(א) וַיְהִ֖י בִּימֵ֣י אֲחַשְׁוֵר֑וֹשׁ ה֣וּא אֲחַשְׁוֵר֗וֹשׁ הַמֹּלֵךְ֙ מֵהֹ֣דּוּ וְעַד־כּ֔וּשׁ שֶׁ֛בַע וְעֶשְׂרִ֥ים וּמֵאָ֖ה מְדִינָֽה׃ (ב) בַּיָּמִ֖ים הָהֵ֑ם כְּשֶׁ֣בֶת ׀ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֗וֹשׁ עַ֚ל כִּסֵּ֣א מַלְכוּת֔וֹ אֲשֶׁ֖ר בְּשׁוּשַׁ֥ן הַבִּירָֽה׃ (ג) בִּשְׁנַ֤ת שָׁלוֹשׁ֙ לְמׇלְכ֔וֹ עָשָׂ֣ה מִשְׁתֶּ֔ה לְכׇל־שָׂרָ֖יו וַעֲבָדָ֑יו חֵ֣יל ׀ פָּרַ֣ס וּמָדַ֗י הַֽפַּרְתְּמִ֛ים וְשָׂרֵ֥י הַמְּדִינ֖וֹת לְפָנָֽיו׃ (ד) בְּהַרְאֹת֗וֹ אֶת־עֹ֙שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ וְאֶ֨ת־יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ יָמִ֣ים רַבִּ֔ים שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם׃ (ה) וּבִמְל֣וֹאת ׀ הַיָּמִ֣ים הָאֵ֗לֶּה עָשָׂ֣ה הַמֶּ֡לֶךְ לְכׇל־הָעָ֣ם הַנִּמְצְאִים֩ בְּשׁוּשַׁ֨ן הַבִּירָ֜ה לְמִגָּד֧וֹל וְעַד־קָטָ֛ן מִשְׁתֶּ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּחֲצַ֕ר גִּנַּ֥ת בִּיתַ֖ן הַמֶּֽלֶךְ׃ (ו) ח֣וּר ׀ כַּרְפַּ֣ס וּתְכֵ֗לֶת אָחוּז֙ בְּחַבְלֵי־ב֣וּץ וְאַרְגָּמָ֔ן עַל־גְּלִ֥ילֵי כֶ֖סֶף וְעַמּ֣וּדֵי שֵׁ֑שׁ מִטּ֣וֹת ׀ זָהָ֣ב וָכֶ֗סֶף עַ֛ל רִֽצְפַ֥ת בַּהַט־וָשֵׁ֖שׁ וְדַ֥ר וְסֹחָֽרֶת׃ (ז) וְהַשְׁקוֹת֙ בִּכְלֵ֣י זָהָ֔ב וְכֵלִ֖ים מִכֵּלִ֣ים שׁוֹנִ֑ים וְיֵ֥ין מַלְכ֛וּת רָ֖ב כְּיַ֥ד הַמֶּֽלֶךְ׃ (ח) וְהַשְּׁתִיָּ֥ה כַדָּ֖ת אֵ֣ין אֹנֵ֑ס כִּי־כֵ֣ן ׀ יִסַּ֣ד הַמֶּ֗לֶךְ עַ֚ל כׇּל־רַ֣ב בֵּית֔וֹ לַעֲשׂ֖וֹת כִּרְצ֥וֹן אִישׁ־וָאִֽישׁ׃ (ט) גַּ֚ם וַשְׁתִּ֣י הַמַּלְכָּ֔ה עָשְׂתָ֖ה מִשְׁתֵּ֣ה נָשִׁ֑ים בֵּ֚ית הַמַּלְכ֔וּת אֲשֶׁ֖ר לַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃ {ס} (י) בַּיּוֹם֙ הַשְּׁבִיעִ֔י כְּט֥וֹב לֵב־הַמֶּ֖לֶךְ בַּיָּ֑יִן אָמַ֡ר לִ֠מְהוּמָ֠ן בִּזְּתָ֨א חַרְבוֹנָ֜א בִּגְתָ֤א וַאֲבַגְתָא֙ זֵתַ֣ר וְכַרְכַּ֔ס שִׁבְעַת֙ הַסָּ֣רִיסִ֔ים הַמְשָׁ֣רְתִ֔ים אֶת־פְּנֵ֖י הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃ (יא) לְ֠הָבִ֠יא אֶת־וַשְׁתִּ֧י הַמַּלְכָּ֛ה לִפְנֵ֥י הַמֶּ֖לֶךְ בְּכֶ֣תֶר מַלְכ֑וּת לְהַרְא֨וֹת הָֽעַמִּ֤ים וְהַשָּׂרִים֙ אֶת־יׇפְיָ֔הּ כִּֽי־טוֹבַ֥ת מַרְאֶ֖ה הִֽיא׃ (יב) וַתְּמָאֵ֞ן הַמַּלְכָּ֣ה וַשְׁתִּ֗י לָבוֹא֙ בִּדְבַ֣ר הַמֶּ֔לֶךְ אֲשֶׁ֖ר בְּיַ֣ד הַסָּרִיסִ֑ים וַיִּקְצֹ֤ף הַמֶּ֙לֶךְ֙ מְאֹ֔ד וַחֲמָת֖וֹ בָּעֲרָ֥ה בֽוֹ׃ (יג) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ לַחֲכָמִ֖ים יֹדְעֵ֣י הָֽעִתִּ֑ים כִּי־כֵן֙ דְּבַ֣ר הַמֶּ֔לֶךְ לִפְנֵ֕י כׇּל־יֹדְעֵ֖י דָּ֥ת וָדִֽין׃ (יד) וְהַקָּרֹ֣ב אֵלָ֗יו כַּרְשְׁנָ֤א שֵׁתָר֙ אַדְמָ֣תָא תַרְשִׁ֔ישׁ מֶ֥רֶס מַרְסְנָ֖א מְמוּכָ֑ן שִׁבְעַ֞ת שָׂרֵ֣י ׀ פָּרַ֣ס וּמָדַ֗י רֹאֵי֙ פְּנֵ֣י הַמֶּ֔לֶךְ הַיֹּשְׁבִ֥ים רִאשֹׁנָ֖ה בַּמַּלְכֽוּת׃ (טו) כְּדָת֙ מַֽה־לַּעֲשׂ֔וֹת בַּמַּלְכָּ֖ה וַשְׁתִּ֑י עַ֣ל ׀ אֲשֶׁ֣ר לֹֽא־עָשְׂתָ֗ה אֶֽת־מַאֲמַר֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ בְּיַ֖ד הַסָּרִיסִֽים׃ {פ} (טז) וַיֹּ֣אמֶר (מומכן) [מְמוּכָ֗ן] לִפְנֵ֤י הַמֶּ֙לֶךְ֙ וְהַשָּׂרִ֔ים לֹ֤א עַל־הַמֶּ֙לֶךְ֙ לְבַדּ֔וֹ עָוְתָ֖ה וַשְׁתִּ֣י הַמַּלְכָּ֑ה כִּ֤י עַל־כׇּל־הַשָּׂרִים֙ וְעַל־כׇּל־הָ֣עַמִּ֔ים אֲשֶׁ֕ר בְּכׇל־מְדִינ֖וֹת הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃ (יז) כִּֽי־יֵצֵ֤א דְבַר־הַמַּלְכָּה֙ עַל־כׇּל־הַנָּשִׁ֔ים לְהַבְז֥וֹת בַּעְלֵיהֶ֖ן בְּעֵינֵיהֶ֑ן בְּאׇמְרָ֗ם הַמֶּ֣לֶךְ אֲחַשְׁוֵר֡וֹשׁ אָמַ֞ר לְהָבִ֨יא אֶת־וַשְׁתִּ֧י הַמַּלְכָּ֛ה לְפָנָ֖יו וְלֹא־בָֽאָה׃ (יח) וְֽהַיּ֨וֹם הַזֶּ֜ה תֹּאמַ֣רְנָה ׀ שָׂר֣וֹת פָּֽרַס־וּמָדַ֗י אֲשֶׁ֤ר שָֽׁמְעוּ֙ אֶת־דְּבַ֣ר הַמַּלְכָּ֔ה לְכֹ֖ל שָׂרֵ֣י הַמֶּ֑לֶךְ וּכְדַ֖י בִּזָּי֥וֹן וָקָֽצֶף׃ (יט) אִם־עַל־הַמֶּ֣לֶךְ ט֗וֹב יֵצֵ֤א דְבַר־מַלְכוּת֙ מִלְּפָנָ֔יו וְיִכָּתֵ֛ב בְּדָתֵ֥י פָֽרַס־וּמָדַ֖י וְלֹ֣א יַעֲב֑וֹר אֲשֶׁ֨ר לֹֽא־תָב֜וֹא וַשְׁתִּ֗י לִפְנֵי֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ וּמַלְכוּתָהּ֙ יִתֵּ֣ן הַמֶּ֔לֶךְ לִרְעוּתָ֖הּ הַטּוֹבָ֥ה מִמֶּֽנָּה׃ (כ) וְנִשְׁמַע֩ פִּתְגָ֨ם הַמֶּ֤לֶךְ אֲשֶֽׁר־יַעֲשֶׂה֙ בְּכׇל־מַלְכוּת֔וֹ כִּ֥י רַבָּ֖ה הִ֑יא וְכׇל־הַנָּשִׁ֗ים יִתְּנ֤וּ יְקָר֙ לְבַעְלֵיהֶ֔ן לְמִגָּד֖וֹל וְעַד־קָטָֽן׃ (כא) וַיִּיטַב֙ הַדָּבָ֔ר בְּעֵינֵ֥י הַמֶּ֖לֶךְ וְהַשָּׂרִ֑ים וַיַּ֥עַשׂ הַמֶּ֖לֶךְ כִּדְבַ֥ר מְמוּכָֽן׃ (כב) וַיִּשְׁלַ֤ח סְפָרִים֙ אֶל־כׇּל־מְדִינ֣וֹת הַמֶּ֔לֶךְ אֶל־מְדִינָ֤ה וּמְדִינָה֙ כִּכְתָבָ֔הּ וְאֶל־עַ֥ם וָעָ֖ם כִּלְשׁוֹנ֑וֹ לִהְי֤וֹת כׇּל־אִישׁ֙ שֹׂרֵ֣ר בְּבֵית֔וֹ וּמְדַבֵּ֖ר כִּלְשׁ֥וֹן עַמּֽוֹ׃ {פ}
(1) It happened in the days of Ahasuerus—that Ahasuerus who reigned over a hundred and twenty-seven provinces from India to Nubia. (2) In those days, when King Ahasuerus occupied the royal throne in the fortress Shushan, (3) in the third year of his reign, he gave a banquet for all the officials and courtiers—the administration of Persia and Media, the nobles and the governors of the provinces in his service. (4) For no fewer than a hundred and eighty days he displayed the vast riches of his kingdom and the splendid glory of his majesty. (5) At the end of this period, the king gave a banquet for seven days in the court of the king’s palace garden for all the people who lived in the fortress Shushan, high and low alike. (6) [There were hangings of] white cotton and blue wool, caught up by cords of fine linen and purple wool to silver rods and alabaster columns; and there were couches of gold