Except in theVilnaandWarsaweditions with their modern and arbitrary divisions, this Midrash consists of six "parashiyyot" (chapters, sections; singular = "parashah" ) introduced by one or moreproems.These chapters begin respectively at Esther 1:1, 1:4, 1:9, 1:13, 2:1, 2:5. In theVeniceedition of 1545, each chapter has at the end the words "selika parashata..." This division was probably based on the sections of the Esther scroll, as indicated by the closed paragraphs (סתומות); such paragraphs existing in the present text to 1:9, 1:13, 1:16, 2:1, 2:5, etc. The beginning of 1:4, as well as the lack of a beginning to 1:16, may be due to differences in the division of the text. It may furthermore be assumed that a new parashah began with the section Esther 3:1, where several poems precede the comment of the midrash.
From Esther 3:1 onward, there is hardly a trace of further division into chapters. There is no new parashah even to Esther 4:1, the climax of the Biblical drama. As the division into parashiyot has not been carried out throughout the work, so too the running commentary to the Biblical text is much reduced in chapters 7–8, and is discontinued entirely at the end of chapters 8. The various paragraphs that follow chapter 8 seem to have been merely tacked on.
The Book of Esther early became the subject of discussion in the schoolhouses, as may be seen fromMegillah10b et seq., where long aggadic passages are joined to single verses. Esther Rabbah is variously connected with these passages. The author of Esther Rabbah often draws directly upon theYerushalmi,Bereshit Rabbah,Wayikra Rabbah,Pirke De-Rabbi Eliezer,Targumim,and other ancient sources. Bereshit Rabbah or Vayikra Rabbah may also have furnished the long passage in parashah 1, in connection with the explanation of the first word (ויהי).
Parashah 6 shows several traces of a later period: especially remarkable here[1]is the literal borrowing fromYosippon,whereMordechai's dream, Mordechai's and Esther's prayers, and the appearance of Mordechai and Esther before the king are recounted.[2]However, these borrowings do not justify assigning to the midrash (asS. Buberdoes) a date later than Yosippon, such as the mid-10th century; for as early asAzariah dei Rossi[3]they have been noted as later interpolations.
According toStrack & Stemberger (1991),the midrash may be considered to be composed of two different parts which were combined in the 12th or 13th century.
A younger part drawing fromYosippon,which may be dated to the 11th century.
In any case, this midrash may be considered older and more original than theMidrash Abba Gorionto the Book of Esther. TheYalkut Shimoniquotes many passages from the latter midrash, as well as from another aggadic commentary.[4]The midrash here considered is entitled "Midrash Megillat Esther" in the Venice edition.Nahmanidesquotes it as the Haggadah to the Esther roll.
It may be assumed with certainty that it is ofJudeanorigin.
This article incorporates text from a publication now in thepublic domain:Singer, Isidore;et al., eds. (1901–1906)."Esther Rabbah".The Jewish Encyclopedia.New York: Funk & Wagnalls..TheJEcites the following works:
