Esther

D Portal:Mecelle - Mecelle(Türkî) -Majalla (Eng) -Mecelle/English - Mejelle - המג'לה (İbranî) . MEDŽELLE (Bosnian) . Medjelle Meğelle Mecelle-'i Ahkâm-ı'Adlīye ,Majallah el-Ahkâm-ı-Adliya, مجلة الأحكام العدلية . Mecelle/Arabî - مجلة Mecelle/Arabi- Mecelle/Fihrist - Mecelle/Fransızca Kodifikasyon hareketleri .MKK/Düz Metin linkli

D Şablon:Mecelle/Mukaddime . MKK. 1.Kitap:Büyu' . 2.Kitap: .3.Kitap:. 4.Kitap:.5.Kitap:. 6.Kitap:. 7.Kitap:.8.Kitap:. 9.Kitap:. 10.Kitap:Şirket 11.Kitap. 12.Kitap:. 13.Kitap:.14.Kitap:İbra 15.Kitap:Dava KBVT. 16.Kitap:Kaza Mecelle/Resimler

D .
Son: İfade-i mahsusa - Mecelle Cemiyetinin mazbatasıdır osmanlıca Ahmet Cevdet Paşa...Son:MC/1 MC/2... MKK Mecellenin Külli Kaideleri.... KSVİ KİTÂBÜ'S-SULH VE'L-İBRÂ KİTÂBÜ'S-SULH VE'L-İBRÂ/Düz Metin..... Kitab-ı İkrar.... Kitab-ı Dava Kitab-ı Dava/Düz metin..... KBVT Kitab-ı Beyyinat ve Tehalif Şablon:KBVT... Kitab-ı Dava Şablon:Kitab-ı Dava.... Kitab-ı İkrar Şablon:Kitab-ı İkrar.... KBVT.... Kitab-ı Kaza Şablon:Kitab-ı Kaza Kitab-ı Kaza/Günümüz Türkçesiyle... Şablon:Kitâbü'l- vekalet Kitâbü'l-Vekâle..... KİTAB-I VEDİA züfer görüşlerine 5. kitapta yer verip tepki çekmesi üzerine mecelle'nin 6. kitabının hazırlandığı komisyondan birtakım entrikalarla uzaklaştırılır ve mecelle'nin en kötü kitabı da bu 6. kitaptır. bakarlar ki o'nsuz ellerine yüzlerine bulaştıracaklar, kendisini geri çağırırlar ve o kötü hazırlanan 6. kitap (kitab'ül vedia) toplatılır. Mecelle/Eleştiriler Mecelle/Mütealalar Mecelle/Mutealalar/Ebul Ula Mardin Mecelle cemiyeti Mecelle/Eşi sözlük seçmeleri MECELLE’NİN TA’DİL EDİLEN MADDELERİNİN İSLAM HUKUKU AÇISINDAN DEĞERLENDİRİLMESİ

Mecelle/Günümüz Türkçesiyle İzah güzel Yetkin de çıkmış

Mecelle/Vecizeler Mecelle/BİBLİYOGRAFYA Mecelle/Hazırlanışı Mecelle/Mutealalar/Ebul Ula Mardin

ESK/Mecelle ESK/Mecelle/1-100 ESK/Mecelle/1-100/Kelime İzahlı Mecelle’nin üslûbu bir kânun kitabi olarak sâheserdir. Fesâhet ve belâgatla yazilmistir. Bilhassa basindaki 99 fikih kâidesinin çogu, dilimize ezberlenmesi kolay cümleler hâlinde girmistir. Bunlarda Ahmed Cevdet Pasanin akici ve düzgün ifâdesi hissedilmektedir. Fakat o devrin Türkçesi hakkinda ve o konularda bilgisi olmayanlar Mecelle’yi kolayca anlayamazlar. Mecelle’nin basindaki küllî (genel) kâidelerin çoğu, Islâm fakihlerinden Ibn-i Nüceym’in Esbah ve’n-Nezâir adli eseriyle Mecâmi Serhi’nden alinmistir. --- Mecelle/Fransızca Mecelle/Arabî

Osmanlıca Mecelle Mecellenin ilk 100 maddesi/Osmanlıca Osmanlıca PDF mecelle

مجلة احكام عدلى Arapçası

Mecelle Esbâb-ı Mûcibe Mazbatası

Mecelle/Sadaretin Arzı ve İrade-i Seniyye

Mecelle/Mukaddime Majalla/Introduction Majalla/Part I

Mecelle'den seçme hükümler güzel medeni kanun hükümleri

Mecelle/Fransızca Mecelle/Rumca Mecelle/Boşnakça Mecelle/Osmani Mecelle/Türki Mecelle/Farisi Mecelle/Arabî Mecelle/English

