- 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.
Malbim points out from the next verse (Esther 8:16) that specifies that the Jews were happy, that this verse seems to imply that the non-Jews were happy. In reference to this, he quotes the verse (Mishlei 29:2) that the elevation of the righteous brings gladness to the people.
The Ben Ish Chai and the Ksav Sofer point out that the verse uses two expressions, tzahala (shouting) and simcha (joy), in describing Shushan’s happiness. One is for the happiness the general population felt about the death of Haman, and the other was for the happiness they felt over Mordechai’s honors.
Megillas Sesarim explains these two expressions as describing “the brightening of the face and the joy of the heart.” In other words, there were two different feelings: one was a physical show of joy and the other was an internal feeling of joy.
The Ibn Ezra writes that tzahala is a cognate of the Hebrew word for brightness. He explains that the verse uses it here in the sense of the hopefulness of a person sitting in darkness when the light begins to shine.
Maamar Mordechai writes that people are usually unsure of new, untested officials. Here, nobody was nervous because Mordechai was a known and trusted entity.
Class Participant YML suggests that maybe other ethnic minorities in the kingdom felt encouraged when they saw that even a Jew could be elevated in Achashverosh’s kingdom.
R’ Dovid Feinstein explains that the entire city of Shushan was happy that a Jew was elevated because Jews are often instrumental in commerce, and their security would thus presage a country’s financial security. Many countries in history that exiled its Jewish population had to deal with major financial crises immediately afterward.
Dina Pishra writes that the verse is using hyperbole to describe the salvation of the Jews being so complete that even the stones of the city were rejoicing.
On a deeper level, the Ginzei HaMelech writes that this does not have to be seen as hyperbole. Rather, as the R’ Moshe Chaim Luzzzato in Mesillas Yesharim (Chapter 1) explains, the entire world was given to man for its proper usage, and is thus physically affected by mankind’s spiritual behavior. This is the reason for the world to have been destroyed by the Flood when the people sinned. Here, too, the world, and Shushan specifically, rejoiced as a byproduct of man’s spiritual elevation.
Yosef Lekach writes that Shushan’s joy is described as a contrast to Mordechai’s worries. His concern was the Midrashic (Bireishis Rabba 84:3) statement that “there is no rest for the righteous.” He anticipated that this time of peace and contentment meant to him that he had to find more positive actions to perform and new evils to combat.
יא אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים ׀ אֲשֶׁר בְּכָל–עִיר–וָעִיר לְהִקָּהֵל וְלַעֲמֹד עַל–נַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד אֶת–כָּל–חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז
11. “That the king gave to the Yehudim who were in each city and city to gather, and to stand on their souls, to annihilate, and to kill, and to destroy any army of the nation and state who antagonize them, infants, and women. And their property they should plunder.
According to Dena Pishra, the letters required the Jews to gather because Jewish unity is a powerful method of attaining H-Shem’s assistance.
The Sfas Emes adds that Jews have an aggregate soul, and our combined effort is especially needed when we are in danger.
Furthermore, the Ginzei HaMelech asks that if the word “unify” requires two or more people, and the word “stand” implies one [as one person stands for oneself], which is the letters’ intent? Based on Rashi’s comment on the Talmud (Shabbos 127b) that “stand” means to pray, he answers that the Talmud (Bava Kama 97a) promises a Jew that when one prays for another’s needs, one’s prayers are never rejected. The Talmud (Brachos 8a) says the same idea regarding communal prayer.
- In his commentary, R’ Meir Zlotowitz explains that Achashverosh gave permission to override, but not annul the previous decree. This was a dilemma for Mordechai and Esther to make Haman’s decree powerless without challenging its authority.
- The Vilna Gaon and the Malbim wrote that Mordechai’s decree could only affect the vague, public copy of the original decree. It could not change the explicit, private memo that each governor received.
- The Malbim adds that Achashverosh’s plan was for the second document to only clarify the first, vague decree.
