scroll of esther - abelard reuchlin
TRANSCRIPT
THE S~OLL OF ~T~R-~IL~S AND H~ROES
Piso created a second holiday for the Jews with his story of
Mordochaios and ~sther and the villain (~)~man. Li~e ~h@-Cha~r~ah
story, he wrote this story too first in his Jewish Antiquities
about" the year 90. Then he redid it to make it "biblical" as the
Greek book of Esther abo~t the-year 1OO when ne was_just finishing
his Vita and Contra Apionem.
This story starts with A~asueros’ feast~ ~% reminds us of
Belshazzar’s feast in chapter V of Daniel but is longer and much
mort detailed.
Like Piso’s story of the Hasmoneans, both his versions of
this story (whil~ it too is entirely fictional) include Jewish
triumph over their enemies--first by prayer and the heroism and
Esther, then by their bloody retaliation against their countles~
enemies who w~re planning their annihilation.
Piso inserted himself as the villain, Aman (Haman), that
the Min. He was playing Aman, second in command to the king, to
parallei his namesake Joseph having been named second in command
to Pharaoh in Egypt. In his Antiquities he had crucified Aman on
a cross 60 cubits tall, because 60 of course was the secret expression
of his Family name. Piso was thus deliberately mocking his own Jesus
story! The words of Alfred Noyes, British poet laurea%e, in his
The Ghost of Shakespeare, come to mind:
"...Laughing at his work, and che world as I thought,
~o~k~ng his own music, these wraiths ~ of his rhymes."
Nor was he apparently ooncerned that the world would decipher
this s~<~ by him. Since the Pisos so well safeguarded and
hid their authorship of the NT, there was even less ch~ce his
duplicity in this story would be revealed.
Nor did the Pisos care that Judean leaders ~ew Latin and Greek
and what the F~ily were doing a~ their codes. The Jews in 66-73
had already been decisiv<ly defeated by ~omes- legions. They seemed
powerless against Rome’s 300,O~men in its legions--legionaries and
a~i~ie~m l~ds all over the ~o~n world.
After Piso wrgte the original book of ~sther for his Greek bible,
th~ Jews were required to authenticate it by writing a Hebrew
~~n for their ~n bible soon after 105. It was after
Justus ~d ~ni~ the Gospel of John, because the Hebrew version
contains ~rds ~~d@v~ ~d ma~, and it was in the
~spel of Jo~ th~ Jesus was first referred to as "the wor~’ in
1.1. Further Jo~ contains the epitome of the Christian ~e
in Jo~ 3.16 ("For ~d ~ loved the world..." etc.). The 9annayim
the Hebrew s~es of the early second c~t~y, ~st h~e ~oticed this
fo~s. ~gr the word Yes~, a s~ version of the Greek Iesous,
and ~ich ~t~ed 316 in Hebr~ s~l n~be~, appears in coded
re~r~ged se~ce of its letters ~i through the Hebrew ~ok of
Esther. A~h in code, this is the first work in which Yes~ ~s.
The actual main a~thor of the Hebrew transla~io~ of ~sther’~am
l~va, ~or we will see his name appears t~ereon, and in fact .
it was altered for that purpose. Moreover, his sig~ature was a~so
made to appear on the Hebrew translations of Piso’s Greek-language
I Chronicles, Ecclesiastes, Daniel, Zachariah and even on the Family’s
Ruth.
But Esther appears to be the first one he translated, and in
which he took great pride. For it was in Esther that he first changed
his name. Each of Piso’s two account~ (Jewish Antiquities, and the
Greek book of Esther) commence with an 180 day feast of ~e king in
the third year of his reign. In writing the Hebrew translation,
Akiva was required to follow Piso’s Greek phraseology but somehow
also place his signature prominently in the first pagt of the book.
Akiva’s original Hebrew name mu~t~have been the Hebrew Yaacov (Jacob).
However that name totaled 182 in Hebrew regular numbering.
Therefore an equivalent pseudo-Aramaic form of his name was created.
