Esther 7:7, Question 2. Why does the verse mention the garden?

  • Yossipon writes that Achashverosh went to the garden to confirm the information he just acquired with Mordechai.
  • The Talmud (Megillah 16a) writes that this verse specifically mentions Achashverosh’s garden because Achashverosh’s was equally angry in his return as he was in leaving the room. What angered him while he was away was the sight of angels who looked to him like people. One Midrash (Esther Rabba 10:9) adds that it was the angel, Michael, and another Midrash (Pirkei D’Rebbe Eliezer 50) says that they looked like specific people – namely, Haman’s sons. These angels were cutting down the trees of his garden. Astonished that they would be cutting perfectly good trees from his own garden, Achashverosh asked them,” What are you doing?!” They responded, “Haman ordered us to do this.”
  • The Vilna Gaon asks why the story would require this entire incident with the angels. This is an especially cogent question when one considers the Aggadic story’s element of seeming dishonesty; after all, Haman did not order anyone to cut the king’s trees. He answers that H-Shem is treating Haman like he treated the Jews, mida kineged mida, measure for measure. Just as Haman maligned the Jews (Esther 3:8), H-Shem treated him the same way, having angels lying about Haman.
  • The Maharal adds that they looked like Haman’s sons cutting down good trees to show Achashverosh what kind of person Haman is. After all, the Jews, who are compared to trees, are good, and undeserving of being cut down.

Esther 7:7, Question 1. Why does Achashverosh leave?

ז וְהַמֶּלֶךְ קָם בַּחֲמָתוֹ מִמִּשְׁתֵּה הַיַּיִן אֶלגִּנַּת הַבִּיתָן וְהָמָן עָמַד לְבַקֵּשׁ עַלנַפְשׁוֹ מֵאֶסְתֵּר הַמַּלְכָּה כִּי רָאָה כִּיכָלְתָה אֵלָיו הָרָעָה מֵאֵת הַמֶּלֶךְ

7. And the king rose in his fury from the wine feast to the garden of his house. And Haman stood to ask for his life from Queen Esther because he saw that evil was decided on him from the king.

  • It is very likely that Achashverosh left to “cool off.”
  • The Yad HaMelech points out that the verse stresses that Achashverosh left specifically when he was “in his fury.” Otherwise, he would have realized that it would be unwise to leave Esther alone with the murderous Haman. Alas, anger causes people to make silly mistakes.
  • Similarly, the Maharal sees the verse as stressing that Aschashverosh left from the feast.
  • Megillas Sesarim explains that his current state of inebriation increased his anger.
  • Rav Galico points out that although Achashverosh went to cool off, this is actually another example of hashgacha pratis (H-Shem’s supervision of the world) in order to incriminate Haman more.
  • On the other hand, R’ Moshe David Valle explains that Achashverosh was really upset with himself for giving Haman authority in the first place.
  • Perhaps Achashverosh was actually looking for a way to scapegoat Haman and consequently rid himself of him without seeming politically weak.

Esther 7:6, Question 4. Why does the verse stress that Haman’s reaction was “before” the king and queen?

  • As mentioned above, the Malbim and the Vilna Gaon explain that Haman’s confusion stemmed from the fact that he was in the presence of both the king and queen, so he could not use either of his excuses.
  • Similarly, according to the Maharal, Achashverosh asked Esther why she invited Haman to the party if he is so evil. She answered that she did so intentionally to avoid the possibility of Haman giving excuses if he were confronted without both of them present.
  • The verse has a combined gematria of 3355, the same as the verse (Bireishis 38:17) regarding the amount of money Yehudah pledges to Tamar. It also has the same gematria as the verse (Devarim 13:10) commanding the punishment for someone who encourages others to worship idol. Finally, it also has the same gematria as the verse in Tehillim (67:4) that the nations are happy when H-Shem governs the nations. Perhaps, just as the verse climactically demonstrates H-Shem’s active rescue of the Jews from their impending holocaust, all of these verses have to do with H-Shem’s supervision of the world. Just as the Talmud (Sotah 10a) says that He was involved with the otherwise seemingly elicit relationship between Yehuda and Tamar, so too He alone should be worshiped – without the false gods of idolatry. Similarly, the point of our world is to reach the level where everyone recognizes the guiding Hand of H-Shem in all of the events of the world.