• İddianame için: mütevatirin aleyhine Beyyine kabul olunmaz. Madde 73.md Hatası zahir olan zanna itibar yoktur

ŞERHLER:Mecelle şerhi Mecelle/Şerhleri MM hocası Atıf Bey şerhi - Archive org Atif bey mecelle Şerhi

Mecelle/VP Mecelle/WP Mecelle/WP Arabi

Mecelle-i Ahkam-ı Adliye

Tafsili Mecelle İcmali Mecelle İzahlı Mecelle Mecelle Taramaları

Mecal Mecal-ı şahsi Mecellat Megillah [1] Ester Esther Aşir Aşur Aysu Esau Isaiah Book of Esther [2] Ester kitabı [3]) :Hz.Muhammed as hakkında haberler vardır. İbni Kesir Peygamber olduğunu söyler.

D . Mecelle/Şerhleri Ali Haydar Efendi , Dürerül-Hukkâm (Osmanlica) Haci Resid Pasa , Rûhul-Mecelle , Mes’ud Efendi (Kayseri Müftüsü ) Mir’atül-Mecelle (Arapça ) G. Snopian (Fransiz Yazar) , Code Civil Ottoman

D . 50. Md şablonu güzel. MKK. MKK1 . MKK/1-25.MKK/1-30.MECELLE. MC/Mukaddime MAKALE-İ ÛLÂ; İLM-i FIKHIN TARİF VE TAKSİMİ HAKKINDADIR . Definition of Jurisprudence: MC/1 . MC/2 . MC/3 . MC/4 . MC/5 . MC/6 . MC/7 . MC/8 . MC/9 . MC/10 . MC/7 MC/8 MC/9 MC/10 MC/11 MC/12 MC/13 MC/14 MC/15 MC/16 MC/17 MC/18 MC/19 MC/20 MC/21 MC/22 MC/23 MC/24 MC/25
MAKALE-İ SANİYE; KAVÂİD-İ FIKHİYYE BEYÂNINDADIR MC/2 - Bir işden maksad ne ise hüküm ona göredir. Yani bir iş üzerine terettüb edecek hüküm ol işten maksat ne ise ona göre olur.MC. 170, 769, 1240.; TMK. 1, 2, 3, 84, 114, 125.; TBK. 18, 20, , 41, 43, 48, 82, 83.; ZGB. 2., 3.; BGB. 157, 242, 932.; TCK. 45 MC/3 - Ukûdda itibar makâsıt ve maâniyedir, elfâz ve mebâniye değildir.MC. MC/262, MC/389, MC/648.; TMK. ı, 2, 3.; TBK ı, 18,25, 26, 154, 165, 178, 505.; MH. 314, Madde 4 - Şek ile yakin zâil olmaz.MC. MC/5, MC/6, MC/7, MC/8, MC/9, MC/10, MC/11, MC/12. Madde 5 - Bir şeylin bulunduğu hal üzere kalması asıldır.MC. MC/6, MC/10, MC/1685, MC/1776, MC/1777.; TMK IS Madde 6 - Kâdim kıdemi üzere zikrolunur.MC. MC/166, MC/1224, MC/1197.; MH. 48; TBK. 125 - 140. Madde 7- Zarar kadim olmaz.MC. MC/6 , MC/166, MC/1166, MC/1224; MH. 48.; TBK. 125 - 140. Madde 8 - Berâ'et-i zimmet asıldır.MC. MC/9, MC/612. Madde 9 — Sıfât-ı ârizada asl olan ademdir.MC/8, MC/332 Madde 10 — Bir zamanda sabit olan şeylin hilâfina delil olmadıkça bekâsıyla hükmolunur. MC MC/5, MC/1621, MC/1592. Madde 11 - Bir emr-i hâdisin akreb-i evkâtına izâfeti asıldır. MC MC/10, MC/5, MC/8; HUMK 299. Madde 12 - Kelâmda asl olan manây-ı hakîkîdir.MC. MC/13, MC/60, MC/61.; TMK ı, 2; TBK18. Madde 13 - Tasrih mukâbelesinde delâlete i'tibar yokdur.MC. MC/12, MC/772.; TBK. ı. 2:, HUMK. 234, Madde 14 - Mevrid-i nassda ictihâda mesâğ yoktur.MC. MC/15, MC/16, MC/167.; TMK. ı, 2; TBK 18. Madde 15 - Alâ hilâfi'l-kıyâs sâbit olan şey sâire makîsün-aleyh olamaz.MC. MC/14, MC/16. MC/1659. Madde 16 - İctihâd ile ictihâd nakz olmaz.MC. MC/14, MC/15.; TMK. 1; TCK. 44 Madde 17 - Meşakkat tesyîri celbeder.MC. MC/18, MC/19, MC/20, MC/205, MC/223, MC/396, MC/799.; TMK. 2 Madde 18 - Bir iş zîk oldukda müttesi olur.MC. MC/17. Madde 19 - Zarar ve mukâbele bi'z-zarâr yokdur.MC. MC/20, MC/25, MC/26, MC/27, 28, MC/29.; TMK. 41, 61, vd; Madde 20 - Zarar izâle olunur.MC. MC/19, MC/21, MC/22, MC/25, MC/26, MC/27, MC/28, MC/29, MC/30, MC/32, MC/998, MC/1201.; TBK 41 vd. Madde 21 - Zarûretler memnû' olan şeyleri mübah kilâr. MC. MC/22, MC/96, MC/97, MC/1007.; TBK. 52; TCK 49-50, 516/4. Madde 22 - Zarûretler kendi mikdarlarınca takdir olunur.MC.MC/21, MC/23.; TBK. 52; TCK. 49-50, 516/4 Madde 23 - Bir özür için câiz olan şey ol özrün zevâliyle bâtıl olur.MC. MC/22, MC/517. Madde 24 - Mâni' zâil oldukda memnû' avdet eder.MC. MC/19, MC/335, MC/345, MC/347, MC/372, MC/869, MC/870, MC/1647, MC/1653, MC/1654. Madde 25 - Bir zarar kendi misliyle izâle olunamaz.MC. MC/26, MC/27, MC/28, MC/29, MC/31, MC/965, MC/1141, MC/1288, MC/1312.; TCK 49-50, 516/4; TBK 52

