P. Gorazd Cetkovský, O.Carm.
When we were preparing for the feast of the Immaculate Conception of the Virgin Mary in December in the Liboc parish, we decided to begin this great Marian feast by opening ourselves to God's word – by reading the entire Book of Esther. These are pages of Scripture we can easily accept with thoughts of the Virgin Mary and her role in God's plan for the salvation of people from sin. A group of girls prepared the reading in advance. I would like to offer the introduction to this biblical book, which was read before the Book of Esther itself, for broader use – including for you, the readers of our magazine. I believe that these thoughts can enrich your perspective on this book of Scripture and newly encourage you to take it in your hands and read.
First, something about the book itself
The Book of Esther belongs to the Old Testament, thus being a common treasure for Jews and Christians alike. In its Greek form, it was written around the second century before Christ, making it one of the youngest among the Old Testament books. Like the books of Tobit and Judith, it has long been a very popular book among both Jews and Christians.
Jews divide the Old Testament into the books of the law, prophetic books, and what are called writings. The Book of Esther belongs among the writings, more precisely to the five books known as megilot (scrolls). They share the common trait that each of them was read at a specific Jewish holiday (the Book of Esther during the holiday of Purim). Although the new catechism of the Catholic Church does not mention the traditional classification of the Old Testament books, Christians classified the Book of Esther among historical books, or as it is more accurately called today: narrative books. The content of this book indeed consists of a narrative but does not aim to precisely depict historical events.
The story of the book takes place in the context of Medo-Persian rule, during the time after the Babylonian exile of the Jews. Not all Jews returned to their homeland at that time; some remained in foreign lands and remained a conspicuous, foreign element due to their religion and customs. Sometimes unjust and cruel persecutions broke out against them. Such persecution is prepared in the Book of Esther by the courtier Haman, outraged by the behavior of the Jew Mordecai. However, the intercession of Queen Esther, a Jewess, causes that the day initially set for the slaughter of the Jews was instead determined by the king for the Jews to slay their enemies.
The book states that the day of doom for the Jews, which incredibly turned into a day of their victory, was determined by lot. The lot is called pur in Hebrew, and the events described in the Book of Esther justify the establishment of the Jewish holiday Purim (which literally means: lots). In fact, the Book of Esther was regularly read about this holiday. It was, and still is, a very joyful celebration; some say it is actually a kind of carnival.1 Every mention of Haman's name was reportedly accompanied by loud expressions of mockery and contempt, whereas the names Mordecai and Esther were met with applause and shouts of joy and happiness. Rabbis explain that it was not about venting negative emotions but about strengthening trust in the God of Israel and His liberating help. Today, it is widely believed that the connection between the book and the holiday is secondary. The holiday is older, and there is no consensus among scholars about its origin.
Listening to or reading the entire book at once is not so easy. In our ecumenical Bibles, you will find the text of the Book of Esther at the beginning, and then – a few dozen pages later among the deuterocanonical books – you will find the so-called "additions to Esther." The book has been preserved in two versions that differ from each other. The Hebrew version is older and more concise. The Greek-written version of the book is primarily longer. While Jews and Protestants use the shorter version, the Catholic Church adheres to the longer text. Therefore, the ecumenical Bible offers both the shorter version and, as an addition, the additions to Esther.
To make matters even more complicated, the Greek version has also been preserved in two different forms. One is what we have in our ecumenical Bibles, and the other is used in liturgical books. However, during the liturgy, only Mordecai's prayer and Queen Esther's prayer are read from the Book of Esther.
The basic message of the book
It is interesting that the Hebrew and Greek versions of the Book of Esther differ not only in length. The text is not only expanded with additions but also retold. This brings a subtle shift in the direction the narration takes: the Hebrew version of the Book of Esther appears – somewhat provocatively said – "godless." Long ago, readers noticed that the shorter text does not mention God even once, although everything is firmly governed by His providence.2 In this shorter version, the book primarily encourages the Jews to be willing to use all their strength to defend their own nation. It is understood: their human strength. In contrast, the longer and younger version of the book explicitly accounts for help from above – from God. Among those additions, the most important are therefore Mordecai's prayer and Esther's prayer to the Lord for the salvation of the Jews.
