Helena Zlotnick, «From Jezebel to Esther: Fashioning Images of Queenship in the Hebrew Bible», Vol. 82 (2001) 477-495

Only three royal couples in the HB are seen in direct communication. Of these, two, namely Ahab and Jezebel, Ahasuerus and Esther, contribute unique insights into the interpretative and redactional processes that cast later narratives around themes of earlier stories, and both around the figure of a queen. In this article I explore the hypothesis that the scroll of Esther was shaped as a reversible version of the Jezebel cycle. With the aid of narratives of the early Roman monarchy, a sensitive and sensible reading of the biblical texts relating to Jezebel and Esther demonstrates the constructive process of an ideology of queenship. Underlying both constructs is a condemnation of monarchy in general.

        While the Dtr historian has no interest in the effect of Jezebel’s actions on the community of Naboth, Esther’s author-redactor expands on the reactions of Jews and non-Jews to the publication of the king’s commands. The only person who remains blissfully ignorant of the impeding fate of the Jews is Esther herself, like Ahab who is also seemingly unaware of his wife’s plans. When Elijah clarifies the situation for the king’s benefit Ahab plunges into mourning (1 Kgs 21,27) in a manner recaptured by the scroll as it describes the general lamentation over the royal command (Esth 4,3). Ahab’s remorseful fasting is sufficient to appease God, at least for the time being (1 Kgs 21,28) but does not prevent the ultimate demise of his dynasty. Ahasuerus’ remorse brings fatality to Haman and salvation to his intended victims.

        Now, the twin themes of fasting and feasting underlie both narratives²⁶. As Ahab starts a fast over his failure to acquire Naboth’s property Jezebel encourages him to eat. But she herself, a generous provider of nourishment to hundreds of Baalistic prophets (1 Kgs 18,19), is destined to be eaten as food for dogs. Upon Elijah’s disclosures of Naboth’s execution Ahab expresses his repentance through another fast. Jezebel is never accredited with remorse. When Ahab dies on the battlefield (in royal terms an honorable death), a victim of his own ruse, his blood provides a drink to stray dogs. Ironically, then, the royal couple ends by feeding animals, she with her body and he with his blood. They remain united in infamy even after death.

        Throughout Esther feasting and fasting highlight the changing conditions of individuals and of collectivities. The general merriment and banqueting that characterize the beginning of the story turn into a Jewish fast and mourning. Esther prepares a banquet in the midst of her own fast. Jewish salvation is celebrated through large quantities of food and drink. What do the protagonists aim to achieve through self-imposed fasting or through feasting? Ahab’s initial fast prompts the (‘criminal’) action of his wife; his second fast rekindles God’s mercy. For all intents and purposes, then, fasting is a powerful weapon of achieving personal purposes. Mordechai’s fast at the gate of the palace