에스라 2:71의 미드라쉬

R. Jose b. R. Hanina said: There are people [whose names are handsome and whose deeds are ugly;] <There are> those whose names are ugly and whose deeds are handsome; there are those whose names are handsome and whose deeds are handsome; there are those whose names are ugly and whose deeds are ugly.⁴Below, Numb. 4:6; Tanh., Numb. 4:6; Gen. R. 71:3; Numb. R. 16:10. There are those whose names are handsome and whose deeds are ugly: Such is Absalom (whose name means "father of peace"), of whom it is stated (in II Sam. 16:22): AND ABSALOM WENT UNTO HIS FATHER'S CONCUBINES. Those whose names are ugly and whose deeds are handsome: These are the ones who went up <from> exile, of whom it is stated (in Ezra 2:53 = Neh. 7:55): THE CHILDREN OF {BARKOM} [BARKOS],⁵Perhaps the midrash understands the name as designating Bacchus, the Roman god of drinking, or perhaps the name is understood to mean “son of Kos,” Kos being a pagan god. THE CHILDREN OF SISERA (cf. Jud. 4–5), THE CHILDREN OF TEMAH.⁶Understood as coming from the verb MHH, which means “destroy.” Those whose names are ugly and whose deeds are ugly: These are the spies. What is written (in Numb. 13:13)? FROM THE TRIBE OF ASHER, SETHUR (a name which means "disheveled") BEN MICHAEL. Those whose names are handsome and whose deeds are handsome: These are the tribes, of which it is stated (in Exod. 1:1–2): NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL…: REUBEN, SIMEON, LEVI, AND JUDAH.⁷For an explanation of how these names are handsome, see Gen. R. 71:3, according to which Reuben means “See, a son” outstanding among all sons; and Simeon means “He heeds” the voice of his father in heaven. But cf. Gen. 29:32–33, for somewhat different etymologies. On the etymologies of Levi and Judah, see Gen. 29:34–35.

“A man…went” – Like a stump [with nothing]? Rather, come and see how much more the Holy One blessed be He appreciates entering the Land of Israel than leaving it. Below, it is written: “Their horses…their mules…their camels” (Ezra 2: 66–67), but here it is written: “A man…went” – like a stump. As opposed to below [the exiled Judeans returning to the land, as described in Ezra], because they were departing from the Land to outside the Land, the verse did not attribute their property to them. “A man…went” – like a stump.
“To reside in the fields of Moav” – Rabbi Levi said: Every place⁵¹It does not mean every place literally; depending on the context, there are places where field means city, e.g. when the field is mentioned as a place of residence. you find field, it is a city; [where you find] city, it is a province; province, it is a country. Field, it is a city – as it is stated: “Go to Anatot, to your fields” (I Kings 2:26). City – it is a province, as it is stated: “Pass in the midst of the city, in the midst of Jerusalem”⁵²The word medina can refer to either a large city or a province. (Ezekiel 9:4). Province – it is a country, as it is stated: “One hundred and twenty-seven provinces” (Esther 1:1).
“He, his wife, and his two sons” – He was primary; his wife, secondary to him; and his sons, secondary to them.

Words of peace and truth. R. Tanchum, and according to others, R. Ashi, said: "We may infer from this that it should be written similarly to real words of the Torah; written on ruled parchment.]" And the order of Esther confirmed this Purim. Is it only the words of Esther and not the fasting and prayers? R. Jochanan said: "Read together the former verse with this: The matters of the fastings, the prayers, and the order of Esther confirmed this Purim." (Ib.) For Mordecai the Jew was second in rani after the king Ahasuerus, and great among the Jews, and acceptable to the multitude of his brethren. R. Joseph was taught: To the multitude, but not to all? From this we infer that a part of the Sanhedrin turned away from him. R. Joseph said: "The study of the Law is greater than the saving of lives, for before [becoming popular with Ahasuerus] Mordecai was mentioned the fifth, but later the sixth. Before he was mentioned the fifth, as it is written (Ez, 2, 2) Who came with Zerubbabel, Jeshua, Nehemiah, Serayah, Roalyah, Mordecai, Balsha; and later it is written (Neh. 7, 7) Who came with Jeshua, Nehemiah, Azaryah, Raamath, Nachmeini, Mordecai and Balshan."