D MKK/25-50 Madde 25 - Bir zarar kendi misliyle izâle olunamaz. MC. MC/26, MC/27, MC/28, MC/29, MC/31, MC/965, MC/1141, MC/1288, MC/1312.; TCK 49-50, 516/4; TBK 52 Madde 26 - Zarar-ı âmmı def için zarar-ı has ihtiyâr olunur. MC. MC/20, MC/27, MC/28, MC/29, MC/1325. Madde 27 - Zarar-ı eşedd zarar-ı ehaf ile izâle olunur. MC. MC/25, MC/26, MC/20, MC/902, MC/906, MC/1044, MC/1224, MC/1440.; TMK. 656, 661 vd. Madde 28 - iki fesâd te'âruz etdikde ehaffí irtikâb ile a'zamının çaresine bakılır. MC. MC/20, MC/25, MC/26, MC/27, MC/29, MC/902.; TMK. 656, 661 vd. Madde 29 - Ehven-i şerreyn ihtiyâr olunur. MC. MC/21, MC/22, MC/26, MC/27, MC/28, MC/902.; TMK. 656, 661 vd. Madde 30 - Def'-i mefâsid celb-i menâfi'den evlâdır. Madde 31 -Zarar bi-kadari'l-imkân def olunur. MC. MC/28, MC/29, MC/30, MC/532, MC/533.; TMK. 656 ve 661. Bu maddede bahsedilen kıyas, İslâm Huküku'nun ana kaynaklarından birisidir. Bibliyografi Ali Haydar, Mecelle şerhi, 1/67, Ömer Nasuhi, Hukûk-l İslâmiye, 1/171, vd. Zeydan, age. sil. vd. Madde 32 - Hâcet umûmî olsun husûsî olsun zarûret menzilesine tenzîl olunur. Bey ' bili-vefânın tecvîzi bu kabîldendir ki Buhara ahâlîsinde borç tekessür etdikçe görülen ihtiyaç üzerine bu mu'âmele mer'iyyü'l-icrâ olmuştur. MC. MC/21, MC/118, MC/205, MC/213, MC/396, MC/420. Madde 33 - Iztırar gayrın hakkını ibtâl etmez. Binâen-alâ-zâlik bir adam aç kalıb da birinin ekmeğini yese ba'dehû kıymetini vermesi lazım gelir. MC. MC/400, MC/1007.; TCK: 49-50/4; TBK. 52 Madde 34 - Alması memnû' olan şeyin vermesi dahi memnû' olur. TCK 64 67 MC MC/35 tbk 50 Madde 35 - İşlenmesi memnû' olan şeyin istenmesi dahi memnû' olur. TCK 64-67.; TBK 50.; MC. MC/34, MC/1818. Madde 36 - Âdet muhakkemdir. Yani hükm-i şer'iyi isbât için örf ve âdet hakem kılınır. Gerek âmm olsun ve gerek hâs olsun. MC. MC/37, MC/38, MC/39, MC/40, MC/41, MC/42, MC/43, MC/44, 45, MC/230, MC/251, MC/291, MC/450, MC/460, MC/469, MC/574, MC/575, MC/576, MC/1340, MC/1790, MC/188, MC/354, MC/495, MC/555, MC/622, MC/829.; TMK. 