Esther 6:2, Question 3. Why does this information comfort Achashverosh?

  • In the simple explanation, this information comforts Achashverosh because he sees that Mordechai is on his side.
  • Furthermore, as the Alshich points out, Mordechai is mentioned directly, without mention of Esther. According to Imrei Shefer, this alleviated Achashverosh’s paranoid concern about a Mordechai-Esther conspiracy to kill him.
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Esther 6:2, Question 2. Why does the verse call the first conspirator Bigsana with an extra aleph?

  • The Alshich and M’nos HaLevi explain that the verse calls the first conspirator Bigsana with an extra letter aleph appended to his name because Haman’s son, to minimize Mordechai’s action, in describing the attempt on the king’s life, wrote “Bigsan o Seresh” (“Bigsan or Seresh”), as if Mordechai didn’t know which. If this were to be the case, then both were thereby punished and killed, one innocently so. Therefore, Mordechai would stand unworthy of reward. The angel, Gavriel, moved the letter vuv in between the names to the end of Bigsan’s name.

Esther 6:2, Question 1. Why does the verse describe the incident as “found?”

ב וַיִּמָּצֵא כָתוּב אֲשֶׁר הִגִּיד מָרְדֳּכַי עַלבִּגְתָנָא וָתֶרֶשׁ שְׁנֵי סָרִיסֵי הַמֶּלֶךְ מִשֹּׁמְרֵי הַסַּף אֲשֶׁר בִּקְשׁוּ לִשְׁלֹחַ יָד בַּמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ

2. And it was found writing that Mordechai related on Bigsana and Seresh, two eunuchs of the king from the guards of the threshold who sought to send their arm at King Achashverosh.

  • According to the Midrash (Esther Rabba 1:3), the verse describe the incident as “found” because, as bad as Achashverosh was, one good thing about Achashverosh was that he had everything recorded. One positive aspect of this is that he wrote both positive and negative events, a sign of humility. Another positive aspect of this is that writing down a chronicle of events helps a person grow spiritually (Pri Tzaddik, Chukas 4). After being inspired, the absence of a written record may cause that inspiration to disappear. There is an incident in which, as a young man, Rav Shlomo Brevda was walking in a poorly-maintained street when the street lights went out. He walked carefully, and when the lights cam back on, he found himself on the precipice of a large hole. He was inspired to pray the next morning with extra feeling and gratitude. However, when the next morning arrived, he found this inspiration gone like a deflated balloon. Upon asking several rabbis for an explanation of this phenomenon, he was directed to the Chazon Ish. After a rather lengthy bus ride to seek out this gadol’s advice, the Chazon Ish explained to him, “there is a special yetzer hara designed to deflate your inspiration immediately after a miracle.” One way to fight this and tap into your emotion is to write down that event.
  • The Malbim writes that Haman erased mention of Mordechai from the public document, and replaced any mention of him with his own name. Since he was unable to erase Mordechai’s name from the king’s private record, Achashverosh found it odd, if not suspicious, that Mordechai was the one who helped save him. This will help explain why his treatment of Haman and Mordechai from this point become the polar opposite of his treatment of them previously.
  • The Talmud (Megillah 16a), commenting on the abnormality that the verse says kasuv (“writing”) instead of kasav (“written”), which Rashi explains (there) means that it was being written anew teaches that Haman’s son, Shimshi, was attempting to erase Mordechai’s name, but the angel Gavriel was rewriting it. Interestingly, the Rokeach and M’nos HaLevi point out that the gematria of the first six words of our verse, “vayimazei chasuv asher heegeed Mordechai al” (6+10+40+90+1+20+400+6+2+1+300+200+5+3+10+4+40+200+4+20+10+70+30=1,472) is equal to this Talmud’s statement = “shimshi mochek v’Gavriel kosev” (300+40+300+10+40+6+8+100+6+3+2+200+10+1+30+20+6+400+2=1,484)1.
  • The Talmud (Megillah 16a) continues that if something is written about the Jews below cannot be erased, how much more-so is this true in Heaven! In explanation, the Bobover Rebbe says this is hinting to H-Shem’s two books – one below and one above, mentioned in the Mishnah (Avos 2:20) in which H-Shem does His accounting for our behavior.
  • Rebbetzin Tzipporah Heller stresses the tremendous effect of one human’s singular act written in a book leading the Jews to redemption. Accordingly, this is why the Rambam writes (Mishnah Torah, Hilchos Teshuva 3:1) that just one good deed tips the scales for individual and for the whole world.

