The Ginzei HaMelech writes that this verse mentions Haman’s genealogy to indicate that Achashverosh knew to whom exactly he was giving full reign. He knew Haman’s entire geneology, and all of the Jew-hatred in his DNA. He nevertheless gave him the ring, and all of the power that came with it.
י וַיָּסַר הַמֶּלֶךְ אֶת–טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתְּנָהּ לְהָמָן בֶּן–הַמְּדָתָא הָאֲגָגִי צֹרֵר הַיְּהוּדִים
10. And the king removed his ring from his hand and gave it to Haman son of Hamdasa the Aggagite, enemy of the Yehudim.
- According to M’nos HaLevi, the significance of Achashverosh giving Haman his ring is a sign that he consents to an agreement with Haman.
- The Midrash here (Esther Rabbah 7:20) that Achashverosh hates the Jews more than Haman. After all, “the custom of the world is for the buyer to give a pledge to the seller. But here, the seller [Achashverosh] is giving the pledge [the ring].”
- The Alshich writes therefore, that this giving of the ring is a legal transaction indicating an acceptance of Haman’s offer, an amount Haman is not likely to be carrying with him.
- The Megillas Sesarim writes the ring means Achashverosh is giving Haman full authority to do anything he likes.
- The Talmud (Megillah 14a) writes that the removal of the ring was stronger than forty prophets and seven prophetesses. None of them could encourage the Jews to repent as much as this one act. The Jews seemingly do not repent en mass until their very survival is threatened. R’ Mendel Weinbach says that this act is particularly frightening for the Jews because they know Achashverosh is capricious, and is famous for changing his mind. Once he gives authority to Haman, though, the Jews realize that they are in serious danger.
- The Bircas Chaim asks why, when Mordechai is elevated to Haman’s position (Esther 8:2), does Achashverosh immediately give Mordechai his ring? In contrast with Mordechai at that point, Achashverosh does not trust Haman. However, now that Haman is willing to give this great amount of silver to the government, Achashverosh is under the mistaken impression that he is patriotic.
- In Pachad Yitzchak, Rav Yitzchak Hutner wonders why the Talmud calls this incident the “removal of the ring” when it is Haman’s desire to kill the Jews which should be the focus. In response, he writes that whenever the descendants of Eisav or Yaakov prosper, the descendants of the other fall (see Rashi to Bereishis 25:23). Therefore, Achashverosh’s raising up of Haman necessitates a corresponding lessening of the Jews in the esteem of the king.
- R’ Yehonason Eibshutz writes that Haman mentions the people who are going to perform the action because the potential Jew-killers involved in this massacre would themselves be willing to pay the money for the opportunity to participate in this endeavor.
- Even according to the Malbim, who feels Haman is tricking the king into thinking Haman’s plan is to acculturate the foreign Jews, he writes that Haman here is stressing that this will not cost the king anything. People would volunteer, as they have throughout history, to help in the altruistic effort of helping this strange lot become more palatably Persian.
Many commentators, the Rambam included, believe that numbers have no significance in the Torah. According to them, the main purpose served by numerology and gematria is pedagogic; they can serve as mnemonic learning tools to help students better remember key information. In the philosophy of the Rambam (Moreh Nevuchim 3:46), a particular number of sacrifices is mentioned in reference to one sacrifice over another only to emphasize its seriousness. If we were to ask why a particular number is used rather than another number, we could never be satisfied. In our case here, had Haman offered 9,000 loaves of silver, would we not ask why that number? Moreover, would we not be able to think of a great many powerful reasons? Despite this, the vast majority of opinions accord with the idea that numbers do have symbolic significance throughout the Written and Oral Torahs. Especially in a book like Megillat Esther, which we have seen is densely coded to add levels of meaning, numbers seem to play a significant role in understanding the text1.
- The Vilna Gaon says here that the significance of this number of Haman’s offer is that it is a monstrously huge amount. A shekel is 0.8 ounces of silver. A loaf (or bar) of silver is 30,000 shekels, or 24,000 ounces of silver. Therefore, Haman’s 10,000 loaves of silver are equal to 24,000,000 ounces, or 750 tons, of silver. Class participant JS calculated that such an amount would be equivalent to $941,280,000 in 2012 standards.
- According to Ibn Ezra, this is amplified. He considers this an abbreviated phrase, and that the money offered by Haman is 100,000 loaves of silver.
- Rav Dovid Feinstein says Haman offered this particular amount because he projected this to be the cost of killing off the Jews.
