Esther 3:7, Question 6. Why does the verse mention that Adar is the twelfth month?

Every now and again, the Jewish calendar requires us to add an extra “leap” month. The Tosefta on Sanhedrin points out that if we were to add a thirteenth month anywhere else in the Jewish calendar in the process of adding this month, Adar would no longer be the twelfth month. That would contradict this Scriptural verse. Therefore, this verse forces Adar to always be the twelfth month.

Esther 3:7, Question 5. Why does the lot fall on the month of Adar?

• Maamar Mordechai points out that, when the Jews were in Egypt, the ten plagues occurred for one month each. That being the case, the second to last plague, that of darkness, happened one month before Passover, which would mean it fell in Adar. Haman assumed the darkness was a plague that hurt the Jews since so many of them died then (see Rashi to Shemos 10:22 and 13:18). After all, four fifths of the Jews died in Egypt because they did not believe in their upcoming rescue. H-Shem killed these unfortunates during the plague of darkness to avoid the Egyptians seeing this, and assuming the Jews’ G-d is no longer with them.¹ The Jews in Persia, by attending Achashverosh’s party, indicated that they, too, lost faith in their redemption, and this is why the lots falling on Adar so pleased Haman.
• Adar is also the month when Moshe died. According to the Talmud (Megillah 13b), Haman knew this because it is so written in the end of Devarim (34:8) and can be calculated from the book of Yehoshua. According to our tradition, the seventh of Adar, his date of death, is also his date of birth. Rabbi Mendel Weinbach writes that Haman did not know this because, as opposed to his date of birth, his date of death is only found in the Oral Torah.
• The Abudraham calculates that Adar 13 would mark the end of the seven-day mourning period (shiva) for Moshe. According to the Maharsha, that seven-day period of mourning continues in some mystical way the merits of the mourned. After that point, the dead only receive merit of others step up to take over their spiritual roles. Interestingly, Rabbi Dovid Feinstein notes that, Moshe having been born on 7 Adar, his bris (circumcision) would have been on 14 Adar, Purim!²

1It bespeaks a certain callousness that the Egyptians seemed not to notice the sudden disappearance of several million people.

2However, since Moshe was born complete and circumcised (Talmud, Sotah 12a), his bris would only require a symbolic pin-prick of blood called “hatafas dam bris” (Shulchan Aruch Yoreh Deah 262:1 and 264:1), and this procedure would not be help on a Shabbos (Shulchan Aruch Yoreh Deah 260:2 and 263:1). Therefore, Moshe’s symbolic bris was held on the following day, Shushan Purim.

Esther 3:7, Question 4. Why does the verse stress that the pur was cast “before” Haman?

• According to the Targum Sheini’s interpretive translation, Haman’s oldest son, Shimshi, cast the pur.
• The Malbim writes that the lot was cast for Haman – it decided when he would die since this plan to kill the Jews led to his execution (see below Esther 7:10).
• The Chassam Sofer and the Me’am Loez write that Haman saw himself on top, and the Jews beneath him. Unfortunately for Haman, he did not interpret this correctly, as it was pointing to his hanging from the tree, and Mordechai beneath him, standing safely on the ground.
• The Maharal says that Haman did not throw the lots himself for two reasons. The first is that he knew he was not a spiritually sensitive person. He therefore asked someone else to interpret the lots. The second reason is that he knew he had a subjective bias in the result. As such, his own subjectivity would subconsciously color his interpretation of the final result of the lots tossed. Perhaps these two answers are really one and the same. One cannot be a spiritually attuned person with biases. The more spiritual one becomes, the more objective one becomes. The entire goal of spirituality is to realize that our own wants should not have significance.
• The Ben Ish Chai points out that the way Jews escape annihilation is through their performance of mitzvos, of which Torah study is the greatest (see Mishnah, Peah 1:1). That being the case, the Ben Ish Chai interprets our verse in a novel manner by writing that the lots cast pointed to the solution to Haman’s challenge being “lifnei Haman” the letters preceding the letters in Haman’s name in the Hebrew alphabet. The letters before hey (dales), mem (lamed), and nun (mem) can form the word “lamed,” (“learn”).
• The Sfas Emes writes that Haman felt he needed to pick the right day of the week, as well as the correct month. Since, the days of the week represent the natural cycle established in the seven days of Creation, and every culture has its own fashion for establishing and measuring months, days represent a variable given Divinely. Months, however, represent a variable provided by people. Haman therefore thought the rabbis, who established the Jewish months (as mentioned above), were prone to error. Hence, Haman felt he could not be successful against H-Shem, Who established the days, but could be successful against the rabbis, who in his view represented imperfect, fallible men.

Esther 3:7, Question 3. Why does the verse provide a Hebrew translation for the word “pur?”

• Megillas Sesarim writes that the word “pur,” coming from the foreign language of the Persian nation that had dominion over the Jews, has a negative connotation. Had the verse used the word “goral,” it would have had a positive connotation – especially with its allusions to the Yom Kippur service. Since the lot decided when the ideal time to massacre the Jews, the verse uses the Persian word.
• On the other hand, since the lots also helped precipitate Haman’s downfall, the verse uses the Hebrew word, as well. In a deeper answer, the Pachad Yitzchak writes that the Jewish people always had two kinds of adversaries in their history – the four nations in which they were exiled, and the seven Canaanite nations they had to eject upon entry to the Holy Land. Therefore, he writes, “pur” is translated to emphasize the dual nature of Haman, in that he was both (as an Amalekite) from the seven nations in Israel and (as a Persian officer) from the four nations of exile.