1- Inana's descent to the nether world: by Enheduanna, Akkadian Priestess to Ishtar, Daughter of Sargon, 4500 BCE- the earliest known epic- before Gilgamesh written 4000 BCE, 1500 years before Homer..
14-122When she heard this, Erec-ki-gala slapped the side of her thigh. She bit her lip and took the words to heart. She said to Neti, her chief doorman: "Come Neti, my chief doorman of the underworld, don't neglect the instructions I will give you. Let the seven gates of the underworld be bolted. Then let each door of the palace Ganzer be opened separately. As for her, after she has entered, and crouched down and had her clothes removed, they will be carried away."
123-128Neti, the chief doorman of the underworld, paid attention to the instructions of his mistress. He bolted the seven gates of the underworld. Then he opened each of the doors of the palace Ganzer separately. He said to holy Inana: "Come on, Inana, and enter."
129-133And when Inana entered, the turban, headgear for the open country, was removed from her head. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
134-138When she entered the second gate, the small lapis-lazuli beads were removed from her neck. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
139-143When she entered the third gate, the twin egg-shaped beads were removed from her breast. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
144-148When she entered the fourth gate, the "Come, man, come" pectoral was removed from her breast. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
149-153When she entered the fifth gate, the golden ring was removed from her hand. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
154-158When she entered the sixth gate, the lapis-lazuli measuring rod and measuring line were removed from her hand. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
159-163When she entered the seventh gate, the pala dress, the garment of ladyship, was removed from her body. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
164-172After she had crouched down and had her clothes removed, they were carried away. Then she made her sister Erec-ki-gala rise from her throne, and instead she sat on her throne. The Anuna, the seven judges, rendered their decision against her. They looked at her -- it was the look of death. They spoke to her -- it was the speech of anger. They shouted at her -- it was the shout of heavy guilt. The afflicted woman was turned into a corpse. And the corpse was hung on a hook.
14-122When she heard this, Erec-ki-gala slapped the side of her thigh. She bit her lip and took the words to heart. She said to Neti, her chief doorman: "Come Neti, my chief doorman of the underworld, don't neglect the instructions I will give you. Let the seven gates of the underworld be bolted. Then let each door of the palace Ganzer be opened separately. As for her, after she has entered, and crouched down and had her clothes removed, they will be carried away."
123-128Neti, the chief doorman of the underworld, paid attention to the instructions of his mistress. He bolted the seven gates of the underworld. Then he opened each of the doors of the palace Ganzer separately. He said to holy Inana: "Come on, Inana, and enter."
129-133And when Inana entered, the turban, headgear for the open country, was removed from her head. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
134-138When she entered the second gate, the small lapis-lazuli beads were removed from her neck. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
139-143When she entered the third gate, the twin egg-shaped beads were removed from her breast. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
144-148When she entered the fourth gate, the "Come, man, come" pectoral was removed from her breast. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
149-153When she entered the fifth gate, the golden ring was removed from her hand. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
154-158When she entered the sixth gate, the lapis-lazuli measuring rod and measuring line were removed from her hand. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
159-163When she entered the seventh gate, the pala dress, the garment of ladyship, was removed from her body. "What is this?" "Be satisfied, Inana, a divine power of the underworld has been fulfilled. Inana, you must not open your mouth against the rites of the underworld."
164-172After she had crouched down and had her clothes removed, they were carried away. Then she made her sister Erec-ki-gala rise from her throne, and instead she sat on her throne. The Anuna, the seven judges, rendered their decision against her. They looked at her -- it was the look of death. They spoke to her -- it was the speech of anger. They shouted at her -- it was the shout of heavy guilt. The afflicted woman was turned into a corpse. And the corpse was hung on a hook.