- The Targum translates this verse as “100 times their amount.” What is meant is probably related to the Talmud (Megillah 13b) that states that H-Shem, for Whom time does not exist, gave the Jews the law of giving the half-shekel (Mishnah, Shekalim 1:1) to counteract the effect of Haman’s offer.
- According to Ben Ish Chai, this ratio is alluded to in a blessing for the Jews (Vayikra 26:8) that “one hundred of you will pursue ten thousand.”
- According to the Rambam, such is the power of a mitzvah that each Jew’s individual half-shekel is enough to outweigh the worth of any number of loaves of silver, or anything else.
- According to the Talmud (Megillah 16a), upon confronting Mordechai before leading him though the city on the king’s horse (6:11 below), Haman himself acknowledges to Mordechai that the half-shekel given by the Jews overpowered his offer to the king.
- According to Tosvos on that page (d.h. “Vidachei”), the half-shekel given by the Jews leaving Egypt equaled exactly the 10,000 loaves of silver. Tosvos, however, note there is a difficulty with the math. Otherwise, why would the half-shekel of 600,000 men aged 20-70 leaving Egypt, which should equal 300,000 shekels, be comparable to 10,000 loaves of silver, or 30,000 shekels?
- Rav Yaakov Emden’s solution to this problem is to point out that in earlier manuscripts of Tosvos, it does not say “chetzi shekel” (“half-shekel”), but the acronym “Ch’Sh,” which could mean “chamishim shekel” (“fifty shekel”). When fifty shekel are multiplied by 600,000, the result is 30,000,000 shekel, the value of Haman’s offer.
- The Bach answers Tosvos’s math problem by explaining that in an average lifetime of seventy years (see Tehillim 90:10), a man will give a half-shekel fifty times between the ages of twenty and seventy, or twenty-five shekels. 600,000 men giving twenty-five shekels would be 15,000,000 shekels. These 15,000,000 shekels divided by 1500 shekalim (the value of a Beis HaMikdash loaf) would be exactly 10,000 loaves.
- Rabbeinu Bachya (on Shemos 38:25) and the Torah Temimah answer Tosvos’s math problem differently. According to them, the half-shekel given by the Jews in the desert was a dedication of money representing the valuation of their own worth. According to the Torah (Vayikra 27:2), each man is worth 50 shekels. All 600,000 men donating their own worth of 50 shekels each would be worth 30,000,000 shekels. These 30,000,000 divided by the 3000 totals 10,000. When they actually gave this half-shekel, the Torah testifies (Shemos 38:25) that this silver totaled one hundred loaves, plus one thousand seven hundred seventy-five shekels. Therefore, Haman’s loaves were one hundred times more than the hundred loaves of the Jews leaving Egypt. Furthermore, the number of Jews contributing is given in the next verse (ibid. 26) as 603,550. The additional 1755 shekels were given by the 3550 people.
- Rabbi Aryeh Naiman reminds us that the whole purpose of the half-shekel was to an indirect form of census-taking. The more direct form, actually counting individuals is a sure recipe for plague, as the Torah (Shemos 30:12) warns. Rashi there explains that because of “ayin hara” (“the evil eye”). The evil eye is caused by people being jealous of what others possess. When Person A becomes jealous, he begins to question why Person B deserves the luxury Person A desires. In Heaven, too, where the Heavenly angels mirror our behavior (see Nefesh HaChaim 1:7), they also begin to question why Person B deserved that object. After all, who is truly worthy of all the blessings bestowed upon us by H-Shem? It is only through the Chesed (kindness) of H-Shem that we are not judged more harshly. He, in His Mercy, over-values our merits, and temporarily overlooks our deficiencies to give us the opportunity to improve (Rambam, Mishneh Torah, Hilchos Teshuva 3:5). When the Heavenly court focuses on one person due to our jealousy, that person’s good fortune will be restrained. Rashi (on Shemos 30:12) points out that this taking of a person out of the general populace and examining him or her with more scrutiny is the cause of plague. Incidentally, in the laws of kashrus, too, Rabbi Naiman points out, if a drop of milk falls into a pot of beef stew, the milk would probably be nullified in the majority. However, if that drop is recognizable still, even if the pot were the size of football stadium, the milk would not be nullified, since there is a rule (Talmud, Zevachim 73b) that one cannot nullify what is recognizable. Regarding people, too, without a community, one does not have the merits of the community with which to stand judgment. Regarding the half-shekel, everybody – rich and poor – gave the same amount (Shemos 30:15). Also, everybody gave one half of a shekel, rather than a complete amount. In a symbolic sense, Person A’s half-shekel was made “whole” only with Person B’s contribution. In the desert, the shekels were used to cast the sockets of the Mishkan (Tabernacle) (see Rashi to Shemos 30:16). Each individual socket was used as the base for the beam just like each individual in a community helps make a foundation for everyone else. When there were later censuses taken, the half-shekels were used to fund communal offerings (see Rashi to Shemos 30:15). Interestingly, Amalek first attacked the Jewish people (Shemos 17:8) when the Jews began to speak in first-person, individual language (ibid. 3). Amalek gains strength when Jews lose focus of their nationhood. Rabbi Naiman quotes R’ Yeshayahu Horowitz as saying that Haman’s claim to Achashverosh is that the Jewish people are vulnerable because they do not care about their national identity. Only then can Haman’s 10,000 loaves overpower their offerings. This is why it was so important for the Jews to unify in order to nullify Haman’s decree.
