scepter

To hold the scepter over every land

Shall boast the scepter there shall be for Thebes

One blessed, with a scepter in his hand,

The scepter long shall wield, most piteous king,

His scepter and to Hades he shall pass.

Having raised up the dead shall wield the scepter

From clashing doth the scepter keep, and calm

Of his son's son shall lay the scepter down,

Having great fame he shall wield scepter long;

Be other greater scepter-bearing king

The royal scepter and entreating right,

Down from his head will be the scepter cast

And Joseph placed upon the head of his father Jacob a large golden crown, and he put a golden scepter in his hand, and they surrounded the bier as was the custom of kings during their lives.

Now the king had made a law, that none of his own people should approach him unless he were called, when he sat upon his throne and men, with axes in their hands, stood round about his throne, in order to punish such as approached to him without being called. However, the king sat with a golden scepter in his hand, which he held out when he had a mind to save any one of those that approached to him without being called, and he who touched it was free from danger. But of this matter we have discoursed sufficiently.

Now when Mordecai was informed of what was done, he rent his clothes, and put on sackcloth, and sprinkled ashes upon his head, and went about the city, crying out, that "a nation that had been injurious to no man was to be destroyed." And he went on saying thus as far as to the king's palace, and there he stood, for it was not lawful for him to go into it in that habit. The same thing was done by all the Jews that were in the several cities wherein this decree was published, with lamentation and mourning, on account of the calamities denounced against them. But as soon as certain persons had told the queen that Mordecai stood before the court in a mourning habit, she was disturbed at this report, and sent out such as should change his garments; but when he could not be induced to put off his sackcloth, because the sad occasion that forced him to put it on was not yet ceased, she called the eunuch Acratheus, for he was then present, and sent him to Mordecai, in order to know of him what sad accident had befallen him, for which he was in mourning, and would not put off the habit he had put on at her desire. Then did Mordecai inform the eunuch of the occasion of his mourning, and of the decree which was sent by the king into all the country, and of the promise of money whereby Haman brought the destruction of their nation. He also gave him a copy of what was proclaimed at Shushan, to be carried to Esther; and he charged her to petition the king about this matter, and not to think it a dishonorable thing in her to put on a humble habit, for the safety of her nation, wherein she might deprecate the ruin of the Jews, who were in danger of it; for that Haman, whose dignity was only inferior to that of the king, had accused the Jews, and had irritated the king against them. When she was informed of this, she sent to Mordecai again, and told him that she was not called by the king, and that he who goes in to him without being called, is to be slain, unless when he is willing to save any one, he holds out his golden scepter to him; but that to whomsoever he does so, although he go in without being called, that person is so far from being slain, that he obtains pardon, and is entirely preserved. Now when the eunuch carried this message from Esther to Mordecai, he bade him also tell her that she must not only provide for her own preservation, but for the common preservation of her nation, for that if she now neglected this opportunity, there would certainly arise help to them from God some other way, but she and her father's house would be destroyed by those whom she now despised. But Esther sent the very same eunuch back to Mordecai [to desire him] to go to Shushan, and to gather the Jews that were there together to a congregation, and to fast and abstain from all sorts of food, on her account, and [to let him know that] she with her maidens would do the same: and then she promised that she would go to the king, though it were against the law, and that if she must die for it, she would not refuse it.