1/1, 590/11, 592/281, 285, 420, 423. Madde 37 - Nâsın isti'mâli bir hüccetdir ki anınla amel vâcib olur. I'MK ı; MC. MC/36, MC/168, MC/389, MC/495. Madde 38 - Âdeten mümteni' olan şey hakîkaten mümteni' gibidir. MC. MC/36, MC/37, MC/39, MC/40, MC/1589, MC/1629. Madde 39 - Ezmanın tegayyürü ile ahkâm'ın tagayyürü inkâr olunamaz. MC. MC/36, MC/37, MC/38, MC/40, MC/244, MC/326, MC/596, MC/1716. Madde 40 - Âdetin delâletiyle ma'ânîy-ı hakîkî terk olunur. MC. MC/12, MC/36, MC/37, MC/38, MC/39, MC/61, MC/82, MC/912, MC/1584.; TMK ı, 2.; TBK. 18 Madde 41- Âdet ancak muttarid yâhut galip oldukda mu'teber olur. MC. MC/36, MC/37, MC/38, MC/39, MC/40, MC/42, MC/240.; TMK ı Madde 42 - İ'tibâr galib-i şâyi'adır, nâdire değildir. MC. MC/41, MC/987.; TMK ı; HUMK 238 Madde 43 - Örfe ma'rûf olan şey şart kılınmış gibidir. TMK 1; TTK ı; MC. MC/36, MC/37, MC/41, MC/42, MC/461, MC/563, MC/596, MC/871 Madde 44 - Beyne't-tüccâr ma'rûf olan şey beynlerinde meşrût gibidir. MC. MC/36, MC/37, MC/38, MC/790, MC/1463.; TMK 1/1, 2; TBK 18 Madde 45 - Örf ile ta'yîn nass ile ta'yîn gibidir, MC. MC/43, MC/44, MC/527, MC/528, MC/816, MC/1498, MC/1499.; TMK ı Madde 46 - Mâni' ve muktazi teâruz etdikde mâni' takdîm olunur. Binâen-alâ-zâlik bir adam borçlusu yedinde merhûn olan malını âhara satamaz. MC. MC/337, MC/350, MC/397, MC/96-MC/1192, MC/590-MC/1725, MC/756-MC/1192-MC/747, MC/1192-MC/1197, MC/1598-MC/1601. Madde 47 - Vücudda bir şeye tâbi' olan hükümde dahi ana tâbi' olur. tılmış olur. MC. MC/48, MC/50, MC/236, MC/903.; TMK. 619-622 Madde 48 - Tâbi' olan şeye ayrıca hüküm verilmez. Meselâ bir hayvanın karnındaki yavrusu ayrıca satılamaz. MC. MC/47, MC/216, MC/224, MC/856.; TMK. 619-622 Madde 49 - Bir şeye mâlik olan kimse ol şeyin zarûriyyâtmdan olan şeye dahi mâlik olur. Meselâ, bir hâneyi satın alan kimse ana mûsil olan tarîka dahi mâlik olur. MC. MC/232, MC/1194 Madde 50 - Asıl sâkıt oldukda fer' dahi sâkıt olur. MC. MC/81, MC/661, MC/662, MC/1527, MC/1530