Similarly, we can perceive the importance of the other additions. Thus, Mordecai's dream, which stands at the beginning of the book, and the interpretation of this fulfilled dream at the very end of the book have clearly shown readers how God has everything under His control and power. And if the next two additions contain the text of the letters sent in the king's name to all the lands of his empire, we need not see an effort to emphasize (as if by quoting historical documents) the reliability of the described events. The flowery language of royal decrees provides an opportunity to speak of the significance of the described events in the broadest social dimension and in a ceremonial manner.
Just as in other places of the Old Testament, we may also be struck by the apparent, vengeful cruelty that speaks from this book. This reflects the kind of thinking that is expressed by the mentioned reactions of Jewish listeners during the festive reading of this book. Let us be aware that the Book of Esther is written at a time when the Jews had already lost independence, the chosen people live in subjugation to foreigners and pagans. By depicting revenge, the book intends to bolster the national and religious self-confidence of the oppressed Jews, their desire for freedom, and their trust in the Lord. Besides, repeated mentions of the fact that the Jews, in retaliation, did not seize their enemies' property indicate that they were not concerned with earthly interests. Furthermore, we can observe the entire described reversal of events with the thought of how violence breeds more violence. The Book of Esther is not the final word of Scripture on the topic of retribution. The New Testament will also have its say on this.
Esther as a foreshadowing of the Virgin Mary
We want to focus our attention also on how we can see in Esther a foreshadowing or symbol of the Virgin Mary. A very popular scene in this regard in art has been the election and crowning of Queen Esther. Christians have long enjoyed pondering the privileges of the Virgin Mary, the gifts she received from God. The fact that Mary alone was preserved from original sin is a great privilege. And reference to this privilege has long been seen in the text of the Book of Esther. For all the king's subjects, the law was that they were not worthy to approach him in his palace. Otherwise, they would perish. But the king says to Esther: "That decree is only for the common people," literally in Latin: "That law does not apply to you, but to all the others..." And it took just a bit of pious imagination for this verse to be metaphorically related to Mary and her exemption from the general validity of original sin.
Additionally, that Esther could dwell in the palace and be in proximity to the king provides another perspective on the Virgin Mary. From the earliest times, Christians believed that Mary is now, after her death, with Jesus at the Father's side, in heaven. While we live on earth, amidst trials, spiritual struggles, or even rejection by others (like the Jews in foreign lands), she is in the safety of the wonderful life at God's throne. Christians in the Byzantine Empire and later, who knew the ambiance of the royal court from their time, found it completely natural that Mary intercedes for us in heaven, just as Queen Esther did for her people.
During the Reformation, the value of Mary's intercession was questioned. How can someone intercede with God, who is complete love? Esther intercedes for the king because the king does not know everything and lacks sufficient compassion. Ahasuerus does not know what to make of the Jews; he trusts only Haman. And he does not feel for them because they are not of his blood. Such a king needs the intercession of Queen Esther. But does God need the intercession of Mary? To this, we can respond: Mary is an intercessor because God wants it so: this is traditionally interpreted in the Gospel passage about the wedding at Cana and in Jesus’ words on the cross to Mary: "Woman, this is your son" (John 19:26). God Himself deliberately places Mary between us and Himself and gives us His gifts through her intercession. And He certainly knows why this is good for us.
Furthermore, there are more and more places in the Book of Esther that touch us: Mordecai's dream contains the words: "The sun rose and the light shone, and the humbled were exalted." Esther in her prayer identifies herself as "the handmaid of the Lord"... And so when reading this book, we stand already on the threshold of the New Testament.
Symbolic interpretation of the book
The symbolic interpretation of the Book of Esther is also very interesting.3 Historical events are blurred into legend, where its religious message is important rather than its historical one. It can be said: "What is narrated here wishes to say much more than what is recounted." 4 The true value of the Book of Esther lies in its symbolic significance. Who is actually Haman? Who is actually Mordecai? And Esther?