- Another answer comes from Rabbi Mordechai Kornfeld who brings the Vilna Gaon in Kol Eliyahu on the Talmud (Kiddushin 12a) that dates in Persia were once worth more than silver. If silver was so devalued, Haman’s 10,000 loaves were indeed equal to the Jews’ contribution in the desert.
- Rabbi Zev Reichman quotes Rabbi Moshe Wolfson with an interesting question; assuming the 600,000 people’s half-shekel pieces correspond with 10,000 loaves of silver, what does Haman make of the extra 1775 shekel pieces given by the extra 3550 people in the census? There were people of the tribe of Dan who walked through the desert worshiping idols, oblivious to the open miracles all around them. In fact, when Amalek attacked, their victims were these “nechshalim” (“stragglers”) (Devarim 25:18). According to the Maharal (Gevuras H-Shem), the 600,000 is a symbolic number. It represents perfection. The remaining 3550 represent the people lacking in their spiritual perfection. Amalek attacks those very people because they sense their weakness. Haman, too, ignores their contribution because, in his estimation, the G-d of the Jews should not care about them. Indeed, his silver loaves match the contributions of the 600,000. But it was the 1775 shekels of the Jews Haman thought G-d forgot that outmatched Haman’s offering, and effectively rescued the Jews. Incidentally, the gematria for the Hebrew word “kikar” (“loaf”) (20+20+200=240) equals exactly the gematria of Amalek (70+40+30+100).
- On another level, the Rabbeinu Bachya writes that Haman’s 10,000 loaves of silver were meant to counter the power of the Ten Commandments since Haman’s word “eshkol” (“will be weighed out”) can be broken up into “eish” (“fire”) and “kol” (“voice/sound”). Fire and sounds marked the giving of the Ten Commandments (Shemos 19:18-19).
- The Ben Ish Chai writes that the Jews of Achashverosh’s reign, confident that the Temple would be rebuilt, were accruing funds for that purpose. The money they gathered were called adrochanya, worth two shekel. 600,000 representative number of Jews gathering these 800 loaves for the twelve years of Achashverosh’s reign would be 9600 loaves of silver, 400 less than Haman’s. This is why the Jews needed from that Nisan to the next Adar to gather 800 more loaves. This totaled 10,400. The additional 400 represent the 400 men who came with Eisav when he met up with Yaakov (Bereishis 33:1). According to Kabbalistic literature, this number thus represents 400 forces of impurity. This extra number of loaves overpower Haman – descendant of Eisav.
- The Steipler Gaon asks why this number has to match at all. After all, Haman is evil, and the charity given by the Jews is pure. When Yaakov met up with Eisav, he told him he had lived with Lavan (Bereishis 32:5) as a sign of humility. He was saying that he lived with Lavan, but did not learn from him (see Rashi there). What could Yaakov learn from the evil Lavan? Enthusiasm. Yaakov should have learned to perform mitzvos with the same enthusiasm with which Lavan sinned. The Steipler says that the Jews’ gifts need to match up mathematically with Haman’s offer because the Jews, too, need to match his enthusiasm for hate in order to overpower it. In short, as is true in various areas of Jewish philosophy, R’ Gedalya Schorr brings up that there needs to be a certain amount of good to balance out the bad, a concept known as “zeh l’umas zeh” (“this instead of this”, a phrase borrowed from Koheles 7:14). One could imagine spirituality as a bottle. This bottle is always full. Like all other things in nature, spirituality abhors a vacuum. So, if there is less holiness in that bottle, evil will take up that space so that the bottle is complete. The same zeh l’umas zeh dichotomy exists in all areas of life – love and hate, beauty and ugliness, kindness and meanness, etc.2
1 Otherwise, why does the text mention Achashverosh’s party lasting for 180 days? Why does the text mention the day of the party on which Vashti was killed? Why does the text mention the number of Achashverosh’s officers? Why does the text name and number certain months? Why does the text mention the number of Haman’s sons)? Why does the text mention the number of Persians killed by the Yehudim?