It was Akiva and it totaled in Hebrew regular numbering 183. And
because~his name Akiva totaled 183, he can be seen to be the secret
author of the book. Akiva was following the device Piso had used
years before when writing Matthew: inserting his name in number~on
the very first page~ -
Akiva inse~ted himself again into the 14th verse of the first
chapter of the Hebrew Esther. .1"nat states the king had seven
chamberlains and it then lists their seven names. Seven plus seven
plus lA totaled 28, and that was an allusion.to his father, because
Akiva was "ben Yosef" which was 28 in small numbering in Hebrew.\
And th~s Akiva was num~rically bo~h’ 183 and 28. Later we will
see he was also 12 in small numbering. And by combining his 12 with
his patronymic of 28, he was also AO.
Yeshu (with its letters rearr~ged, ~d therefore in hidden ~)
is not the only reference to Jesus which appears in the Hebr~ book of
E~r. The complete n~e, Iesous, ~ wha~ wo~d be its Hebrew fo~,
~d, s~n, roY... ~u~d as the vowel "oo"), ~d sof,. appears hid~n ~
rearranged letters in the n~e Vashti~ who was the kin~’s first wife,
Amazingly we will meet the s~e spelling ~ain. -
Since Pi sO’~ had ~cked his own created hero’s death by ~~
H~m=~ (t~ ~s-- h~se~!) 60 cubits hi~, Akiva m~t h~e felt
was relatively sa~e to secretly join in the frivolity. Therefore
~iva ~ote that H~’s death was by h~ging upon a tree ~~
(not upon a cross) and ~he height of the hangin~ was 50 (not
60) c~its high. It was 50 because 50 was represented by the Hebrew
letter n~ or "n," which was~a~a!lusion to ~shua son of N~, Piso’s
source for the Jesus name. __N~ in Ar~c me~t fish~ and that was why
the early church used the fish s~bol to allude to Jesus.
A Couple of years laber Piso, believing the difference in
the method and height of Ha ’s demise ight que ions,
Version, it would state his death was on a gallows 50 cubits~GreekEstherVII.9-10
The ~st interesting expression of code in the Hebr~ Scroll
~ Esther was the :sgcr~t ~i~ o~ the name ~eshu in various
~~ ways. The Hebrew letters of this n~e were Yod (Y),
Shin (sh) or its ~ri~t Sin (S), ~d Vav (V) or its
vowel fo~, "oo" or "oh." Akiva and his fell~ t~e~ (sages of
the first and second c~t~ies C.E.) ~aged to foll~ the F~F’s .~
l~guage and yet choose ~ew.w~ Which contained the letters of
Yeshu in v~ious rearranged sequen~ forms, all t~o~h the
Esther scroll.
For ex~e,
the very first of
Th~ English~ aning
his offici~s - -
and officials of
eighty
and the ~drinking
Va~ti
he did~
following are words which are
the ten chapters:
The The Hebrew / Source: theHebrew letters ch. a~d verse~ord .
sorov .... ~in resh ~d ~av 1.3
~’soray vov sin resh yod 1.3
shemonim 9~in mere roy nun yod mere 1.A
v’ha%h’seeya~ yoy hay shin sof ¥od hay 1.8
Vashti __vov shin tof yod 1.12
va’ygas~ yov yod ayin 9in 1.21
t~en from only
These and all the other examples in words all through the
Scroll of Esther were written at the direction of Akiva who was
the author. This demonstrates that the first use of the name
Yeshu was by Akiva about the year i07 C.E. when he and his
colleagues wrote the Hebrew translation of Piso’s original Greek
book of Esther.
Tn Akiva and his colleagues the name Yeshu represented Piso.
By repeatedly inserting that name in code, they were hinting that
the whole Esther story had originated as, and was, merely another
Pi@o story.
All this knowledge was lost to even Jewish scholars by
about the year 15OO when they lost knowledge of Piso and his Greek
codes and thereafter had no way of even suspecting there were
similar codes in response hidden in the ancient Hebrew writings.
Akiva and his colleagues apparently were not yet convinced
that they ~st foll~ exactly Piso’s l~g~ic in their Hebrew
version. Fo9 they slipped even ~re anti~i~ code into the
Scroll of Esther by ~ ch~ his t~mi~.