R. Yosé the son of Hanina stated: There are men whose names have a beautiful (meaning), while their deeds are repulsive; there are other men whose names are unattractive but whose deeds are beautiful; there are others whose names and acts are both repulsive; and there are still others whose names and acts are beautiful. Absalom is one whose name was beautiful but whose deeds were repulsive. His name means “father of peace,” yet he slept with his father’s concubines. Esau, (a name meaning) he performs the will of his makers (i.e., his parents)—but his deeds were repulsive. Those whose names are unattractive but who performed deeds that are beautiful are the men of the Great Synagogue, the children of Barkos, the children of Sisera (Ezra 2:53). They rebuilt the Temple. Those whose names and deeds were repulsive are the (ten) spies, Nahbi the son of Vophsi (Num. 13:14). Those whose names and deeds are praiseworthy were Reuben, Simeon, and Levi.

These are the accountings of the children of Israel according to their fathers' house etc (Numbers 2:32). On ten occasions were Israel counted: Once when they went down to Egypt "all the persons of Yaakov’s household who came to Egypt: seventy" (Genesis 46:27). A second time when they came out" The Children of Israel moved on from Ra’amses to Sukkot, about six hundred thousand on foot, menfolk apart from little-ones" (Exodus 12:37). A third time after the incident of the Golden Calf: "when you take up the head-count of the Children of Israel, in counting them, they are to give, each-man, a ransom for his life, for Ad-nai, when they count them, that there be no plague on them, when they count them. (Exodus 30:12). Twice in the Book of Numbers [chumash hapekudim]: once in connection with the formation of the camps (Numbers 1:2) and once in connection with the division of the land (Numbers 26:2). Twice in the days of Shaul "[Shaul] mustered them in Bezek, and the Israelites numbered 300,000, the men of Yehudah 30,000" and "Shaul mustered the troops and enrolled them at Telaim: 200,000 men on foot, and 10,000 men of Yehudah" (1 Samuel 11:8, 15:4). The eighth time in the days of David "Yoav reported to the king the number of the people that had been recorded: in Israel there were 800,000 soldiers ready to draw the sword, and the men of Yehudah numbered 500,000" (2 Samuel 24:9). The ninth time in the days of Ezra "The sum of the entire community was 42,360" (Ezra 2:64; see also Nehemiah 7:66). The tenth time will be in the future era, when, "the sheep shall pass again under the hands of One who counts them [said Ad-nai]" (Jeremiah 33:13).

“I increased my actions; I built myself houses, I planted myself vineyards” (Ecclesiastes 2:4).
“I increased my actions” – Solomon said: I have made my actions greater than the actions of my ancestors. “I increased my actions” – that is what is written: “The king crafted a great ivory throne…” (I Kings 10:18). “I built myself houses” – that is what is written: “It was at the end of twenty years, when Solomon had built the two houses” (I Kings 9:10). “I planted myself vineyards,” as it is stated: “Solomon had a vineyard in Baal Hamon” (Song of Songs 8:11).