When Esther had used this supplication for three days, she put off those garments, and changed her habit, and adorned herself as became a queen, and took two of her handmaids with her, the one of which supported her, as she gently leaned upon her, and the other followed after, and lifted up her large train [which swept along the ground] with the extremities of her fingers. And thus she came to the king, having a blushing redness in her countenance, with a pleasant agreeableness in her behavior; yet did she go in to him with fear; and as soon as she was come over against him, as he was sitting on his throne, in his royal apparel, which was a garment interwoven with gold and precious stones, which made him seem to her more terrible, especially when he looked at her somewhat severely, and with a countenance on fire with anger, her joints failed her immediately, out of the dread she was in, and she fell down sideways in a swoon: but the king changed his mind, which happened, as I suppose, by the will of God, and was concerned for his wife, lest her fear should bring some very ill thing upon her, and he leaped from his throne, and took her in his arms, and recovered her, by embracing her, and speaking comfortably to her, and exhorting her to be of good cheer, and not to suspect any thing that was sad on account of her coming to him without being called, because that law was made for subjects, but that she, who was a queen, as well as he a king, might be entirely secure; and as he said this, he put the scepter into her hand, and laid his rod upon her neck, on account of the law; and so freed her from her fear. And after she had recovered herself by these encouragements, she said, "My lord, it is not easy for me, on the sudden, to say what hath happened, for as soon as I saw thee to be great, and comely, and terrible, my spirit departed from me, and I had no soul left in me." And while it was with difficulty, and in a low voice, that she could say thus much, the king was in a great agony and disorder, and encouraged Esther to be of good cheer, and to expect better fortune, since he was ready, if occasion should require it, to grant her the half of his kingdom. Accordingly, Esther desired that he and his friend Haman would come to her to a banquet, for she said she had prepared a supper for him. He consented to it; and when they were there, as they were drinking, he bid Esther to let him know what she desired; for that she should not be disappointed though she should desire the half of his kingdom. But she put off the discovery of her petition till the next day, if he would come again, together with Haman, to her banquet.

After this was over, they prepared for his funeral, it being Archelaus's care that the procession to his father's sepulcher should be very sumptuous. Accordingly, he brought out all his ornaments to adorn the pomp of the funeral. The body was carried upon a golden bier, embroidered with very precious stones of great variety, and it was covered over with purple, as well as the body itself; he had a diadem upon his head, and above it a crown of gold: he also had a scepter in his right hand. About the bier were his sons and his numerous relations; next to these was the soldiery, distinguished according to their several countries and denominations; and they were put into the following order: First of all went his guards, then the band of Thracians, and after them the Germans; and next the band of Galatians, every one in their habiliments of war; and behind these marched the whole army in the same manner as they used to go out to war, and as they used to be put in array by their muster-masters and centurions; these were followed by five hundred of his domestics carrying spices. So they went eight furlongs to Herodium; for there by his own command he was to be buried. And thus did Herod end his life.

None may ride his horse and none may sit on his throne and none may make use of his scepter. No one may see him when his hair is being cut or when he is naked or when he is in the bath house, for it says, “You shall set a king upon yourself” (Deut. 17:15) that his awe should be over you.

One anoints kings only at a spring, as it was said: Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel. One anoints (kings) [kings sons of kings] only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written, do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? But Joaḥaz because of his brother Joiakim who was two years his elder. But did not Josiah hide it? That means that they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Jehudah Antordiya said, because the scepter shall not be removed from Jehudah. Rebbi Ḥiyya bar Ada said, because of he shall have many days of his kingdom, he and his sons in the midst of Israel. What is written after that? The levitic Cohanim should not.

One anoints kings only at a spring, as it was said: “Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him, etc.” One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu; Joash because of Athaliah, Jehu because of Joram. Is it not written: “Do anoint him, for this one is it,” this one needs anointing, but the kings of Israel do not need anointing! But Joaḥaz because of his brother Joakim who was two years his elder. But did not Josiahu hide it? That means, they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Yudan Antordiyya said, because of “the scepter shall not be removed from Jehudah”. Rebbi Ḥiyya bar Ada said, because “he shall have many days of his kingdom, he and his sons in the midst of Israel.” What is written after that? “The levitic Cohanim should not.”

