Esther 7:10, Question 2. Why does the verse emphasize that Haman prepared the gallows on which he dies?

  • According to the Ben Ish Chai, the verse emphasizes that Haman prepared the gallows on which he dies because if the wood of the gallows was made from the beams of the Beis HaMikdash, and the Halacha as brought down by the Rambam (Mishneh Torah, Hilchos Shegagos 9:1) would not allow Mordechai to make use of it. However, since the wood of this beam has already been used by Haman, this removed its sanctity, making it usable to kill him.
  • According to the Ora V’Simcha the gematria of ha’eitz (“the tree”) (5+70+90=165) is the same as Haman (5+40+50=95) + 70. Seventy are the number of days Haman was in power. According to the Chida, seventy is also the number of verses between Haman’s rise to power (Esther 3:1) until his downfall (Esther 7:10). Finally, seventy is also the gematria of yayin (“wine”) (10+10+50=70). The very wine with which Haman intended to seduce the Jews of Persia to sap them of their spiritual power is what led to his undoing. This may be yet another reason for the Talmudic custom (Megillah 7b) to drink an unusually large amount of wine on Purim.
  • R’ Yechezkiel Levenstein writes that many people recognize that their suffering comes from their own sins, but they do not realize that the sin, itself, creates the punishment.
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Esther 7:10, Question 1. Why does the verse utilize the direct object “es” before Haman?

י וַיִּתְלוּ אֶתהָמָן עַלהָעֵץ אֲשֶׁרהֵכִין לְמָרְדֳּכָי וַחֲמַת הַמֶּלֶךְ שָׁכָכָה

10. And they hanged Haman on the tree that he prepared for Mordechai, and the fury of the king subsided.

  •  Often, the word es serves to include something besides the explicit subjects following the word. Here, the M’nos HaLevi writes that it includes Haman’s sons in the decree to hang him.
  • R’ Eliezer of Worms writes that, in this case, it serves to include Haman being dressed in his courtly robes. This way, he would be more recognizable in order to add to his degradation.
  • The Einei Ha’Eida writes that Achashverosh even went to the trouble of setting up an umbrella over Haman’s hanging corpse to protect it from carrion birds in order for his face to remain recognizable.

Esther 7:9, Question 7. Why does Achashverosh order Haman killed without consultation?

  • The Ginzei HaMelech writes that Achashverosh did not ask for advice because he was never sure if Vashti’s refusal to obey him stemmed from her feeling disrespected by his use of chamberlains to retrieve her (Esther 1:10). This contrasts with our verse in which Achashverosh heard Haman directly.
  • Ironically, in yet another example of mida kineged mida (“measure for measure”), Haman was the one (Esther 1:19) who gave the king authority to kill without consultation.

Esther 7:9, Question 6. Why do the rabbis require us to praise Charvona with the title “zachur latov?”

  • As mentioned previously, the song “Shoshanas Yaakov” concludes with the words, “v’gam Charvona zachur latov” (“and also Charvona should be remembered for good”).
  • R’ Meir Zlotowitz explains that Charvona is so well remembered because his advice prevented Haman from speaking in his defense or offering a bribe.
  • The Ben Ish Chai adds that Esther’s complaint to the kings was rather general. In detailing Haman’s plans, Charvona’s statement was specific.
  • In Maileetz Yosher, the author suggests that Charvona is praised because Achashverosh changed his mind so often because of the Talmudic (Nedarim 10a) dictum that “evil people are filled with regrets.”
  • According to the opinion that this manifestation of Charvona was actually Eliyahu dressed up as Charvona, the Dubno Maggid asks why Charvona is praised if Eliyahu was merely disguised as him. He answers that if people borrowed clothes to go to a wedding, they might bring back some delicacies from the wedding as a way to thank the lenders. Eliyahu, too, gave Charvona praise for allowing him to borrow his identity.
  • The Shaar bas Rabbim explains that Charvona should be praised because when Eliyahu enters a person, he leaves a positive, indelible imprint on that person. This can be seen from a story in the Talmud (Yerushalmi Kiddushin 12:3) in which Rebbi (Yehudah HaNasi) became angry with R’ Chiya, his student. As a form of self-punishment, R’ Chiya stayed away from his teacher. On the 29th day of this self-exile, Eliyahu in the guise of R’ Chiya came to Rebbe and healed him of a certain 13-year-old pain he had. The very next day, R’ Chiya came to apologize, whereupon Rebbe thanked him for healing him. R’ Chiya said, “It was not me,” to which Rebbe responded, “It must have been Eliyahu!” Due to Eliyahu’s borrowing his body, R’ Chiya visited Rebbe the next day because he was inspired and became a better person through his contact with Eliyahu.
  • The Ginzei HaMelech notes that, in the song, “Shoshanas Yaakov,” we sing about Esther and Mordechai who risked their lives, and about Charvona, who seems to have done very little in comparison. This acts to demonstrate the truth of the Talmud’s (Avoda Zara 17a) statement that “there are those who acquire the world in one moment.” He continues to explain that Charvona’s name is therefore written with a hey to hint to his earning this world, which the Talmud (Menachos 29b) says was created with a hey.
  • The Dubno Maggid concludes that either way, Charvona must have had some good because the Talmud (Shabbos 32a) says that H-Shem only causes blessing through those who are worthy.