(Numb. 13:16, cont.:) “Then Moses called Hoshea (hwsh') ben Nun, Joshua (yhwsh').” What reason did Moses see for adding a yod (i.e., a y) to Joshua's name?¹⁵Numb. R. 16:9; cf. Sanh. 107a; Gen. R. 47:1; Exod. R. 6:1. It is simply that Caleb had taken his reward from the land, as stated (in Deut. 1:36)), “to him will I gave the land on which he has trod.” But Joshua [received] the reward [that would have gone to the other] ten [spies], in that a yod [which stands for] ten was added to his name. (Numb. 13:16, cont.:) “Then Moses called Hoshea (hwsh') ben Nun, Joshua (yhwsh'). Another interpretation: When Moses saw that they were so very wicked, Moses said to him, “May the Lord (abbreviated to yh) save (ywshy') you from this evil generation.” (Numb. 13:16:) “These are the names of the men [whom Moses sent to spy out the land].” And what were their names?¹⁶Above, Exod. 1:1, and the notes there; Gen. R. 71:3; Numb. R. 16:10; cf. Sot. 34b. (Vss. 13–15:) “Sethur ben Michael. […] Nahbi ben Vophsi. […] Geuel ben Machi.” There are people whose names are handsome but whose deeds are ugly, [those whose] names are ugly but whose deeds are handsome, [those whose] names and deeds are handsome, [and those whose] names and deeds are ugly. [Those whose] names are handsome but whose deeds are ugly are Ishmael and Esau. Ishmael [means] "God hears"; Esau [means] "he does the will of his Maker.” [Those whose] names are ugly but whose deeds are handsome are those coming up out of exile: (According to Ezra 2:53 = Neh. 7:55), “The children of Barkos, the children of Sisera (cf. Jud. 4-5), the children of Temah.” But they built the Temple. [Those whose] names are handsome and whose deeds are handsome are the tribes (the sons of Jacob). [Those whose] names are ugly and whose deeds are ugly are the spies. What is written about them (in Numb. 13:13)? Sethur (rt.: str), in that they removed (rt.: str) God from the world.¹⁷Cf. Sot. 34b. Nahbi, in that he hid (hehbi) [God’s] words. (Numb. 13:17), “Then he said unto them, ‘Go up here into the Negeb.’” “Go up,” since [they are] a people who go up.¹⁸Numb. R. 16:11. (Numb. 13:17:) “When Moses sent them […] then he said unto them, ‘Go up here into the Negeb.” Why [first] into the Negeb?¹⁹Numb. R. 16:12. Because this is what the merchants do. They show the inferior goods first, and after that they show the best. (Vs. 18:) “And you are to see what the land is like.” Three times did Moses tell them, “look over the Land of Israel” (in vss. 18, 19, 20). Why? The first, he said, “See what the land is.” He said to them, “Observe the land. There is land that raises strong men, and there is [land] that raises weaklings. There is also [land] that raises armies,²⁰Gk.: Ochloi. and there is [land] that diminishes armies.” Thus did he charge them (in Numb. 13:18), “as for the people who dwell in it, are they mighty [or] weak?” (Numb. 13:19) “And what of the land, is it good or bad […]?” And how will you know about their strength? (Numb 13:19 cont.:) “Are they in camps or in strongholds.” If they dwell in camps, they are mighty and depend upon their strength; but if they are in strongholds, they are weak and have fearful hearts. (Numb. 13:20:) “And what of the land, Is it fertile or lean?” [How do we determine] whether its fruits are light or fat. He said to them, “Look at its stones and pebbles. If they are of flint, they are fat; and if they are of clay, they are lean.” (Ibid., cont.:) “Now the time was the time for the first-fruits of the grapes.” From here you learn that [the month of] Tammuz is never without figs and grapes.

• Once on their descent to Egypt. It is written (in Deut. 10:22): WITH SEVENTY SOULS [DID YOUR ANCESTORS GO DOWN TO EGYPT].
• Once on their coming up, as stated (in Exod. 12:37): THEN THE CHILDREN OF ISRAEL TRAVELED FROM RAMESES TO SUCCOTH, [ABOUT SIX THOUSAND].
• Once <here> in Parashah Ki Tissa.
• Twice in Waydabber (i.e., the book of Numbers):
• Once in <the chapter on> standards (Numb. 2) and
Once in <the chapter on> the division of the land (Numb. 26).
• Twice in the days of Saul: (I Sam. 15:4:) AND HE NUMBERED THEM IN TELAIM. (I Sam. 11:8:) AND HE NUMBERED THEM IN BEZEK.
• Once in the days of David, as stated (in II Sam. 24:9): AND JOAB GAVE THE SUM OF THE NUMBERING OF THE PEOPLE <UNTO THE KING>.
• Once in the coming up from the captivity, as stated (in Ezra 2:64): THE WHOLE CONGREGATION TOGETHER WAS 4 [2360].
• And once in the age to come, [of which it is stated] (in Jer. 33:13): THE SHEEP SHALL PASS AGAIN UNDER THE HANDS OF THE COUNTER.

