Esther 9:18, Question 2. Why does the verse mention the Yehudim celebrating?

  • Rav Gallico stresses that the verse mentions the Yehudim celebrating to point out that they did so despite their necessary exhaustion.
  • With the Jews in Shushan still struggling, the Ginzei HaMelech notes, the Jews’ celebration of persumei nisa (“publicizing the miracle”) and feasting was intended to inspire the remaining Jewish warriors.
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Esther 9:18, Question 1. Why is the Masoretic spelling of “Yehudim” with two letter yuds?

יח וְהַיְּהוּדִיים [וְהַיְּהוּדִים] אֲשֶׁרבְּשׁוּשָׁן נִקְהֲלוּ בִּשְׁלשָׁה עָשָׂר בּוֹ וּבְאַרְבָּעָה עָשָׂר בּוֹ וְנוֹחַ בַּחֲמִשָּׁה עָשָׂר בּוֹ וְעָשׂה אֹתוֹ יוֹם מִשְׁתֶּה וְשִׂמְחָה

18. And the Yehudim who were in Shushan gathered on the thirteenth of it and on the fourteenth of it and were relieved on the fifteenth of it. And they made it a day of feasting and joy.

  • According to the Maharal, the Masoretic spelling of “Yehudim” with two letters yud because the first yud indicates genealogy. The second yud makes it plural. In actual fact, the word needs both yuds, and is written out in this full form to indicate that these Jews were completely dedicated to battle for H-Shem.

Esther 9:17, Question 2. Why does the celebration require both feasting and joy?

  • In his introduction to Yosef Lekach, Rav Eliezer Ashkenazi notes that a significant difference between Chanukah and Purim is that one is not required to celebrate Chanukah with a feast, per se. Since there were Jews still perishing in battle on Chanukah, we cannot institute a national feast. On Purim, however, the celebration requires both feasting and joy because not one single Jew died.
  • According to the Ben Ish Chai, we need both actions to celebrate both the spiritual renewal, and the physical safety.
  • The Sfas Emes emphasizes this by noting that, grammatically, the verse uses the word v’aso (“and he made”), implying that H-Shem made this into a day of joy and celebration.
  • R’ Yitzchak Hutner notes that any holiday from the Written Torah requires a degree of joy, as the Rambam (Mishneh Torah, Hilchos Yom Tov 6:18) makes clear. The holidays from the Oral Torah require drinking. Since this holiday contains aspects of both the Written and Oral Torahs, Purim requires both joy and feasting.

Esther 9:17, Question 1. Why is the celebration on the fourteenth of Adar?

יז בְּיוֹםשְׁלשָׁה עָשָׂר לְחֹדֶשׁ אֲדָר וְנוֹחַ בְּאַרְבָּעָה עָשָׂר בּוֹ וְעָשׂה אֹתוֹ יוֹם מִשְׁתֶּה וְשִׂמְחָה

17. On the thirteenth day of Adar, and [they] were relieved on the fourteenth of it, and they made it a day of feasting and joy.

  • Megillas Sesarim writes that the celebration was on the fourteenth of Adar because the conquest required more time in Shushan since it was the center of Haman’s supporters. The Jews needed more time to conquer it, and then they could celebrate.
  • Rav Elisha Gallico explains that the Jews did not realize the depth and extent of the miracle until they had the opportunity to rest.
  • The Sfas Emes, continuing with his perspective of seeing Megillas Esther and Purim as a war against the spiritual forces of Amalek, explains that they rested after their conquest specifically to remind the Jews that we are not celebrating our survival, but rather the destruction of Amalek. We therefore celebrate the day we rested, returned to Torah, and became spiritually renewed rather than the day of success in battle.

Esther 9:16, Question 3. Why does the verse mention again that the Jews did not take the spoils?

  • The Binyan Ariel writes that the verse mentions again that the Jews did not take the spoils to demonstrate that the reason they did not do so is because they interpreted Mordechai’s explicit allowance to take spoils (Esther 8:11) using the word lavoz (“to take spoils”) as an implied prohibition to do just that. After all, the word can also be translated as “disgusting,” as in an earlier verse (Esther 3:6). The Jews read Mordechai’s decree critically and in great detail, and looked at the spoils as something reprehensible, as he had implied.

Esther 9:16, Question 2. What is the significance of the number of dead?

  • The Targum writes that the significance of the number (75,000) of dead indicates that this is the number of Amalek’s descendants.
  • R’ Dovid Feinstein notes that although this seems like a large number, mathematically the 75,000 enemies would only be a little under 600 people from each of the 127 states.
  • Another significance to this number is noted by the Midrash (Bireishis Rabba 39:13) where it points out that Esther was 75 years old when she became queen of Persia. In her merit, these 75,000 enemies were killed.
  • Perhaps this is reiterated in the fact that the Nachal Eshkol noted that the im hakollel gematria of Hadassa (5+4+60+5(+1) = 75) is equivalent to the Ben Ish Chai’s calculation of the gematria of the Yehudim (10+5+6+4+10+40=75).

Esther 9:16, Question 1. Why does the verse mention the Jews “standing on their souls?”

טז וּשְׁאָר הַיְּהוּדִים אֲשֶׁר בִּמְדִינוֹת הַמֶּלֶךְ נִקְהֲלוּ ׀ וְעָמֹד עַלנַפְשָׁם וְנוֹחַ מֵאֹיְבֵיהֶם וְהָרֹג בְּשׂנְאֵיהֶם חֲמִשָּׁה וְשִׁבְעִים אָלֶף וּבַבִּזָּה לֹא שָׁלְחוּ אֶתיָדָם

16. And the remaining Yehudim who were in the states of the king gathered and stood on their souls, and were relieved of their enemies, and killed five and seventy thousand of their haters. And in their spoils they did not send their hands.

  • As Malbim points out, the army of the king was with the Jews in Shushan.
  • However, outside of Shushan, Dena Pishra writes, the verse had to mention that the Yehudim were “standing on their souls,” meaning they had more concern for their lives.
  • According to the Sfas Emes, unlike the days of Moshe (Devarim 4:10) where they needed to be artificially gathered together, the Jews united themselves together in a show of oneness. However, they knew that such displays were not enough, and they also “stood on their souls,” meaning they focused on the emotional hate for everything Amalek.