(ט) דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁכָּתוּב בּוֹ (תהלים קד, א): הוֹד וְהָדָר לָבָשְׁתָּ. כַּפֹּת תְּמָרִים, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁכָּתוּב בּוֹ (תהלים צב, יג): צַדִּיק כַּתָּמָר יִפְרָח. וַעֲנַף עֵץ עָבֹת, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב (זכריה א, ח): וְהוּא עֹמֵד בֵּין הַהֲדַסִּים. וְעַרְבֵי נָחַל, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב בֵּיהּ (תהלים סח, ה): סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ.
(י) דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זֶה אַבְרָהָם שֶׁהִדְּרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׂיבָה טוֹבָה, שֶׁנֶּאֱמַר (בראשית כד, א): וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים, וּכְתִיב (ויקרא יט, לב): וְהָדַרְתָּ פְּנֵי זָקֵן. כַּפֹּת תְּמָרִים, זֶה יִצְחָק, שֶׁהָיָה כָּפוּת וְעָקוּד עַל גַּבֵּי הַמִּזְבֵּחַ. וַעֲנַף עֵץ עָבֹת, זֶה יַעֲקֹב, מָה הֲדַס זֶה רָחוּשׁ בְּעָלִין, כָּךְ הָיָה יַעֲקֹב רָחוּשׁ בְּבָנִים. וְעַרְבֵי נָחַל, זֶה יוֹסֵף, מָה עֲרָבָה זוֹ כְּמוּשָׁה לִפְנֵי שְׁלשָׁה מִינִין הַלָּלוּ, כָּךְ מֵת יוֹסֵף לִפְנֵי אֶחָיו. דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זוֹ שָׂרָה שֶׁהִדְּרָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׂיבָה טוֹבָה, שֶׁנֶּאֱמַר (בראשית יח, יא): וְאַבְרָהָם וְשָׂרָה זְקֵנִים. כַּפֹּת תְּמָרִים, זוֹ רִבְקָה, מַה תְּמָרָה זוֹ יֵשׁ בָּהּ אֹכֶל וְיֵשׁ בָּהּ עֳקָצִין, כָּךְ הֶעֱמִידָה רִבְקָה צַדִּיק וְרָשָׁע. וַעֲנַף עֵץ עָבֹת, זוֹ לֵאָה, מָה הֲדַס זֶה רָחוּשׁ בְּעָלִין, כָּךְ הָיְתָה לֵאָה רְחוּשָׁה בְּבָנִים. וְעַרְבֵי נָחַל, זוֹ רָחֵל, מָה עֲרָבָה זוֹ כְּמוּשָׁה לִפְנֵי שְׁלשֶׁת הַמִּינִין, כָּךְ רָחֵל מֵתָה לִפְנֵי אֲחוֹתָהּ.
(יא) דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, זוֹ סַנְהֶדְרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל שֶׁהִדְּרָם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׂיבָה טוֹבָה, שֶׁנֶּאֱמַר (ויקרא יט, לב): מִפְּנֵי שֵׂיבָה תָּקוּם. כַּפֹּת תְּמָרִים, אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁכּוֹפִין אֶת עַצְמָן לִלְמֹד תּוֹרָה אֵלּוּ מֵאֵלּוּ. וַעֲנַף עֵץ עָבֹת, אֵלּוּ שָׁלשׁ שׁוּרוֹת שֶׁל תַּלְמִידִים שֶׁיּוֹשְׁבִין לִפְנֵיהֶם. וְעַרְבֵי נָחַל, אֵלּוּ שְׁנֵי סוֹפְרִים שֶׁל דַּיָּנִין שֶׁעוֹמְדִים לִפְנֵיהֶם וְכוֹתְבִין דִּבְרֵי הַמְזַכִּים וְדִבְרֵי הַמְחַיְּבִין.