For one thing, the list of H~n’s ten sons who were ~g
differed from Piso’s list in the Greek Esther. The names were
recreated as variations of Piso’s secret names. In the Hebrew,
nine was Aridai, which meant yedai (the hands of) Ari(us).
ten ~s a classic. It is ~s~. The z~in co~d ~t~ch~ge with
a dalet. Thus it was really v~o~h. Hence it was the dosoh
(~ich me~t religion) or new Torah of ~ Veil, Piso, the co~r
of the new Veii, which was Jerusalem.
Even brier was the insertion three times, after the fictional
Jews retaliated against the ~ct~n~ followers of H~ w~.~" ~
planned to ~l~e them, by ~~ them. The book sazs (~.IX
at verses 10, 15 and 163 each time after they killed their ene~es,
~bi~h loh shalchu et yodom, supposedly meaning "and into t~
~der they did not extend their hands."
B~ just as the Greek "b" in bios (which word me~t "life" or
"a bow" of an ~row) was changeable by the Pisos into the Latin "p"
to ~e (with c~ange of sequence of the "o" and "s") the
word Piso--the "b" ~d "p[ co~d also ~terch~ in Hebrew.
And in Hebrew "~ could ~te~e with "s." Thus bizah
was a coded Pisah (Piso).
Thus the expression really ~eant "and to Piso they did not
[ e~end their hands." T~s is ~~t of Jo~ i.ii that he
came ~to his own and ~s own received him not. For Jo~ ~d been
written just a f~ years before the Hebrew version of Esther.
And each~of the t~ee times this identical phrase was used in
~, it totaled 60 in Hebr~ ~a]l n~~, ~d the total
t~S was 180. Both n~ers of co~se pointed ~r~g~ ~ Piso.
There is f~t~r c~i~ th~ this phrase was in fact
deliberately pointed at Piso, and that its thrice inseztion was made
to total 60 each time and hence a total of 180. Several ce~ies
laten vol~e ~e~ ~n the tal~ was written. At its p~e 7a
the discussion substantiates this as th~ correct interpretation.
a so s ts orth A iva’s l ely the
/. ~ng. This all appears in the Appendix section i. i
The Hebrew code in 8.17 tells what occurred because the
Jews refused to accept Piso: the inhabitants ~isyahadim, which
supposedly meant "they converted to Judaism" for fear of the Jews.
In fact it meant the opposite: mase yehudim, Eecause mase meant
death~the expression meant "the Jews met death." Thus this story,
which is apparently a tale of the ancient Jews annihilating their
enemies in Persia, is in fact the reverse. It secretly reveals
~hat it was the Jews who were killed. ~heir actual~ annihilation
had occurred in th~ first r~volt, by ~ome’s legions at Piso’s command.
Another effort ~o put a "happy face" on the great debacle
was written several centuries later in Tractate Soferim XIV.6
in the Babylonian talmud. : ~The ~xpression was created, also "may
Charbonoh be remembered for good."
Charbonoh had been one of the king’s seven chamberlains
in Esther 1.10, and his role in 7.9 was limited to reminding the
king that the gallows which Haman had built for Mordecai was still
standing in Haman’s ho~ Yet, s0m~how hennas’so important that~
he should for some reason be forever r~membered for good?
Charbonoh really meant the destruction of the temple,
because c.~urban in Hebrew meant the destruction. Both words were
derived from the Hebrew ~herev which meant a "sword."
Previously the Herodians and their allies the Boethusians
to whom they entrusted the operation of the sacrificial system
in the temple, had been exploiting the people. It was secretly
rationalized that the way for the people to be freed from
t~is trap was for God to have allowed the destruction of the whole
system. The talmud speaks of a snake wrapped around a barrel of
hon~y. To free the residue of the honey from the snake , it was
necessary that the whole barrel, together with the snake wrapped --
around it, be crushed.
By God allowing the destrhction of the temple and its
sacrificial system, the J~ws forever were freed from the Herods
and their exploit~ control of the sacrificial system.
Thereafter the chaverim (friends), called pharisees by Piso and
who wou~d commence calling themselves rabbis, would become the
Jewish leadership. The sacrificial system now being goner-they ~
would instead lead thesurviving Jewsto forgivenness through prayer,
righteousness and good deeds.