MISHNAH: He shall not add wives, only eighteen. Rebbi Jehudah says, he may have many on condition that they not deflect his mind. Rebbi Simeon says, he should not marry even one if she deflects his mind. Then why was it said, he shall not add wives? Even one like Abigail. He shall not add horses, over and above what he needs for his chariots. And silver and gold he shall not add excessively, over and above what he needs for his payroll. And he shall write a Torah scroll for himself. If he goes to war, it is with him; if he returns, it is with him; if he sits in court, it is with him; if he sits down for dinner, it is with him, as it is said: It shall be with him, and he shall read in it all the days of his life. One does not ride on his horse, nor does one sit on his throne, nor does one use his scepter. One may not see him when he is barbered, nor when he is naked, nor when he is in the bath, as it is said: You certainly shall put a king over you, that his fear be upon you.

One does not ride on a horse of a king of Israel, nor does one sit in his chair, nor does one use his crown or his scepter, or any of his personal utensils. When he dies, all these are burned before him, as it is said: You shall die in peace and like the burnings of your forefathers they will burn for you.

Rebbi Ḥanania and Rebbi Joshua ben Levi: at the time when they voted and said that three kings and four private persons had no part in the Future World, there came a disembodied voice and said, does it pay for you that you oppose, that you choose, not I, and what can you say? They wanted to include Solomon with them. David came and bowed down before them, but some say that fire came out of the Holiest of Holies and flared around them. Hadar IIla was used to be answered when he prayed. From the time he voted with them he prayed but was not answered. The interpreters of hints say, all of them have part in the Future World. What is the reason? Mine is Gilead, mine is Manasse, Ephraim my main fortress, Jehudah is my scepter, Moab my washing trough, at Edom I shall throw my shoe. Mine is Gilead, that is Ahab, king of Israel, who fell at Ramot Gilead. Mine is Manasse, its plain meaning. Ephraim my main fortress, that is Jeroboam ben Nevat the Ephraimite. Jehudah is my scepter, that is Aḥitophel. Moab my washing trough, that is Geḥazi. At Edom I shall throw my shoe, that is Doëg the Edomite. Israel said before the Holy One, praise to Him: Master of all Worlds, what can we do if David, King of Israel, cursed them? Men of blood and deceit shall not live to half of their days! He told them, it is up to Me to make them friends one to the other. For me Peleshet is friendly; to me Peleshet makes friends; it is up to Me to lead them to good deeds and to make them friends one to the other.

Rebbi Ḥanania and Rebbi Joshua ben Levi: at the time when they voted and said that three kings and four private persons had no part in the Future World, there came a disembodied voice and said, does it pay for you that you oppose, that you choose, not I, and what can you say? They wanted to include Solomon with them. David came and bowed down before them, but some say that fire came out of the Holiest of Holies and flared around them. Hadar IIla was used to be answered when he prayed. From the time he voted with them he prayed but was not answered. The interpreters of hints say, all of them have part in the Future World. What is the reason? Mine is Gilead, mine is Manasse, Ephraim my main fortress, Jehudah is my scepter, Moab my washing trough, at Edom I shall throw my shoe. Mine is Gilead, that is Ahab, king of Israel, who fell at Ramot Gilead. Mine is Manasse, its plain meaning. Ephraim my main fortress, that is Jeroboam ben Nevat the Ephraimite. Jehudah is my scepter, that is Aḥitophel. Moab my washing trough, that is Geḥazi. At Edom I shall throw my shoe, that is Doëg the Edomite. Israel said before the Holy One, praise to Him: Master of all Worlds, what can we do if David, King of Israel, cursed them? Men of blood and deceit shall not live to half of their days! He told them, it is up to Me to make them friends one to the other. For me Peleshet is friendly; to me Peleshet makes friends; it is up to Me to lead them to good deeds and to make them friends one to the other.

One anoints kings only at a spring, as it was said: Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel. One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written, do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? But did not Josiah hide it? That means that they anointed with balsamum. Joaḥaz because of his brother Joakin who was two years his elder. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Jehudah Antordiya said, because of the scepter shall not be removed from Jehudah. Rebbi Ḥiyya bar Abba said, because of he shall have many days of his kingdom, he and his sons in the midst of Israel. What is written after that? The levitic Cohanim should not.