(יב) דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, אֵלּוּ יִשְׂרָאֵל, מָה אֶתְרוֹג זֶה יֵשׁ בּוֹ טַעַם וְיֵשׁ בּוֹ רֵיחַ, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְיֵשׁ בָּהֶם מַעֲשִׂים טוֹבִים. כַּפֹּת תְּמָרִים, אֵלּוּ יִשְׂרָאֵל, מָה הַתְּמָרָה הַזּוֹ יֵשׁ בּוֹ טַעַם וְאֵין בּוֹ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְאֵין בָּהֶם מַעֲשִׂים טוֹבִים. וַעֲנַף עֵץ עָבֹת, אֵלּוּ יִשְׂרָאֵל, מָה הֲדַס יֵשׁ בּוֹ רֵיחַ וְאֵין בּוֹ טַעַם, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם מַעֲשִׂים טוֹבִים וְאֵין בָּהֶם תּוֹרָה. וְעַרְבֵי נָחַל, אֵלּוּ יִשְׂרָאֵל, מָה עֲרָבָה זוֹ אֵין בָּהּ טַעַם וְאֵין בָּהּ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁאֵין בָּהֶם לֹא תּוֹרָה וְלֹא מַעֲשִׂים טוֹבִים, וּמָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶם, לְאַבְּדָן אִי אֶפְשָׁר, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יֻקְשְׁרוּ כֻלָּם אֲגֻדָּה אַחַת וְהֵן מְכַפְּרִין אֵלּוּ עַל אֵלּוּ, וְאִם עֲשִׂיתֶם כָּךְ אוֹתָהּ שָׁעָה אֲנִי מִתְעַלֶּה, הֲדָא הוּא דִכְתִיב (עמוס ט, ו): הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָו, וְאֵימָתַי הוּא מִתְעֲלֶה כְּשֶׁהֵן עֲשׂוּיִין אֲגֻדָּה אַחַת, שֶׁנֶּאֱמַר (עמוס ט, ו): וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.
(יג) רַבִּי יְהוּדָה בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן פָּזִי פָּתַח (משלי ד, י): שְׁמַע בְּנִי וְקַח אֲמָרָי, הַרְבֵּה קִיחוֹת צִוִּיתִי אֶתְכֶם בִּשְׁבִיל לְזַכּוֹתְכֶם, אָמַרְתִּי אֲלֵיכֶם (במדבר יט, ב): וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה, שֶׁמָּא בִּשְׁבִילִי, אֶלָּא בִּשְׁבִילְכֶם לְטַהֵר אֶתְכֶם, דִּכְתִיב (במדבר יט, יט): וְהִזָּה הַטָּהֹר עַל הַטָּמֵא. אָמַרְתִּי לָכֶם (שמות כה, ב): וְיִקְחוּ לִי תְּרוּמָה, בִּשְׁבִיל שֶׁאָדוּר בֵּינֵיכֶם. (שמות כה, ה): וְעָשׂוּ לִי מִקְדָּשׁ, כִּבְיָכוֹל אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא קְחוּ אוֹתִי וְאָדוּר בֵּינֵיכֶם, וְיִקְחוּ תְרוּמָה אֵינוֹ אוֹמֵר אֶלָּא וְיִקְחוּ לִי, אוֹתִי אַתֶּם לוֹקְחִים. אָמַרְתִּי לָכֶם (ויקרא כד, ב): וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ, וְכִי אוֹרָה שֶׁלָּכֶם אֲנִי צָרִיךְ, וְהָא כְתִיב (דניאל ב, כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֶלָּא בִּשְׁבִיל לְזַכּוֹתְכֶם וּלְכַפֵּר עַל נַפְשׁוֹתֵיכֶם שֶׁמְּשׁוּלָה כַּנֵּר, שֶׁנֶּאֱמַר (משלי כ, כז): נֵר יי נִשְׁמַת אָדָם חֹפֵשׂ כָּל חַדְרֵי בָטֶן, וְעַכְשָׁיו שֶׁאָמַרְתִּי לָכֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, כְּדֵי לְזַכּוֹתְכֶם כְּדֵי שֶׁאוֹרִיד לָכֶם מָטָר, לְכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.
(יד) רַבִּי מָנֵי פָּתַח (תהלים לה, י): כָּל עַצְמֹתַי תֹּאמַרְנָה יי מִי כָמוֹךָ, לֹא נֶאֱמַר פָּסוּק זֶה אֶלָּא בִּשְׁבִיל לוּלָב, הַשִּׁדְרָה שֶׁל לוּלָב דּוֹמָה לַשִּׁדְרָה שֶׁל אָדָם, וְהַהֲדַס דּוֹמֶה לָעַיִן, וַעֲרָבָה דּוֹמָה לַפֶּה, וְהָאֶתְרוֹג דּוֹמֶה לַלֵּב, אָמַר דָּוִד אֵין בְּכָל הָאֵיבָרִים גָּדוֹל מֵאֵלּוּ, שֶׁהֵן שְׁקוּלִין כְּנֶגֶד כָּל הַגּוּף, הֱוֵי: כָּל עַצְמוֹתַי תֹּאמַרְנָה.