Through th~ dark centuries the Jews would joyously celebrate the
holiday of Purim with its story of how Mordecai and Esther, with God’s
help, saved their people from catastrophe in ancient Persia. However
anti-semites, seeking yet another reas6n to hate Jews, have focused~ on
another aspect: the viciousness which Mordecai and ancient Jews had
inflicted on their foes. In fact, although but a fictional story,
this aspect helped Hitler justify his regipr~cal murder of modern-
day Jews.
In any event, Akiva and his colleagues must not have been
displeased at Piso’s reason for r~quiring this translation, it
would be an example of ancient Jewish bravery in which Piso’s new
believers could take pride. And probably Akiva’s surviving
people were pleased to enjoy the new holiday of Purim. With it
they could also enjoy Piso’s self-mockery Of his alter-ego’s death.
The story became a small symbolic rejoinder to what Piso had
done to their people in destroying them and their Temple, and
continuing to slander and build hatred against them all over the
wmrld. Yet because it was not a true story, the author was
careful not to include in it God’s name.
The author loaded his Esther story with language code in Hebrew
attacking Piso and his Jesus story. The Family must have perceived
this, for Piso retaliated..Abo~t ii0 h~ secretly wrote Gr.Additions
to the Book of FstherJ z ThEse sought ~ to justify persecution of Jews
on grounds which Piso included in the king’s first edict which he
now wrote: That the Jews are a"scatter~d ill disposed people W2 ~peed,__
with laws contrary to those of every nation." The edict charged ~P~7ff.
the Jews disregard the royal ordinances and ~hus prevent the
unifying of the regime, and they stand"in ~i~stmnt opposition to
all men" Therefore the king had daclared "to desSroy them ~ all ~’Brant°n’Greek
,~wives and children.__ 3 All this language was gint,Septua-utterly with their
the Greek book of Esther. p.ESther655added within
III.13About the same time, Justus was :expressing the same opproSrium
of alleged Jewish opposition to mankind. In I Thess. 2.15 in the
NT he wrote that the Jews killed the Lord Jesus ~and ~he prophets and
drove out the Christians and "they ar~ ~ot pleasing to God, but
hostile to all men."
Although the main focus of the replies hidden in the scroll
of Esther were directed at Piso himself, its responses were also
directed at Pliny. The idea came from Piso himself. That was
because the original Greek Esther in 1.1 and again in 3.12 and .13,
stated that the king ruled over 127 provinces. And that was quickly
d~ciphered~ ¯ to be not only KP as lO0 but also Plinios as 27, both
Pisonian Greek numbers.
Therefore the Hebrew translation likewise focused on the 127
provinces by including that mention in the scroll’s ~e-y first verse.
It also pointed by other methods at Pliny as an author of the
original book:
i. The king who had been ~t~s in the Greek story, bec~ein the Hebrew ~h~s, ~d that totaled 27 in Hebrew sm~ln~.
2. The first listed of H~’s ten sons, ~r~dasa,totaled 2T in sm~l numbering, ~d the second ~n was D~nebecause (in addition to being a fish) it appeared prom~in one of Pliny’s stories.
of "P.~ And thus lifnay was merely Plina9 with its lettersrearranged.
4. The Hebrew book of Esther would receive the ~itle not
~w~alt~ l~letters in HebreWof EstherSmallcamenUmbe~,to, theandtotalC°mbinedproducedwith~as 27.
In effect, the Hebrew Scroll of Esther was saying that its writers
knew that although Piso was overall supcrvis9r of ~he writing - of---the
Greek Esther, Pliny had been his assistant in directing the writing~
in the llth century lived Menachem b. Machir, a descendant
of the esteemed ~. Gershom. Menachem had lived durin~ the massacres"
of Jews in the F~rst Crusade in IO~6. He wrote a slichah (penitential
prayer) which stated that Haman was on a pole from a tree. The word
used there for "pole" was kundus. This was a shorten£d~and thus
~iszuise~ form of Secundus, one of Piiny’s n~me~. That this word
w=s coined, =nd appears only, in a p~nitencial pr&yer for the Fast
of Esther, part of the Purim holiday, indicates that as late as the
llth century it was known that Pliny had shared responsibility for
the creation of th~ original Greek Esther story.