D MKK; MKK3 MKK/51-75

D. MKK/75-100. MKK/4

Adobe Post 20190711 080718 — Majalla/English

D Şablon:Majalla bakınız .Portal:Mecelle. Majalla. Mecelle/English [4]
AL-MAJALLA AL AHKAM AL ADALIYYAH (The Ottoman Courts Manual (Hanafi)) The Journal of The Verdicts of The Justice Mecelle/Dictionary ENG word .Mecelle/İngilizce/Düz metin Majalla 1. Sale (BUYU' 101-403 ). 2.Majalla/Book II BOOK II:Hire 404-611 . BOOK III: GUARANTEE

INTRODUCTION Definition and Classification of Turkic Jurisprudence MAXIMS OF TURKIC JURISPRUDENCE BOOK I BOOK II BOOK III BOOK IV BOOK V BOOK VI BOOK VII BOOK VIII BOOK IX BOOK X BOOK XI BOOK XII BOOK XIII BOOK XIV BOOK XV BOOK XVI

Mecelle/Fransızca Mecelle/Arabî Mecelle/Osmani Anadoluda hukuk bilinci

Azerbaycan Cumhuriyetinin Mülk Mecellesi

Motivasyon_Etkinliği_-_Yazar_Hayati_İnanç_ile_"Mecelle_ve_Ahmet_Cevdet_Paşa" — Motivasyon Etkinliği - Yazar Hayati İnanç ile "Mecelle ve Ahmet Cevdet Paşa"

This article is about the heroine of the Book of Esther. For the book of Esther, see Book of Esther. For other uses, see Esther (disambiguation).

Dosya:Esther haram.jpg

Queen Esther (1878) as imagined by Edwin Long.

Esther (Dosya:Loudspeaker.svg IPA: /ˈɛstərIPA: /; Hebrew: אֶסְתֵּר, Modern Ester Tiberian ʼEstēr), born Hadassah, is the eponymous heroine of the Biblical Book of Esther. According to the Bible, she was a Jewish queen of the Persian king Ahasuerus. While Ahasuerus was traditionally identified with Xerxes I during the time of the Achaemenid empire, many historians now believe that Esther was the queen of Persia under a later king of Persia, during the time of the Sassanid empire.^[1]^[2] Her story is the basis for the celebration of Purim in Jewish tradition.

Biblical story[]

Ana madde: Book of Esther

King Ahasuerus held a 180-day feast in Susa (Shoushan). He ordered his queen, Vashti, to appear before him and his guests wearing no veil, which was dishonorable, to display her beauty by only wearing her crown. But when the attendants delivered the king's command to Queen Vashti, she refused to come. Furious at her refusal to obey, the king asked his wise men what should be done. One of them said that all the women in the empire would hear that "The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not." Then the women of the empire would despise their husbands. And this would cause many problems in the kingdom. Therefore it would be good to depose her.^[3]

To find a new queen suitable to King Ahasuerus, it was decreed that beautiful young virgins be gathered to the palace from every province of his kingdom. Each woman underwent twelve months of beautification in his harem, after which she would go to the king. When the woman's turn came, she was given anything she wanted to take with her from the harem to the king's palace. She would then go to the king in the evening, and in the morning go to the harem where the concubines stayed. She would not return to the king unless he was pleased enough with her to summon her again by name.^[4]

For his wife and queen, King Ahasuerus chose Esther, an orphan raised by her cousin^[5] Mordecai, to replace the recalcitrant queen Vashti. Esther was originally named Hadassah, meaning myrtle, and received her name of Esther — a form of the Persian name Satarah, meaning star — when she entered the royal harem.

"Esther 2:7 And he brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter." Esther was the daughter of a Benjamite, Abihail. When Cyrus gave permission for the exiles to return unto Jerusalem she stayed with Mordecai.

Shortly, when Mordecai was sitting at the king's gates, he overheard two of the king's officers guarding the gates plotting to assassinate the king. Mordecai let Esther know, and she warned the king about it, and Mordecai was given credit. The two conspirators were hanged on a gallows.

Soon after this, the king granted Haman the Agagite,^[6] one of the most prominent princes of the realm, special honours. All the people were to bow down to Haman when he rode his horse through the streets. All complied except for Mordecai, a Jew, who would bow to no one but his God. This enraged Haman, who, with his wife and advisers, plotted against the Jews, making a plan to kill and extirpate all Jews throughout the Persian empire, selecting the date for this act by the drawing of lots (Esther 3:7). After laying charges of sedition against the Jews, Haman gained the king's approval to write a decree for their destruction; offering ten thousand silver talents to the king for approval of this plan, but the king refused to take them (Esther 3:9-11).

Mordecai tore his robes and put ash on his head (signs of mourning or grieving/anguish) on hearing this news. Esther sent clean clothes to him, but he refused them, explaining that deliverance for the Jews would come from some other place, but that Esther would be killed if she did not do what she could to stop this genocide — by talking to the king. Esther was not permitted to see the king unless he had asked for her, otherwise she could be put to death. Esther was terrified of this (she had not been called to the king in 30 days), so she and her maid-servants and her people the Jews of Persia fasted earnestly for three days before she built up the courage to enter the king's presence. He held out his scepter to her, showing that he accepted her visit. Esther requested a banquet with the king and Haman. During the banquet, she requested another banquet with the king and Haman the following day.