(טו) דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, אַחַר כָּל אוֹתָהּ הַחָכְמָה שֶׁכָּתוּב בִּשְׁלֹמֹה (דברי הימים ב א, יב): הַחָכְמָה וְהַמַּדָּע נָתוּן לָךְ, (מלכים א ה, י יא): וַתֵּרֶב חָכְמַת שְׁלֹמֹה וַיֶּחְכַּם מִכָּל הָאָדָם, יָשַׁב לוֹ תָּמֵהַּ עַל אַרְבָּעָה מִינִין הַלָּלוּ, שֶׁנֶּאֱמַר (משלי ל, יח): שְׁלשָׁה הֵמָּה נִפְלְאוּ מִמֶּנִּי, שְׁלשָׁה הֵמָּה פֶּסַח, מַצָּה וּמָרוֹר, (משלי ל, יח): וְאַרְבָּעָה לֹא יְדַעְתִּים, אֵלּוּ אַרְבָּעָה מִינִים שֶׁבַּלּוּלָב שֶׁבִּקֵּשׁ לַעֲמֹד עֲלֵיהֶם. פְּרִי עֵץ הָדָר, מִי יֹאמַר שֶׁהוּא אֶתְרוֹג, כָּל הָאִילָנוֹת עוֹשִׂין פֵּרוֹת הָדָר. כַּפֹּת תְּמָרִים, הַתּוֹרָה אָמְרָה טֹל שְׁתֵּי כַפּוֹת תְּמָרִים לְהַלֵּל בָּהֶן, וְהוּא אֵינוֹ נוֹטֵל אֶלָּא לוּלָב, לִבָּהּ שֶׁל תְּמָרָה. וַעֲנַף עֵץ עָבֹת, מִי יֹאמַר שֶׁהוּא הֲדַס, הֲרֵי הוּא אוֹמֵר בְּמָקוֹם אַחֵר (נחמיה ח, טו): צְאוּ הָהָר וְהָבִיאוּ עֲלֵי זַיִת וגו'. וְעַרְבֵי נָחַל, כָּל הָאִילָנוֹת גְּדֵלִין בַּמַּיִם. וְאַרְבָּעָה לֹא יְדַעְתִּים, חָזַר וּמַזְכִּירָן פַּעַם אַחֶרֶת, שֶׁנֶּאֱמַר (משלי ל, כט): שְׁלשָׁה הֵמָּה מֵיטִיבֵי וגו', אֵלּוּ אַרְבָּעָה מִינִין שֶׁכָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל הוֹלֵךְ וְרָץ וְלוֹקֵחַ לוֹ מֵהֶן לְהַלֵּל לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְהֵם נִרְאִים קְטַנִּים בְּעֵינֵי אָדָם וּגְדוֹלִים הֵמָּה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמִי פֵּרַשׁ לָהֶם לְיִשְׂרָאֵל עַל אַרְבָּעָה הַמִּינִין הָאֵלּוּ שֶׁהֵן אֶתְרוֹג לוּלָב הֲדַס וַעֲרָבָה, חֲכָמִים, שֶׁנֶּאֱמַר (משלי ל, כד): וְהֵמָּה חֲכָמִים מְחֻכָּמִים.
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(10) Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] the Holy One, blessed be He, as it is written about Him (Psalms 104:1), "You were dressed in splendor and beauty (hadar)." "The branches of a date palm" - this is [referring to] the Holy One, blessed be He, as it is written about Him (Psalms 92:13), "The righteous One flourishes like a date palm." "And a branch of a braided tree (a myrtle)" - this is [referring to] the Holy One, blessed be He, as it is written (Zechariah 1:8), "and He is standing among the myrtles." "And brook willows (arvei nachal)" - this is [referring to] the Holy One, blessed be He, as it is written about Him (Psalms 68:5), "praise the One that rides in the skies (aravot), with His name of the Lord."