and silver on a pavement of marble, alabaster, mother-of-pearl, and mosaics. (7) Royal wine was served in abundance, as befits a king, in golden beakers, beakers of varied design. (8) And the rule for the drinking was, “No restrictions!” For the king had given orders to every palace steward to comply with each man’s wishes. (9) In addition, Queen Vashti gave a banquet for women, in the royal palace of King Ahasuerus. (10) On the seventh day, when the king was merry with wine, he ordered Mehuman, Bizzetha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, the seven eunuchs in attendance on King Ahasuerus, (11) to bring Queen Vashti before the king wearing a royal diadem, to display her beauty to the peoples and the officials; for she was a beautiful woman. (12) But Queen Vashti refused to come at the king’s command conveyed by the eunuchs. The king was greatly incensed, and his fury burned within him. (13) Then the king consulted the sages learned in procedure. (For it was the royal practice [to turn] to all who were versed in law and precedent. (14) His closest advisers were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven ministers of Persia and Media who had access to the royal presence and occupied the first place in the kingdom.) (15) “What,” [he asked,] “shall be done, according to law, to Queen Vashti for failing to obey the command of King Ahasuerus conveyed by the eunuchs?” (16) Thereupon Memucan declared in the presence of the king and the ministers: “Queen Vashti has committed an offense not only against Your Majesty but also against all the officials and against all the peoples in all the provinces of King Ahasuerus. (17) For the queen’s behavior will make all wives despise their husbands, as they reflect that King Ahasuerus himself ordered Queen Vashti to be brought before him, but she would not come. (18) This very day the ladies of Persia and Media, who have heard of the queen’s behavior, will cite it to all Your Majesty’s officials, and there will be no end of scorn and provocation! (19) “If it please Your Majesty, let a royal edict be issued by you, and let it be written into the laws of Persia and Media, so that it cannot be abrogated, that Vashti shall never enter the presence of King Ahasuerus. And let Your Majesty bestow her royal state upon another who is more worthy than she. (20) Then will the judgment executed by Your Majesty resound throughout your realm, vast though it is; and all wives will treat their husbands with respect, high and low alike.” (21) The proposal was approved by the king and the ministers, and the king did as Memucan proposed. (22) Dispatches were sent to all the provinces of the king, to every province in its own script and to every nation in its own language, that every man should wield authority in his home and speak the language of his own people.
(א) בַּיּ֣וֹם הַה֗וּא נָתַ֞ן הַמֶּ֤לֶךְ אֲחַשְׁוֵרוֹשׁ֙ לְאֶסְתֵּ֣ר הַמַּלְכָּ֔ה אֶת־בֵּ֥ית הָמָ֖ן צֹרֵ֣ר (היהודיים) [הַיְּהוּדִ֑ים] וּמׇרְדֳּכַ֗י בָּ֚א לִפְנֵ֣י הַמֶּ֔לֶךְ כִּֽי־הִגִּ֥ידָה אֶסְתֵּ֖ר מַ֥ה הוּא־לָֽהּ׃ (ב) וַיָּ֨סַר הַמֶּ֜לֶךְ אֶת־טַבַּעְתּ֗וֹ אֲשֶׁ֤ר הֶֽעֱבִיר֙ מֵֽהָמָ֔ן וַֽיִּתְּנָ֖הּ לְמׇרְדֳּכָ֑י וַתָּ֧שֶׂם אֶסְתֵּ֛ר אֶֽת־מׇרְדֳּכַ֖י עַל־בֵּ֥ית הָמָֽן׃ {ס} (ג) וַתּ֣וֹסֶף אֶסְתֵּ֗ר וַתְּדַבֵּר֙ לִפְנֵ֣י הַמֶּ֔לֶךְ וַתִּפֹּ֖ל לִפְנֵ֣י רַגְלָ֑יו וַתֵּ֣בְךְּ וַתִּתְחַנֶּן־ל֗וֹ לְהַֽעֲבִיר֙ אֶת־רָעַת֙ הָמָ֣ן הָֽאֲגָגִ֔י וְאֵת֙ מַֽחֲשַׁבְתּ֔וֹ אֲשֶׁ֥ר חָשַׁ֖ב עַל־הַיְּהוּדִֽים׃ (ד) וַיּ֤וֹשֶׁט הַמֶּ֙לֶךְ֙ לְאֶסְתֵּ֔ר אֵ֖ת שַׁרְבִ֣ט הַזָּהָ֑ב וַתָּ֣קׇם אֶסְתֵּ֔ר וַֽתַּעֲמֹ֖ד לִפְנֵ֥י הַמֶּֽלֶךְ׃ (ה) וַ֠תֹּ֠אמֶר אִם־עַל־הַמֶּ֨לֶךְ ט֜וֹב וְאִם־מָצָ֧אתִי חֵ֣ן לְפָנָ֗יו וְכָשֵׁ֤ר הַדָּבָר֙ לִפְנֵ֣י הַמֶּ֔לֶךְ וְטוֹבָ֥ה אֲנִ֖י בְּעֵינָ֑יו יִכָּתֵ֞ב לְהָשִׁ֣יב אֶת־הַסְּפָרִ֗ים מַחֲשֶׁ֜בֶת הָמָ֤ן בֶּֽן־הַמְּדָ֙תָא֙ הָאֲגָגִ֔י אֲשֶׁ֣ר כָּתַ֗ב לְאַבֵּד֙ אֶת־הַיְּהוּדִ֔ים אֲשֶׁ֖ר בְּכׇל־מְדִינ֥וֹת הַמֶּֽלֶךְ׃ (ו) כִּ֠י אֵיכָכָ֤ה אוּכַל֙ וְֽרָאִ֔יתִי בָּרָעָ֖ה אֲשֶׁר־יִמְצָ֣א אֶת־עַמִּ֑י וְאֵֽיכָכָ֤ה אוּכַל֙ וְֽרָאִ֔יתִי בְּאׇבְדַ֖ן מוֹלַדְתִּֽי׃ {ס} (ז) וַיֹּ֨אמֶר הַמֶּ֤לֶךְ אֲחַשְׁוֵרֹשׁ֙ לְאֶסְתֵּ֣ר הַמַּלְכָּ֔ה וּֽלְמׇרְדֳּכַ֖י הַיְּהוּדִ֑י הִנֵּ֨ה בֵית־הָמָ֜ן נָתַ֣תִּי לְאֶסְתֵּ֗ר וְאֹתוֹ֙ תָּל֣וּ עַל־הָעֵ֔ץ עַ֛ל אֲשֶׁר־שָׁלַ֥ח יָד֖וֹ (ביהודיים) [בַּיְּהוּדִֽים]׃ (ח) וְ֠אַתֶּ֠ם כִּתְב֨וּ עַל־הַיְּהוּדִ֜ים כַּטּ֤וֹב בְּעֵֽינֵיכֶם֙ בְּשֵׁ֣ם הַמֶּ֔לֶךְ וְחִתְמ֖וּ בְּטַבַּ֣עַת הַמֶּ֑לֶךְ כִּֽי־כְתָ֞ב אֲשֶׁר־נִכְתָּ֣ב בְּשֵׁם־הַמֶּ֗לֶךְ וְנַחְתּ֛וֹם בְּטַבַּ֥עַת הַמֶּ֖לֶךְ אֵ֥ין לְהָשִֽׁיב׃ (ט) וַיִּקָּרְא֣וּ סֹפְרֵֽי־הַמֶּ֣לֶךְ בָּֽעֵת־הַ֠הִ֠יא בַּחֹ֨דֶשׁ הַשְּׁלִישִׁ֜י הוּא־חֹ֣דֶשׁ סִיוָ֗ן בִּשְׁלוֹשָׁ֣ה וְעֶשְׂרִים֮ בּוֹ֒ וַיִּכָּתֵ֣ב כְּֽכׇל־אֲשֶׁר־צִוָּ֣ה מׇרְדֳּכַ֣י אֶל־הַיְּהוּדִ֡ים וְאֶ֣ל הָאֲחַשְׁדַּרְפְּנִֽים־וְהַפַּחוֹת֩ וְשָׂרֵ֨י הַמְּדִינ֜וֹת אֲשֶׁ֣ר ׀ מֵהֹ֣דּוּ וְעַד־כּ֗וּשׁ שֶׁ֣בַע וְעֶשְׂרִ֤ים וּמֵאָה֙ מְדִינָ֔ה מְדִינָ֤ה וּמְדִינָה֙ כִּכְתָבָ֔הּ וְעַ֥ם וָעָ֖ם כִּלְשֹׁנ֑וֹ וְאֶ֨ל־הַיְּהוּדִ֔ים כִּכְתָבָ֖ם