By ΠΠΏΡΡΠ΅ΠΉΠ½ Π‘Π΅ΠΉΠΌΡΡ
Π‘Π΅ΠΉΠΌΡΡ ΠΠΏΡΡΠ΅ΠΉΠ½, 2020
ΠΠ°Π½Π½ΠΎΠ΅ ΠΈΡΡΠ»Π΅Π΄ΠΎΠ²Π°Π½ΠΈΠ΅ ΡΠ°ΡΡΠΌΠ°ΡΡΠΈΠ²Π°Π΅Ρ ΠΊΠ½ΠΈΠ³Ρ ΠΡΡΠ΅Ρ, ΠΎΡΠΌΠ΅ΡΠ°Ρ Π΅Ρ Π½Π΅ΠΎΠ΄Π½ΠΎΠ·Π½Π°ΡΠ½ΡΠ΅ Π°ΡΠΏΠ΅ΠΊΡΡ, ΡΠ°ΠΊΠΈΠ΅ ΠΊΠ°ΠΊ ΠΎΡΡΡΡΡΡΠ²ΠΈΠ΅ ΡΠΏΠΎΠΌΠΈΠ½Π°Π½ΠΈΠΉ ΠΠΎΠ³Π° ΠΈ Π²ΠΎΠΏΡΠΎΡΡ ΠΌΠΎΡΠ°Π»ΠΈ Π² ΠΏΠΎΠ²Π΅Π΄Π΅Π½ΠΈΠΈ ΠΏΠ΅ΡΡΠΎΠ½Π°ΠΆΠ΅ΠΉ. ΠΠ²ΡΠΎΡ Π‘Π΅ΠΉΠΌΡΡ ΠΠΏΡΡΠ΅ΠΉΠ½ ΠΏΡΠ΅Π΄Π»Π°Π³Π°Π΅Ρ ΡΠ°ΡΡΠΌΠ°ΡΡΠΈΠ²Π°ΡΡ ΡΠ²ΠΈΡΠΎΠΊ Π½Π΅ ΠΊΠ°ΠΊ ΡΡΠ°Π΄ΠΈΡΠΈΠΎΠ½Π½ΠΎΠ΅ ΠΏΠΎΠ²Π΅ΡΡΠ²ΠΎΠ²Π°Π½ΠΈΠ΅, Π° ΠΊΠ°ΠΊ ΠΏΠΎΠ»ΠΈΡΠΈΡΠ΅ΡΠΊΡΡ ΡΠ°ΡΠΈΡΡ. Π‘ΠΎΠ³Π»Π°ΡΠ½ΠΎ ΡΡΠΎΠΉ ΠΈΠ½ΡΠ΅ΡΠΏΡΠ΅ΡΠ°ΡΠΈΠΈ, ΡΠ°ΡΠΈΡΠ° Π½Π°ΠΏΡΠ°Π²Π»Π΅Π½Π° Π½Π΅ ΡΠΎΠ»ΡΠΊΠΎ Π½Π° ΠΏΠ΅ΡΡΠΈΠ΄ΡΠΊΠΎΠ΅ ΠΎΠ±ΡΠ΅ΡΡΠ²ΠΎ, Π½ΠΎ ΠΈ Π½Π° Π΅Π²ΡΠ΅Π΅Π², ΠΆΠΈΠ²ΡΡΠΈΡ Π² ΡΠ°ΡΡΠ΅ΡΠ½ΠΈΠΈ. ΠΠΎΠ΄ΡΡΡΠΊΠΈΠ²Π°Π΅ΡΡΡ, ΡΡΠΎ ΠΊΠ½ΠΈΠ³Π° Π²ΡΡΠΌΠ΅ΠΈΠ²Π°Π΅Ρ ΡΡΡΠ°ΡΡ Π±ΠΈΠ±Π»Π΅ΠΉΡΠΊΠΈΡ ΡΠ΅Π½Π½ΠΎΡΡΠ΅ΠΉ ΠΈ Π°Π΄Π°ΠΏΡΠ°ΡΠΈΡ Π²ΡΠ΅Π΄Π½ΡΡ ΠΏΡΠΈΠ²ΡΡΠ΅ΠΊ ΡΠΎΡΠ΅Π΄Π΅ΠΉ Π² ΡΡΠ»ΠΎΠ²ΠΈΡΡ ΠΊΠΎΠΌΡΠΎΡΡΠ½ΠΎΠΉ ΠΆΠΈΠ·Π½ΠΈ Π²Π΄Π°Π»ΠΈ ΠΎΡ ΡΠΎΠ΄ΠΈΠ½Ρ.
Seymour Epstein, 2020
This study examines the Book of Esther, noting its controversial aspects such as the absence of divine references and moral ambiguities in character actions. Author Seymour Epstein proposes viewing the scroll not as a traditional narrative but as a political satire. According to this interpretation, the satire targets not only Persian society but also the Jews living in diaspora. The book is highlighted for mocking the erosion of biblical values and the adoption of detrimental habits from neighbors when life in exile becomes comfortable.