(11) Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] our father, Avraham, who the Holy One, blessed be He, graced (hider) with a good old age, as it is stated (Genesis 24:1), "And Avraham was old, had come along in days;" and it is written (Leviticus 19:32), "and you shall grace (hadarta) the old." "The branches (kappot) of a date palm" - this is [referring to] Yitschak, who was bound (kafut which is spelled with the same letters as kappot) and tied up on top of the altar. "And a branch of a braided tree (a myrtle)" - this is [referring to] Yakov. Just like this myrtle bustles with leaves, so too was Yakov bustling with children. "And brook willows" - this is [referring to] Yosef. Just like this willow gets withered before these three [other] species, so too did Yosef die before his brothers. Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] Sarah, who the Holy One, blessed be He, graced (hider) with a good old age, as it is stated (Genesis 18:11), "And Avraham and Sarah were old." "The branches of a date palm" - this is [referring to] Rivka. Just like this date palm, it has food and it has thorns, so too Rivkah brought up a righteous one and an evildoer. "And a branch of a braided tree (a myrtle)" - this is [referring to] Leah. Just like this myrtle bustles with leaves, so too was Leah bustling with children. "And brook willows" - this is [referring to] Rachel. Just like this willow gets withered before these three [other] species, so too did Rachel die before her sister.
(12) Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] the Great Sanhedrins (high courts) of Israel, who the Holy One, blessed be He, graced (hider) with a good old age, as it is stated (Leviticus 19:32), "And you shall get up in front of a venerable one." "The branches (kappot) of a date palm" - this is [referring to] the Torah scholars who force (kofin) themselves to learn one from the other. "And a branch of a braided tree (a myrtle)" - this is [referring to] the three rows of students who would sit in front of them (since three myrtle branches are customarily waved). "And brook willows" - this is [referring to] the two judges' scribes who would stand in front of them and write down the words of those who would render innocent and the words of those who would render guilty (since two willow branches are customarily waved).
(13) Another explanation: "The fruit of a beautiful tree" - these are [referring to] Israel. Just like this citron (etrog), which has taste and has smell, so too Israel has among them people that have Torah and have good deeds. "The branches of a date palm" - these are [referring to] Israel. Just like this date, which has taste and has no smell, so too Israel has among them those that have Torah but do not have good deeds. "And a branch of a braided tree (a myrtle)" - these are [referring to] Israel. Just like this myrtle, which has smell and has no taste, so too Israel has among them those that have good deeds but do not have Torah. "And brook willows" - these are [referring to] Israel. Just like this willow, which has no smell and has no taste, so too Israel has among them people that have no Torah and have no good deeds. And what does the Holy One, blessed be He, do to them? To destroy them is impossible, but rather the Holy One, blessed be He, said "bind them all together [into] one grouping and these will atone for those." And if you will have done that, I will be elevated at that time. This is [the meaning of] what is written (Amos 9:6), "He Who built the upper chambers in the heavens" (indicating his elevation). And when is He elevated? When they make one grouping, as it is stated (Ibid.), "and established His grouping on the earth." Hence Moshe warned Israel, "And you shall take for yourselves on the first day."
(14) Rabbi Yehuda opened in the name of Rabbi Shimon ben Pazi, "'Listen my son and take my words' (Proverbs 4:10). Many takings have I commanded you in order to give you merit. I said to you (Numbers 19:2), 'and you will take to you a pure red cow.' [Was it] maybe for My sake? But rather it was for your sake, to purify you, as it is written (Numbers 19:19), 'And the pure one will sprinkle on the impure one.' I said to you (Exodus 25:2), 'and they shall take an offering for Me' in order that I will dwell among you: 'And make for Me a sanctuary' (Ibid., verse 8). As if it were possible, the Holy One, blessed be He, said, 'take Me and I will dwell among you' - it does not say, 'and they shall take an offering,' but rather, 'and they shall take (for) Me:' they are taking Me. I said to you (Leviticus 24:2), 'and they shall take to you pure olive oil.' And do I need your light - behold, it is written (Daniel 2:22), 'and light dwells with Him?' But rather to give you merit and to atone for your souls which is compared to a candle, as it is stated (Proverbs 20:27), 'The candle of God is the soul of a man, it searches all of the chambers of the innards.' And now that I have said to you, 'And you shall take for yourselves on the first day,' it is to give you merit, so that I will bring down the rain for you. Hence Moshe warned Israel, 'And you shall take for yourselves on the first day.'"
(15) Rabbi Mani opened, "'All of my bones shall say, "Lord, who is like you"' (Psalms 35:10). This verse was only stated for the sake of the lulav (the four species). The spine of the palm branch is similar to the spine of man. And the myrtle is similar to the eye. And the willow is similar to the mouth. And the etrog (citron), is similar to the heart. David said, 'In all of the limbs, there are no greater ones than these, as they are compared to the entire body.' This is [what is meant] by 'All of my bones shall say.'"