(ב) וַיֹּאמְר֥וּ נַעֲרֵֽי־הַמֶּ֖לֶךְ מְשָׁרְתָ֑יו יְבַקְשׁ֥וּ לַמֶּ֛לֶךְ נְעָר֥וֹת בְּתוּל֖וֹת טוֹב֥וֹת מַרְאֶֽה׃ (ג) וְיַפְקֵ֨ד הַמֶּ֣לֶךְ פְּקִידִים֮ בְּכָל־מְדִינ֣וֹת מַלְכוּתוֹ֒ וְיִקְבְּצ֣וּ אֶת־כָּל־נַעֲרָֽה־בְ֠תוּלָה טוֹבַ֨ת מַרְאֶ֜ה אֶל־שׁוּשַׁ֤ן הַבִּירָה֙ אֶל־בֵּ֣ית הַנָּשִׁ֔ים אֶל־יַ֥ד הֵגֶ֛א סְרִ֥יס הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַנָּשִׁ֑ים וְנָת֖וֹן תַּמְרוּקֵיהֶֽן׃ (ד) וְהַֽנַּעֲרָ֗ה אֲשֶׁ֤ר תִּיטַב֙ בְּעֵינֵ֣י הַמֶּ֔לֶךְ תִּמְלֹ֖ךְ תַּ֣חַת וַשְׁתִּ֑י וַיִּיטַ֧ב הַדָּבָ֛ר בְּעֵינֵ֥י הַמֶּ֖לֶךְ וַיַּ֥עַשׂ כֵּֽן׃ (ס)
(2) The king’s servants who attended him said, “Let beautiful young virgins be sought out for Your Majesty. (3) Let Your Majesty appoint officers in every province of your realm to assemble all the beautiful young virgins at the fortress Shushan, in the harem under the supervision of Hege, the king’s eunuch, guardian of the women. Let them be provided with their cosmetics. (4) And let the maiden who pleases Your Majesty be queen instead of Vashti.” The proposal pleased the king, and he acted upon it.
(י) לֹא־הִגִּ֣ידָה אֶסְתֵּ֔ר אֶת־עַמָּ֖הּ וְאֶת־מֽוֹלַדְתָּ֑הּ כִּ֧י מָרְדֳּכַ֛י צִוָּ֥ה עָלֶ֖יהָ אֲשֶׁ֥ר לֹא־תַגִּֽיד׃
(10) Esther did not reveal her people or her kindred, for Mordecai had told her not to reveal it.
(י) וַתֹּ֤אמֶר אֶסְתֵּר֙ לַהֲתָ֔ךְ וַתְּצַוֵּ֖הוּ אֶֽל־מָרְדֳּכָֽי׃ (יא) כָּל־עַבְדֵ֣י הַמֶּ֡לֶךְ וְעַם־מְדִינ֨וֹת הַמֶּ֜לֶךְ יֽוֹדְעִ֗ים אֲשֶׁ֣ר כָּל־אִ֣ישׁ וְאִשָּׁ֡ה אֲשֶׁ֣ר יָבֽוֹא־אֶל־הַמֶּלֶךְ֩ אֶל־הֶחָצֵ֨ר הַפְּנִימִ֜ית אֲשֶׁ֣ר לֹֽא־יִקָּרֵ֗א אַחַ֤ת דָּתוֹ֙ לְהָמִ֔ית לְ֠בַד מֵאֲשֶׁ֨ר יֽוֹשִׁיט־ל֥וֹ הַמֶּ֛לֶךְ אֶת־שַׁרְבִ֥יט הַזָּהָ֖ב וְחָיָ֑ה וַאֲנִ֗י לֹ֤א נִקְרֵ֙אתי֙ לָב֣וֹא אֶל־הַמֶּ֔לֶךְ זֶ֖ה שְׁלוֹשִׁ֥ים יֽוֹם׃
(10) Esther told Hathach to take back to Mordecai the following reply: (11) “All the king’s courtiers and the people of the king’s provinces know that if any person, man or woman, enters the king’s presence in the inner court without having been summoned, there is but one law for him—that he be put to death. Only if the king extends the golden scepter to him may he live. Now I have not been summoned to visit the king for the last thirty days.”
5. Individuals who went against the traditional gender binary were heavily involved in the cult of Inanna.[42] During Sumerian times, a set of priests known as gala worked in Inanna's temples, where they performed elegies and lamentations.[43] Men who became gala sometimes adopted female names and their songs were composed in the Sumerian eme-sal dialect, which, in literary texts, is normally reserved for the speech of female characters. Some Sumerian proverbs seem to suggest that gala had a reputation for engaging in sex with men.[44] During the Akkadian Period, kurgarrū and assinnu were servants of Ishtar who dressed in female clothing and performed war dances in Ishtar's temples.[45] Several Akkadian proverbs seem to suggest that they may have also had Gay proclivities.
6. “to turn a man into a woman and a woman into a man are yours Inanna.”
from the Enheduanna poems of the late Akkadian Period.
Enheduanna, the author of a number of hymns dedicated to the priestess Inanna, is a fascinating figure. She was a Sumerian high priestess who lived in the 23rd century BCE, around 1,500 years before Homer. Enheduanna, daughter of Sargon, lived in the city of Ur (in modern-day Iraq), and was a priestess of the Sumerian moon god Nanna.
from the Enheduanna poems of the late Akkadian Period.
Enheduanna, the author of a number of hymns dedicated to the priestess Inanna, is a fascinating figure. She was a Sumerian high priestess who lived in the 23rd century BCE, around 1,500 years before Homer. Enheduanna, daughter of Sargon, lived in the city of Ur (in modern-day Iraq), and was a priestess of the Sumerian moon god Nanna.