Haman is the embodiment of treacherous evil that attacks and seeks to destroy. In some form, everyone has experience with him. Mordecai symbolizes the very opposite stance: loyalty to the Lord, honor. However, this makes him a thorn in the eye and puts him in danger. The history of mankind is a great struggle between Haman and Mordecai, between wickedness and justice. The Book of Esther seeks to hint at how this struggle will one day end: the Lord will use a very weak instrument and through it will prevail by His power. An instrument as weak as a girl – an orphan, who is raised to royal dignity5 and through her the victory of the Lord and His faithful will take place. Even from this perspective, there is only a slight step from Esther to Mary.
And one more thought “from Czech meadows and groves”
When in 1292 King Václav II established a significant Cistercian monastery near Prague at Zbraslav, which was to become a place of the king's relaxation, spiritual support, his last resting place, and a new burial site for the reigning family, he gave the monastery the Latin name Aula regia (Royal Hall).6 The Latin word aula means courtyard, hall, but also court and palace.
Cistercian monasteries always received names that expressed a spiritual idea (preference was given to Marian themes) and in some way reflected or hinted at the circumstances or intent behind the monastery's founding. For example, the names of Cistercian monasteries7 Fons Sanctae Mariae (Fountain of Mary) in Žďár nad Sázavou, Rosa Mariae (Rose of Mary) in Vizovice, Sancta spinea corona (Holy Thorn Crown) in Golden Crown and the monasteries of Cistercian women: Vallis Sanctae Mariae (Valley of Mary) in Oslavany near Znojmo, Porta Coeli (Heaven's Gate) in Tišnov, Vallis virginum (Valley of Virgins) in Pohled near Havlíčkův Brod and especially Aula Mariae (Mary's Court) in Old Brno.
Václav's foundation at Zbraslav echoed a similar monastery – also of Cistercians – Mons Regalis (Royaumont), which was founded in France by Václav's royal model, King Louis IX. The Latin name of the Zbraslav monastery imposed by Václav reflects this influence. Besides the link to the French model, the name Aula regia primarily expresses the close relationship of the monarch to the monastery. The Zbraslav Chronicle, in describing the introduction of the first Cistercians by the king into the new monastery, states: "(The King) named the place, which until now was called Zbraslav, in order to keep his name in memory, changing its name to the Royal Hall (Aula Regia)."8
I mention this because the phrase aula regia can also be found in the Holy Scripture, specifically in the Book of Esther. The Vulgate reads in Est 11,3 (in our numbering 1,1b) about Mordecai: "... vir magnus, et inter primos aulae regiae" (a great man, and among the first in the royal house). The mentioned expression is not common in Scripture: in 2 Macc 13,15 it is used to name the tent of King Antiochus, attacked by Judas Maccabeus at night. We find very similar expressions in Vulgate several times, aula regis (Hall of the King): in Gen 45,16 for Pharaoh's house, in 2 Kings 7,9 for the royal house in Samaria, in Est 4,2 and 12,1 (according to Vulgate, in our numbering it is verse 1,1m). But I believe that for the naming of the Cistercian monastery, the form "aula regia" was intentionally chosen rather than "aula regis," because the monastery is not something that belongs to Václav as his property but belongs primarily to God; it is only a monastery closely connected to the king.
Why do I speak about this? Imagine yourself in the role of an ordinary Cistercian at Zbraslav. Imagine living in seclusion from the world behind the walls of a monastery that bears the name Aula regia, that you belong to an order striving for intense Marian piety. And while reading the Book of Esther (perhaps in the church choir, perhaps in the dining room at the common table), you hear how that Persian royal court, where the courageous queen's intercession worked in a wonderful way, is called exactly the same as your monastery – aula regia. Does it not resonate as a comforting encouragement? And can we expand this beyond the fourteenth century and the circle of Zbraslav Cistercians? This very concrete image can help us learn to perceive ourselves as those who live under the rule of a great king, who are not spared from the struggles and reversals of life and who are accompanied by the intercession of the beautiful, chosen queen Esther – Mary.
