The book of Esther appears to have been a peculiar favourite of the Rabbies. The reading of it takes precedence of all other duties but one, and is considered as obligatory, even upon the women, who are declared exempt from the study of the law. It is true that it contains a very notable warning for disobedient wives, and a striking instance of the deliverance of Israel by the instrumentality of a woman; but when we consider that the name of God does not occur once in the whole book, and that the law contains the account of man’s creation and fall, the ten commandments, the deliverance from Egypt, and all those events of primary interest to women as well as men, it becomes of some importance to consider why the women, who are not bound to study the law of God, are bound to read the book of Esther. The authors of the oral law appear to have attached uncommon importance to this book, as appears from this circumstance, and still more so from the following startling declaration of Maimonides:— כל ספרי הנביאים וכל הכתובים עתידן ליבטל לימות המשיח חוץ ממגלת אסתר , והרי היא קיימת כחמשה חומשי תורה וכהלכות של תורה שבעל פה שאינן לעולם ׃ “All the books of the prophets, and all the Hagiographa, except the roll of Esther, will cease in the days of Messiah. But it is perpetual as the five books of the written law, and the constitutions of the oral law, which shall never cease.” (Hilchoth Megillah.) Some of the Rabbies say that this is to be taken conditionally, “although they were all to cease, yet this would not cease.” But this still attributes a decided superiority to the book of Esther above all the other books. What then is there in it, that gives this book such a peculiar favour, and makes the history of Esther more important than that of the conquest of Canaan, or of the glory of Solomon, or of the restoration of the house of the Lord? Is there more devotion and piety to be found in it than in the Psalms of David? Does it contain more wisdom than the Proverbs of Solomon? Is there a sublimer flight of Divine poetry, a more heavenly afflatus than in the visions of Isaiah? A more open revelation of the mysteries of the Deity than is to be found in Job, or Daniel, or Ezekiel? Why do the Rabbies pronounce it worthy of preservation, whilst they contemplate without emotion the loss of all the other books? We cannot possibly discover, unless it be that it furnishes more gratification to the spirit of revenge so natural to all the children of Adam, whether they be Jew or Gentile. To forgive is to be like God—and God alone can teach forgiveness either speculatively or practically. But the book of Esther contains an account of the revenge which the Jews took upon their enemies, not like the destruction of the Canaanites, fulfilling the commands of God upon His enemies, but taking personal and individual revenge on their own. And this very fact may be one reason why God did not permit his most holy name to occur in the whole