2This idea helps explain why prophecy ended when H-Shem fulfilled the Rabbis’ prayer to remove the desire for idol worship from the world (Talmud, Yoma 69b). Prophecy and idol worship, after all, are just different sides of the same coin.
According to the Malbim, Haman intentionally used this word because it a homophone with “l’avdam” which is written with the letter ayin (“to enslave”) to allow for the possibility that the king may not agree with killing off the Jews. With this word, the king could be under the impression that Haman intended that the king should enslave the Jews.
ט אִם–עַל–הַמֶּלֶךְ טוֹב יִכָּתֵב לְאַבְּדָם וַעֲשֶׂרֶת אֲלָפִים כִּכַּר–כֶּסֶף אֶשְׁקוֹל עַל–יְדֵי עֹשֵׂי הַמְּלָאכָה לְהָבִיא אֶל–גִּנְזֵי הַמֶּלֶךְ
9. If it is good for the king, it should be written to destroy them. And ten thousand loaves of silver will be weighed out through the doers of work to be brought to the king’s treasury.”
The Ben Ish Chai writes that the grammatical structure of the word “yikasev” (“it should be written”) is binyan nifal, or future passive. In other words, Haman is reassuring the king that he will be held blameless for the actions taken against the Jews, thus preserving his reputation in history. In Haman’s view, all that the king needs to do is allow the populace to take care of their Jewish question – without even ordering it – and the citizens will find the means by which to plan and execute the task on their own.
- It is clear throughout Haman’s diatribe that he is attempting to malign the Jews for their lack of respect for the gentile king’s laws vis-a-vis their own laws. As Rav Hirsch (Collected Writings, Volume II, 423) writes, “by refusing to submit every aspect of its life to the laws of the king […] this nation, of course, demonstrates that there is indeed one area that cannot be touched by the laws of the state […and] if need be, will openly resist the king’s power […] This nation proclaims the truth that there is one power before which even a king’s majesty fades away.”
- Although that is certainly one aspect of Haman’s claim, the very opposite can be simultaneously true, as well. In other words, as Rav Asher of Rofshutz explains, Haman was making the claim that the Jews were weak in their performance of the laws of – not the earthly king, but – the King in Heaven. In this, Haman is correct. After all, it was the Jews’ weakened observance that led to the threat on their very survival.
- In Kol Sason, the author writes that the Jewish people always had two things protecting then – Torah and unity. Haman’s attack emphasizes that we had neither of these two. In a sense, all of the mitzvot of Purim – reading the Megillah, handing out gifts to the poor and our friends, etc. – are all about increasing Torah and unity.
- Many cultures in large nations like Achashverosh’s would have their own unique set of rules, customs, and even mores. Here, Haman is stressing that Jewish laws not only different, but even antagonistic to the laws of the land. According to the Talmud (Megillah 13b), Haman is complaining that the Jews “won’t eat our food, won’t marry from us, won’t marry to us.” Haman even uses his knowledge of Jewish law to defame Judaism. He tells the king that if a fly were to touch a Jew’s cup, he would remove it and continue drinking. However, if the king were to touch a Jew’s cup, the Jew would throw the wine away. Alluding to the law of yayin nesech (see Talmud, Avodah Zarah 30a), Haman is telling the king that the Jews view the Persians as unclean (see the Targum Sheini).
- According to Rav Dovid Feinstein, Haman is saying the Jews view their own laws as superior, and therefore even trumping, the king’s gentile law. On one hand, he is right. Although the Talmud in numerous places (Gittin 10b, Baba Kama 113a, Baba Basra 54b, Nedarim 28a) notes a concept called “dina d’malchusa dina” (“the law of the kingdom is the law”) which means is that Jews are expected to follow the laws of the lands in which we find ourselves, this is only true as long as those laws do not directly contradict Jewish law.
