The Aramaic Bible: Targums in their Historical Context

358 The Aramaic Bible: Targums in their Historical Context
s ::«n—the Agagite' refers to Agag, king of the Amalekites whom Saul
spared from the divine command of the ban (cf. 1 Sam. 15). Thus a
structure is articulated which moves through Israel's history, surfacing
time and again; that is, the struggle between Israel and the
arch-enemy Amalek, who first appears in the book of Exodus (Exod.
17.8-16). 10 The connection of Haman's lineage with Rome is made
clear in his genealogy in Targum Sheni Esth. 3.1, which is striking in
its enumeration of numerous 'Roman' sounding names like Deyos,
Paros, Antimiros or Hadros, and which traces Amalek back to none
other than Esau, 11 who is identified again and again with Edom. 12 The
struggle with Haman therefore symbolizes the conflict with evil Rome;
victory over the former is identical with a definite victory over the
latter.
It is in this context that we are meant to view the characterization of
Mordecai. Targum Sheni hands down this view in its portrayal of
Mordecai as a king in the interpretation of Esth. 8.15, in its extensive
descriptions of the magnificence and splendour of Mordecai's
clothing, and in his triumphal procession in Targum Sheni Esth. 6.11.
In this passage Mordecai himself reflects on the homage paid to him
by King Ahasverosh, by his young men and by the people of Israel by
citing Ps. 30.12. However, while the psalm in the Hebrew version
reads: 'You have removed the sackcloth from me and have clothed me
with joy', the version in the Targum reads: 'and have clothed me in
royal apparel'. Mordecai's kingship is founded on the kingship of
God. 13 His peaceful rule, which is also described by analogy to the
10. On Amalek cf. Levine, Aramaic Version, p. 213.
11. Cf. also the genealogy in Targ. Esth. I 5.1; Sofrim 8.6; Ag. Esth. 3.1 (26-
27) and the synoptic table in B. Grossfeld, First Targum to Esther (New York,
1983), pp. 143-44 (Targum Rishon and other traditions) as well as Grossfeld, Two
Targums, p. 211 (different manuscripts of Targum Sheni).
12. As in Gen. 36.1; cf. M.D. Herr, 'Esau. In the Aggadah', EncJud, VI,
pp. 857-59.
13. Cf. the description of the reign of Solomon: 'They called him Yedidiah
because he was beloved by the King of Kings the Lord of Hosts' (Targ. Esth. II 1.2;
1. acrostic); 'how he offered gratitude and praised the Lord of kings. He opens his
mouth, and with the trumpet he exalts and praises the Great King' (Targ. Esth. II
1.2; 2. acrostic). Cf. also the end of the passage about the Queen of Sheba in Targ.
Esth. II 1.2.