- The Ben Ish Chai writes that the book to which the verse refers is the Torah, which the Talmud (Chullin 139b) says alluded to the Purim story early on (Bireishis 3:11).
- Similarly, the author of Yismach Moshe explains that everything went according to the book, the Torah. In other words, the Torah’s (Devorim 19:19) punishment for false witnesses (with some exceptions) is to the court to administer the punishment the false witnesses attempted to bring upon their intended victim. Just so, Haman’s hanging was just what he intended on Mordechai, his victim.
- On a different note, the Vilna Gaon uses this phrase to demonstrate the importance of praying with a written text. One who speaks before the King of kings should do so with a book to avoid any inappropriate thoughts.
- According to Rashi, the king said the statement in this verse. Otherwise, as the Talmud (Megilla 16b) notes, the verse would have used the female amra (“she said”) in place of the male amar (“he said”). This is because Esther came before Achashverosh to convince him to redirect Haman’s decree against him.
- The M’nos HaLevi, however, writes that the inspired idea is the “speaker” in the verse, saying that it had come from above and below.
- Targum Sheini here has Achashverosh quoting the verse (Shemos 17:14) that he will “surely erase the memory of Amalek from under the Heavens.”
- The Ginzei HaMelech explains Achashverosh began to fear H-Shem, as the Talmud (Megilla 13b) says he had done before. It was Haman who had convinced him to act otherwise in the past.
- In The Queen You Though You Knew, R’ David Fohrman notes how Haman used lots as a form of psychological warfare against the Jews.
- R’ Dovid Feinstein emphasizes that Haman wanted the Jews to lose their faith in their ability to reach H-Shem, and therefore not repent. Like Acher in the Talmud (Chagiga 15a), one’s lack of confidence in one’s own relationship with H-Shem can be the greatest impediment to continued spiritual growth.
- According to the Maharal, the verse mentions Haman’s terrorizing the Jews as a reference to his threatening our souls, and repeats Haman’s plan to annihilate the Jews as a reference to his threatening our physical bodies.
- R’ Bonchek notes that terrorizing the Jews was not merely a convenient effect of the lottery – it was a goal of Haman’s. Not satisfied with murdering the Jews, Haman actually reveled in the psychological torture endured by the Jews once they learned of their impending destruction so many months (11!) in the future.
- The Alshich writes that by stressing that Haman hates all the Yehudim, Mordechai was making it amply clear that Haman’s hate was not just a personal vendetta against him. Indeed, as noted earlier, he hated all Jews.
- In that sense, according to the Me’am Loez, Haman was worse than Pharaoh; whereas Haman (Esther 3:13) wanted to kill all of the Jews, Pharaoh (Shemos 1:16) wanted to kill male Jews only.
- R’ Meir Simcha of Dvinsk notes that, historically, hatred of Jews escalates when they ignore their faith.
- As the Rosh Yeshivah of Brisk, R’ Meshulam Dovid Soloveitchik, explains, Haman hated all Jews, regardless of the efforts of some to conform to his whims in an effort to befriend him, like those Jews who attended Achashverosh’s feast against the advice of their contemporary sages.
The Maharal explains that the verse calls Haman an oppressor because a tzorer (oppressor), in contrast to an oyev (enemy), hates someone for no reason. Like those anti-Semites who do not even know any Jews, oppressors do not care about the behavior – good or bad – of the object of their hate.
כד כִּי הָמָן בֶּן–הַמְּדָתָא הָאֲגָגִי צֹרֵר כָּל–הַיְּהוּדִים חָשַׁב עַל–הַיְּהוּדִים לְאַבְּדָם וְהִפִּל פּוּר הוּא הַגּוֹרָל לְהֻמָּם וּלְאַבְּדָם
24. Because Haman son of Hamdasa the Agagite, oppressor of all the Yehudim thought regarding the Yehudim to annihilate them, and threw pur (which is a lot) to terrify and annihilate them.
According to Malbim, the verse repeats Haman’s lineage from Agag that it already mentioned (Esther 3:1) to emphasize that Haman, as a descendant of Amalek, hated all Jews – not just Mordechai.
- The Vilna Gaon writes that the verse’s account of the Jews “doing what Mordechai wrote” refers to their giving charity and gifts.
- Malbim explains that those Jews residing in the walled cities did not start to celebrate on their own, but only began when Mordechai’s decree went out.
- M’nos HaLevi notes again that by writing it down, Mordechai retroactively transformed the Jews’ voluntary actions into the obligatory mitzvos of Purim.
- R’ Dovid Feinstein adds that although the celebrations of Purim started on the Jews’ initiative, they submitted to the rule (and changes) of the sages.
- The Dena Pishra writes that, at first, the Jews were upset with Mordechai for not bowing down to Haman (Esther 3:2), but now they recognized the wisdom behind Mordechai’s actions.
- R’ Dovid Moshe Valle also points out that the Jews realized now that Mordechai had Ruach HaKodesh because he was able to summarize the events they witnessed into this multi-level text we have before us.