Dosya:Rembrandt Harmenszoon van Rijn- Assuerus, Haman and Esther.JPG

"Ahasuerus and Haman at Esther's Feast," by Rembrandt

After the banquet Haman ordered a gallows constructed, Şablon:Convert/LoffAoffDbSoff high, on which to hang Mordecai. Meanwhile, the king was having trouble sleeping, and had some histories read to him. From the reading the king remembered that Mordecai had saved him from an assassination attempt, and had received no reward in return. Early the next morning, Haman came to the king to ask permission to hang Mordecai, but before he could, the king asked him "What should be done for the man whom the king delights to honor?" Haman thought the king meant himself, so he said that the man should wear a royal robe and be led on one of the king's horses through the city streets proclaiming before him, "This is what is done for the man the king delights to honor!" The king thought this well, then asked Haman to lead Mordecai through the streets in this way, to honor him for previously telling the king of a plot against him. After doing this, Haman rushed home, full of grief. His wife said to him, "You will surely come to ruin!"

That night, during the banquet, Esther told the king of Haman's plan to massacre all Jews in the Persian Empire, and acknowledged her own Jewish ethnicity. And even worse after returning from the royal gardens he found Haman laid across the couch on Esther which further enraged him (Esther 7:8). The king was enraged and ordered Haman to be hanged on the gallows he had built for Mordecai. The king then appointed Mordecai as his prime minister, and gave the Jews the right to defend themselves against any enemy. The king also issued a second edict allowing the Jews to arm themselves, and kill not only their enemies but also their enemies' wives and children, as well as partake of the plunder (Esther 8:11). This precipitated a series of reprisals by the Jews against their enemies. This fight began on the 13th of Adar, the date the Jews were originally slated to be exterminated. The Jews went on to kill only their would-be executioners, and not their wives and children, altogether eight hundred killed in Susa alone, 75,000 in the rest of the empire. The Jews also took no plunder (Esther 9:10,9:15-16).

Jews established an annual feast, the feast of Purim, in memory of their deliverance. According to traditional rabbinic dating, this took place about fifty-two years after the start of the Babylonian Exile.^{[citation needed]}

Origin and meaning[]

According to Esther 2:7, Esther was originally named Hadassah. Hadassah means "myrtle" in Hebrew. It has been conjectured that the name Esther is derived from a reconstructed Median word astra meaning myrtle.^[7]

An alternative view is that Esther is derived from the theonym Ishtar. The Book of Daniel provides accounts of Jews in exile being assigned names relating to Babylonian gods and "Mordecai" is understood to mean servant of Marduk, a Babylonian god. "Esther" may have been a different Hebrew interpretation from the Proto-Semitic root "*?aθtar- 'morning/evening star'",^[8] which descended with the /th/ into the Ugaritic Athtiratu^[9] and Arabian Athtar.^[10] The derivation must then have been secondary for the initial ayin to be confused with an aleph (both represented by vowels in Akkadian), and the second consonant descended as a /s/ (like in the Aramaic asthr "bright star"), rather than a /sh/ as in Hebrew and most commonly in Akkadian.

Wilson, who identified Ahasuerus with Xerxes I and Vashti with Amestris, suggested that both "Amestris" and "Esther" derived from Akkadian Ammi-Ishtar or Ummi-Ishtar.^[11] Hoschander alternatively suggested Ishtar-udda-sha ("Ishtar is her light") as the origin with the possibility of -udda-sha being connected with the similarly sounding Hebrew name Hadassah. These names however remain unattested in sources, and come from the original Babylonian Empire from 2000 BCE,^{[citation needed]} not the Chaldean Empire or Persian Empire of the Book of Esther.^{[citation needed]}

The Targum^[12] connects the name with the Persian word for "star", ستاره setareh, explaining that Esther was so named for being as beautiful as the Morning Star. In the Talmud (Tractate Yoma 29a), Esther is compared to the "morning star", and is considered the subject of Psalm 22, because its introduction is a "song for the morning star."

Interpretations[]

Further information: Esther in rabbinic literature

Esther is considered a prophet in Judaism, and is commemorated as a matriarch in the Calendar of Saints of the Lutheran Church - Missouri Synod on May 24.

Dianne Tidball argues that while Vashti is a "feminist icon", Esther is a post-feminist icon.^[13]

Abraham Kuyper notes some "disagreeable aspects" to her character — that she should not have agreed to take Vashti's place, that she refrained from saving her nation until her own life was threatened, and that she carries out bloodthirsty vengeance.^[14]

Persian culture[]

Dosya:Tomb of Esther and Mordechai exterior.jpg

The Shrine of Esther and Mordechai in Hamedan, Iran

Dosya:Tomb of Ester and Mordechai interior.jpg

Tomb of Ester and Mordechai

Given the great historical link between Persian and Jewish history, modern day Persian Jews are referred to as "Esther's Children". A building known as the Tomb of Esther and Mordechai is located in Hamadan, Iran.,^[15] although the village of Kfar Bar'am in northern Israel also claims to be the burial place of Queen Esther^{[citation needed]}.