Noah handed on the tradition to Shem, and he was initiated in the principle of intercalation; he intercalated the years and he was called a priest, as it is said, "And Melchizedek king of Salem… was a priest of God Most High" (Gen. 14:18). Was Shem the son of Noah a priest? But because he was the first-born, and because he ministered to his God by day and by night, therefore was he called a priest. Shem delivered the tradition to Abraham; he was initiated in the principle of intercalation and he intercalated the year, and he (also) was called priest, as it is said, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek" (Ps. 110:4). Whence do we know that Shem delivered the tradition to Abraham? Because it is said, "After the order of Melchizedek" (ibid.). Abraham delivered the tradition to Isaac, and he was initiated in the principle of intercalation, and he intercalated the year after the death of our father Abraham, as it is said, "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Gen. 25:11), because he had been initiated in the principle of intercalation and had intercalated the year (therefore) He blessed him with the blessing of eternity. Isaac gave to Jacob all the blessings and delivered to him the principle of intercalation. When Jacob went out of the (Holy) Land, he attempted to intercalate the year outside the (Holy) Land. The Holy One, blessed be He, said to him: Jacob! Thou hast no authority to intercalate the year outside the land (of Israel); behold, Isaac thy father is in the (Holy) Land, he will intercalate the year, as it is said, "And God appeared unto Jacob again, || when he came from Paddan-Aram, and blessed him" (Gen. 35:9). Why "again"? Because the first time He was revealed to him, He prevented him from intercalating the year outside the (Holy) Land; but when he came to the (Holy) Land the Holy One, blessed be He, said to him: Jacob ! Arise, intercalate the year, as it is said, "And God appeared unto Jacob again,… and blessed him" (ibid.), because he was initiated in the principle of the intercalation, and He blessed him (with) the blessing of the world. Thus were the Israelites wont to intercalate the year in the (Holy) Land. When they were exiled to Babylon || they intercalated the year through those who were left in the (Holy) Land. When they were all exiled and there were not any (Jews) left in the (Holy) Land, they intercalated the year in Babylon. (When) Ezra and all the community with him went (to Palestine), Ezekiel wished to intercalate the year in Babylon; (then) the Holy One, blessed be He, said to him: Ezekiel ! Thou hast no authority to intercalate the year outside the Land; behold, Israel thy brethren, they will intercalate the year, as it is said, "Son of man, when the house of Israel dwell in their own land" (Ezek. 36:17). Hence (the Sages) have said, Even when the righteous and the wise are outside the Land, and the keeper of sheep and herds are in the Land, they do not intercalate the year except through the keeper of sheep and herds in the Land. Even when prophets are outside the Land and the ignorant are in the Land they do not intercalate the year except through the ignorant who are in the land (of Israel), as it is said, "Son of man, when the house of Israel dwell in their own land"(ibid.) it is their duty to intercalate the year.

A census of Israel was taken on ten different occasions. The first occurred when they descended to Egypt, as is said: Thy fathers went down into Egypt with three score and ten persons (Deut. 10:29). Again, when they came out of Egypt, as it is said: And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men (Exod. 12:37). Once in the Book of Numbers (it was taken) with reference to the standards (Num. 2:21); once with regard to the spies (Num. 13);¹⁵There is no biblical evidence that a census was taken at the time of the spies.. in the days of Joshua when the land was divided (Josh. 18:10); twice in the time of Saul, as is said: And he numbered them with lambs in Telaim (I Sam. 14:4) and He numbered them with pebbles in Bezek (ibid. 11:8). What is indicated by the word Telaim? When they were prosperous, he counted them by means of their lambs (telayim), but when they were poor in deeds, he counted them with stones. What is bezek? It is a stone. He took a stone for each one of them and then totaled the stones. A census was taken in the days of David, as is said: Joab gave up the sum, the number of the people to the king (II Sam. 24:9); and again at the time of Ezra: The whole congregation together was forty and two thousand, three hundred and three score (Ezra. 2:14). In the time-to-come (a census will be taken), as is said: The flock shall again pass into the hands of Him that counteth them (Jer. 33:13), and in this instance: When thou takest the sum.

A census of Israel was taken on ten different occasions. The first occurred when they descended to Egypt, as is said: Thy fathers went down into Egypt with three score and ten persons (Deut. 10:29). Again, when they came out of Egypt, as it is said: And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men (Exod. 12:37). Once in the Book of Numbers (it was taken) with reference to the standards (Num. 2:21); once with regard to the spies (Num. 13);¹⁵There is no biblical evidence that a census was taken at the time of the spies.. in the days of Joshua when the land was divided (Josh. 18:10); twice in the time of Saul, as is said: And he numbered them with lambs in Telaim (I Sam. 14:4) and He numbered them with pebbles in Bezek (ibid. 11:8). What is indicated by the word Telaim? When they were prosperous, he counted them by means of their lambs (telayim), but when they were poor in deeds, he counted them with stones. What is bezek? It is a stone. He took a stone for each one of them and then totaled the stones. A census was taken in the days of David, as is said: Joab gave up the sum, the number of the people to the king (II Sam. 24:9); and again at the time of Ezra: The whole congregation together was forty and two thousand, three hundred and three score (Ezra. 2:14). In the time-to-come (a census will be taken), as is said: The flock shall again pass into the hands of Him that counteth them (Jer. 33:13), and in this instance: When thou takest the sum.

