by Howard Richman
Each Purim, Jews from around the world gather to read the Megillah (the Book of Esther), a practice that has continued for over 2400 years. Although the Megillah is artistically complete, it is not historically complete. Here is the rest of the story….
The above timeline (click on it to enlarge) is the standard Persian history timeline on the bottom with the Jewish timeline on the top. There are a couple of double-lines between kings in the Persian timeline. They indicate a quick succession of kings during a Persian power struggle. I have put a dashed line between Ahasuerus (called “Xerxes” by the Greeks) and Artaxerxes because I hold that Ahasueras and Artaxerxes were actually the same person.
The Jewish dates are specified in Jewish writing as being during a particular year of the reign of a particular king. As a result, the Persian chronology determines the Jewish dates. This timeline gives the following dates for events in Jewish history:
- In 597 B.C.E. King Nebuchadnezzer of Babylon conquered Jerusalem, taking many Jews, including Mordecai’s ancestors, to Babylon.
- In 586 B.C.E. Babylon destroyed Jerusalem and the First Temple.
- In 540 B.C.E. King Cyrus II of Persia conquered Babylon. Two years later, he issued a proclamation allowing the Jews to return home. Not all of them did.
- In 518 B.C.E., during the anarchy of a Persian power struggle, the Jews of Judah declared their independence. Many other conquered peoples rebelled at about the same time.
- In 516 B.C.E. the Second Temple was dedicated, exactly 70 years after the First Temple had been destroyed.
- In 480 B.C.E. Esther arrived in the harem in Shushan.
- In 474 B.C.E. the two purim occurred. Haman tried to kill the Jews but lost his own life instead.
- In 458 B.C.E. Ezra made aliyah (i.e., moved to Judah) with instructions from King Ahasuerus to teach the Jewish law.
- In 445 B.C.E. Nehemiah moved to Judah and rebuilt Jerusalem’s walls. Ezra read the entire Torah aloud to the Jewish people for the first time.
- In 410 B.C.E. Jews in Egypt experienced what may have been the world’s first anti-Jewish pogrom.
Ahasuerus
According to a minority theory, Ahasuerus (Xerxes) and Artaxerxes are the same person. Ahasuerus definitely had a strong motive for the name change. The Greek name for Ahasuerus (“Xerxes”) had become synonymous with “evil” among the Greeks. He was being advised by Themistocles, the ostracized Athenian general who had just emigrated to Persia, and he wanted to play one Greek city state off against another during the Peloponnesian Wars.
Very little Persian writing has survived, so the best accounts of Persian history come from Greek and Jewish sources. Greek history has wildly divergent accounts of the inside story of Ahasuerus and Artaxerxes reigns from historians Ctesias and Herodutus, perhaps due to an intentional propaganda campaign orchestrated by Themistocles. However, there are four major pieces of historical evidence for this name change. Lars Wilson makes the first two points below in his writing on the Internet. I have added the last two:
- The Greek nickname for Artaxerxes was Longimanus because of his long right hand. But Ahasuerus also had a very long right hand as illustrated by stone carvings at Persepolis showing him, as the heir apparent, standing behind King Darius I. (The two photographs below are from the University of Chicago’s website; click on them to see the originals.)


- The burial place for the Persian kings at Persepolis has Artaxerxes in a large tomb between the large tombs of Darius I and Darius II. There is no tomb in-between for Ahasuerus.
- According to Plutarch, there was a good King Artaxerxes who lived until the age of 94 and reigned 62 years, the precise length of the combined reigns of King Ahasuerus and King Artaxerxes.
- Jewish legend holds that a King Darius was Ahasuerus’ son and Persian history holds that King Darius II was Artaxerxes’ son. They are both correct if Ahasuerus and Artaxerxes are the same person.
Mordecai
Mordecai was probably named after Marduk, the god of Babylon, the city where his ancestor was exiled. In the Megillah, Esther is reported to have the Jewish name Hadassah (2:7), but we only learn Mordecai’s Babylonian name. He was a well respected assimilated Jew who lived in “Shushan HaBirah” the Persian capital, which was just across the river from the city of Shushan, where a Jewish community lived. (Shushan is more commonly known as “Susa.”)
His name is mentioned in a clay tablet that was preserved at Persepolis. That tablet is one of many listing the accounts of the kings of Persia. It calls him “the sipur Marduka.” A sipur is a scribe or accountant. There is no date on the tablet, but other persons mentioned on the tablet allow it to be dated to the time period that coincides with the last years of King Darius I or the early years of King Ahasuerus.
As reported in the Megillah, Mordecai wrote the text of the second of the two purim (King Ahasuerus’ edicts), the one that gave the Jews the right to defend themselves if attacked and to take revenge against their attackers (8:11). The Jews may have been exercising this right thirty years later when they took up swords, lances and bows while building the walls of Jerusalem under Nehemiah (4:7).