1I have yet to see a commentary explaining the apparent discrepancy of 22. Tzarich iyun.

Esther 6:1, Question 4. Why does the verse use the passive verb “nikra’im” (were read) instead of the active “koreem” (“read”)?

  • The Talmud (Megillah 15b) writes that the verse uses the passive form of the verb (“were read”) because the pages of the book read themselves, since the king’s servant did not want to.
  • The Maharal explains that the Midrash (Yalkut Shimoni 545, and see Ezra 4:8 with Rashi there) writes that the palace scribe was one of Haman’s sons. Therefore, explains the Maharal, since he changed all references to Mordechai to say Haman, this was only true in the public book. In the private book, the king would notice the obvious inconsistencies, and would therefore have more reason to suspect Haman of conspiring against him.
  • Targum Sheini writes that the scribe did not erase Mordechai’s name, but merely skipped over his name. Therefore, the angel Gavriel turned the pages to the missing text, and the pages read themselves.
  • R’ Yehonason Eibshutz asks why such a miracle was necessary. He answers that the Talmud (Shabbos 88a) writes that the Jews accepted the Torah at Har Sinai with the words “naaseh v’nishmah” (“we will do and we will listen”). After this, H-Shem lifted a mountain over them, and threatened to drop it over them if they would not accept the Torah. What was the reason for this if they had just done exactly that? Tosfos answers that the Jews accepted the Written Torah with complete enthusiasm, but not the Oral Torah. They re-accepted the Torah in the conclusion of Megillas Esther, when the verse (Esther 9:27) writes “kimu v’kiblu” (“they took and they accepted”). It became clear to the Jews that their downfall was caused in the beginning of the Purim story, where they ignored the words of the great leader, Mordechai. For this reason, these words which were not written down were given orally, mida kineged mida. Perhaps it is for this reason that this miracle happened on the second night of the Pesach holiday, since its observance is totally rabbinic.
  • As a proof of this phenomenon, the Rokeach points out that the words “hayamim viyihyu nikarim” (“days [Chronicles]. And they were read”) (5+10+40+10+40+6+10+5+10+6+50+100+200+1+10+40=543) have the same gematria as lomed kee hayu nikrayim me’atzmam (“we learn that they read themselves”) (30+40+4+20+10+5+10+6+50+100+200+1+10+40+40+70+90+40+40=806).
  • R’ Yitzchak Hutner writes that we can learn a fundamental philosophical rule from this verse. Namely, in life, we do not really accomplish anything; H-Shem just makes it look to us as if we do things. As a proof, he quotes the phrase (Vayikra 11:38) “kee yiton” (“if he placed”), which the Talmud (Bava Metzia 22b) says could be pronounced “kee yutan” (“if it was placed”) in the passive voice because despite a person’s intent to do something, the final act is completed only through H-Shem. We are all vessels, and H-Shem is the real Doer in this world.

Esther 6:1, Question 3. Why does the king ask for the record book(s)?

  • The Midrash (Esther Rabbah 10:1) explains that Achashverosh was certain that the reason he was afraid of an assassination attempt was because he had overlooked rewarding somebody. Indeed, they found the incident earlier (Esther 2:21) when Mordechai warned the king about Bigsan and Seresh’s assassination attempt.
  • M’lo HaOmer points out that it is a miracle that, although Achashverosh wanted to sleep, he asked to be read a record book which would seemingly have the opposite effect. After all, he was the king, and affairs of state, regional power struggles, palace intrigue, and other similar events recorded in such a record would more likely excite the king instead of put him calmly to bed.
  • Yosef Lekach writes that the entire records book was simply a list of the king’s personal debts.
  • Ibn Ezra, however, states that the book was a list of vows, and the king was feeling guilty and was under the assumption that his insomnia was a punishment for an unfulfilled vow.
  • The Malbim writes that Achashverosh was frustrated about what Esther’s request might be. Therefore, he asked for the records book to investigate if Esther’s request might merely be for him to reward someone for a favor done for him.
  • According to the Vilna Gaon, the verse is discussing two separate books – a chronicle of the nation’s entire history, and records book of the king’s personal enactments. Similarly, the Malbim points out that the big book is a public book, available to all the citizens. The smaller book is private, and only available to the king. As we shall see (be”H), the difference is that one is more likely to be manipulated.