(Ib., b) "Since the death of the first prophets the Urim and Tummin were abolished." Who are the first prophets? Said R. Huna: "Samuel, David, and Solomon." R. Nachman said: "During the days of David it sometimes happened that the Urim and Tummim responded and sometimes they did not respond; for when Zadok the priest asked in the Urim and Tummim they did respond to him, while when Abiator asked they did not respond to him, as it is said (II. Sam. 15, 24) And Abiator went up." Rab and Samuel raised the following objection, (II Chr. 26, 5) And he set himself to seek God in the days of Zechariah, who had understanding in the division of God. Does this not refer to the Urim and Tummim? [Hence they were in existence after the days of Solomon]. Nay, this refers to prophesy. Come, listen to the following: Since the destruction of the first Temple, the towns with their open space [that had been assigned to the Levites], were abolished and the use of the Urim and Tummim. were stopped, royalty also ceased from the House of David, and if someone will whisper to you the passage (Ez. 2, 63) And the Tirshatha said unto them that they should not eat of the Holy things till there should stand up a priest with the Urim and Tummim, [which shows that it was in existence during the days of Ezra]. Say to him: "This passage is to be taken allegorically, just as one says to his friend, 'Until the resurrection of the dead and Messiah the son of David will come;' " [hence we see that they nevertheless were in existence prior to the destruction of the Temple and not as explained by R. Huna that it was only in the days of Solomon]. R. Nachman, however, explained that the first prophets include all the prophets with the exception of Haggai, Zechariah and Malachi, who are called the last prophets, as we are taught: Since the death of the last prophets, Haggai, Zechariah and Malachi, the Holy vision disappeared from Israel and they were still making use of a Heavenly voice, etc.

(Numb. 13:16:) THESE ARE THE NAMES OF THE MEN <WHOM MOSES SENT TO SPY OUT THE LAND>. And what were their names?²¹Above, Exod. 1:1, and the notes there; Tanh., Numb. 4:6, cont.; Gen. R. 71:3; Numb. R. 16:10; cf. Sot. 34b. (Vss. 13–15) < … > SETHUR BEN MICHAEL, < … > NAHBI BEN VOPHSI, < … > GEUEL BEN MACHI. There are people {whose names are ugly but whose deeds are handsome,} < those whose> names are handsome but whose deeds are ugly, [<those whose> names are ugly but whose deeds are handsome,] <those whose> names and deeds are handsome, <and those whose> names and deeds are ugly. <Those whose> names are handsome but whose deeds are ugly are Ishmael and Esau. Ishmael <means> "God hears"; Esau <means> "He does the will of his maker." Moreover, their deeds were ugly. <Those whose> names are ugly but whose deeds are handsome are those coming up out of exile. (According to Ezra 2:53 = Neh. 7:55): THE CHILDREN OF {BARKOM} [BARKOS], THE CHILDREN OF SISERA (cf. Jud. 4–5), THE CHILDREN OF TEMAH. <Those whose> names are handsome and whose deeds are handsome are the tribes. <Those whose> names are ugly and whose deeds are ugly are the spies. What is written about them (in Numb. 13:13)? SETHUR (rt.: STR), in that God has eradicated (rt.: STR) him (sic) from the world.²²Cf. Sot. 34b.

Another matter, “indeed our bed is fresh,” just as this bed is made only for comfort, so too, until the Temple was constructed, the Divine Presence was tossed from place to place; that is what is written: “I would make My way in a tent and in a tabernacle” (II Samuel 7:6). Once the Temple was constructed, “this is My resting place forever” (Psalms 132:14).
Another matter, “indeed our bed is fresh,” just as this bed is made only for comfort, so too, until the Temple was constructed the Israelites were tossed from place to place, “they traveled…and they encamped” (Numbers 33:5). When the Temple was constructed, “Judah and Israel lived securely” (I Kings 5:5).
Another matter, “indeed our bed is fresh,” just as this bed is only for procreation, so too, until the Temple was contructed, “go count Israel” (I Chronicles 21:2). Once it was constructed, “Judah and Israel were numerous [like the sand that is by the sea in abundance]” (I Kings 4:20).
Another matter, “indeed our bed is fresh,” just as this bed is only for procreation, so too, until the Temple was contructed, “The entire congregation together was forty [-two] thousand [three hundred and sixty]” (Ezra 2:64). Once the Temple was constructed, they procreated, as Rabbi Yoḥanan said: From Gevat until Antipatris there were six hundred thousand towns, and they would produce twice the number of those who emerged from Egypt. Now, even were you to introduce six hundred thousand reeds there, it would not contain them and would not hold them. Rabbi Ḥanina said: The Land of Israel has [since] contracted.