וְכִלְשׁוֹנָֽם׃ (י) וַיִּכְתֹּ֗ב בְּשֵׁם֙ הַמֶּ֣לֶךְ אֲחַשְׁוֵרֹ֔שׁ וַיַּחְתֹּ֖ם בְּטַבַּ֣עַת הַמֶּ֑לֶךְ וַיִּשְׁלַ֣ח סְפָרִ֡ים בְּיַד֩ הָרָצִ֨ים בַּסּוּסִ֜ים רֹכְבֵ֤י הָרֶ֙כֶשׁ֙ הָֽאֲחַשְׁתְּרָנִ֔ים בְּנֵ֖י הָֽרַמָּכִֽים׃ (יא) אֲשֶׁר֩ נָתַ֨ן הַמֶּ֜לֶךְ לַיְּהוּדִ֣ים ׀ אֲשֶׁ֣ר בְּכׇל־עִיר־וָעִ֗יר לְהִקָּהֵל֮ וְלַעֲמֹ֣ד עַל־נַפְשָׁם֒ לְהַשְׁמִיד֩ וְלַהֲרֹ֨ג וּלְאַבֵּ֜ד אֶת־כׇּל־חֵ֨יל עַ֧ם וּמְדִינָ֛ה הַצָּרִ֥ים אֹתָ֖ם טַ֣ף וְנָשִׁ֑ים וּשְׁלָלָ֖ם לָבֽוֹז׃ (יב) בְּי֣וֹם אֶחָ֔ד בְּכׇל־מְדִינ֖וֹת הַמֶּ֣לֶךְ אֲחַשְׁוֵר֑וֹשׁ בִּשְׁלוֹשָׁ֥ה עָשָׂ֛ר לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֥דֶשׁ אֲדָֽר׃ (יג) פַּתְשֶׁ֣גֶן הַכְּתָ֗ב לְהִנָּ֤תֵֽן דָּת֙ בְּכׇל־מְדִינָ֣ה וּמְדִינָ֔ה גָּל֖וּי לְכׇל־הָעַמִּ֑ים וְלִהְי֨וֹת (היהודיים) [הַיְּהוּדִ֤ים] (עתודים) [עֲתִידִים֙] לַיּ֣וֹם הַזֶּ֔ה לְהִנָּקֵ֖ם מֵאֹיְבֵיהֶֽם׃ (יד) הָרָצִ֞ים רֹכְבֵ֤י הָרֶ֙כֶשׁ֙ הָֽאֲחַשְׁתְּרָנִ֔ים יָ֥צְא֛וּ מְבֹהָלִ֥ים וּדְחוּפִ֖ים בִּדְבַ֣ר הַמֶּ֑לֶךְ וְהַדָּ֥ת נִתְּנָ֖ה בְּשׁוּשַׁ֥ן הַבִּירָֽה׃ {ס} (טו) וּמׇרְדֳּכַ֞י יָצָ֣א ׀ מִלִּפְנֵ֣י הַמֶּ֗לֶךְ בִּלְב֤וּשׁ מַלְכוּת֙ תְּכֵ֣לֶת וָח֔וּר וַעֲטֶ֤רֶת זָהָב֙ גְּדוֹלָ֔ה וְתַכְרִ֥יךְ בּ֖וּץ וְאַרְגָּמָ֑ן וְהָעִ֣יר שׁוּשָׁ֔ן צָהֲלָ֖ה וְשָׂמֵֽחָה׃ (טז) לַיְּהוּדִ֕ים הָֽיְתָ֥ה אוֹרָ֖ה וְשִׂמְחָ֑ה וְשָׂשֹׂ֖ן וִיקָֽר׃ (יז) וּבְכׇל־מְדִינָ֨ה וּמְדִינָ֜ה וּבְכׇל־עִ֣יר וָעִ֗יר מְקוֹם֙ אֲשֶׁ֨ר דְּבַר־הַמֶּ֤לֶךְ וְדָתוֹ֙ מַגִּ֔יעַ שִׂמְחָ֤ה וְשָׂשׂוֹן֙ לַיְּהוּדִ֔ים מִשְׁתֶּ֖ה וְי֣וֹם ט֑וֹב וְרַבִּ֞ים מֵֽעַמֵּ֤י הָאָ֙רֶץ֙ מִֽתְיַהֲדִ֔ים כִּֽי־נָפַ֥ל פַּֽחַד־הַיְּהוּדִ֖ים עֲלֵיהֶֽם׃
(1) That very day King Ahasuerus gave the property of Haman, the enemy of the Jews, to Queen Esther. Mordecai presented himself to the king, for Esther had revealed how he was related to her. (2) The king slipped off his ring, which he had taken back from Haman, and gave it to Mordecai; and Esther put Mordecai in charge of Haman’s property. (3) Esther spoke to the king again, falling at his feet and weeping, and beseeching him to avert the evil plotted by Haman the Agagite against the Jews. (4) The king extended the golden scepter to Esther, and Esther arose and stood before the king. (5) “If it please Your Majesty,” she said, “and if I have won your favor and the proposal seems right to Your Majesty, and if I am pleasing to you—let dispatches be written countermanding those which were written by Haman son of Hammedatha the Agagite, embodying his plot to annihilate the Jews throughout the king’s provinces. (6) For how can I bear to see the disaster which will befall my people! And how can I bear to see the destruction of my kindred!” (7) Then King Ahasuerus said to Queen Esther and Mordecai the Jew, “I have given Haman’s property to Esther, and he has been impaled on the stake for scheming against the Jews. (8) And you may further write with regard to the Jews as you see fit. [Write it] in the king’s name and seal it with the king’s signet, for an edict that has been written in the king’s name and sealed with the king’s signet may not be revoked.” (9) So the king’s scribes were summoned at that time, on the twenty-third day of the third month, that is, the month of Sivan; and letters were written, at Mordecai’s dictation, to the Jews and to the satraps, the governors and the officials of the one hundred and twenty-seven provinces from India to Nubia: to every province in its own script and to every people in its own language, and to the Jews in their own script and language. (10) He had them written in the name of King Ahasuerus and sealed with the king’s signet. Letters were dispatched by mounted couriers, riding steeds used in the king’s service, bred of the royal stud, (11) to this effect: The king has permitted the Jews of every city to assemble and fight for their lives; if any people or province attacks them, they may destroy, massacre, and exterminate its armed force together with women and children, and plunder their possessions— (12) on a single day in all the provinces of King Ahasuerus, namely, on the thirteenth day of the twelfth month, that is, the month of Adar. (13) The text of the document was to be issued as a law in every single province: it was to be publicly displayed to all the peoples, so that the Jews should be ready for that day to avenge themselves on their enemies. (14) The couriers, mounted on royal steeds, went out in urgent haste at the king’s command; and the decree was proclaimed in the fortress Shushan. (15) Mordecai left the king’s presence in royal robes of blue and white, with a magnificent crown of gold and a mantle of fine linen and purple wool. And the city of Shushan rang with joyous cries. (16) The Jews enjoyed light and gladness, happiness and honor. (17) And in every province and in every city, when the king’s command and decree arrived, there was gladness and joy among the Jews, a feast and a holiday. And many of the people of the land professed to be Jews, for the fear of the Jews had fallen upon them.
