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.