- On the other hand, as Megillas Sefer learns, Haman is saying that the Jews even go to the extreme measure of mutilating their sons (through circumcision) to avoid intermarrying with the gentiles around us. Poor, little innocent children are cut for their parents’ religious fanaticism. Interestingly, had it not been a command, its cruelty would make it abhorrent. Rav Hirsch (Collected Writings, Volume II, 385) writes, “In exile, in disrepute, tiny to behold, yet always conspicuous, it is a nation which calls attention to itself, prods others into action and yet, despite its dispersal, manages to preserve its unique heritage and even to transmit it from one generation to the other.”
- The Targum Sheini writes that Haman’s criticism of the Jews here was that the Jews “have warm water in winter and cold water in summer.” The Ben Ish Chai explains that Haman is saying the Jews focus on physical pleasure. He also says notes that the Jews manipulate their own calendars from twenty-nine to thirty days, depending on when they want Rosh Chodesh to fall out. In Haman’s estimation, these designations are arbitrary and to the Jews’ own benefit.
- Generally, the implication of the word “scattered” is that the object under discussion is weakened and no longer whole. On the contrary, the implication of the word “dispersed” is that the object retains its original strength, and has spread. Rav Dovid Feinstein writes that, by using the word “scattered,” Haman is implying to the king that the Jews should have assimilated into Persian culture by now, but they stubbornly refuse by making themselves “dispersed,” retaining their own culture.
- Rabbi Naftali of Rofshutz writes that Haman also describes the Jews in this way to address Achashverosh’s concern that no other nation has been able to destroy the Jews – how could he dare try? Haman’s response to this would be to not worry about the Jews’ previous longevity. True, they used to be united as an “am echad,” but now they are scattered and therefore disjointed. Only Jewish unity can save the nation from exile.
- The Malbim says that Haman is attempting to emphasize that these Jews – these vermin of evil influence, as was echoed in history – are everywhere. We don’t know where they are; they can be hiding everywhere. Even today, the average anti-Semite is under the impression that there are billions of Jews everywhere, and they own the banks, Hollywood, and the government, whereas the truth is that the Jews number merely 0.4% of the world’s population.
- According to the Alshich, Haman is emphasizing that, as a minority, the Jews are virtually loners, and no other nation would come to their aid in their time of need.
- Mystically, as mentioned previously, one of the purposes of life in this world is to gain sparks of holiness. Just as sparks are scattered, the Jews have been spread in exile to gather together these sparks. Therefore, the Sfas Emes writes, although the Jewish people are spread out to find these sparks as individuals, we mustn’t lose sight of the need to retain communal unity. Other Jews may need our help to find their intended sparks.
- Rav Moshe Dovid Valle notes that the acronym of “mefuraz umeforad” (“scattered and dispersed”) spell out the word “mum” (“defect”). By saying this, Haman is attempting to prove to Achashverosh that the Jews are lacking, and can be defeated.
- Emphasizing the positive in this statement, the Sfas Emes points out that although the Jews are spread out, weakened, and incomplete, they nevertheless do not intermarry, and attempt to identify with their Jewish roots.
- Rabbi Tzvi Hirsh Horowitz writes that, on the simple level, it is easy to see that Haman, being the constantly conniving, calculating political creature he is, Haman intentionally does not want to specify which nation he intends to destroy because he is concerned that the king or new queen might harbor positive feelings for the Jews. After all, it is poor form to suggest the destruction of a nation for whom the king has a positive bias.
- The Ginzei Melech writes that Haman is asserting that the Jews consider themselves an “am echad” (“one nation”) – a united front – even against those greater than them. In other words, the Jews as a unit disrespected Mordechai in attending Achashverosh’s party. Thereby, they weakened Mordechai’s ability to influence them, and therefore put themselves at risk. In Haman’s estimation, this is a weakness he can exploit to the Jews’ detriment. This feeling that all Jews are equal goes along well with the famous exchange between President Harry Truman and the first president of the State of Israel, Chaim Weizmann. When Truman complained that he was “the President of so many millions of Americans,” Weizmann replied that his own job was harder since he was “the President of a million presidents!” As a people, Jews can be hard to lead since they consider themselves united, even against authority.
- Of course, everything Haman said in the negative about the Jews has a positive side he is intentionally ignoring. After all, as Rav Samson Raphael Hirsch writes (Collected Writings, Volume II, 385-6) “The Jewish nation, however [in contrast to other nations (see Koheles 5:8)], exiled throughout the world, uniquely maintains its identity, remains a stranger among the nations and is unable to be fully absorbed.” Being an “am echad,” the Jews retain their individual nationality, allowing them to better influence the world.