- The Ibn Ezra notes that Achashverosh could have come up with excuses for first document, like saying that the first document was the result of language confusion because Haman changed the wording of the original draft of the decree from “Jews can kill” to “Jews can be killed.”
- Similarly, the Alshich writes that Achashverosh was saying that Haman left out a comma when he said (Esther 3:13) “l’abeid es kol HaYehudim” (“to kill all of the Yehudim”). A comma placed after kol could make the phrase appear as “to kill all, (by whom?) the Yehudim!”
- Since the gematria of yud is ten, which represents the Ten Commandments, perhaps the additional letter yud in the spelled version of Yehudim implies that the Jews were rescued from Haman’s designs in the merit of their wholehearted re-acceptance of the Torah (see Esther 9:27).
ח וְהַמֶּלֶךְ שָׁב מִגִּנַּת הַבִּיתָן אֶל–בֵּית ׀ מִשְׁתֵּה הַיַּיִן וְהָמָן נֹפֵל עַל–הַמִּטָּה אֲשֶׁר אֶסְתֵּר עָלֶיהָ וַיֹּאמֶר הַמֶּלֶךְ הֲגַם לִכְבּוֹשׁ אֶת–הַמַּלְכָּה עִמִּי בַּבָּיִת הַדָּבָר יָצָא מִפִּי הַמֶּלֶךְ וּפְנֵי הָמָן חָפוּ
8. And the king returned from the garden of his house to the house of the wine feast. And Haman is falling on the bed on which is Esther. And the king said, “Also to attack the queen with me in the house?!” The word went out from the mouth of the king, and Haman’s face was covered.
- Rashi notes that people in those days reclined on beds or couches during meals, as was mentioned earlier (see Esther 1:16).
- The Talmud (Megillah 12a) pointed out that during Achashverosh’s party in the beginning of the story, that the couches were designed to be equal in order to avoid jealousy. Here, ironically, the couch provokes the epitome of jealousy.
- In a simple explanation of this verse, the Ibn Ezra writes that Haman was merely beseeching Esther, and fell from fear when Achashverosh entered.
- Similarly, the Vilna Gaon states that because Haman was so deeply saddened, he could not stand.
- R’ Dovid Feinstein stresses that, had Haman been simply begging for his life, he would have been on the floor, so an explanation beyond the simple understanding is in order.
- The Talmud (Megillah 16a) is bothered by the verse’s use of the present tense nofal (“is falling”) instead of nafal (“fell”). It records that when Achashverosh returned from his garden, an angel was in the process of pushing Haman onto Esther’s bed. Achashverosh yelled, “Woah onto me in my house and woah onto me outside.”
- R’ Avigdor Bonckek explains that the use of the present tense is meant to express the mental image in our minds like an ongoing event.
- The Baal HaTurim, in his commentary on the Torah (Bereishis 48:2) points out the phrase “al hamita” (“on the bed”) is used in TaNaCh twice – here, and in reference to Yaakov giving his blessing to his grandchildren through Yosef, Menashe and Efrayim. This is meant to contrast the righteous, who lift themselves up even at their weakest moments (as Yaakov raised himself from his deathbed to bless his progeny), to the wicked, who fall even when they are at highest peak of their success (as Haman fell from the king’s grace).
- The Talmud (Pesachim 100a) uses the phrase “hagam lichvosh es hamalka imi babayis” (“also to attack the queen with me in the house”) to criticize someone who follows the opinion of Rabbi A in the presence of Rabbi B when those opinions conflict. Similarly, Rabbi Paysach Krohn tells a story of the Klausenberger Rebbe who prayed one late afternoon at the grave of the tanna R’ Yehuda bar Ilai outside Meron in Eretz Yisrael. In the evening, the rebbe became unusually downcast. When he was asked about his sudden change of mood, he explained that the R’ Yehuda bar Ilai’s opinion was that mincha needed to be prayed earlier, and “hagam lichvosh es hamalka imi babayis!”
- The Talmud (Sanhedrin 105a) tells us that a proof to the idea that the wicked Bilam performed magic through immoral acts is the fact that the Torah (Bamidbar 24:4) records that he called himself “fallen.” This bears a marked similarity to Haman’s situation in this verse, in which he falls. Falling onto a bed is a reference to falling into immorality.