Esther 7:6, Question 3. Why is Haman bewildered?

  • Both the Malbim and the Vilna Gaon write that Haman was bewildered because he had run out of an alternative, his Plan B. If Esther were not there, he would have emphasized the evil of the Jews, but Esther was there. If Achashverosh were not there, Haman would have told Esther that he did not know that the decree would harm the Jews. The presence of the both of them made any such excuse impossible.
  • R’ Moshe David Valle writes that Haman really had nothing to fear; he did everything only with the king’s permission. Although the king seemed to have forgotten, Haman did not. This is why he became bewildered.

Esther 7:6, Question 2. Why does Esther use these three descriptions for Haman?

  • In the Rashbam’s commentary on the Torah (Bireishis 24:65), he writes that a grammatical rule, the word hazeh (“this”) refers to a close object, whereas the word halazeh (“ this”) refers to an object that is far. Already in this word, Esther means that the person responsible is someone close-by.
  • Similarly, the Malbim distinguishes between the two words for enemy – tzar and oyev. According to him, based on a verse in the Torah (Bamidbar 10:9) a tzar is someone who has already done harm. Based on a different verse (Devarim 21:10), an oyev is someone who wants to do harm. Both definitions fit Haman. Accordingly, Esther is answering both of Achashverosh’s questions, the first of which was who did this. Her answer: the wicked Haman. In answering his second question of the motive, Esther responds that it is an adversary and an enemy.
  • Interestingly, she answers the second question first, and then the first question, as Rabbeinu Yonah in his commentary Mishnah (Avos 5:9) recommends for wise people to do when appropriate. Similarly, the Talmud often (see Brachos 2a) comments on the latter point of a Mishnah before commenting on the former.
  • R’ Dovid Feinstein and R’ Gallico write that Esther was saying that Haman is evil and dangerous for all – not just for the Jews. This is based on the Midrash (Shemos Rabba 38:4), which quotes a verse (Devarim 33:27) that says H-Shem will push away all of our enemies. Regarding Haman, he is an enemy below as well as above; he terrorized our forefathers and he wants to terrorize our children; he is an enemy to me, and he is an enemy to you.
  • Similarly, Midreshai Torah write that Haman hates Achashverosh as much as he hates the Jews.
  • According to R’ Chadida, Esther is saying that Haman hates Jews for historical reasons, and therefore involving Achashverosh and his kingdom unnecessarily into an ancient feud. (Today also, many international leaders and their nations stumble into the Middle East quagmire without a thorough knowledge of the historic animosities and loyalties that are endemic to that region.)
  • The Alshich writes that Esther is saying that Haman is hated below and an enemy above.
  • The Targum translates this verse as: Haman wanted to kill you last night. After failing, he suggested wearing your clothes, and even the royal crown. H-Shem made it work out that Mordechai, a Jew garnered these honors, and now Haman wants the person who saved and represents you dead. As Yossipon points out, it is Mordechai who is looking out for conspiracies and plots against you.
  • The Lekach Tov writes that Haman is called by three descriptors because he had three intentions quoted by the verse (Esther 3:13) to destroy, to kill, and to annihilate the Jews.
  • Asking why the verse uses the word hazeh (“this”), the Ben Ish Chai explains that since all people have good in them, only the evil part of Haman should be hated. He quotes the AriZal’s (Shaar HaKavanos) interpretation of the Talmudic (Megillah 7a) practice of ad d’lo yada as advising us to only bless Haman when we are drunk. This means that inside our klipa (“shell”) we all hold great potential. After all, from Haman emerged his grandson, R’ Shmuel ben Shailot. That is the good trapped within him. The Talmud (Gittin 57b) famously says Haman’s grandchildren learn Torah. Although it says in Tehillim (97:10) to hate evil people, it means that we should only hate the evil part within those people. To see how far this goes, the verse that tells us to kill out Amalek (Shemos 17:14) tells us to destroy the remembrance of Amalek, since there is some good hidden deep within them.