Modern retelling[]

The Italian Renaissance poet Lucrezia Tornabuoni chose Esther as one of biblical figures on which she wrote poetry.^[16]
In 1689, Jean Baptiste Racine wrote Esther, a tragedy, at the request of Louis XIV's wife, Françoise d'Aubigné, marquise de Maintenon.
In 1718, Handel wrote the oratorio Esther based on Racine's play.
In 1958, a book entitled "Behold Your Queen!", was written by Gladys Malvern, and illustrated by her sister, Corinne Malvern. It was chosen as a selection of the Junior Literary Guild.
The play entitled Esther (1960), written by Welsh dramatist Saunders Lewis, is a retelling of the story in Welsh.
A movie about the story, Esther and the King
1962 musical entitled Swan Esther was written by J. Edward Oliver and Nick Munns and has been performed by the Young Vic and some amateur groups.
A 1978 miniseries entitled The Greatest Heroes of the Bible starred Victoria Principal as Esther, Robert Mandan as Xerxes, and Michael Ansara as Haman.
Episode 25 of the 1981 anime series Superbook involves this story.
The novel 'Hadassah' by J. Francis Hudson (Lion Publishing 1996) integrates the Biblical narrative with ancient Greek accounts of the reign of Xerxes (Ahasuerus).
A 1986 Israeli film directed by Amos Gitai entitled Esther.
A 1999 TV movie from the Bible Collection that follows the biblical account very closely, Esther, starred Louise Lombard in the title role and F. Murray Abraham as Mordecai.
In 2000, VeggieTales, a company that uses CGI vegetables to teach children lessons from the Bible in a comical way, released Esther... The Girl Who Became Queen.
In May 2005 the musical Luv Esther was first shown. It is written by Ray Goudie.
A 2006 movie about Esther and Ahasuerus, entitled One Night with the King, stars Tiffany Dupont and Luke Goss. It was based on the novel Hadassah: One Night with the King by Tommy Tenney and Mark Andrew Olsen.
In the 2006 Melbourne Fringe Festival, The Backyard Bard toured a Biblical Storytelling production of 'Esther', featuring four women storytellers telling the story word-for-word from the Biblical account.
In the anime Trinity Blood Esther is the main character, a nun with a star on her side. She is prophesied to be "the morning star" who will lead the people to peace.
In the 2008 HBO television movie Recount, Florida Secretary of State Katherine Harris (portrayed by Laura Dern) compares herself to Queen Esther, of whom she says "was willing to sacrifice herself to save the lovely Jewish people."
Esther is one of the five heroines of the Order of the Eastern Star.
Esther (opera) was composed by Hugo Weisgall.
Debra Spark's 2009 Novel, Good for the Jews is a modern day retelling of Esther set in Madison, Wisconsin.
On March 8, 2011, The Maccabeats released a music video called "Purim Song"^[17]
"A Reluctant Queen" by Joan Wolf is a fictionalized re-telling of Esther's story.

References[]

↑ The book of Esther in modern research, Continuum International Publishing Group, 2003, edited by Leonard Jay Greenspoon, Sidnie White Crawford
↑ Encyclopedia of Judaism, By Sara E. Karesh, Mitchell M. Hurvitz, page 387
↑ Esther 1:16-20
↑ Esther 2:14
↑ Esther 2:7
↑ A descendant of the Amalekite people,of King Agag, whom King Saul of Israel was commanded by the prophet Samuel to utterly destroy because of their wickedness; but Saul chose to spare their king instead.(1Samuel 15:1-33) Haman's hatred of the Jews may have had its root in this event.
↑ John Barton, John Muddiman, The Oxford Bible commentary, entry Esther, Oxford University Press, 2001
↑ John Huehnergard, "Appendix 1: Afro-Asiatic," In The Languages of Syria-Palestine And Arabia, edited by Roger D. Woodard, 225-246. New York: Cambridge University Press, 2008: 243.
↑ Aïcha Rahmouni, Divine Epithets in the Ugaritic Alphabetic Texts, Handbook of Oriental Studies. Section 1, The Near and Middle East. Translated by J.N. Ford (Leiden, 2007), 86.
↑ Joseph Offord, "The Deity of the Crescent Venus in West Asia," JRAS (1915): 198.
↑ NeXtBible Study Dictionary, entry Ahasbai
↑ Targum to Esther 2:7
↑ Dianne Tidball, Esther: A True First Lady. Christian Focus Publications, 2001.
↑ Abraham Kuyper, Women of the Old Testament (Grand Rapids: Zondervan, 1941), 175-176.
↑ wikimapia
↑ {{{başlık}}}.
↑ "‪The Maccabeats - Purim Song‬‏". YouTube. http://www.youtube.com/watch?v=kgJInVvJSZg&feature=player_embedded. Retrieved 2011-08-09.