(א) וְדָרְיָ֙וֶשׁ֙ (מדיא) [מָֽדָאָ֔ה] קַבֵּ֖ל מַלְכוּתָ֑א כְּבַ֥ר שְׁנִ֖ין שִׁתִּ֥ין וְתַרְתֵּֽין׃ (ב) שְׁפַר֙ קֳדָ֣ם דָּרְיָ֔וֶשׁ וַהֲקִים֙ עַל־מַלְכוּתָ֔א לַאֲחַשְׁדַּרְפְּנַיָּ֖א מְאָ֣ה וְעֶשְׂרִ֑ין דִּ֥י לֶהֱוֺ֖ן בְּכׇל־מַלְכוּתָֽא׃ (ג) וְעֵ֤לָּא מִנְּהוֹן֙ סָרְכִ֣ין תְּלָתָ֔ה דִּ֥י דָנִיֵּ֖אל חַֽד־מִנְּה֑וֹן דִּֽי־לֶהֱוֺ֞ן אֲחַשְׁדַּרְפְּנַיָּ֣א אִלֵּ֗ין יָהֲבִ֤ין לְהוֹן֙ טַעְמָ֔א וּמַלְכָּ֖א לָֽא־לֶהֱוֵ֥א נָזִֽק׃ (ד) אֱדַ֙יִן֙ דָּנִיֵּ֣אל דְּנָ֔ה הֲוָ֣א מִתְנַצַּ֔ח עַל־סָרְכַיָּ֖א וַאֲחַשְׁדַּרְפְּנַיָּ֑א כׇּל־קֳבֵ֗ל דִּ֣י ר֤וּחַ יַתִּירָא֙ בֵּ֔הּ וּמַלְכָּ֣א עֲשִׁ֔ית לַהֲקָמוּתֵ֖הּ עַל־כׇּל־מַלְכוּתָֽא׃ (ה) אֱדַ֨יִן סָֽרְכַיָּ֜א וַאֲחַשְׁדַּרְפְּנַיָּ֗א הֲו֨וֹ בָעַ֧יִן עִלָּ֛ה לְהַשְׁכָּחָ֥ה לְדָנִיֵּ֖אל מִצַּ֣ד מַלְכוּתָ֑א וְכׇל־עִלָּ֨ה וּשְׁחִיתָ֜ה לָא־יָכְלִ֣ין לְהַשְׁכָּחָ֗ה כׇּל־קֳבֵל֙ דִּֽי־מְהֵימַ֣ן ה֔וּא וְכׇל־שָׁלוּ֙ וּשְׁחִיתָ֔ה לָ֥א הִשְׁתְּכַ֖חַת עֲלֽוֹהִי׃ (ו) אֱ֠דַ֠יִן גֻּבְרַיָּ֤א אִלֵּךְ֙ אָֽמְרִ֔ין דִּ֣י לָ֧א נְהַשְׁכַּ֛ח לְדָנִיֵּ֥אל דְּנָ֖ה כׇּל־עִלָּ֑ה לָהֵ֕ן הַשְׁכַּ֥חְנָֽא עֲל֖וֹהִי בְּדָ֥ת אֱלָהֵֽהּ׃ {ס} (ז) אֱ֠דַ֠יִן סָרְכַיָּ֤א וַאֲחַשְׁדַּרְפְּנַיָּא֙ אִלֵּ֔ן הַרְגִּ֖שׁוּ עַל־מַלְכָּ֑א וְכֵן֙ אָמְרִ֣ין לֵ֔הּ דָּרְיָ֥וֶשׁ מַלְכָּ֖א לְעָלְמִ֥ין חֱיִֽי׃ (ח) אִתְיָעַ֜טוּ כֹּ֣ל ׀ סָרְכֵ֣י מַלְכוּתָ֗א סִגְנַיָּ֤א וַֽאֲחַשְׁדַּרְפְּנַיָּא֙ הַדָּֽבְרַיָּ֣א וּפַחֲוָתָ֔א לְקַיָּמָ֤ה קְיָם֙ מַלְכָּ֔א וּלְתַקָּפָ֖ה אֱסָ֑ר דִּ֣י כׇל־דִּֽי־יִבְעֵ֣א בָ֠ע֠וּ מִן־כׇּל־אֱלָ֨הּ וֶֽאֱנָ֜שׁ עַד־יוֹמִ֣ין תְּלָתִ֗ין לָהֵן֙ מִנָּ֣ךְ מַלְכָּ֔א יִתְרְמֵ֕א לְגֹ֖ב אַרְיָוָתָֽא׃ (ט) כְּעַ֣ן מַלְכָּ֔א תְּקִ֥ים אֱסָרָ֖א וְתִרְשֻׁ֣ם כְּתָבָ֑א דִּ֣י לָ֧א לְהַשְׁנָיָ֛ה כְּדָת־מָדַ֥י וּפָרַ֖ס דִּי־לָ֥א תֶעְדֵּֽא׃ (י) כׇּל־קֳבֵ֖ל דְּנָ֑ה מַלְכָּא֙ דָּֽרְיָ֔וֶשׁ רְשַׁ֥ם כְּתָבָ֖א וֶאֱסָרָֽא׃ (יא) וְ֠דָנִיֵּ֠אל כְּדִ֨י יְדַ֜ע דִּֽי־רְשִׁ֤ים כְּתָבָא֙ עַ֣ל לְבַיְתֵ֔הּ וְכַוִּ֨ין פְּתִיחָ֥ן לֵהּ֙ בְּעִלִּיתֵ֔הּ נֶ֖גֶד יְרוּשְׁלֶ֑ם וְזִמְנִין֩ תְּלָתָ֨ה בְיוֹמָ֜א ה֣וּא ׀ בָּרֵ֣ךְ עַל־בִּרְכ֗וֹהִי וּמְצַלֵּ֤א וּמוֹדֵא֙ קֳדָ֣ם אֱלָהֵ֔הּ כׇּל־קֳבֵל֙ דִּֽי־הֲוָ֣א עָבֵ֔ד מִן־קַדְמַ֖ת דְּנָֽה׃ {ס} (יב) אֱ֠דַ֠יִן גֻּבְרַיָּ֤א אִלֵּךְ֙ הַרְגִּ֔שׁוּ וְהַשְׁכַּ֖חוּ לְדָנִיֵּ֑אל בָּעֵ֥ה וּמִתְחַנַּ֖ן קֳדָ֥ם אֱלָהֵֽהּ׃ (יג) בֵּ֠אדַ֠יִן קְרִ֨בוּ וְאָמְרִ֥ין קֳדָם־מַלְכָּא֮ עַל־אֱסָ֣ר מַלְכָּא֒ הֲלָ֧א אֱסָ֣ר רְשַׁ֗מְתָּ דִּ֣י כׇל־אֱנָ֡שׁ דִּֽי־יִבְעֵא֩ מִן־כׇּל־אֱלָ֨הּ וֶֽאֱנָ֜שׁ עַד־יוֹמִ֣ין תְּלָתִ֗ין לָהֵן֙ מִנָּ֣ךְ מַלְכָּ֔א יִתְרְמֵ֕א לְג֖וֹב אַרְיָוָתָ֑א עָנֵ֨ה מַלְכָּ֜א וְאָמַ֗ר יַצִּיבָ֧א מִלְּתָ֛א כְּדָת־מָדַ֥י וּפָרַ֖ס דִּי־לָ֥א תֶעְדֵּֽא׃ (יד) בֵּ֠אדַ֠יִן עֲנ֣וֹ וְאָמְרִין֮ קֳדָ֣ם מַלְכָּא֒ דִּ֣י דָנִיֵּ֡אל דִּי֩ מִן־בְּנֵ֨י גָלוּתָ֜א דִּ֣י יְה֗וּד לָא־שָׂ֨ם (עליך) [עֲלָ֤ךְ] מַלְכָּא֙ טְעֵ֔ם וְעַל־אֱסָרָ֖א דִּ֣י רְשַׁ֑מְתָּ וְזִמְנִ֤ין תְּלָתָה֙ בְּיוֹמָ֔א בָּעֵ֖א בָּעוּתֵֽהּ׃ {פ} (טו) אֱדַ֨יִן מַלְכָּ֜א כְּדִ֧י מִלְּתָ֣א שְׁמַ֗ע שַׂגִּיא֙ בְּאֵ֣שׁ עֲל֔וֹהִי וְעַ֧ל דָּנִיֵּ֛אל שָׂ֥ם בָּ֖ל לְשֵׁיזָבוּתֵ֑הּ וְעַד֙ מֶֽעָלֵ֣י שִׁמְשָׁ֔א הֲוָ֥א מִשְׁתַּדַּ֖ר לְהַצָּלוּתֵֽהּ׃ {ס} (טז) בֵּאדַ֙יִן֙ גֻּבְרַיָּ֣א אִלֵּ֔ךְ הַרְגִּ֖שׁוּ עַל־מַלְכָּ֑א וְאָמְרִ֣ין לְמַלְכָּ֗א דַּ֤ע מַלְכָּא֙ דִּֽי־דָת֙ לְמָדַ֣י וּפָרַ֔ס דִּֽי־כׇל־אֱסָ֥ר וּקְיָ֛ם דִּֽי־מַלְכָּ֥א יְהָקֵ֖ים לָ֥א לְהַשְׁנָיָֽה׃ (יז) בֵּאדַ֜יִן מַלְכָּ֣א אֲמַ֗ר וְהַיְתִיו֙ לְדָ֣נִיֵּ֔אל וּרְמ֕וֹ לְגֻבָּ֖א דִּ֣י אַרְיָוָתָ֑א עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְדָנִיֵּ֔אל אֱלָהָ֗ךְ דִּ֣י (אנתה) [אַ֤נְתְּ] פָּֽלַֽח־לֵהּ֙ בִּתְדִירָ֔א ה֖וּא יְשֵׁיזְבִנָּֽךְ׃ (יח) וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֨הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃ (יט) אֱ֠דַ֠יִן אֲזַ֨ל מַלְכָּ֤א לְהֵֽיכְלֵהּ֙ וּבָ֣ת טְוָ֔ת וְדַחֲוָ֖ן לָא־הַנְעֵ֣ל קׇֽדָמ֑וֹהִי וְשִׁנְתֵּ֖הּ נַדַּ֥ת עֲלֽוֹהִי׃ (כ) בֵּאדַ֣יִן מַלְכָּ֔א בִּשְׁפַּרְפָּרָ֖א יְק֣וּם בְּנׇגְהָ֑א וּ֨בְהִתְבְּהָלָ֔ה לְגֻבָּ֥א דִֽי־אַרְיָוָתָ֖א אֲזַֽל׃ (כא) וּכְמִקְרְבֵ֣הּ לְגֻבָּ֔א לְדָ֣נִיֵּ֔אל בְּקָ֥ל עֲצִ֖יב זְעִ֑ק עָנֵ֨ה מַלְכָּ֜א וְאָמַ֣ר לְדָנִיֵּ֗אל דָּֽנִיֵּאל֙ עֲבֵד֙ אֱלָהָ֣א חַיָּ֔א אֱלָהָ֗ךְ דִּ֣י (אנתה) [אַ֤נְתְּ] פָּֽלַֽח־לֵהּ֙ בִּתְדִירָ֔א הַיְכִ֥ל לְשֵׁיזָבוּתָ֖ךְ מִן־אַרְיָוָתָֽא׃ (כב) אֱדַ֙יִן֙ דָּנִיֵּ֔אל עִם־מַלְכָּ֖א מַלִּ֑ל מַלְכָּ֖א לְעָלְמִ֥ין חֱיִֽי׃ (כג) אֱלָהִ֞י שְׁלַ֣ח מַלְאֲכֵ֗הּ וּֽסְגַ֛ר פֻּ֥ם אַרְיָוָתָ֖א וְלָ֣א חַבְּל֑וּנִי כׇּל־קֳבֵ֗ל דִּ֤י קׇֽדָמ֙וֹהִי֙ זָכוּ֙ הִשְׁתְּכַ֣חַת לִ֔י וְאַ֤ף (קדמיך) [קׇֽדָמָךְ֙] מַלְכָּ֔א חֲבוּלָ֖ה לָ֥א עַבְדֵֽת׃ (כד) בֵּאדַ֣יִן מַלְכָּ֗א שַׂגִּיא֙ טְאֵ֣ב עֲל֔וֹהִי וּלְדָ֣נִיֵּ֔אל אֲמַ֖ר לְהַנְסָקָ֣ה מִן־גֻּבָּ֑א וְהֻסַּ֨ק דָּנִיֵּ֜אל מִן־גֻּבָּ֗א וְכׇל־חֲבָל֙ לָא־הִשְׁתְּכַ֣ח בֵּ֔הּ דִּ֖י הֵימִ֥ן בֵּאלָהֵֽהּ׃ (כה) וַאֲמַ֣ר מַלְכָּ֗א וְהַיְתִ֞יו גֻּבְרַיָּ֤א אִלֵּךְ֙ דִּֽי־אֲכַ֤לוּ קַרְצ֙וֹהִי֙ דִּ֣י דָֽנִיֵּ֔אל וּלְג֤וֹב אַרְיָוָתָא֙ רְמ֔וֹ אִנּ֖וּן בְּנֵיה֣וֹן וּנְשֵׁיה֑וֹן וְלָֽא־מְט֞וֹ לְאַרְעִ֣ית גֻּבָּ֗א עַ֠ד דִּֽי־שְׁלִ֤טֽוּ בְהוֹן֙ אַרְיָ֣וָתָ֔א וְכׇל־גַּרְמֵיה֖וֹן הַדִּֽקוּ׃ (כו) בֵּאדַ֜יִן דָּרְיָ֣וֶשׁ מַלְכָּ֗א כְּ֠תַ֠ב לְֽכׇל־עַֽמְמַיָּ֞א אֻמַּיָּ֧א וְלִשָּׁנַיָּ֛א דִּֽי־[דָיְרִ֥ין] (דארין) בְּכׇל־אַרְעָ֖א שְׁלָמְכ֥וֹן יִשְׂגֵּֽא׃ (כז) מִן־קֳדָמַי֮ שִׂ֣ים טְעֵם֒ דִּ֣י ׀ בְּכׇל־שׇׁלְטָ֣ן מַלְכוּתִ֗י לֶהֱוֺ֤ן (זאעין) [זָיְעִין֙] וְדָ֣חֲלִ֔ין מִן־קֳדָ֖ם אֱלָהֵ֣הּ דִּי־דָֽנִיֵּ֑אל דִּי־ה֣וּא ׀ אֱלָהָ֣א חַיָּ֗א וְקַיָּם֙ לְעָ֣לְמִ֔ין וּמַלְכוּתֵהּ֙ דִּֽי־לָ֣א תִתְחַבַּ֔ל וְשׇׁלְטָנֵ֖הּ עַד־סוֹפָֽא׃ (כח) מְשֵׁיזִ֣ב וּמַצִּ֔ל וְעָבֵד֙ אָתִ֣ין וְתִמְהִ֔ין בִּשְׁמַיָּ֖א וּבְאַרְעָ֑א דִּ֚י שֵׁיזִ֣ב לְדָֽנִיֵּ֔אל מִן־יַ֖ד אַרְיָוָתָֽא׃ (כט) וְדָנִיֵּ֣אל דְּנָ֔ה הַצְלַ֖ח בְּמַלְכ֣וּת דָּרְיָ֑וֶשׁ וּבְמַלְכ֖וּת כּ֥וֹרֶשׁ (פרסיא) [פָּרְסָאָֽה]׃ {פ}