- The Maharal suggests that Haman fell over the bed because he could not see it due to his embarrassment. He refers us to the Talmud (Bava Metzia 59a) that teaches that embarrassed people behave clumsily.
- Perhaps he could not see the bed because his inflated ego caused his head to be perpetually in the air, even as he is about to die.
- The Ma’amar Mordechai points out that Haman knew that Achashverosh would get jealous if he saw Haman and Esther together, and, knowing that he was as good as dead already, he tried to take Esther down with himself.
- The author of the website doreishtov.blogspot points out that the Talmud calls the holiday of Purim by the name, “Puraya,” which also means “bed” in Aramaic. He suggests that this event of Haman falling on Esther’s bed is more central to the story from which the holiday comes than the lots that Haman threw.
- The Sfas Emes points out that Haman fell twice, once here, and again when his followers fall on the thirteenth of Adar. The Sfas Emes continues that these multiple falls were foreshadowed when Haman’s advisers said (Esther 6:13) “nafol tipol” (“falling you will surely fall”). The Sfas Emes concludes that this also foreshadows the ultimate downfall of Amalek at end of history as promised in the Torah (Bamidbar 24:20), it should be in our days.
- In the Rashbam’s commentary on the Torah (Bireishis 24:65), he writes that a grammatical rule, the word hazeh (“this”) refers to a close object, whereas the word halazeh (“ this”) refers to an object that is far. Already in this word, Esther means that the person responsible is someone close-by.
- Similarly, the Malbim distinguishes between the two words for enemy – tzar and oyev. According to him, based on a verse in the Torah (Bamidbar 10:9) a tzar is someone who has already done harm. Based on a different verse (Devarim 21:10), an oyev is someone who wants to do harm. Both definitions fit Haman. Accordingly, Esther is answering both of Achashverosh’s questions, the first of which was who did this. Her answer: the wicked Haman. In answering his second question of the motive, Esther responds that it is an adversary and an enemy.
- Interestingly, she answers the second question first, and then the first question, as Rabbeinu Yonah in his commentary Mishnah (Avos 5:9) recommends for wise people to do when appropriate. Similarly, the Talmud often (see Brachos 2a) comments on the latter point of a Mishnah before commenting on the former.
- R’ Dovid Feinstein and R’ Gallico write that Esther was saying that Haman is evil and dangerous for all – not just for the Jews. This is based on the Midrash (Shemos Rabba 38:4), which quotes a verse (Devarim 33:27) that says H-Shem will push away all of our enemies. Regarding Haman, he is an enemy below as well as above; he terrorized our forefathers and he wants to terrorize our children; he is an enemy to me, and he is an enemy to you.
- Similarly, Midreshai Torah write that Haman hates Achashverosh as much as he hates the Jews.
- According to R’ Chadida, Esther is saying that Haman hates Jews for historical reasons, and therefore involving Achashverosh and his kingdom unnecessarily into an ancient feud. (Today also, many international leaders and their nations stumble into the Middle East quagmire without a thorough knowledge of the historic animosities and loyalties that are endemic to that region.)
- The Alshich writes that Esther is saying that Haman is hated below and an enemy above.
- The Targum translates this verse as: Haman wanted to kill you last night. After failing, he suggested wearing your clothes, and even the royal crown. H-Shem made it work out that Mordechai, a Jew garnered these honors, and now Haman wants the person who saved and represents you dead. As Yossipon points out, it is Mordechai who is looking out for conspiracies and plots against you.
- The Lekach Tov writes that Haman is called by three descriptors because he had three intentions quoted by the verse (Esther 3:13) to destroy, to kill, and to annihilate the Jews.