These are the names of the men (Numbers 13:16): What were their names? Sethur the son of Michael; Nahbi the son of Vophsi; Geuel the son of Machi. There are people whose names are nice and whose actions are ugly, people whose names are ugly and actions are nice, people whose names and actions are nice, and people whose names and actions are ugly. Whose names are nice and whose actions are ugly - this is Ishmael and Esau: Ishmael means "listens to God" ("Shomea El"). Esau means "does the will of his Maker" ("Oseh Retzon Osav"). But their actions are bad. Whose names are ugly and whose actions are nice - these are those who ascended from exile: the children of Barak, the children of Sisera, and the children of Tamach. Whose names and actions are ugly - these are the spies. What is written about them? Sethur - that he closed him off ("setharo") from the world.

“And in the first year of Cyrus, the king of Persia, at the completion of the word of the Lord from the mouth of Jeremiah, the Lord aroused… So said Cyrus, the king of Persia… Who is among you of all His people… And the heads of the families of Judah and Benjamin and the priests and the Levites arose…” (Ezra 1:1-5) “…forty-two thousand three hundred and sixty. Besides their slaves…” (Ezra 2:64-65) This was the overall count, but in specifics of the count they are only thirty thousand three hundred and sixty. Where did the other twelve thousand go? These are the members of the other tribes who went up. “And they set the altar on its bases… And they gave money to the quarries…” (Ezra 3:1-7) Cyrus reigned for three truncated years. “And in the reign of Ahasuerus, in the beginning of his reign… Then the work of the House of God, which was in Jerusalem, was stopped…” (Ezra 4:6-24) “In the third year of his reign, he made a banquet…” (Esther 1:3) Esther was hidden in Shushan the capitol for four years, “So Esther was taken to King Ahasuerus…” (Esther 2:16) Haman gathered spoils against Mordecai for five years, “In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus…” (Esther 3:7) On the thirteenth of Nisan Haman wrote the letters “…to destroy, kill, and cause to perish all the Jews…” (Esther 3:13) On the fifteenth of Nisan Esther went in to the king. On the sixteenth of Nisan they hung Haman. On the twenty-third of Nisan Mordecai wrote letters to contradict Haman’s decree. On the thirteenth of Adar “And the Jews smote all their enemies…” (Esther 9:5) They killed five hundred in Shushan, and they hung the ten sons of Haman because “…they wrote an accusation against the dwellers of Judea and Jerusalem.” (Ezra 4:6) “On that day, the number of those slain in Shushan the capital came before the king.” (Esther 9:11) And at that time in the coming year, it says “Now, Queen Esther, the daughter of Avichayil, and Mordecai the Jew wrote down…” (Esther 9:29) Behold, it says “For at the completion of seventy years of Babylon…” (Jeremiah 29:10) and “…since the destruction of Jerusalem seventy years.” (Daniel 9:2) Israel spent fifty-two years after the destruction of the Temple under the rule of the Chaldeans, and then they went up. Three years of Cyrus, fourteen of Ahasuerus, two of Darius. In the second year of Darius, the Temple was rebuilt. So Zechariah said “And the angel of the Lord replied and said, ‘O Lord of Hosts! How long will You not have mercy on Jerusalem and upon the cities of Judah, upon whom You are wroth for seventy years already?’” (Zechariah 1:12) The Temple stood for four years, as it says “And the completion of this House…” (Ezra 6:15) And at that time in the coming year Ezra came up from Babylon with a new group of exiles, as it says “Ezra ascended from Babylon… And there ascended from the Children of Israel… in the seventh year of King Artaxerxes… For on the first of the first month… For Ezra had prepared his heart…” (Ezra 7:6-10) He came and separated Israel from the foreign women.

Rabbi Simeon said: Come and see the wisdom of Mordecai, for he knew seventy languages, as it is said, "Which came with Zerubbabel, Jeshua… Mordecai, Bilshan" (Ezra 2:2), and he sat in the gates of the king to see that Esther and her maidens should not become defiled by any kind of unclean food. He heard the two eunuchs of the king speaking in the language of the Chaldees, saying: Now will the king take the afternoon sleep, and when he arises he will say, Give me a little water; let a deadly poison be given to him in the golden vessel, and he will drink thereof and die. Mordecai went in and told Esther. Now Esther told the king in the name of Mordecai, as it is said, "And Esther told the king in Mordecai's name" (Esth. 2:22). Hence (the Wise Men) have said: Whosoever tells a matter in the name of its author brings redemption into the world.

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