7. "Sargon belonged to one of the Semitic groups which coexisted with the Sumerians,particularly in the more northern parts of the country. His goddess may have been an ancient Semitic deity, probably a form of Estar or Istar, an astral goddess with a dual personality--male as Morning Star and feminine as Evening Star."
- Gwendolyn Leick, (2013, 1994) from the book, Sex and Eroticism in Mesopotamian Literature
During the Akkadian period (c. 2334 – 2154 BC), following the conquests of Sargon of Akkad, Inanna and Ishtar became so extensively syncretized that they became regarded as effectively the same.[14][16]
- Gwendolyn Leick, (2013, 1994) from the book, Sex and Eroticism in Mesopotamian Literature
During the Akkadian period (c. 2334 – 2154 BC), following the conquests of Sargon of Akkad, Inanna and Ishtar became so extensively syncretized that they became regarded as effectively the same.[14][16]
8. Father Enki answers Ninshubur:
"What now has my daughter done! I am troubled,
What now has Inanna done! I am troubled,
What now has the queen of all the lands done! I am troubled,
What now has the hierodule of heaven done! I am troubled."
. . . he brought forth dirt (and) fashioned the kurgarru,
. . . he brought forth dirt (and) fashioned the kalaturru,
To the kurgarru he gave the food of life,
To the kalaturru he gave the water of life,
Father Enki says to the kalaturru and kurgarru:
. . . (nineteen lines destroyed)
"Upon the corpse hung from a stake direct the fear of the rays of fire,
Sixty times the food of life, sixty times the water of life, sprinkle upon it,
Verily Inanna will arise."
. . . (twenty-four(?) lines destroyed) p. 95
Upon the corpse hung from a stake they directed the fear of the rays of fire,
Sixty times the food of life, sixty times the water of life, they sprinkled upon it,
Inanna arose.
Inanna ascends from the nether world,
226-235Then father Enki spoke out to the gala-tura and the kur-jara: " (1 ms. has instead the line: One of you sprinkle the life-giving plant over her, and the other the life-giving water.) Go and direct your steps to the underworld. Flit past the door like flies. Slip through the door pivots like phantoms. The mother who gave birth, Erec-ki-gala, on account of her children, is lying there. Her holy shoulders are not covered by a linen cloth. Her breasts are not full like a cagan vessel. Her nails are like a pickaxe (?) upon her. The hair on her head is bunched up as if it were leeks.
236-245"When she says "Oh my heart", you are to say "You are troubled, our mistress, oh your heart". When she says "Oh my liver", you are to say "You are troubled, our mistress, oh your liver". (She will then ask:) "Who are you? Speaking to you from my heart to your heart, from my liver to your liver -- if you are gods, let me talk with you; if you are mortals, may a destiny be decreed for you." Make her swear this by heaven and earth.
1 line fragmentary
246-253"They will offer you a riverful of water -- don't accept it. They will offer you a field with its grain -- don't accept it. But say to her: "Give us the corpse hanging on the hook." (She will answer:) "That is the corpse of your queen." Say to her: "Whether it is that of our king, whether it is that of our queen, give it to us." She will give you the corpse hanging on the hook. One of you sprinkle on it the life-giving plant and the other the life-giving water. Thus let Inana arise."
"What now has my daughter done! I am troubled,
What now has Inanna done! I am troubled,
What now has the queen of all the lands done! I am troubled,
What now has the hierodule of heaven done! I am troubled."
. . . he brought forth dirt (and) fashioned the kurgarru,
. . . he brought forth dirt (and) fashioned the kalaturru,
To the kurgarru he gave the food of life,
To the kalaturru he gave the water of life,
Father Enki says to the kalaturru and kurgarru:
. . . (nineteen lines destroyed)
"Upon the corpse hung from a stake direct the fear of the rays of fire,
Sixty times the food of life, sixty times the water of life, sprinkle upon it,
Verily Inanna will arise."
. . . (twenty-four(?) lines destroyed) p. 95
Upon the corpse hung from a stake they directed the fear of the rays of fire,
Sixty times the food of life, sixty times the water of life, they sprinkled upon it,
Inanna arose.
Inanna ascends from the nether world,
226-235Then father Enki spoke out to the gala-tura and the kur-jara: " (1 ms. has instead the line: One of you sprinkle the life-giving plant over her, and the other the life-giving water.) Go and direct your steps to the underworld. Flit past the door like flies. Slip through the door pivots like phantoms. The mother who gave birth, Erec-ki-gala, on account of her children, is lying there. Her holy shoulders are not covered by a linen cloth. Her breasts are not full like a cagan vessel. Her nails are like a pickaxe (?) upon her. The hair on her head is bunched up as if it were leeks.