(1) and Darius the Mede received the kingdom, being about sixty-two years old. (2) It pleased Darius to appoint over the kingdom one hundred and twenty satraps to be in charge of the whole kingdom; (3) over them were three ministers, one of them Daniel, to whom these satraps reported, in order that the king not be troubled. (4) This man Daniel surpassed the other ministers and satraps by virtue of his extraordinary spirit, and the king considered setting him over the whole kingdom. (5) The ministers and satraps looked for some fault in Daniel’s conduct in matters of state, but they could find neither fault nor corruption, inasmuch as he was trustworthy, and no negligence or corruption was to be found in him. (6) Those men then said, “We are not going to find any fault with this Daniel, unless we find something against him in connection with the laws of his God.” (7) Then these ministers and satraps came thronging in to the king and said to him, “O King Darius, live forever! (8) All the ministers of the kingdom, the prefects, satraps, companions, and governors are in agreement that a royal ban should be issued under sanction of an oath that whoever shall address a petition to any god or man, besides you, O king, during the next thirty days shall be thrown into a lions’ den. (9) So issue the ban, O king, and put it in writing so that it be unalterable as a law of the Medes and Persians that may not be abrogated.” (10) Thereupon King Darius put the ban in writing. (11) When Daniel learned that it had been put in writing, he went to his house, in whose upper chamber he had had windows made facing Jerusalem, and three times a day he knelt down, prayed, and made confession to his God, as he had always done. (12) Then those men came thronging in and found Daniel petitioning his God in supplication. (13) They then approached the king and reminded him of the royal ban: “Did you not put in writing a ban that whoever addresses a petition to any god or man besides you, O king, during the next thirty days, shall be thrown into a lions’ den?” The king said in reply, “The order stands firm, as a law of the Medes and Persians that may not be abrogated.” (14) Thereupon they said to the king, “Daniel, one of the exiles of Judah, pays no heed to you, O king, or to the ban that you put in writing; three times a day he offers his petitions [to his God].” (15) Upon hearing that, the king was very disturbed, and he set his heart upon saving Daniel, and until the sun set made every effort to rescue him. (16) Then those men came thronging in to the king and said to the king, “Know, O king, that it is a law of the Medes and Persians that any ban that the king issues under sanction of oath is unalterable.” (17) By the king’s order, Daniel was then brought and thrown into the lions’ den. The king spoke to Daniel and said, “Your God, whom you serve so regularly, will deliver you.” (18) A rock was brought and placed over the mouth of the den; the king sealed it with his signet and with the signet of his nobles, so that nothing might be altered concerning Daniel. (19) The king then went to his palace and spent the night fasting; no diversions were brought to him, and his sleep fled from him. (20) Then, at the first light of dawn, the king arose and rushed to the lions’ den. (21) As he approached the den, he cried to Daniel in a mournful voice; the king said to Daniel, “Daniel, servant of the living God, was the God whom you served so regularly able to deliver you from the lions?” (22) Daniel then talked with the king, “O king, live forever! (23) My God sent His angel, who shut the mouths of the lions so that they did not injure me, inasmuch as I was found innocent by Him, nor have I, O king, done you any injury.” (24) The king was very glad, and ordered Daniel to be brought up out of the den. Daniel was brought up out of the den, and no injury was found on him, for he had trusted in his God. (25) Then, by order of the king, those men who had slandered Daniel were brought and, together with their children and wives, were thrown into the lions’ den. They had hardly reached the bottom of the den when the lions overpowered them and crushed all their bones. (26) Then King Darius wrote to all peoples and nations of every language that inhabit the earth, “May your well-being abound! (27) I have hereby given an order that throughout my royal domain men must tremble in fear before the God of Daniel, for He is the living God who endures forever; His kingdom is indestructible, and His dominion is to the end of time; (28) He delivers and saves, and performs signs and wonders in heaven and on earth, for He delivered Daniel from the power of the lions.” (29) Thus Daniel prospered during the reign of Darius and during the reign of Cyrus the Persian.