After the two purim, the Megillah reports that Mordecai was elevated to a position of importance in King Ahasuerus’ palace (9:4). King Ahasuerus knew that the Jews could be trusted, a not insignificant thing in Shushan where assassination of kings was quite common. Mordecai probably brought fellow Jews into the palace, perhaps including Nehemiah as cupbearer, whose job description would have included making sure that the king would not be poisoned.
Mordecai recorded the events of the Megillah and instituted the holiday of Purim so that Jews would always remember them (9:20). Afterwards, he moved to Judah (Ezra 2:1; Nehemiah 7:7).
Haman
Just as the neighbors surrounding Israel today are sometimes her worst enemies, the provinces surrounding Judah were the Jews’ worst enemies during the Second Temple period. The leaders of those provinces had been corrupting officials in the royal court for years, trying to get the central government to act against the Jews. Ezra wrote, “They bribed ministers in order to thwart their plans [to build the Second Temple] all the years of King Cyrus of Persia until the reign of King Darius of Persia” (4:5)
Ezra continued, “And in the reign of Ahasuerus, at the start of his reign [486 B.C.E.], they drew up an accusation against the inhabitants of Judah and Jerusalem” (4:6). Haman might have been repeating this accusation when he told King Ahasuerus in 474 B.C.E., as quoted in the Megillah:
There is a certain people scattered and dispersed among the other peoples in all the provinces of your realm, whose laws are different from those of your other people and who do not obey the king’s laws; and it is not in Your Majesty’s interest to tolerate them. If it please Your Majesty, let an edict be drawn for their destruction, and I will pay ten thousand talents of silver to the stewards for deposit in the royal treasury. (3:8-9)
Haman had a multiplicity of motives for wanting to destroy the Jews. The Megillah tells us that he was mad that Mordecai had not bowed down to him (3:5). It also tells us that he was an Agagite (3:4), and thus descended from the Amalekites with whom the Jews had been having a bitter feud (see I Samuel 15:1-9).
Haman was promising a large sum of money to the king for permission to destroy the Jews, perhaps money that would be provided by the leaders of the provinces surrounding Judah. If so, then Haman was the most famous anti-Semitic lobbyist in Jewish history!
There is no mention of Haman in Persian history, perhaps because his power rose and fell so quickly. After all, he didn’t survive the events related in the Megillah.
Esther
Sixteen years after the two purim, Esther may have been involved when King Ahasuerus sent Ezra to Jerusalem with the job of teaching the Jewish law, as related in the Book of Ezra (7:25-26).
Twenty-nine years after the two purim, Esther was with King Ahasuerus when Nehemiah, the Jew who might have been picked by Mordecai to be the king’s cupbearer, asked for a commission to go to Jerusalem and rebuild the walls. Nehemiah noted that, when he made his request, “the consort” (הַשֵּׁגַל) was sitting by King Ahasuerus. This Hebrew word is sometimes mistranslated as “the queen” since the word “the” indicates that it applies to a known person. But it does not have anything to do with queenship. It has to do with sex. It is much closer in meaning to “the mistress” than to “the queen.” For Jews, there could only have been one known mistress to the king, Esther. Here’s that passage from the Book of Nehemiah:
The king said to me, “What is your request?” With a prayer to the God of heaven I answered the king, “If it please the king, and if your servant has found favor with you, please send me to Judah, to the city of my ancestors’ graves, to rebuild it.” With the consort seated at his side, the king said to me, “How long will you be gone and when will you return?” (2:4-6)
We know, from Esther’s hesitancy in making a request during the Megillah (4:11), that a refusal of a request could result in the requester’s death. That is probably why Nehemiah made the request while Esther was present. It is likely that King Ahasuerus granted Nehemiah’s request as a favor to Esther.
Nehemiah reports that he went to Jerusalem with Persian cavalry escorting him (2:9). Once there, he became Governor and organized the rebuilding and defense of the walls. He also backed up Ezra, who had compiled the Torah and was ready to read it aloud to the people (8:1-12). Ever since, the Torah has been at the center of Jewish religious life.
Fifty years after the two purim, King Ahasuerus died. King Xerxes II took the throne, but within months King Darius II, Esther’s son, overthrew him. Persian history holds that Darius’ mother was a Babylonian concubine named Kosmartydene. Jewish legend holds that his mother was a Babylonian-Jewish concubine, known as
Esther.