236-245"When she says "Oh my heart", you are to say "You are troubled, our mistress, oh your heart". When she says "Oh my liver", you are to say "You are troubled, our mistress, oh your liver". (She will then ask:) "Who are you? Speaking to you from my heart to your heart, from my liver to your liver -- if you are gods, let me talk with you; if you are mortals, may a destiny be decreed for you." Make her swear this by heaven and earth.
1 line fragmentary
246-253"They will offer you a riverful of water -- don't accept it. They will offer you a field with its grain -- don't accept it. But say to her: "Give us the corpse hanging on the hook." (She will answer:) "That is the corpse of your queen." Say to her: "Whether it is that of our king, whether it is that of our queen, give it to us." She will give you the corpse hanging on the hook. One of you sprinkle on it the life-giving plant and the other the life-giving water. Thus let Inana arise."
(ח) וַיְהִ֗י בְּהִשָּׁמַ֤ע דְּבַר־הַמֶּ֙לֶךְ֙ וְדָת֔וֹ וּֽבְהִקָּבֵ֞ץ נְעָר֥וֹת רַבּ֛וֹת אֶל־שׁוּשַׁ֥ן הַבִּירָ֖ה אֶל־יַ֣ד הֵגָ֑י וַתִּלָּקַ֤ח אֶסְתֵּר֙ אֶל־בֵּ֣ית הַמֶּ֔לֶךְ אֶל־יַ֥ד הֵגַ֖י שֹׁמֵ֥ר הַנָּשִֽׁים׃ (ט) וַתִּיטַ֨ב הַנַּעֲרָ֣ה בְעֵינָיו֮ וַתִּשָּׂ֣א חֶ֣סֶד לְפָנָיו֒ וַ֠יְבַהֵל אֶת־תַּמְרוּקֶ֤יהָ וְאֶת־מָנוֹתֶ֙הָ֙ לָתֵ֣ת לָ֔הּ וְאֵת֙ שֶׁ֣בַע הַנְּעָר֔וֹת הָרְאֻי֥וֹת לָֽתֶת־לָ֖הּ מִבֵּ֣ית הַמֶּ֑לֶךְ וַיְשַׁנֶּ֧הָ וְאֶת־נַעֲרוֹתֶ֛יהָ לְט֖וֹב בֵּ֥ית הַנָּשִֽׁים׃
(8) When the king’s order and edict was proclaimed, and when many girls were assembled in the fortress Shushan under the supervision of Hegai, Esther too was taken into the king’s palace under the supervision of Hegai, guardian of the women. (9) The girl pleased him and won his favor, and he hastened to furnish her with her cosmetics and her rations, as well as with the seven maids who were her due from the king’s palace; and he treated her and her maids with special kindness in the harem.
(טו) וּבְהַגִּ֣יעַ תֹּר־אֶסְתֵּ֣ר בַּת־אֲבִיחַ֣יִל דֹּ֣ד מָרְדֳּכַ֡י אֲשֶׁר֩ לָקַֽח־ל֨וֹ לְבַ֜ת לָב֣וֹא אֶל־הַמֶּ֗לֶךְ לֹ֤א בִקְשָׁה֙ דָּבָ֔ר כִּ֠י אִ֣ם אֶת־אֲשֶׁ֥ר יֹאמַ֛ר הֵגַ֥י סְרִיס־הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַנָּשִׁ֑ים וַתְּהִ֤י אֶסְתֵּר֙ נֹשֵׂ֣את חֵ֔ן בְּעֵינֵ֖י כָּל־רֹאֶֽיהָ׃
(15) When the turn came for Esther daughter of Abihail—the uncle of Mordecai, who had adopted her as his own daughter—to go to the king, she did not ask for anything but what Hegai, the king’s eunuch, guardian of the women, advised. Yet Esther won the admiration of all who saw her.
(י) מִי־זֹ֥את הַנִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַלְּבָנָ֗ה בָּרָה֙ כַּֽחַמָּ֔ה אֲיֻמָּ֖ה כַּנִּדְגָּלֽוֹת׃ (ס)
(10) Who is she that shines through like the dawn, Beautiful as the moon, Radiant as the sun Awesome as bannered hosts?
The Courtship of Inana (Ishtar) and Damuzid (Tammuz)
“at evening, the radiant star, the Venus star, the great light which fills the holy heavens,
the lady of the evening, ascends above like a warrior, the people in all the lands lift their gaze to her. …
As the lady, admired by the Land, the lone star, the Venus star, the lady elevated as high as the heaven,
ascends above like a warrior, all the lands tremble before her …….
