La reine Esther

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ESTHER

Esther – Ishtar :

L’auteur du Livre d’Esther n’a pas craint de donner à ses héros des noms empruntés à la mythologie babylonienne, comme s’il était évident pour les lecteurs de son époque que les Juifs exilés en Perse pouvaient s’identifier aux dieux locaux !

« Le temps d’Esther et de Mordekhaï est donc celui où l’on combat le mal par la violence ; c’est le temps de Pourim ainsi que le livre d’Esther désigne la fête qui commémore cet épisode de l’histoire juive ; ce nom, qui signifie « sort, fortune, destinée » en assyrien, trahit des éléments étrangers dans la fête : l’élément historique (…), le moment du nouvel an où les Mésopotamiens célébraient les « sorts » qui fixaient le destin des peuples et des individus ; mais on y trouve aussi l’élément mythique, puisque le conflit entre Haman-Vachti et Mordekhaï-Esther rappelle la victoire de Mardouk et Ishtar, dieux babyloniens de la lumière, sur Ouman et Mashti, divinités élamites de l’obscurité » (A. Abécassis, la pensée juive t.3, p. 321).

L’identité d’Esther et d’Ishtar ne fait aucun doute :
« Rabbi Yehouda dit : son vrai nom était Hadassa et pourquoi ce nom d’Esther ? C’est parce qu’elle avait caché (Sater) sa véritable situation, ainsi qu’il est dit : « Esther n’a pas fait connaître qui était son peuple etc. » (Est 2 :20). Rabbi Ne’hemya dit : son vrai nom était Hadassa, et pourquoi ce nom d’Esther ? C’est que les nations du monde l’appelaient ainsi en pensant à (la beauté éclatante) de la lune-Ishtar » (Meguilla 13a)

Notons que contrairement à ce qu’écrivent les auteurs du Talmud, Ishtar n’est pas la déesse de la nuit, mais celle de l’amour :
« Son silence sur son origine fit que quiconque venait la voir croyait qu’elle appartenait à son propre peuple, du fait que le nom Ishtar était donné à l’étoile Noga (Vénus) (…). Ayant gagné la faveur de tous, elle fut comblée de louanges par toutes les nations » (Meam Loez, Esther, p. 144).
Toutefois l’ «erreur» des maîtres du Talmud n’est pas dépourvue de signification comme nous le verrons plus loin.

Cette héroïne est donc doté d’une ambiguïté propre à bien des Juifs vivant en exil, et l’on pourrait dire qu’il s’agit de la première marrane : elle porte un nom différent pour les gens de son peuple et pour ceux de l’extérieur ; ceux-ci et ceux-là la considèrent comme une personne différente.

Qui est Ishtar ?

Il existe sur Ishtar suffisamment de textes aujourd’hui déchiffrés pour qu’on soit en mesure de comprendre le personnage, qu’on renonce à en faire une déesse « mère » mais qu’on la reconnaisse comme déesse de l’amour, de la volupté, de la liberté.
Esther-Ishtar est donc l’incarnation de la féminité

Tout comme Ishtar, Esther est la Femme par excellence. Elle est l’une des quatre plus belles femmes du monde (Meguilla 15a ).

« Et Esther plaisait à tous ceux qui la voyaient » (Est 2 :15). Rabbi Elazar a dit : cela nous apprend que pour chacun de ceux qui la voyaient elle semblait appartenir à son propre peuple » (Meguilla 13a). Non seulement la beauté d’Esther est admirable, mais de plus, chacun trouve chez elle une résonance à laquelle il peut s’identifier. Incarnation de la déesse Ishtar, elle possède ce charme absolu qui lui permet de rayonner sur toute l’humanité.

Ce n’est pas par l’action qu’elle parvient à faire changer les positions du roi, mais par l’amour qu’elle lui inspire : « Le roi se prit d’amour pour Esther, plus que pour toutes les autres femmes » (Est. 2 :17). Et il ne s’agit nullement d’amour platonique :
« Et Esther fut conduite auprès du roi Assuérus, dans sa maison royale, le dixième mois qui est le mois de Tévet » (Est. 2 :16). Rav a dit : voulait-il « goûter le goût » d’une jeune fille, il l’a goûté, le goût d’une femme mariée, il l’a goûté ( Meguilla 13a).

Certes, les commentaires du Midrash abondent, affirmant qu’en réalité elle était fort laide, qu’elle était âgée de 75 ans et qu’une diablesse se substituait à elle dans la couche du roi. Mais tout ceci semble bien contradictoire avec ce qui est dit d’elle dans le livre, et avec d’autres commentaires, indiquant qu’elle aurait donné une descendance au roi. On notera qu’il n’existe aucune preuve historique de l’existence d’Esther et de Mardochée, et que tous les commentaires sont donc d’ordre purement spéculatif.