Piso had his Harodian cousins helpin~ him. He knew
exactly what Akiva had done. From Piso’s standpoint, Akiva
and his colleagues had behaved very badly and been very
foolhardy in attackin~ him and his story. The Family would
retaliate in the Greek add±tionS to their original Esther and
in I Thess. 2.1~, but then they let it ~0- Besides the Hebrew
code was so deep in Esther, even the average surviving Judaeans
would not perceive. And Piso needed Akiva. Piso was supervising
the writing of many new~ prophefiic ;"ancient"books, and Akiva would
have many more translations to supervise and produce.
But Piso must have Warned Akiva and the others that no
more such coded attacks would be tolerated--or their and their
peoples’ lives would be endanzered, their school and sanhedrin ~
would be closed 2 and their religion would a~ain be outlawed. _
And Piso spoke with absolute authority. His son-in-law Trajan ~ ~
was now emperor (98-117). Behind the ~sqenes, Piso’s word was
law. Henceforth the translators must follow his language
literally. And Akiva as the party responsiSle, must continue
placing his name ln code prominentl)on each translation!
Nor were the ~o villains, Piso (as H~an) and Pliny (as
Ahasueros) the only protagonists of the period inserted in code
in the Scroll of Esther. ~o heroes were also secretly ins~.
These were Yoch~an ben Zakkai and, ama~ngly, th~ Tor~!
~ch~.~ was inserted ~d~r the identity of Mordec~.
Piso in the original Greek-language Esther had called the Jewish
leader Mordochaius. But the Hebrew Scroll of Esther changed this
to Mordecai. That was in order that the n~e 5e readable also
as Mar Dacai, that is Mr Dacai. And that was because the zayin
in Hebrew and the dalet in Ar~aic were interchangeable. For
ex~e, ~a~av, H~brew for "gold," was d~av in Aramaic. Thus
Mar Dacai, ~ Dacai, co~d in code be seen as Mar Z~kai, Mr Zakkai.i
Esther’s n~e’s pr~ciation was not changed ~ Akiva_ from
how Piso had c~eated it. Instead she received also a secom~ n~e
in the Hebrew Scroll. It was Hadassah. This was spelled
H, D. S (s~e~), H. Amd by changing .the s~ech to a -,
different S letter, sol, and ch~ng the pron~ciat~n of t~
then ~w~tten vowel, it became Ha ~ossah, which me~t "the
religion" or "the Torah." As a hint of this the word doss,
meaning religion, is used various places in the M~gillah.
Anoth<r hint that dossa meant "the Torah’ comes from the
blessing still today chanted to introduce the ~’.gillah reading
on Purim. Supposedly it should bless God for al kriyat megillah,
"on the reading of the megillah." But instead it says al mikrah
m~gillah. Mikrah supposedly also meant"reading" but in fact it
was another term for the Torah. Thus the megillah was
likened to the Torah!
secretly being
his colleagues were secretly saying that theThus Akiva and
Jews were saved not Dy Mar Dakkai and Esther, but really by M~r
Z~kai (Mr Zakkai, ~chan~ ben Zakkai) and the Torah!
Thus Akiva m~ to write the Hebrew version of the Esther
story in such w~ as to make his predecessor, ~ben Z~i,
the sage who had escaped Jerusalem to Ve~ian to s~ren~r and
in ret~n was allied a religious sc~ol at ~vneh (Y~ia)~
secret hero of the Scroll of Esther. In effect the story was
saying that it was he, ~ch~ (together with the Tor~) who had
saved the J~ish religion and with it the ~i~ J~s from
total obliteration at the hands of Piso~
Farther proof of the central~heroic role of ~chanan ben Za~ai
in the story, ~t~h hidden in code, is expressed t~o~h
the n~er which ~iva g~e him. Akiva himself was e~re~ed
in v~io~ n~, because of the different books w~ch Piso
forced ~ to ~an~e ~to Hebrew. B~ to honor ~s predecessor,
~ch~, Akiva needed to devise only ~ ~ngle n~er. It was 25.
i. His name Yochanan added up in Hebrew to 25. Likewise
Mordecai ben Yair in the story added up to 25. This was a hint that
allegorically they were identical, that it was Yochanan ben Zakkai
who was the secret h6ro of the story.