- Asking why the verse uses the word hazeh (“this”), the Ben Ish Chai explains that since all people have good in them, only the evil part of Haman should be hated. He quotes the AriZal’s (Shaar HaKavanos) interpretation of the Talmudic (Megillah 7a) practice of ad d’lo yada as advising us to only bless Haman when we are drunk. This means that inside our klipa (“shell”) we all hold great potential. After all, from Haman emerged his grandson, R’ Shmuel ben Shailot. That is the good trapped within him. The Talmud (Gittin 57b) famously says Haman’s grandchildren learn Torah. Although it says in Tehillim (97:10) to hate evil people, it means that we should only hate the evil part within those people. To see how far this goes, the verse that tells us to kill out Amalek (Shemos 17:14) tells us to destroy the remembrance of Amalek, since there is some good hidden deep within them.
- The Talmud (Megillah 16a), also seemingly bothered by the amount of descriptions Esther uses for Haman, writes that Esther was actually going to point to Achashverosh, but an angel pointed her finger toward Haman.
- R’ Meir Shapiro explains that the word hu means something outward, whereas zeh means something hidden. Here, Haman is the obvious, explicit enemy. Like any deft politician, Achashverosh can claim deniability, and wash his hands of the entire plan. The Talmud is saying that Esther is hinting to Achashverosh that she considers him equally guilty of the planned annihilation of the Jews.
- On the other hand, R’ Dovid Feinstein writes that Esther was literally going to point to Achashverosh because she was upset with Achashverosh for claiming ignorance.
- The Vilna Gaon explains that, like a Freudian slip, Esther pointed at Achashverosh at this point because it is the nature of people to say X if they are thinking of X, even when they consciously want to say Y. Since the righteous are constantly thinking of H-Shem, so Esther is pointing to the King.
- The Chazon Ish asks why, at this critically sensitive time for the Jews, would Esther endanger their lives? He explains that she had inculcated the characteristic of emes (“truth”) to such a degree that she found it impossible to lie, implying that Achashverosh was innocent. H-Shem had to send an angel to save the day.
- Similarly, the Ohel Moshe quotes R’ Puvarsky (Mussar V’Daas) that Esther’s body could only tell the truth. We have the power to train your body to copy your soul, as it says in Tehillim (63:2), “my soul thirsts for You, my flesh longs for You.” We have the ability to train our flesh to want what the soul wants, as it says in the Mishnah (Avos 2:4). Similarly, Chovos HaLevavos writes that introspection will benefit you in both worlds, as it says in Tehillim (119:59) “I consider my ways, and I turn my feet to Your testimonies.” That is the foundation of mussar philosophy, that the goal of self-improvement.
- The Maharal points out that Esther would be lying saying that this was entirely Haman’s doing, since Haman could do nothing without Achashverosh. The verse in Tehillim (101:7) says, “He who performs deceit shall not dwell in My house.” A lie cannot save the Jewish people since geulah (“redemption”) cannot result from falsehood.
- R’ Hanoch Leibowitz answers the question somewhat differently. He explains that Esther, having been forcibly taken to be his wife for twelve long years, subconsciously hated Achashverosh. She therefore pointed at him, though he was not entirely responsible for decree. Even great ones err when affected by their subconscious desires. If such a one as Esther can fall prey to such desires, all people must plan out their actions before doing anything, and then think back and investigate the motivations and results of all behaviors.
- R’ Eliyahu Lopian says that the angel saved Esther because no harm can come to one who is performing His Will, like speaking the truth.
- The Torah in Bamidbar (33:55) commands the Jews entering the land of Canaan that they must drive out all bad influences from there, or else the remainders would be “thorns in your eyes, and pricks in your sides” which Ramban interprets as spiritual blindness and physical harassment. Perhaps this verse can also refer to Haman, who forced everyone to bow to his idol, and he tried to physically annihilate the Jews.
- Also interestingly, the gematria of tzar (90+200=290) (“adversary”) is the same as the word pri (80+200+10=290) (“fruit”), whereas the gematria of oyev (1+6+10+2=19) (“enemy”) is the same as the name Chava (8+6+5=19). Perhaps this hints to the Talmudic dictum (Chullin 139b) that the verse about the tree in Gan Eden (Bireishis 3:11) alludes to Haman.