External links[]

Şablon:Purim Footer

be:Эсфір, дачка Амінавада cy:Esther de:Königin Ester et:Ester es:Ester (Biblia) fa:استر (کتاب) fr:Esther (Bible) ko:에스텔 id:Ester anak Abihail it:Ester (Bibbia) he:אסתר המלכה lt:Estera mt:Ester ja:エステル (聖書) nn:Estér pl:Estera pt:Ester ru:Есфирь sk:Ester (biblická postava) fi:Ester ta:எஸ்தர் (நூல்) uk:Есфір vi:Esther yi:אסתר diq:Ester zh:以斯帖

[1] The book of Esther in modern research, Continuum International Publishing Group, 2003, edited by Leonard Jay Greenspoon, Sidnie White Crawford

[2] Encyclopedia of Judaism, By Sara E. Karesh, Mitchell M. Hurvitz, page 387

[3] Esther 1:16-20

[4] Esther 2:14

[5] Esther 2:7

[agagite-6] A descendant of the Amalekite people,of King Agag, whom King Saul of Israel was commanded by the prophet Samuel to utterly destroy because of their wickedness; but Saul chose to spare their king instead.(1Samuel 15:1-33) Haman's hatred of the Jews may have had its root in this event.

[7] John Barton, John Muddiman, The Oxford Bible commentary, entry Esther, Oxford University Press, 2001

[8] John Huehnergard, "Appendix 1: Afro-Asiatic," In The Languages of Syria-Palestine And Arabia, edited by Roger D. Woodard, 225-246. New York: Cambridge University Press, 2008: 243.

[9] Aïcha Rahmouni, Divine Epithets in the Ugaritic Alphabetic Texts, Handbook of Oriental Studies. Section 1, The Near and Middle East. Translated by J.N. Ford (Leiden, 2007), 86.

[10] Joseph Offord, "The Deity of the Crescent Venus in West Asia," JRAS (1915): 198.

[11] NeXtBible Study Dictionary, entry Ahasbai

[12] Targum to Esther 2:7

[13] Dianne Tidball, Esther: A True First Lady. Christian Focus Publications, 2001.

[14] Abraham Kuyper, Women of the Old Testament (Grand Rapids: Zondervan, 1941), 175-176.

[15] wikimapia

[16] {{{başlık}}}.

[17] "‪The Maccabeats - Purim Song‬‏". YouTube. http://www.youtube.com/watch?v=kgJInVvJSZg&feature=player_embedded. Retrieved 2011-08-09.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

[16]

[17]

g • t • d Prophets in the Hebrew Bible
Pre-Patriarchs (Bible)	Abel · Kenan · Enoch · Noah (rl) · Eber
Patriarchs and Matriarchs	Abraham · Isaac · Jacob · Joseph · Sarah (rl) · Rebecca · Rachel · Leah
Israelite prophets in the Torah	Moses (rl) · Aaron · Miriam · Eldad & Medad · Phinehas
Prophets mentioned in the First Prophets	Joshua · Deborah · Eli · Elkanah · Hannah · Abigail · Samuel · Gad · Nathan · David · Solomon · Jeduthun · Ahiyah · Elijah · Elisha · Shemaiah · Iddo · Azariah · Hanani · Jehu · Micaiah · Jahaziel · Eliezer · Zechariah ben Jehoiada · Oded · Huldah · Uriah · Hilkiah
Major Prophets	Isaiah (rl) · Jeremiah · Ezekiel · Daniel (rl)
Minor Prophets	Hosea · Joel · Amos · Obadiah · Jonah (rl) · Micah · Nahum · Habakkuk · Zephaniah · Haggai · Zechariah · Malachi
Noahide prophets	Beor · Balaam · Job (rl) · Eliphaz · Bildad · Zophar · Elihu
Other prophets	Amoz · Beeri · Baruch · Buzi · Mordecai · Esther (rl)
Italics denote that the status as a prophet is not universally accepted. · rl are articles dealing with the prophet within Rabbinic Literature.

Esther

İçindekiler