The faithful black-headed people bow to her. …”
“at evening, the radiant star, the Venus star, the great light which fills the holy heavens,
the lady of the evening, ascends above like a warrior, the people in all the lands lift their gaze to her. …
As the lady, admired by the Land, the lone star, the Venus star, the lady elevated as high as the heaven,
ascends above like a warrior, all the lands tremble before her …….
The faithful black-headed people bow to her. …”
(יא) אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי לִרְא֖וֹת בְּאִבֵּ֣י הַנָּ֑חַל לִרְאוֹת֙ הֲפָֽרְחָ֣ה הַגֶּ֔פֶן הֵנֵ֖צוּ הָרִמֹּנִֽים׃
(11) I went down to the nut grove To see the budding of the vale; To see if the vines had blossomed, If the pomegranates were in bloom.
(י) וְחִכֵּ֕ךְ כְּיֵ֥ין הַטּ֛וֹב הוֹלֵ֥ךְ לְדוֹדִ֖י לְמֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים׃ (יא) אֲנִ֣י לְדוֹדִ֔י וְעָלַ֖י תְּשׁוּקָתֽוֹ׃ (ס) (יב) לְכָ֤ה דוֹדִי֙ נֵצֵ֣א הַשָּׂדֶ֔ה נָלִ֖ינָה בַּכְּפָרִֽים׃ (יג) נַשְׁכִּ֙ימָה֙ לַכְּרָמִ֔ים נִרְאֶ֞ה אִם פָּֽרְחָ֤ה הַגֶּ֙פֶן֙ פִּתַּ֣ח הַסְּמָדַ֔ר הֵנֵ֖צוּ הָרִמּוֹנִ֑ים שָׁ֛ם אֶתֵּ֥ן אֶת־דֹּדַ֖י לָֽךְ׃
(10) And your mouth like choicest wine. “Let it flow to my beloved as new wine Gliding over the lips of sleepers.” (11) I am my beloved’s, And his desire is for me. (12) Come, my beloved, Let us go into the open; Let us lodge among the henna shrubs. (13) Let us go early to the vineyards; Let us see if the vine has flowered, If its blossoms have opened, If the pomegranates are in bloom. There I will give my love to you.
The Courtship of Inana (Ishtar) and Dumuzid (Tammuz)
O Lady, your breast is your field
Inanna, your breast is your field.
Your broad field pours out plants
Your broad field pours out grain.
Water flows from on high for your servant
Bread flows from on high for your servant
Pour it out for me, Inanna,
I will drink all you offer!
‘I bathed for the wild bull
I bathed for the shepherd Dumuzi
Now I will caress my high priest on the bed
I will caress the faithful shepherd Dumuzi
I will decree a sweet fate for him!’
O Lady, your breast is your field
Inanna, your breast is your field.
Your broad field pours out plants
Your broad field pours out grain.
Water flows from on high for your servant
Bread flows from on high for your servant
Pour it out for me, Inanna,
I will drink all you offer!
‘I bathed for the wild bull
I bathed for the shepherd Dumuzi
Now I will caress my high priest on the bed
I will caress the faithful shepherd Dumuzi
I will decree a sweet fate for him!’
אָמַר לִמְהוּמָן בִּזְּתָא, אָמַר רַבִּי יוֹחָנָן בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָךְ שֶׁמְּמֻנֶּה עַל הַחֵמָה וְאָמַר לוֹ: בִּזְּתָא בֹּז בֵּיתֵיהּ, חַרְבוֹנָא אַחֲרֵיב בֵּיתֵיהּ, בִּגְתָא וַאֲבַגְתָא בּוּז וּבִזְבּוּז, אָמַר רַבִּי שִׁמְעוֹן בְּרַבִּי יַנַּאי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׂחֵק אֲנִי עֲלֵיהֶן, אָבִיא גִּתִּיּוֹת מֵאֲחוֹרֵי הַקּוֹרַיָיס. זֵתַר, תִּרְגֵּם רַבִּי יַעֲקֹב בַּר אֲבִינָא קֳדָם רַבִּי יִצְחָק זְנוּת רְאֵה שֶׁל אוֹתוֹ רָשָׁע, וְכַרְכַּס, כַּרְכָּסָא כְּתִיב, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לָשׁוֹן יְוָנִי הוּא, הָאֵיךְ מָה דְאַתְּ אָמַר כַּרְכָּסוֹן. שִׁבְעַת הַסָּרִיסִים הַמְּשָׁרְתִים אֶת פְּנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, שֶׁאֵין הַמַּלְכוּת מַעֲמֶדֶת פָּחוֹת מִשִּׁבְעָה סָרִיסִים לִפְנֵי הַמֶּלֶךְ.