2. The tractate of the Babylonian talmud which contains
preceipts of conduct written by the sa~es of the period was
called Avot, ~hich meant "fathers." Later it was recite~
in its six sequential chapters on Sabbath afternoon s between
Passover and Shavuot, and still is in Orthodox synagogues.
When so recited it is called ~irkei Avot, meaning ~hapters
of the Fathers. Pirkei in[Hebrew small numbering totaled 12,
and Avot was 13. Hance the total was 25p and again alluded to
Yochanan ben Zakkai. He was thus again honored for having
enabled the Jewish religion and its people to survive.
3. A tradition was created that on Purim one should drink
so much that he no longer knows the difference between "blessed
be Mordecai," and "cursed be Haman" (both Hebrew phrases). ~.
Each phrase in Hebrew small numbering totaled 25. In other
words, they were both the same--the story was all a Piso storyl
Among all the various works on both sides written
d~ing this ~r~gle, the Scroll of Esther was the ~st
intricate code book written. This is not ~o~ today. Jews
celebrate Purim as a ~liday of frivolity, often wearing co~es
(like a Jewish ~ll~e~ I). And drinking is permitted just
in the outside world. They fail to perceive why tradition
teaches children to ~e noise to erase or blot out H~’s
n~e whenever it is mentioned during ~ll~ reading. They
have no idea whatever o f the great significance of the Scroll
and the Holiday. They follow the s~ce story in believing it
merely re~ts events which occ~r~ in ancient Per~-
certainly not in first ~d second, century J~a.
However in those says the "t~n~ w~ll ~n~, and ~heir
~nowledge con~nue~ well into ~ne Midge Ages. A tradition was
created th~ after God ~t~y sends his Messiah to perfect
the world, the only ~o holidays th~ will thereafter need be
c~r~ will be ~m Kipp~ ~d Purim. The reason for this
was also s~s~ lost. ~y what was ~tw~ th~
when the tr~h ~t~y makes all free (a paraphrase from Jo~
8.44) ~m Kipp~ will still be needed as a vehicle for ~ne~
from sin. And Purim will retain such leading importance that it
be still clebrated in remembrance of ~w ~d, t~o~h ~n ~
Z~kai and the TorSi saved and preserved the Jewish religion
and its ~vi~ng people from the h~dl of Piso !
App. Sec. 1to the ~croll of Esther
LATER TALMUDIG GONFI~TION THAT -AND TO THE PLUNDERTHEY DID NOT EXTEND TiEIR HANDS" WAS AN ALLUSION TO PISO
The numerics of this pertinent Inner Circle phrase in the Scroll
of Esther was:
U~H LOH S~L~U ET YO~M
V B B Z H L A Sh L H V (as oo) AT Y DM6 2 2 7 5 3 i 3 3 N 6 i~ i A ~
22 & 20 5 9
The total was 60.180.Three insertions brought the total to Both totals alluded to Piso.
This page of the talmud written several centuries later, was Megillah7a. It relates &fable that three separate sages each stated that Estherwas composed ("spoken") under the Holy Spirit:
ESTHER B ~ RUACH ~ ’ KODOS H NE ’ EMORAHA1 6S &T R2
2B R2 ~as oo) ~H i H I K 60 4 D Sh3 5N 1A M4 2R H513 18 19 17
The total was 67.Sixty seven of course was Piso by the Greek sequence system:
P I ssixteenth~letter ninth letter eighteenth letter twenty fourth letter
Most~ probably it was hinting that the first and third rabbis, assistingthe middle one who was the leader, Akiva, were helping him with thecomposition of th~ Scroll of Esther.
At that point, a fourth "rabbi" then appears in this talmudic fable:Yosi the son of Darmaskith. That is, Yosi the son of Damascus. He isJosephus/Piso! He too utters the same phrase as the other three: "Estherwas spoken under the Holy Spirit." But he then also utters the pertient
phrasewhich meantfr°m "andthe Scr°llto the°fspoilESther:they "Uvabizahdid not exten~l°h shalchUtheir hands."et yodom~
Obviously what the talmud writers meant was that this pertinent --phrase in the Scroll of Esther applied s.pggifically to Piso! ~n~ so " "
andit did ’also becauSebecause ~s w~J~%gi~As (plunder)Ch°sen so wasit wouldcode fortotalthe6Onameand ~o~