Esther as a Model for Jews of the Diaspora

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. Ha

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ve manner of presentation in public, as well as the connection between Esther's manner and her status as a heroine. To be sure, Vashti's insubordination functions in the narrative to set the stage for Esther to become Ahasuerus's queen. Further, it may well be the case, as Bickerman argues, that Haman's role in advising Ahasuerus to expel Vashti was based on his idea of marrying his (Haman's) daughter to the king (182-3), another element of narrative. Bickerman, too, seems troubled by the fact that cunning little Esther entraps Haman (183). But the text itself seems to betray a different narrative emphasis. Vashti's more or less public insubordination stands in simple but compelling contrast with Esther's public display of daring on one hand and obvious anticipation of humiliation and death on the other. Esther takes it upon herself to do what Vashti refused to do--present herself in public like a concubine and not a queen--yet incurring precisely the same peril under the law, death or expulsion. Her manner of presentation, calculated to dazzle Ahasuerus with her beauty, can also be contrasted with Vashti's refusal to present herself according to Ahasuerus's calculation of dazzling his courtiers with her beauty. Both Vashti and Es

Category: Philosophy - E