"He ordered Mehuman, Bizzetha (Esther 1:10)": Rabbi Yochanan said: "At that very time the Holy One, blessed be He, called to the angel appointed over wrath (memunnah al hachemah) and said to him: "Bizzetha, plunder (boz) his house; "Harbona" I will lay waste (achareiv) his house. "Bigtha, Abagtha" and I will spoil and plunder (buz uvizbuz)"". Rabbi Shimon son of Rabbi Yannai said: "The Holy One, blessed be He: "I am laughing at them; I will bring women who tread wine from behind the beams"". "Zethar": Rabbi Yaakov son on Avina before Rabbi Yitzchak translated: "Lewdness (zenut), see it is of the wicked". "And Carcas": karkasa is written; Rabbi Samuel son of Nachman said: "This is in the Greek language, it is the word karkason [keruxon meaning "announce!"]. "The seven saris in attendance on King Ahasuerus" the kingdom does not appoint less than "seven saris in attendance on the king".
הֵגֵא (n-pr-m) x-pn
-
- Hegai or Hege = "eunuch"
- one of the eunuchs of the court of Ahasuerus
חַרְבוֹנָא (n-pr-m) x-pn
- Harbona or Harbonah = "donkey-driver"
- the 3rd of the seven chamberlains or eunuchs who served Ahasuerus
- Harbona or Harbonah = "donkey-driver"
מְהוּמָן (n-pr-m) x-pn
-
- Mehuman = "faithful"
- one of the 7 eunuchs of Ahasuerus
אֲבַגְתָא (n-pr-m) x-pn
-
- Abagtha = "God-given"
- one of the seven eunuchs in the Persian court of Ahasuerus
בִּגְתָא (n-pr-m) x-pn
-
- Bigtha = "in the wine-press"
- a eunuch in king Ahasuerus' (Xerxes) court
זֵתַר (n-pr-m) x-pn
-
- Zethar = "star"
- one of the seven eunuchs of Ahasuerus
הֲתָךְ (n-pr-m) x-pn
-
- Hatach = "verily"
וַיַּ֨עַשׂ הַמֶּ֜לֶךְ מִשְׁתֶּ֣ה גָד֗וֹל לְכׇל־שָׂרָיו֙ וַעֲבָדָ֔יו אֵ֖ת מִשְׁתֵּ֣ה אֶסְתֵּ֑ר וַהֲנָחָ֤ה לַמְּדִינוֹת֙ עָשָׂ֔ה וַיִּתֵּ֥ן מַשְׂאֵ֖ת כְּיַ֥ד הַמֶּֽלֶךְ׃
The king gave a great banquet for all his officials and courtiers, “the banquet of Esther.” He proclaimed a remission of taxes for the provinces and distributed gifts as befits a king.
The Eight Genders in the Talmud: Judaism has recognized nonbinary persons for millennia.
By Rachel Scheinerman in My Jewish Learning
https://www.myjewishlearning.com/article/the-eight-genders-in-the-talmud/
The Talmud, a huge and authoritative compendium of Jewish legal traditions, contains in fact no less than eight gender designations including:
By Rachel Scheinerman in My Jewish Learning
https://www.myjewishlearning.com/article/the-eight-genders-in-the-talmud/
The Talmud, a huge and authoritative compendium of Jewish legal traditions, contains in fact no less than eight gender designations including:
- Zachar, male.
- Nekevah, female.
- Androgynos, having both male and female characteristics.
- Tumtum, lacking sexual characteristics.
- Aylonit hamah, identified female at birth but later naturally developing male characteristics.
- Aylonit adam, identified female at birth but later developing male characteristics through human intervention.
- Saris hamah, identified male at birth but later naturally developing female characteristics.
- Saris adam, identified male at birth and later developing female characteristics through human intervention.
https://www.sefaria.org/sheets/37225?lang=bi
More Than Just Male and Female: The Six Genders in Ancient Jewish Thought by Sarah Freidson
Feigeleh https://feigeleh.wordpress.com/2015/01/17/six-recognized-genders-in-old-israel/
“Six recognized genders in Old Israel”
— Rabbi Elliot Kukla, Parashat Vayechi: Beyond Stick Figures
“Six recognized genders in Old Israel”
Zachar: Usually translated as “male” in English.
Nekevah: Usually translated as “female” in English.
Androgynos: A person who has both “male” and “female” sexual characteristics. [Source: 149 references in Mishna and Talmud (1st-8th Centuries CE); 350 in classical midrash and Jewish law codes (2nd -16th Centuries CE).]
Tumtum: A person whose sexual characteristics are indeterminate or obscured. [Source: 181 references in Mishna and Talmud; 335 in classical midrash and Jewish law codes.]