(א) וּבִשְׁנַ֣ת אַחַ֗ת לְכ֙וֹרֶשׁ֙ מֶ֣לֶךְ פָּרַ֔ס לִכְל֥וֹת דְּבַר־יְהֹוָ֖ה מִפִּ֣י יִרְמְיָ֑ה הֵעִ֣יר יְהֹוָ֗ה אֶת־ר֙וּחַ֙ כֹּ֣רֶשׁ מֶֽלֶךְ־פָּרַ֔ס וַיַּֽעֲבֶר־קוֹל֙ בְּכׇל־מַלְכוּת֔וֹ וְגַם־בְּמִכְתָּ֖ב לֵאמֹֽר׃ (ב) כֹּ֣ה אָמַ֗ר כֹּ֚רֶשׁ מֶ֣לֶךְ פָּרַ֔ס כֹּ֚ל מַמְלְכ֣וֹת הָאָ֔רֶץ נָ֣תַן לִ֔י יְהֹוָ֖ה אֱלֹהֵ֣י הַשָּׁמָ֑יִם וְהֽוּא־פָקַ֤ד עָלַי֙ לִבְנֽוֹת־ל֣וֹ בַ֔יִת בִּירוּשָׁלַ֖͏ִם אֲשֶׁ֥ר בִּֽיהוּדָֽה׃ (ג) מִֽי־בָכֶ֣ם מִכׇּל־עַמּ֗וֹ יְהִ֤י אֱלֹהָיו֙ עִמּ֔וֹ וְיַ֕עַל לִירוּשָׁלַ֖͏ִם אֲשֶׁ֣ר בִּיהוּדָ֑ה וְיִ֗בֶן אֶת־בֵּ֤ית יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל ה֥וּא הָאֱלֹהִ֖ים אֲשֶׁ֥ר בִּירוּשָׁלָֽ͏ִם׃ (ד) וְכׇל־הַנִּשְׁאָ֗ר מִֽכׇּל־הַמְּקֹמוֹת֮ אֲשֶׁ֣ר ה֣וּא גָֽר־שָׁם֒ יְנַשְּׂא֙וּהוּ֙ אַנְשֵׁ֣י מְקֹמ֔וֹ בְּכֶ֥סֶף וּבְזָהָ֖ב וּבִרְכ֣וּשׁ וּבִבְהֵמָ֑ה עִ֨ם־הַנְּדָבָ֔ה לְבֵ֥ית הָאֱלֹהִ֖ים אֲשֶׁ֥ר בִּירוּשָׁלָֽ͏ִם׃ (ה) וַיָּק֜וּמוּ רָאשֵׁ֣י הָאָב֗וֹת לִֽיהוּדָה֙ וּבִנְיָמִ֔ן וְהַכֹּהֲנִ֖ים וְהַלְוִיִּ֑ם לְכֹ֨ל הֵעִ֤יר הָאֱלֹהִים֙ אֶת־רוּח֔וֹ לַעֲל֣וֹת לִבְנ֔וֹת אֶת־בֵּ֥ית יְהֹוָ֖ה אֲשֶׁ֥ר בִּירוּשָׁלָֽ͏ִם׃ (ו) וְכׇל־סְבִיבֹֽתֵיהֶם֙ חִזְּק֣וּ בִֽידֵיהֶ֔ם בִּכְלֵי־כֶ֧סֶף בַּזָּהָ֛ב בָּרְכ֥וּשׁ וּבַבְּהֵמָ֖ה וּבַמִּגְדָּנ֑וֹת לְבַ֖ד עַל־כׇּל־הִתְנַדֵּֽב׃ {פ} (ז) וְהַמֶּ֣לֶךְ כּ֔וֹרֶשׁ הוֹצִ֖יא אֶת־כְּלֵ֣י בֵית־יְהֹוָ֑ה אֲשֶׁ֨ר הוֹצִ֤יא נְבֽוּכַדְנֶצַּר֙ מִיר֣וּשָׁלַ֔͏ִם וַֽיִּתְּנֵ֖ם בְּבֵ֥ית אֱלֹהָֽיו׃ (ח) וַיּֽוֹצִיאֵ֗ם כּ֚וֹרֶשׁ מֶ֣לֶךְ פָּרַ֔ס עַל־יַ֖ד מִתְרְדָ֣ת הַגִּזְבָּ֑ר וַֽיִּסְפְּרֵם֙ לְשֵׁשְׁבַּצַּ֔ר הַנָּשִׂ֖יא לִיהוּדָֽה׃ {ס} (ט) וְאֵ֖לֶּה מִסְפָּרָ֑ם אֲגַרְטְלֵ֨י זָהָ֜ב שְׁלֹשִׁ֗ים אֲגַרְטְלֵי־כֶ֙סֶף֙ אָ֔לֶף מַחֲלָפִ֖ים תִּשְׁעָ֥ה וְעֶשְׂרִֽים׃ {ס} (י) כְּפוֹרֵ֤י זָהָב֙ שְׁלֹשִׁ֔ים כְּפ֤וֹרֵי כֶ֙סֶף֙ מִשְׁנִ֔ים אַרְבַּ֥ע מֵא֖וֹת וַעֲשָׂרָ֑ה כֵּלִ֥ים אֲחֵרִ֖ים אָֽלֶף׃ (יא) כׇּל־כֵּלִים֙ לַזָּהָ֣ב וְלַכֶּ֔סֶף חֲמֵ֥שֶׁת אֲלָפִ֖ים וְאַרְבַּ֣ע מֵא֑וֹת הַכֹּ֞ל הֶעֱלָ֣ה שֵׁשְׁבַּצַּ֗ר עִ֚ם הֵעָל֣וֹת הַגּוֹלָ֔ה מִבָּבֶ֖ל לִירוּשָׁלָֽ͏ִם׃ {פ}
(1) In the first year of King Cyrus of Persia, when the word of the LORD spoken by Jeremiah was fulfilled, the LORD roused the spirit of King Cyrus of Persia to issue a proclamation throughout his realm by word of mouth and in writing as follows: (2) “Thus said King Cyrus of Persia: The LORD God of Heaven has given me all the kingdoms of the earth and has charged me with building Him a house in Jerusalem, which is in Judah. (3) Anyone of you of all His people—may his God be with him, and let him go up to Jerusalem that is in Judah and build the House of the LORD God of Israel, the God that is in Jerusalem; (4) and all who stay behind, wherever he may be living, let the people of his place assist him with silver, gold, goods, and livestock, besides the freewill offering to the House of God that is in Jerusalem.” (5) So the chiefs of the clans of Judah and Benjamin, and the priests and Levites, all whose spirit had been roused by God, got ready to go up to build the House of the LORD that is in Jerusalem. (6) All their neighbors supported them with silver vessels, with gold, with goods, with livestock, and with precious objects, besides what had been given as a freewill offering. (7) King Cyrus released the vessels of the LORD’s house which Nebuchadnezzar had taken away from Jerusalem and had put in the house of his god. (8) These King Cyrus of Persia released through the office of Mithredath the treasurer, who gave an inventory of them to Sheshbazzar the prince of Judah. (9) This is the inventory: 30 gold basins, 1,000 silver basins, 29 knives, (10) 30 gold bowls, 410 silver double bowls, 1,000 other vessels; (11) in all, 5,400 gold and silver vessels. Sheshbazzar brought all these back when the exiles came back from Babylon to Jerusalem.
Midrash Abba Gorion on Esther 1:8, Yalkut, Esther 1048
"And the drinking was according to the manner of [each country]; none did compel (Esther 1:8). The first part of the verse implies that each guest was given wine native to his own province. Of the verse's second part, R. Levi said: Such was the practice of the people of Persia: they had a large cup holding five-eights of a kav, which each guest was made to drink--even if he were to die or go out of his mind as a result, he was not allowed to return it until he had drunk all of it. The wine steward used to get rich from those guests who winked at him and gave him ever so many gold denars so that they would not be compelled to drink from it. But Ahasuerus did not have this cup brought to his banquet. Rather, he said: Whoever wishes to drink may drink as much as he chooses.
עֲשָׂרָה קַבִּים גְּבוּרָה יָרְדוּ לָעוֹלָם, תִּשְׁעָה נָטְלוּ פָּרְסִיִּים וְכוּ׳. עֲשָׂרָה קַבִּים כִּנִּים יָרְדוּ לָעוֹלָם, תִּשְׁעָה נָטְלָה מָדַי כּוּ׳.
Ten kav of strength descended to the world; the Persians took nine and the rest of the world took one. Ten kav of lice descended to the world; Media took nine and the rest of the world took one.
״וּתְלָת עִלְעִין בְּפֻמַּהּ בֵּין שִׁנַּהּ״. אָמַר רַבִּי יוֹחָנָן: זוֹ חִלָּזוֹן, הַדְיָיב, וּנְצִיבִין, שֶׁפְּעָמִים בּוֹלַעְתָּן וּפְעָמִים פּוֹלַטְתָּן. ״וַאֲרוּ חֵיוָה אׇחֳרִי תִנְיָנָה דָּמְיָה לְדֹב״. תָּנֵי רַב יוֹסֵף: אֵלּוּ פָּרְסִיִּים, שֶׁאוֹכְלִין וְשׁוֹתִין כְּדוֹב, וּמְסוּרְבָּלִין כְּדוֹב, וּמְגַדְּלִין שֵׂעָר כְּדוֹב, וְאֵין לָהֶם מְנוּחָה כְּדוֹב. רַבִּי אַמֵּי כִּי הֲוָה חָזֵי פָּרְסָא דְּרָכֵיב, אָמַר: הַיְינוּ דּוּבָּא נָיְידָא. אֲמַר לֵיהּ רַבִּי לְלֵוִי: הַרְאֵנִי פָּרְסִיִּים. אֲמַר לֵיהּ: דּוֹמִים לַחֲיָילוֹת שֶׁל בֵּית דָּוִד. הַרְאֵנִי חַבָּרִין. דּוֹמִין לְמַלְאֲכֵי חַבָּלָה.
“And it had three ribs in its mouth between its teeth” (Daniel 7:5). Rabbi Yoḥanan says: This is Ḥillazon, Hadyav, and Netzivin, which the Persian government sometimes swallows and sometimes discharges. In other words, control over these places passed from the Persians to the Romans and back again several times. The first part of that verse stated: “And behold a second beast, similar to a bear” (Daniel 7:5). Rav Yosef taught: These are Persians, who eat and drink copious amounts like a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear, which is constantly on the move from one place to another. When Rabbi Ami saw a Persian riding, he would say: This is a bear on the move. Rabbi Yehuda HaNasi said to Levi: Show me Persians, i.e., describe a typical Persian to me. Levi said to him: They are similar to the legions of the house of David. Rabbi Yehuda HaNasi said: Show me Ḥabbarin, Persian priests. Levi said to him: They are similar to angels of destruction.