  • The Talmud (Megillah 16a), also seemingly bothered by the amount of descriptions Esther uses for Haman, writes that Esther was actually going to point to Achashverosh, but an angel pointed her finger toward Haman.
  • R’ Meir Shapiro explains that the word hu means something outward, whereas zeh means something hidden. Here, Haman is the obvious, explicit enemy. Like any deft politician, Achashverosh can claim deniability, and wash his hands of the entire plan. The Talmud is saying that Esther is hinting to Achashverosh that she considers him equally guilty of the planned annihilation of the Jews.
  • On the other hand, R’ Dovid Feinstein writes that Esther was literally going to point to Achashverosh because she was upset with Achashverosh for claiming ignorance.
  • The Vilna Gaon explains that, like a Freudian slip, Esther pointed at Achashverosh at this point because it is the nature of people to say X if they are thinking of X, even when they consciously want to say Y. Since the righteous are constantly thinking of H-Shem, so Esther is pointing to the King.
  • The Chazon Ish asks why, at this critically sensitive time for the Jews, would Esther endanger their lives? He explains that she had inculcated the characteristic of emes (“truth”) to such a degree that she found it impossible to lie, implying that Achashverosh was innocent. H-Shem had to send an angel to save the day.
  • Similarly, the Ohel Moshe quotes R’ Puvarsky (Mussar V’Daas) that Esther’s body could only tell the truth. We have the power to train your body to copy your soul, as it says in Tehillim (63:2), “my soul thirsts for You, my flesh longs for You.” We have the ability to train our flesh to want what the soul wants, as it says in the Mishnah (Avos 2:4). Similarly, Chovos HaLevavos writes that introspection will benefit you in both worlds, as it says in Tehillim (119:59) “I consider my ways, and I turn my feet to Your testimonies.” That is the foundation of mussar philosophy, that the goal of self-improvement.
  • The Maharal points out that Esther would be lying saying that this was entirely Haman’s doing, since Haman could do nothing without Achashverosh. The verse in Tehillim (101:7) says, “He who performs deceit shall not dwell in My house.” A lie cannot save the Jewish people since geulah (“redemption”) cannot result from falsehood.
  • R’ Hanoch Leibowitz answers the question somewhat differently. He explains that Esther, having been forcibly taken to be his wife for twelve long years, subconsciously hated Achashverosh. She therefore pointed at him, though he was not entirely responsible for decree. Even great ones err when affected by their subconscious desires. If such a one as Esther can fall prey to such desires, all people must plan out their actions before doing anything, and then think back and investigate the motivations and results of all behaviors.
  • R’ Eliyahu Lopian says that the angel saved Esther because no harm can come to one who is performing His Will, like speaking the truth.
  • The Torah in Bamidbar (33:55) commands the Jews entering the land of Canaan that they must drive out all bad influences from there, or else the remainders would be “thorns in your eyes, and pricks in your sides” which Ramban interprets as spiritual blindness and physical harassment. Perhaps this verse can also refer to Haman, who forced everyone to bow to his idol, and he tried to physically annihilate the Jews.
  • Also interestingly, the gematria of tzar (90+200=290) (“adversary”) is the same as the word pri (80+200+10=290) (“fruit”), whereas the ­gematria of oyev (1+6+10+2=19) (“enemy”) is the same as the name Chava (8+6+5=19). Perhaps this hints to the Talmudic dictum (Chullin 139b) that the verse about the tree in Gan Eden (Bireishis 3:11) alludes to Haman.

Esther 7:6, Question 1. Why does Esther call Haman an “ish” (“man”)?

ו וַתֹּאמֶר אֶסְתֵּר אִישׁ צַר וְאוֹיֵב הָמָן הָרָע הַזֶּה וְהָמָן נִבְעַת מִלִּפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה

6. And Esther said, “A man who is an adversary and an enemy, this evil Haman.” And Haman was bewildered from before the king and the queen.