Ay’lonit: A person who is identified as “female” at birth but develops “male” characteristics at puberty and is infertile. [Source: 80 references in Mishna and Talmud; 40 in classical midrash and Jewish law codes.]
Saris: A person who is identified as “male” at birth but develops “female” characteristics at puberty and/or is lacking a penis. A saris can be “naturally” a saris (saris hamah), or become one through human intervention (saris adam). [Source: 156 references in mishna and Talmud; 379 in classical midrash and Jewish law codes.]
Source: Classical Jewish Terms for Gender Diversity by Rabbi Elliot Kukla, 2006
The midrash, in Bereshit Rabah, posits that Adam, the first human being, was actually an androgynos. While in the Babylonian Talmud (Yevamot 64a-64b) the radical claim is made that Abraham and Sarah were tumtumim, gender non-conforming people. According to our tradition the first human being and the first Jews were gender outlaws. This teaches us that it is those that transgress the apparently rigid lines of Judaism that have caused the tradition to grow.Nekevah: Usually translated as “female” in English.
Androgynos: A person who has both “male” and “female” sexual characteristics. [Source: 149 references in Mishna and Talmud (1st-8th Centuries CE); 350 in classical midrash and Jewish law codes (2nd -16th Centuries CE).]
Tumtum: A person whose sexual characteristics are indeterminate or obscured. [Source: 181 references in Mishna and Talmud; 335 in classical midrash and Jewish law codes.]
Ay’lonit: A person who is identified as “female” at birth but develops “male” characteristics at puberty and is infertile. [Source: 80 references in Mishna and Talmud; 40 in classical midrash and Jewish law codes.]
Saris: A person who is identified as “male” at birth but develops “female” characteristics at puberty and/or is lacking a penis. A saris can be “naturally” a saris (saris hamah), or become one through human intervention (saris adam). [Source: 156 references in mishna and Talmud; 379 in classical midrash and Jewish law codes.]
Source: Classical Jewish Terms for Gender Diversity by Rabbi Elliot Kukla, 2006
— Rabbi Elliot Kukla, Parashat Vayechi: Beyond Stick Figures
סָרִיס n.m. eunuch (NH id., 𝔗 סָרִיסָא, Syriac ܣܳܪܝܣܳܐ (all c. vb. denom. = emasculate), Old Aramaic סרסא Lzb331 Cook86; Arabic سَرِسٌ, سَرِيسٌ (vb. سَرِسَ be impotent), Kam Frey (not Lane); prob. foreign word; according to JenZA vii. 174 = Assyrian ša rêši, he who is the head, chief, cf. BrockLex 239 b DlHWB 694 (ša-riš?), ZimZMG liii. 1899, 116; eunuch being specialized meaning;
1) (b. h.; impotent, castrate; eunuch. Yeb. VIII, 4 סְרִיס אדם one emasculated by man, a castrate, opp. to סְ׳ חמה, v. חַמָּה. Ib. 80ᵃ יביאו ראיה … והוא הס׳ they shall bring evidence that he is twenty years old (without showing the symptoms of maturity), and this is the legal saris. Ib. נעשה ס׳ למפרע he is considered as having been a saris at the time of the deed (and legally responsible), opp. קטן. Ib. סימני ס׳ וכ׳ persons with the symptoms of impotency … are not legally proceeded against (as responsible persons) until they are twenty years of age; a. v. fr.—Pl. סָרִיסִים, סָרִיסִין. Snh. 93ᵇ ס׳ ממש real castrates (סריס in the real sense). Deut. R. s. 3, v. סָרַח II; a. e.—[ 2) (homilet., v. סָרַס II) mediator, manager. Num. R. s. 11; Cant. R. to III, 7, v. מוּפְלָא.]
שַׂר
(n-m) heb-
- prince, ruler, leader, chief, chieftain, official, captain
- chieftain, leader
- vassal, noble, official (under king)
- captain, general, commander (military)
- chief, head, overseer (of other official classes)
- heads, princes (of religious office)
- elders (of representative leaders of people)
- merchant-princes (of rank and dignity)
- patron-angel
- Ruler of rulers (of God)
- warden
Esther's Seven Femme Friends/ Servants/ Youths
Esther in the Harem
https://jwa.org/encyclopedia/article/esther-midrash-and-aggadah#pid-14870
The midrash relates that Esther hid from Ahasuerus’s agents who sought women for the king. She succeeded in remaining concealed for four years but was eventually found and brought to the royal palace. Unlike the other women, who wanted to be chosen, Esther tried to evade the king, but she was the one picked to be queen. This shows that her selection was part of the divine plan; Esther was meant to rule in order to bring deliverance to all Israel (SederOlam Rabbah 29; Midrash Panim Aherim, version B, para. 20).