וסופריה שנאמר (ישעיהו מג, ט) ויאספו לאומים ואין לאום אלא מלכות שנאמר (בראשית כה, כג) ולאום מלאום יאמץ ומי איכא ערבוביא קמי הקב"ה אלא כי היכי דלא ליערבבו אינהו [בהדי הדדי] דלישמעו מאי דאמר להו [מיד] נכנסה לפניו מלכות רומי תחלה מ"ט משום דחשיבא ומנלן דחשיבא דכתי' (דניאל ז, כג) ותאכל כל ארעא ותדושינה ותדוקינה אמר רבי יוחנן זו רומי חייבת שטבעה יצא בכל העולם ומנא לן דמאן דחשיב עייל ברישא כדרב חסדא דאמר רב חסדא מלך וצבור מלך נכנס תחלה לדין שנאמר (מלכים א ח, נט) לעשות משפט עבדו ומשפט עמו ישראל [וגו'] וטעמא מאי איבעית אימא לאו אורח ארעא למיתב מלכא מאבראי ואיבעית אימא מקמי דליפוש חרון אף אמר להם הקב"ה במאי עסקתם אומרים לפניו רבש"ע הרבה שווקים תקנינו הרבה מרחצאות עשינו הרבה כסף וזהב הרבינו וכולם לא עשינו אלא בשביל ישראל כדי שיתעסקו בתורה אמר להם הקב"ה שוטים שבעולם כל מה שעשיתם לצורך עצמכם עשיתם תקנתם שווקים להושיב בהן זונות מרחצאות לעדן בהן עצמכם כסף וזהב שלי הוא שנאמר (חגי ב, ח) לי הכסף ולי הזהב נאם יהוה צבאות כלום יש בכם מגיד זאת שנאמר מי בכם יגיד זאת ואין זאת אלא תורה שנאמר (דברים ד, מד) וזאת התורה אשר שם משה מיד יצאו בפחי נפש יצאת מלכות רומי ונכנסה מלכות פרס אחריה מ"ט דהא חשיבא בתרה ומנלן דכתיב (דניאל ז, ה) וארו חיוא אחרי תנינא דמיא לדוב ותני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין [בשר] כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב אמר להם הקב"ה במאי עסקתם אומרים לפניו רבש"ע הרבה גשרים גשרנו הרבה כרכים כבשנו הרבה מלחמות עשינו וכולם לא עשינו אלא בשביל ישראל כדי שיתעסקו בתורה אמר להם הקב"ה כל מה שעשיתם לצורך עצמכם עשיתם תקנתם גשרים ליטול מהם מכס כרכים לעשות בהם אנגריא מלחמות אני עשיתי שנאמר (שמות טו, ג) יהוה איש מלחמה כלום יש בכם מגיד זאת שנאמר (ישעיהו מג, ט) מי בכם יגיד זאת ואין זאת אלא תורה שנאמר וזאת התורה אשר שם משה מיד יצאו מלפניו בפחי נפש וכי מאחר דחזית מלכות פרס למלכות רומי דלא מהניא ולא מידי מאי טעמא עיילא אמרי אינהו סתרי בית המקדש ואנן בנינן וכן לכל אומה ואומה וכי מאחר דחזו לקמאי דלא מהני ולא מידי מ"ט עיילי סברי הנך אישתעבדו בהו בישראל ואנן לא שעבדנו בישראל מאי שנא הני דחשיבי ומאי שנא הני דלא חשיבי להו משום דהנך משכי במלכותייהו עד דאתי משיחא אומרים לפניו רבש"ע כלום נתת לנו ולא קיבלנוה ומי מצי למימר הכי והכתי' (דברים לג, ב) ויאמר יהוה מסיני בא וזרח משעיר למו וכתיב (חבקוק ג, ג) אלוה מתימן יבוא וגו' מאי בעי בשעיר ומאי בעי בפארן א"ר יוחנן מלמד שהחזירה הקב"ה על כל אומה ולשון ולא קבלוה עד שבא אצל ישראל וקבלוה אלא הכי אמרי כלום קיבלנוה ולא קיימנוה ועל דא תברתהון אמאי לא קבלתוה אלא כך אומרים לפניו רבש"ע כלום כפית עלינו הר כגיגית ולא קבלנוה כמו שעשית לישראל דכתיב (שמות יט, יז) ויתיצבו בתחתית ההר ואמר רב דימי בר חמא מלמד שכפה הקב"ה הר כגיגית על ישראל ואמר להם אם אתם מקבלין את התורה מוטב ואם לאו שם תהא קבורתכם מיד אומר להם הקב"ה הראשונות ישמיעונו שנא' (ישעיהו מג, ט) וראשונות ישמיענו שבע מצות שקיבלתם היכן קיימתם ומנלן דלא קיימום דתני רב יוסף (חבקוק ג, ו) עמד וימודד ארץ ראה ויתר גוים מאי ראה ראה ז' מצות שקבלו עליהן בני נח ולא קיימום כיון שלא קיימום עמד והתירן להן איתגורי איתגור א"כ מצינו חוטא נשכר אמר מר בריה דרבינא
Immediately, the Roman Empire enters first before Him. The Gemara asks: What is the reason that the Roman Empire enters first? It is because the Roman Empire is the most important of all of the nations. And from where do we derive that it is the most important? As it is written in the book of Daniel with regard to the fourth empire that will rule over the world: “And it shall devour the whole earth, and shall tread it down, and break it in pieces” (Daniel 7:23), and Rabbi Yoḥanan says: This empire that will devour the earth is the wicked Roman Empire, whose name spread throughout the world. The Gemara asks: And from where do we derive that whoever is more important enters first? This is in accordance with a statement of Rav Ḥisda, as Rav Ḥisda says: When a king and a community are brought before God for judgment, the king enters for judgment first, as it is stated: “That He make the judgment of His servant and the judgment of His people Israel, as every day shall require” (I Kings 8:59). And what is the reason that it is important for the king to enter first? If you wish, say that it is not proper conduct for the king to stand outside and wait for the trial of his subjects to end. And if you wish, say instead that the king is brought in first so that he may be judged before God’s anger intensifies due to the sins of the community. The Gemara returns to its narration of the future judgment. First, the members of the Roman Empire enter. The Holy One, Blessed be He, says to them: With what did you occupy yourselves? They say before Him in response: Master of the Universe, we have established many marketplaces, we have built many bathhouses, and we have increased much silver and gold. And we did all of this only for the sake of the Jewish people, so that they would be free to engage in Torah study. The Holy One, Blessed be He, says to them: Fools of the world! Are you attempting to deceive Me? Everything that you did, you did for your own needs. You established marketplaces to place prostitutes in them; you built bathhouses for your own enjoyment; and as for the silver and gold that you claim to have increased, it is Mine, as it is stated: “Mine is the silver, and Mine the gold, said the Lord of hosts” (Haggai 2:8). Is there no one among you who can declare that they have studied this Torah? This is the meaning of the continuation of the verse from Isaiah, as it is stated: “Who among them can declare this?” (Isaiah 43:9). And “this” is referring to nothing other than the Torah, as it is stated: “And this is the Torah that Moses set before the children of Israel” (Deuteronomy 4:44), and whoever did not engage in its study does not receive reward. Immediately, the members of the Roman Empire leave disappointed. The Roman Empire leaves, and the Persian Empire enters after it. What is the reason that the Persian Empire enters second? The reason is that after the Roman Empire it is the next most important. And from where do we derive this? As it is written in Daniel’s vision: “And behold another beast, a second, like a bear” (Daniel 7:5). And Rav Yosef teaches: These are the Persians, who are compared to a bear, as they eat and drink copious amounts as does a bear, and they are fleshy like a bear, and they grow their hair long as does a bear, and they never rest, like a bear, which is constantly on the move from one place to another. The Holy One, Blessed be He, says to them: With what did you occupy yourselves? They say before Him in response: Master of the Universe, we have built many bridges, we have conquered many cities, and we have fought many wars. And we did all of this only for the sake of the Jewish people, so that they would engage in Torah study. The Holy One, Blessed be He, says to them: Everything that you did, you did for your own needs. You established bridges to collect taxes from all who pass over them. You conquered cities to use their residents for forced labor [angareya]; and with regard to fighting the wars, I wage wars, and your success is from Me, as it is stated: “The Lord is a man of war” (Exodus 15:3). Is there no one among you who can declare that they have studied this Torah? As it is stated: “Who among them can declare this” (Isaiah 43:9), and “this” is referring to nothing other than the Torah, as it is stated: “And this is the Torah that Moses set” (Deuteronomy 4:44). Immediately, the members of the Persian Empire leave from before Him disappointed. The Gemara asks: But once the Persian Empire sees that everything said by the Roman Empire is completely ineffective, what is the reason that they come forward? The Gemara answers: They believe that their claims will be more effective, as they say: The Romans destroyed the Second Temple, and we had built it, as the Second Temple was constructed under the auspices and with the encouragement of Cyrus, the king of Persia. The Gemara adds: And likewise, a similar exchange occurred with each and every nation. The Gemara asks: But once the other nations see that every-thing said by the first ones, Rome and Persia, is completely ineffective, what is the reason that they come forward? The Gemara answers that they think: Those Empires subjugated the Jewish people, but we did not subjugate the Jewish people. The Gemara further asks: What is different about these, Rome and Persia, which were singled out explicitly, and what is different about those other empires that come afterward, which were not singled out and mentioned by name? It is because with regard to these, Rome and Persia, their kingship extends until the coming of the Messiah. The nations will say before God: Master of the Universe, did You give us the Torah and we did not accept it? Since we never received the Torah, why are we being judged for not fulfilling its mitzvot? The Gemara asks: And can one say that they were never offered the Torah? But isn’t it written in the description of the giving of the Torah: “And he said: The Lord came from Sinai, and rose from Seir unto them” (Deuteronomy 33:2), and it is written: “God comes from Teman, and the Holy One from mount Paran” (Habakkuk 3:3). And the Sages asked: What did God require in Seir and what did He require in Paran? The Torah was not given in those locations. And Rabbi Yoḥanan says: This teaches that the Holy One, Blessed be He, took the Torah around to every nation and those who speak every language, such as the Edomites in Seir and the Ishmaelites in Paran, but they did not accept it, until He came to the Jewish people and they accepted it.