During Esther’s son’s reign, the Jewish community in the Elephantine of Egypt were the victims of a pogrom which we know about from the archaeological finds known as the Elephantine papyri. Here is Harry M. Orlinsky’s summary (from his book Understanding the Bible through History and Archaeology) of the event and its consequences:
On several occasions the Egyptians revolted against their Persian conquerors. In one of those uprisings, during the reign of Darius II (about 410 B.C.E.), a mob incited by the local priests and merchants attacked and looted the Jewish temple in the first anti-Jewish pogrom on record. The motivation behind this directed outburst of violence–which the Persian authorities quickly suppressed and punished–appears to have been a combination of two related factors. First, the Egyptian upper classes sought to divert the social discontent among the general population against an alien religious group which could be identified with Persian imperialism. Second, the Egyptian priests and merchants hoped to exploit the general social discontent to weaken and, if possible, to destroy their economic rivals in the Jewish community. (p. 232)
I have boldfaced a phrase from the above quote to show that the Persian authorities quickly backed the Jews of Elephantine. As is clear from King Ahasuerus’ support of Ezra and Nehemiah and from King Darius II’s support of the Elephantine Jewish community, the Jews had powerful friends in Esther’s husband and son. The Jews were so favorably disposed to the Persians that, at some point, they carved a scene from Shushan on a Second Temple gate that became known as the Shushan Gate.
How My Account Compares with Jewish Tradition
Jewish tradition holds that Esther’s son was especially friendly with Nehemiah. Here’s the traditional Jewish account, as related by Attorney Evan Aidman, a member of Philadelphia Orthodox Jewish Congregation Beth Hamedrosh:
Nechemyah [Nehemiah] was a powerful leader and influential adviser in the Persian government. He advised Darius, King of Persia, who Jewish tradition identifies as the son of Ahasuerus through Esther, which makes Darius, halachically Jewish. Nechemyah received from the king the right of police power and the right to bring weapons and contingents of armed men with him when he arrived in Jerusalem. He and Ezra planned the program that would provide physical security to the inhabitants of Jerusalem, lay the basis for a primarily agrarian economy and address the deteriorating spiritual and moral climate of the society.
Nehemiah may indeed have been an advisor to Esther’s son. While Darius was growing up, Nehemiah would have been the cupbearer in the palace. Nehemiah reports returning to Shushan just 6 years before Artaxerxes died (13:6), when the king would have been about 88 years-old. Esther’s son would have been anticipating the power struggle that would occur after his father’s death.
However, I differ from Jewish tradition regarding which King Darius, Darius I or Darius II, was king when the Second Temple was built. Jewish tradition holds that the Second Temple was built during the reign of Esther’s son. But the second Temple was actually built during Darius I’s reign, exactly 70 years after the First Temple was destroyed. Esther’s son did not reign until 163 years after the First Temple was destroyed. The Second Temple had already been built when King Artaxerxes sent Ezra to Jerusalem (7:1-6; 8:33).
I have described Esther’s husband as being especially friendly to the Jews, which appears to disagree with part of Ezra’s account. But, Ezra was actually talking about two different King Artaxerxes. The first of Ezra’s Artaxerxes reigned in between King Cyrus and King Darius I, so he was probably the king known to the Greeks as King Cambyses II. Ezra wrote, “At that time, work on the House of God in Jerusalem stopped and remained in abeyance until the second year of the reign of King Darius of Persia” (4:24). The second King Artaxerxes, Esther’s husband, was much more friendly to the Jews. Ezra wrote, “So the elders of the Jews … brought the building [of the Temple] to completion under the aegis of the God of Israel and by the order of Cyrus and Darius and King Artaxerxes of Persia” (6:14).
My account is consistent with the accounts of Jewish and Persian history in the Megillah and in the Books of Ezra and Nehemiah. It is also fairly consistent with Jewish tradition, except that I hold that an earlier King Darius, not Esther’s son, was king of Persia at the time the Second Temple was built.
Parallels with Today
There are many parallels between the return of Jews to Judah during Persian times and the return of Jews to Israel today:
- King Cyrus II was the Second Temple’s equivalent of British Foreign Secretary Arthur Balfour. In 538 B.C.E., just after conquering Babylon, Cyrus issued a proclamation that the Jews could return to Judah. In 1917, when the British were defeating Turkey, Balfour issued a proclamation that the Jews could return to Israel. Both proclamations were designed to enlist Jewish support during times of great power conflict.
- The leaders of the provinces surrounding Judah in Persian times were the equivalent of the leaders of the countries surrounding Israel today in that they tried to keep the Jewish homeland from growing in strength.
- Mordecai was the Second Temple’s Theodore Herzl. He was a well-respected assimilated Jew who realized that Jews could not be safe unless they could defend themselves.
- Nehemiah was the Second Temple’s Ben Gurion. He governed the Jews, guided their self defense, and laid the basis for a strong state.
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Note: This is the text of the talk that Howard Richman gave during the lunch and learn after the annual Megillah reading at Rodef Shalom, Pittsburgh, on the 14th of Adar 5769 (March 10, 2009). Copyright 2009 by Howard Richman. Call 724-783-6512 or e-mail howard@idealtaxes.com for permission to reprint.