- The lulav has taste but no smell, symbolizing those who study Torah but do not possess good deeds.
- The hadass has a good smell but no taste, symbolizing those who possess good deeds but do not study Torah.
- The aravah has neither taste nor smell, symbolizing those who lack both Torah and good deeds.
- The etrog has both a good taste and a good smell, symbolizing those who have both Torah and good deeds.
A second explanation[9] finds the four species alluding to parts of the human body. Each of the species or its leaves is similar in shape to the following organs:
- Lulav – the spine
- Hadass – the eye
- Aravah – the mouth
- Etrog – the heart
By binding them together for a mitzvah, the Jew shows their desire to consecrate their entire being to the service of God.
An additional reason for waving the four species in all directions alludes to the fact that all these species require much water to grow. The lulav (date palm) grows in watered valleys, hadass and aravah grow near water sources, and the etrog requires more water than other fruit trees. By taking these particular species and waving them in all directions, the Jew symbolically voices a prayer for abundant rainfall for all the vegetation of the earth in the coming year.[10]
Ushpizin
A custom originating with Kabbalah is to recite the ushpizin prayer to "invite" one of seven "exalted guests" into the sukkah. These ushpizin (אושפיזין 'guests'), represent the seven shepherds of Israel: Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David. According to tradition, each night a different guest enters the sukkah followed by the other six. Each of the ushpizin has a unique lesson which teaches the parallels of the spiritual focus of the day on which they visit.
Some streams of Judaism also recognize the Ushpizot, or female shepherds of Israel, coidentified with the seven female prophets: Sarah, Miriam, Deborah, Hannah, Abigail, Hulda and Esther.
The Kabbalists teach that each of these guests corresponds to one of the sefirot (ספירות), or divine attributes.
- First day: Abraham – Chesed (חֶסֶד, "loving-kindness")
- Second day: Isaac – Gevurah (גְּבוּרָה, "strength")
- Third day: Jacob – Tiferet (תִּפְאֶרֶת, "splendor')
- Fourth day: Moses – Netzach (נֶצַח, "eternity")
- Fifth day: Aaron – Hod (הוֹד, "glory")
- Sixth day: Joseph – Yesod (יְסוֹד, "foundation")
- Seventh day: David – Malchut (מַלְכוּת, "sovereignty")
Sarah (earlier known in the Bible as Sarai) is Abraham's wife, with whom she journeyed from Ur to Canaan to Egypt and back. Sarah's barrenness jeopardizes the covenant God made with her and Abraham to make their progeny numerous and give them the land of Israel. When God promises Sarah that in her old age she will have a son, she laughs at the prospect. Later, her son, Isaac, is named in tribute to her laughter (Isaac means laughter).
Miriam first appears in the Torah as the unnamed sister of baby Moses. She saves him from drowning by convincing the daughter of Pharaoh to adopt him and raise him as her own son. In her next appearance in the narrative, she is identified as "Miriam the Prophet" who leads the Israelite women in song and dance after the crossing of the Sea of Reeds.
Deborah is the Bible's only female judge and the only judge to be called a prophet. As the ruler of the Israelites, she plays a critical role in the Israelites' victory over the Caananites led by King Jabin and his general, Sisera. Deborah is judgment.
Hannah is one of the two wives of Elkanah. In despair over being childless, Hannah goes with her husband to the temple at Shiloh and makes a private plea to become pregnant with a son. God hears Hannah's words, and she becomes pregnant and gives birth to a son, Samuel. In her joy, Hannah sings a triumphant song that proclaims her success over her adversaries and the ultimate power of God.
Avigail's story begins with a description of the wealth of Nabal, her husband. The soon-to-be King David, traveling in the area, asks Nabal for hospitality. Nabal refuses, and David, angered, prepares to attack him. Avigail brings David gifts of food and drink and asks him to spare her husband.
Huldah is a prophet who validates a scroll found in the temple during the time of King Josiah. Josiah sends his ministers to ask Huldah if the scroll is authentic. It appears from this scene that prophecy was a role that was open to women in biblical times. Huldah's prophetic statements have a historic impact, as they legitimize the text of the Bible.
Esther is introduced as one of the young virgins taken into the Persian King Ahasuerus's harem as possible replacements for Vashti, the king's banished wife. Esther is chosen to become queen but does not make her Jewish identity known to the king or his court until it becomes necessary for her to reveal herself to save her people.
From Ritualwell.org