אָמַר רַבִּי עֲקִיבָא: בִּשְׁלֹשָׁה דְבָרִים אוֹהֵב אֲנִי אֶת הַמָּדִיִּים, כְּשֶׁחוֹתְכִין אֶת הַבָּשָׂר — אֵין חוֹתְכִין אֶלָּא עַל גַּבֵּי הַשּׁוּלְחָן, כְּשֶׁנּוֹשְׁקִין — אֵין נוֹשְׁקִין אֶלָּא עַל גַּב הַיָּד, וּכְשֶׁיּוֹעֲצִין — אֵין יוֹעֲצִין אֶלָּא בַּשָּׂדֶה. אָמַר רַב אַדָּא בַּר אַהֲבָה: מַאי קְרָאָה ״וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה הַשָּׂדֶה אֶל צֹאנוֹ״. תַּנְיָא אָמַר רַבָּן גַּמְלִיאֵל: בִּשְׁלֹשָׁה דְבָרִים אוֹהֵב אֲנִי אֶת הַפַּרְסִיִּים: הֵן צְנוּעִין בַּאֲכִילָתָן, וּצְנוּעִין בְּבֵית הַכִּסֵּא, וּצְנוּעִין בְּדָבָר אַחֵר. ״אֲנִי צִוֵּיתִי לִמְקֻדָּשָׁי״, תָּנֵי רַב יוֹסֵף: אֵלּוּ הַפַּרְסִיִּים הַמְקוּדָּשִׁין וּמְזוּמָּנִין לְגֵיהִנָּם.
Rabbi Akiva said: In three aspects of their conduct, I like the Medes, and we should learn from their practices. When they cut meat, they cut it only on the table and not on their hands; when they kiss, either as a show of affection or honor, they kiss only the back of the hand and do not give the person being kissed an unpleasant feeling; and when they hold counsel, they only hold counsel in the field so others will not hear their secrets. Rav Adda bar Ahava said: From what verse is this derived? From the verse, “And Jacob sent and he called Rachel and Leah to the field to his flock” (Genesis 31:4); it was only there in the field that he held counsel with them. It was taught in a baraita, Rabban Gamliel said: In three aspects of their conduct, I like the Persians: They are a modest people; they are modest in their eating, they are modest in the lavatory, and they are modest in another matter, i.e., sexual relations. While they have been praised here regarding certain specific aspects of their conduct, the Gemara proceeds to offer another perspective on the Persians based on a verse describing the destruction of Babylonia at the hands of the Persian and Median armies: “I have commanded My consecrated ones; I have also called My mighty ones for My anger, even My proudly exulting ones” (Isaiah 13:3). Rav Yosef taught a baraita: These are the Persians who are consecrated and designated for Gehenna, for they have been sent by God to carry out his mission of anger, and they will be sent to Gehenna.
אֲמַר לֵיהּ רֵישׁ גָּלוּתָא לְרַב שֵׁשֶׁת: אַף עַל גַּב דְּרַבָּנַן קַשִּׁישֵׁי אַתּוּן, פָּרְסָאֵי בְּצׇרְכֵי סְעוּדָה בְּקִיאִי מִינַּיְיכוּ. בִּזְמַן שֶׁהֵן שְׁתֵּי מִטּוֹת, גָּדוֹל — מֵסֵב בָּרֹאשׁ, וְשֵׁנִי לוֹ — לְמַעְלָה הֵימֶנּוּ. וּבִזְמַן שֶׁהֵם שָׁלֹשׁ, גָּדוֹל — מֵסֵב בָּאֶמְצַע, שֵׁנִי לוֹ — לְמַעְלָה הֵימֶנּוּ, שְׁלִישִׁי לוֹ — לְמַטָּה הֵימֶנּוּ. אֲמַר לֵיהּ, וְכִי בָּעֵי אִישְׁתַּעוֹיֵי בַּהֲדֵיהּ, מְתָרֵיץ תָּרוֹצֵי וְיָתֵיב וּמִשְׁתַּעֵי בַּהֲדֵיהּ?! אֲמַר לֵיהּ: שָׁאנֵי פָּרְסָאֵי, דְּמַחְוֵי לֵיהּ בְּמָחוֹג. מַיִם רִאשׁוֹנִים מֵהֵיכָן מַתְחִילִין? אֲמַר לֵיהּ: מִן הַגָּדוֹל. יֵשֵׁב גָּדוֹל וְיִשְׁמוֹר יָדָיו עַד שֶׁנּוֹטְלִין כּוּלָּן? אֲמַר לֵיהּ: לְאַלְתַּר מַיְיתוּ תַּכָּא קַמֵּיהּ. מַיִם אַחֲרוֹנִים מֵהֵיכָן מַתְחִילִין? אֲמַר לֵיהּ: מִן הַקָּטָן. וְגָדוֹל יָתֵיב וְיָדָיו מְזוֹהָמוֹת עַד שֶׁנּוֹטְלִין כּוּלָּן? אֲמַר לֵיהּ: לָא מְסַלְּקִי תַּכָּא מִקַּמֵּיהּ עַד דְּנִימְטֵי מַיָּא לְגַבֵּיהּ. אֲמַר רַב שֵׁשֶׁת: אֲנָא מַתְנִיתָא יָדַעְנָא, דְּתַנְיָא: כֵּיצַד סֵדֶר הֲסִבָּה? — בִּזְמַן שֶׁהֵן שְׁתֵּי מִטּוֹת — גָּדוֹל מֵסֵב בָּרֹאשׁ, וְשֵׁנִי לוֹ לְמַטָּה הֵימֶנּוּ. בִּזְמַן שֶׁהֵן שָׁלֹשׁ מִטּוֹת — גָּדוֹל מֵסֵב בָּרֹאשׁ, שֵׁנִי לוֹ לְמַעְלָה הֵימֶנּוּ, שְׁלִישִׁי לוֹ לְמַטָּה הֵימֶנּוּ. מַיִם הָרִאשׁוֹנִים מַתְחִילִין מִן הַגָּדוֹל. מַיִם אַחֲרוֹנִים, בִּזְמַן שֶׁהֵם חֲמִשָּׁה — מַתְחִילִין מִן הַגָּדוֹל, וּבִזְמַן שֶׁהֵם מֵאָה — מַתְחִילִין מִן הַקָּטָן עַד שֶׁמַּגִּיעִים אֵצֶל חֲמִישִׁי, וְחוֹזְרִין וּמַתְחִילִין מִן הַגָּדוֹל. וְלִמְקוֹם שֶׁמַּיִם אַחֲרוֹנִים חוֹזְרִין — לְשָׁם בְּרָכָה חוֹזֶרֶת. מְסַיַּיע לֵיהּ לְרַב, דְּאָמַר רַבִּי חִיָּיא בַּר אָשֵׁי אָמַר רַב: כׇּל הַנּוֹטֵל יָדָיו בָּאַחֲרוֹנָה תְּחִלָּה — הוּא מְזוּמָּן לִבְרָכָה. רַב וְרַבִּי חִיָּיא הֲווֹ יָתְבִי בִּסְעוֹדְתָּא קַמֵּיהּ דְּרַבִּי, אֲמַר לֵיהּ רַבִּי לְרַב: קוּם, מְשִׁי יְדָךְ. חַזְיֵיהּ דְּקָא מְרַתֵּת. אֲמַר לֵיהּ: בַּר פַּחֲתֵי, ״עַיֵּין בְּבִרְכַּת מְזוֹנָא״ קָאָמַר לָךְ.
On the topic of meals, the Gemara relates the following: The Exilarch said to Rav Sheshet: Although you are elderly Sages, the Persians are more expert than you with regard to the required etiquette at meals. The Persian custom is that when there are two divans on which they would recline, the greater of the two people reclines first and the person second to him in importance reclines on the divan above him, alongside his head. When there are three divans, the greatest of the three reclines on the middle divan, the one second to him in importance reclines on the divan above him, and the one third to him in importance reclines on the divan below the greatest of the three. Rav Sheshet said to the Exilarch that the custom is flawed. If the greater wishes to speak with the one second to him in importance who is reclining above his head, he must straighten up and sit and only then will he be able to speak to him. The Exilarch answered: The Persians are different, as they signal and communicate with hand gestures, especially during mealtimes, so there is no need to sit up. Rav Sheshet asked the Exilarch about the Persian practice with regard to the first waters. When washing hands before the meal, from where do they begin? The Exilarch said to him: They begin from the greatest. Rav Sheshet asked: If that is so, should the greatest person present sit and keep his hands clean and wait until everyone has washed so that they may all be served? The Exilarch said to him: They bring him his table [takka] immediately, as the custom was that each person ate at his own private table, and they brought the table before the greatest person present immediately after he washed so that he need not wait for the others. Rav Sheshet asked the Exilarch about the Persian practice with regard to the final waters. When washing hands after the meal, from where do they begin? The Exilarch said to him: They begin with the least significant of the attendees. Rav Sheshet said: If so, should the greatest person present sit with dirty hands until everyone washes his hands? The Exilarch said to him: They do not remove the table from before him until the water reaches him; he can continue eating while the others are washing. Rav Sheshet said: In terms of conduct at a meal, I know a baraita, as it was taught: What is the order of reclining? When there are two divans on which they would recline, the greater of the two people reclines first, and the person second to him in importance reclines on the divan below him. When there are three divans, the greatest of the three reclines first, on the middle divan, the one second to him in importance reclines on the divan above him, and the one third to him in importance reclines on the divan below the greatest of the three. The first waters before the meal, they begin with the greatest person present. The final waters; when they are five people, they begin with the greatest person present. When they are more than that, even one hundred, they begin the final waters with the least significant of the attendees until they reach the five greatest present, at which point they return and begin with the greatest present. And to the place that the final waters return the blessing also reverts, and the greatest present, the first among the final five to wash his hands, recites Grace after Meals. This baraita supports the opinion of Rav, as Rabbi Ḥiyya bar Ashi said that Rav said: Whoever washes his hands first at the end of the meal is designated to recite the blessing of Grace after Meals. Similarly, the Gemara relates: Rav and Rabbi Ḥiyya were seated at a meal before Rabbi Yehuda HaNasi. Rabbi Yehuda HaNasi said to Rav: Stand, wash your hands. Rabbi Ḥiyya saw that Rav was trembling in fear that perhaps he had conducted himself improperly during the meal and therefore had to wash his hands. Rabbi Ḥiyya said to him: Son of noblemen, he is saying to you to review Grace after Meals, as the first to wash his hands after the meal is honored with leading the blessing.