Ishtar est parfois identifiée à Séléné, la Lune ou déesse de la nuit. Et c’est aussi un aspect de la personnalité d’Esther que d’être parfois voilée, parfois éclairée, alors que son domaine est toujours celui de l’ombre. C’est vraisemblablement ce qu’avaient senti les maîtres du Talmud en l’identifiant à cette déesse.

Esther – Hadassah

Esther est littéralement « la cachée ». Non seulement elle cache au roi le peuple dont elle est originaire, mais elle lui cache aussi son vrai nom, Hadassah (myrte). Et sous ce nom, on découvre un tout autre personnage.

« Ben Azzaï dit : Esther n’était ni grande ni petite, mais de taille moyenne comme un myrte. Rabbi Yehochoua fils de Qor’ha dit : Esther avait un teint qui tirait sur le vert (comme une feuille de myrte), mais un « fil de grâce » s’étirait sur son visage » (Meguilla 13a).

Ce nom de Hadassah évoque le loulav que l’on agite pendant la fête de Soukoth et qui est composé de quatre espèce : le cédrat, la branche, de palmier, les branches de saule et les branches de myrte. D’après la Kabbala, ce sont les branches de myrte qui possèdent le statut le plus élevé dans l’ordre spirituel, sans doute à cause du parfum entêtant de ce végétal, mais surtout à cause de la forme de ses feuilles. Celui-ci, en effet, porte des feuilles triples en forme de la lettre Shîn , et symbolise donc les trois patriarches. Ceci nous permet de saisir la filiation d’Esther-Hadassah avec les plus grands ancêtres du peuple juif.

« Myrte » en hébreu se dit hadass, mais Esther reçoit une lettre supplémentaire : un hé qui symbolise le Nom divin, et elle est ainsi appelée Hadassah.
Lorsqu’Abram était devenu Abraham, la réception du hé lui avait permis d’engendrer Isaac : « Ton nom de s’énoncera plus, désormais, Abram : ton nom sera Abraham, car je te fais le père d’une multitude de nations » (Gen. 17 :5).
Le hé que reçoit Hadass(ah) permet au peuple juif de vivre un réengendrement. Lorsqu’Abram avait reçu le , il était « sorti de son horoscope » (qui lui annonçait qu’il n’aurait pas d’enfants), donc du déterminisme, et il avait commencé l’histoire de l’humanité (qui comporte la dimension de la liberté). Lorsqu’ Hadass devient Hadassa, elle peut ainsi annuler le sort (le pour) aveugle, ce qui permet au cours de l’histoire de prendre un nouveau départ.

« Le temps de la Torah est celui de la révélation ; le temps de Pourim, temps du judaïsme, est celui de l’occultation. Toutes les fêtes d’Israël sont des fêtes de la manifestation divine éclatante, sauf celle de Pourim, fête de l’exil par excellence d’un nouveau temps historique marqué par l’absence. YHWH se cache désormais ; il existe mais on ne le voit plus, on ne l’entend plus » (A. Abécassis, la pensée juive t.3, p. 321).

« Puis la reine Esther, fille d’Avihaïl écrivit, avec Mardochée le Juif, usant de toute leur autorité pour donner force de loi à cette seconde missive de Pourim » (Est 9 :29). On lit dans le Traité Yoma (29a) : le tav de vatikhov (« elle écrivit ») est la dernière lettre de l’alphabet, ce qui signifie que l’histoire d’Esther met fin à tous les miracles qui sont présentés dans la Bible.

L’histoire de la prophétesse Esther termine l’époque de la prophétie et marque le début de l’histoire purement humaine du peuple juif. Ce n’est pas un hasard si le dernier prophète de la Bible est justement une prophétesse. :

Il existe aussi une similitude entre le personnage d’Esther et celui de Saraï (qui reçoit elle aussi un hé modifiant son nom) : « en effet lorsque Abram fut arrivé en Egypte, les Egyptiens remarquèrent que cette femme était extrêmement belle ; puis les officiers de Pharaon la virent et la vantèrent à Pharaon ; et cette femme fut enlevée pour le palais de Pharaon » (Gen. 12-14:15). Toutefois Sara ne reste pas dans la demeure de Pharaon parce que l’Histoire ne fait que commencer, tandis qu’Esther reste dans la maison du roi parce que l’Histoire (de la prophétie) prend fin.

 

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