Ha'achashtranim Bnei Ha Ramachim: Translating Esther 8:10

Abstract

In Chapter 8 of the Book of Esther we read that the decree of King Ahasuerus, which stated that the Jews may defend themselves against their enemies, was delivered throughout the empire. In verse 10 the method of delivery is described: He sent letters by couriers on horseback. That verse ends with the words ha'achashtranim bnei ha'ramachim. This phrase is mentioned in the talmudic tractate Megilla 18a, where it is asked how person who does not understand Hebrew can possibly fulfill the obligation of hearing the Megilla when it is read in the Hebrew language. Ravina answers: Do we ourselves understand ha'achashtranim bnei ha'ramachim? Ravina teaches that understanding the text is not required, the proof being that even Hebrew-speakers do not understand the phrase ha'achashtranim bnei ha'ramachim. The Talmud does not offer an explanation of these words. The idea that this phrase is untranslatable has further ramifications. In the compendium on Jewish law Mishna Berura (690:37) the rule is that the Megilla may in fact be read in any language to an audience that understands that language; however, since we do not know how to translate this particular phrase properly, in practice the Megilla should only be read in Hebrew for the purpose of fulfilling the mitzvah. (1) Not everyone accepted the notion that this phrase defies understanding and translation. Rabbenu Chananel in his commentary to Megilla 18a seems to have variant reading of the text in the Talmud, where it is only women and unlearned men who do not know the meaning of ha'achashtranim bnei ha'ramachim, implying that this phrase is translatable by learned people. This approach is also found in responsum sent by Rabbenu Nissim to the Rivash. Although he does not have variant text, he states that: ... it was not their intent to say that the sages of the Talmud did not know this, rather to say that the general populace were not expert in it, even those of the general populace who are not of the unlearned, since these words are strange and do not have cognates in the Bible. (2) In fact, we do find many interpretations of these words in rabbinic literature. It may be that when Ravina stated that we do not understand this phrase, he did not mean that we have no idea what it is saying, but rather that we do not know which interpretation to choose. (3) However this phrase is understood, the thrust of the verse is that the decree of King Ahasuerus was sent out as quickly as possible. (4) In this article we will examine the various rabbinic approaches to interpreting this phrase. ACHASHTRANIM The earliest and most popular approach is that of Saadia Gaon. In his translation of the Book of Esther into Arabic, he explains that achashtranim are mules and ramachim are horses, so that the animal described is mule born of mare. (5) Yosef Kimchi, in his Sefer HaGalui, (6) writes that he saw in the commentary of Saadia Gaon (7) that the word achash means great. Therefore, the name Achashverosh [Ahasuerus] is made up of the words achash and rosh [head] meaning a great leader. The term achashdarpnei ha'melech (Est. 3:12) is made up of the words achash and dar pne meaning a great [achash] person who resides [dar] in the inner court and sees the face [pnei] of the king. The word achashtranim is made of the words achash and trei, meaning a great [achash] animal that comes from two [trei] species. This approach is followed by Ibn Ezra, Radak, (8) Rid, and Rabbeinu Nissim. (9) Ibn Ezra adds that mules born of mares are stronger than mules born of jenny, female donkey, so the verse wants to specify that the superior type of mules were used, ha'achashtranim bnei ha'ramachim, mules born of mares. The importance of the animal was understood to be either its superior strength (10) or its loftier parentage. (11) Shlomo Alkabetz in his commentary to Esther Manot HaLevi also explains that achashtranim are mules and that the word is contraction. …