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Examples
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The Rabbis compare Esther to the son of the uncle who redeems an ancestral landholding (Lev. 25: 49) because she was the niece of Mordecai and Israel was delivered through her (Esth. Rabbah 10: 13).
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Mordecai is mentioned in Esth. 2: 5 as being a Benjaminite, from which the Rabbis assumed that Esther also came from this tribe.
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Another tradition has her becoming pregnant by Ahasuerus, but miscarrying (Esth. Rabbah 8: 3).
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The Rabbis even find proof that God concurred with the activity of Mordecai and Esther, since it is written (Esth. 9: 23): “The Jews accordingly assumed an obligation [ve-kibel] that which they had begun to practice.”
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The Rabbis add that Esther found favor in the eyes of both heaven and humans (Esth. Rabbah 6: 9).
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Like the moon, that is “born” after thirty days, Esther, too, said (Esth. 4: 11): “Now I have not been summoned to visit the king for the last thirty days” (Ex. Rabbah 15: 6).
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Mordecai and Esther respond to this that the story in the Book of Esther was already recorded in “the Annals of the Kings of Media and Persia” (Esth. 10: 2).
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The Bible depicts Esther as an orphan who was raised in the house of her uncle Mordecai (Esth. 2: 7).
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Just as the myrtle is sweet-smelling but has a bitter taste, so Esther was sweet to Ahasuerus, but bitter to Haman (Esth. Rabbah 6: 5).
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Ahasuerus promised Esther that he would grant her request, “even to half the kingdom” (Esth. 5: 3), but not things that were opposed to the kingdom, such as her asking him to rebuild the Temple (BT Megillah loc. cit.).
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