includes almost as an afterthought of explanation the fact that he had been one of the (many) Jews who were part of the first generation of the Babylonian captivity (Esth. 2.5-6).
If it is the case that the Diaspora is an established fact at the opening of Esther, it is also true that the character of experience that the Jews have under Ahasuerus's rule does not appear to be quite settled. Haman's characterization of the Jews as "a certain people, dispersed among many peoples in all the provinces of your kingdom" (Esth. 3.8), implies that Haman is imparting more or less new information to Ahasuerus. Haman's purpose is murderous, of course, but the present point is that Ahasuerus--preoccupied as...