  • It is especially puzzling that Esther calls Haman an “ish” (“man”) since, as R’ Dovid Feinstein points out, it usually signifies an important person. In this case, he writes, Haman is called an “ish” because he thought highly of himself.
  • The Dubno Maggid writes that the word ish followed by an adjective indicates a central aspect of the subject’s character. Esther is therefore answering both of Achashverosh’s questions from above; who the person is and why he is doing it. As proof of this idea, the Dubno Maggid quotes the verse in the Torah that first describes Eisav1 (Bireishis 25:27), in which he is called an “ish sadeh” (“man of the field”). In other words, the field is an intrinsic part of Eisav’s being. Therefore, Haman’s main characteristic is that he is a “tzar v’oivev,” an enemy. Amalek hates the Jews for no reason. The Dubno Maggid brings the allegory of a glutton who goes around a party, eating left-overs after party is over. He is not hungry. Similarly, the Torah (Devarim 25:18) testifies that when Amalek attacked the Jews, they went after the “weak ones.” Also, in Tehillim (137:7), King David prophecies that the Temple would be destroyed “to its foundation.” The Romans were not satisfied with the Temple burning – they wanted the Temple more than destroyed.

1It is interesting to note that Eisav is the ancestor of Amalek, and thus Haman.

Esther 7:5, Question 4. Why does Achashverosh seem surprised by the decree he permitted less than a week earlier?

  • R’ Moshe David Valle writes that Achashverosh seems surprised by the decree he permitted less than a week earlier simply because H-Shem created forgetfulness (see the Dubno Maggid’s explanation of Devarim 32:18). Being able to forget can sometimes be a blessing.
  • Similarly, R’ Yehonason Eibshutz says it was the king’s foolishness that caused him to forget. Accordingly, this is another root of the custom to drink ad d’lo yada on Purim (Megillah 7b).
  • The Beis HaLevi writes that Achashverosh did not know that the decree was meant to destroy the Jews, but thought it was supposed to only assimilate them. After all, the word l’avdam could mean “cause them to be lost.” This is why Haman emphasized the Jews’ strangeness (Esther 3:8-9). The solution for “fixing” a group of people who are “weird” is to acculturate them into society. Also, this is the reason Haman said (Esther 3:11) “la’asot bo” (“to do with”) rather than “la’asot lo” (“to do to”) the Jews. This implied that if the Jews refused, they would be punished, but the punishment was not the focus. However, in the decree he wrote (Esther 3:13), Haman emphasized the punishment. This is why Esther (Esther 7:4) first notes this punishment in her plea to the king.
  • The Ohel Moshe quotes the Be’er Yosef that there was a fundamental difference between Haman and Achashverosh – Haman knew that the king was only interested in having the Jews conform to his society’s norms, but he likewise knew that the Jews would sacrifice their lives to avoid conversion. For many Jews, an order to change was a death sentence for the Jews. This is the way he put on a show that left Achashverosh in a state of confusion.
  • R’ Avraham Yehoshua Heshel (the Apter Rav) tells a story about the time of R’ Sherira Gaon (father of R’ Hai Gaon) of Pumbedisa (906-1006 CE). There were two brothers fighting over their late father’s estate. One got a Torah scroll actually written by Ezra the Scribe, while the other brother got everything else in the estate. Parenthetically, it is a beautiful thing that the one who got all of the father’s possessions would be willing to give them up for a Torah scroll. Be that as it may, one evil man who thought it was ridiculous that the brothers were fighting over what he considered nothing more that a large parchment with ink on it, came into shul at night and scratched out the letter ayin in the word vi’avadetem (“and you shall serve”) in the verse (Shemos 23:25), and wrote an aleph in its place, turning the word into vi’avadetem (“and He will destroy you”). When this change was discovered, the owner of the scroll fell ill. He then had a dream in which his father appeared. His father told him the culprit will lose his eye because of the verse (Shemos 21:24) “ayin tachat ayin” (“an eye for an eye”) can be homiletically interpreted as an eye in place of a letter ayin. Since the scroll’s owner was concerned lest another scribe fix a scroll written by Ezra, the father calmed him by saying that Ezra in Heaven would fix it. Indeed, the next morning, the recovered owner came to shul, and together with the congregation was astounded to find the scroll in its original form. The Apter Rav brings this story as proof that Achashverosh really wanted the Jews to be subservient to him, but Haman used the word li’avdem to intentionally mislead the king into signing a decree to kill them all.