Esther was given seven maids to serve her in the harem; the Rabbis comment that she used them in order to count the seven days of the week [to know when the Sabbath fell, so that she could observe it even in the harem]. One tradition states that she was served Jewish food in the harem, while another asserts that she was given chines of pork. Another tradition has her eating only seeds in the harem (z- like Persephone, connection with Inanna's descent), similar to Daniel and his fellows, in order to observe the laws of kashrut (BT Megillah loc. cit.).
Esther in the Harem
https://jwa.org/encyclopedia/article/esther-midrash-and-aggadah#pid-14870
The midrash relates that Esther hid from Ahasuerus’s agents who sought women for the king. She succeeded in remaining concealed for four years but was eventually found and brought to the royal palace. Unlike the other women, who wanted to be chosen, Esther tried to evade the king, but she was the one picked to be queen. This shows that her selection was part of the divine plan; Esther was meant to rule in order to bring deliverance to all Israel (SederOlam Rabbah 29; Midrash Panim Aherim, version B, para. 20).
Esther was given seven maids to serve her in the harem; the Rabbis comment that she used them in order to count the seven days of the week [to know when the Sabbath fell, so that she could observe it even in the harem]. One tradition states that she was served Jewish food in the harem, while another asserts that she was given chines of pork. Another tradition has her eating only seeds in the harem (z- like Persephone, connection with Inanna's descent), similar to Daniel and his fellows, in order to observe the laws of kashrut (BT Megillah loc. cit.).
וַיֹּ֤אמֶר הָמָן֙ לַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ יֶשְׁנ֣וֹ עַם־אֶחָ֗ד מְפֻזָּ֤ר וּמְפֹרָד֙ בֵּ֣ין הָֽעַמִּ֔ים בְּכֹ֖ל מְדִינ֣וֹת מַלְכוּתֶ֑ךָ וְדָתֵיהֶ֞ם שֹׁנ֣וֹת מִכׇּל־עָ֗ם וְאֶת־דָּתֵ֤י הַמֶּ֙לֶךְ֙ אֵינָ֣ם עֹשִׂ֔ים וְלַמֶּ֥לֶךְ אֵין־שֹׁוֶ֖ה לְהַנִּיחָֽם׃
Fear the Other! (fear those who are not like you, and use this fear to consolidate power in the priveleged)
Haman then said to King Ahasuerus, “There is a certain people, scattered and dispersed among the other peoples in all the provinces of your realm, whose laws are different from those of any other people and who do not obey the king’s laws; and it is not in Your Majesty’s interest to tolerate them.
from Neo Hasid by David Seidenberg
Vashti is Shekhinah
The Izhbitzer rebbe, Mordechai Lainer, on Vashti the queen:
When the Men of the Great Assembly saw that Achashverosh (Ahasuerus) commanded Vashti to come to him naked, they understood that God wanted to bestow upon Israel the true revelation, without any garments, as it is to be in the future, when God reveals God's light without any garments whatsoever.
The Baal Shem Tov, z"l, said concerning ‘naked’, "And [Vashti] did not appear, for this state of ‘naked’ had not yet come." That is, God gave Israel Torah and commandments, which are garments, through which they may reach to God's essence, blessed be. For in this world, it is not within human power to reach God's essence other than by means of material garments.
One thing I find so unusual about this text is that Vashti, who is not Jewish, symbolizes the redeemed state of the Shekhinah in the future. Of course Esther, who goes through months and months of preparation for her robing, is the Shekhinah in garments, who remains hidden, nistar, from the naked eye and in exile from the Holy One.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Vashti is Shekhinah
The Izhbitzer rebbe, Mordechai Lainer, on Vashti the queen:
When the Men of the Great Assembly saw that Achashverosh (Ahasuerus) commanded Vashti to come to him naked, they understood that God wanted to bestow upon Israel the true revelation, without any garments, as it is to be in the future, when God reveals God's light without any garments whatsoever.
The Baal Shem Tov, z"l, said concerning ‘naked’, "And [Vashti] did not appear, for this state of ‘naked’ had not yet come." That is, God gave Israel Torah and commandments, which are garments, through which they may reach to God's essence, blessed be. For in this world, it is not within human power to reach God's essence other than by means of material garments.
from Mei Hashiloach 1, Likutim Megillah v'hakarov
One thing I find so unusual about this text is that Vashti, who is not Jewish, symbolizes the redeemed state of the Shekhinah in the future. Of course Esther, who goes through months and months of preparation for her robing, is the Shekhinah in garments, who remains hidden, nistar, from the naked eye and in exile from the Holy One.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~