12. “On one day in all the states of King Achashverosh, on the thirteenth of the twelfth month, which is the month of Adar.”
Rashi explains that the gentiles’ property was only included in the letter because the Jews’ property had been threatened in Haman’s original decree.
The Vilna Gaon writes that the Jews did not want to plunder, and it would have been enough for them to be out of this great danger, but Mordechai and Esther had to have parallel language to Haman’s decree (Esther 3:13).
The Maamar Mordechai points out that when a government kills someone, it seizes that person’s property; here, Achashverosh wanted to give it to the Jews.
Malbim notes that there was less time for looting to stress that the Jews were really focused on self-defense.
In Yosef Lekach’s opinion, Achashverosh gave permission to take spoils, but Mordechai limited the time in which it could be done to lessen the Jews’ ability to enjoy the plunder in order to avoid the same problem as occurred in the time of Shaul (Shmuel 1 15:9), when they did not completely wipe out the property of Amalek for the sake of their flocks.
R’ Moshe Dovid Valle notes that the Torah (Devarim 19:18) speaks of eidim zomemim, who are false witnesses proven to have not been in the location of the crime regarding which they are testifying. Their punishment is to receive the same consequences their testimony would have incurred on the person about whom they testified. Here, too, the enemies of the Jews – having testified falsely about the Jews – receive the consequences they wanted for us.
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.
In contrast to the earlier party where the verse (Esther 5:5) did not mention Esther in relation to drinking, this verse does. The Vilna Gaon, Alshich, and Yosef Lekach agree that the reason for this is because Esther was fasting then, but is not at this point.
The M’nos HaLevi explains that Esther did not really drink in order to keep her head clear.
A compromise opinion seems to be that of the Avos HaRosh, who writes that Esther merely pretended to drink by putting the cup to her lips.
R’ Yehonosan Eibshutz writes that Esther was more confident at this party than before because Haman had an idol on his person (see #190 above) then, and one should not pray in the presence of such things (see Midrash, Shemos Rabba 12:5), or even pictures of them (Shulchan Aruch Orach Chaim 90:23). However, Haman removed his idol before “demeaning” himself in the act of leading Mordechai on a horse throughout the town so that he would not feel degraded by a Jew. Therefore, Esther could now beseech H-Shem more confidently.
I would have thought to say that perhaps the idol was more appropriately covered by Haman’s daughter’s mess. But then Esther would still not have been be able to pray in the presence of such things (Shulchan Aruch Orach Chaim 79:1).
According to the Talmud (Megillah 16a) Achashverosh’s eunuchs rushed Haman in a state of confusion.
The Torah Temimah explains that they rushed Haman against his will to indicate the king’s lack of respect for him.
The Maamar Mordechai quotes the Yalkut Shimoni that Esther sent these servants.
Alshich writes that, aside from most of the adviser’s dislike of Haman, everyone in the palace knew that Haman was on the outs with the king, effectively blacklisting him.
In one comment, the M’nos HaLevi writes that Haman was rushed in order to not have the chance to wash off his daughter’s excrement from his head.
In another comment, he writes that if the servants had not rushed, Haman would have hanged himself.
Similarly, the Vilna Gaon writes that Haman would have used his added time to take down the gallows. Since the gallows will be needed for him, the eunuchs were rushed.
Also, Dena Pishra writes that Haman would have run to his governor sons, and they would begin the rebellion they were planning. On that note, the M’nos HaLevi points out that an opinion in the Talmud (Pesachim 22b, Kiddushin 57a) interprets any appearance of the word es to include something to a given statement. Therefore, he interprets this verse’s containing an es in “es Haman” to include Haman’s sons.
The M’nos HaLevi also notes that the word “vayavhilu” (“and they rushed”) is written without a letter yud between the hey and lamed. The missing yud has a gematria of ten, implying Haman’s ten sons.
Perhaps the fact that the addition of the ten would make the gematria of vayavhilu (6+10+2+5+10+30+6=69) the same as hadas (“willow”) (5+4+60=69) fits well with the above-cited opinion from Yalkut Shimoni that it was Esther/Hadassah who sent these eunuchs.
The Maharal explains another reason for their rushing. The organic process of nature is slow. A seed placed in the ground does not turn into a plant immediately. Anything that comes directly from H-Shem is sudden, and without preparation. The Shelah quotes from the Talmud (Brachos 9b) that kings eat their main meals in the morning. These servants are therefore rushing Haman to get to Achashverosh’s meal on time. This is the reason for his Halachic position (Shulchan Aruch Orach Chaim 695:2, Mishnah Berurah ibid., sub-paragraph 9) that a Purim seudah should ideally be held in the morning hours.
R’ Moshe Rephael Luria quotes the Midrash (Bireishis Rabba 2:4) which discusses how the second verse in the Torah (Bireishis 1:2) alludes to all four exiles of the Jewish people. The Midrash parallels that verse’s use of the word vavohu (“emptiness”) with this verse’s use of the word vayavhilu.
Another Midrash (Eicha Rabba 2:11) writes that this verse is a fulfillment of the verse from the Song at the Sea (Shemos 15:15) “az nivhalu alufei Edom” (“then the princes of Edom will tremble”). After all, Haman – a descendant of Edom – is trembling and confused from being rushed. The trembling of our enemies will come with our sudden escape from their exile, bimheira biyameinu.
11. And Haman took the clothing and the horse, and dressed Mordechai. And he rode him in the street of the city. And he called before him, “So will be done to the man for whom the king desires his glory.”
Perhaps the verse’s repetitious detailing of Haman’s actions alludes to more information about the story, as both the Talmud (Megillah 16a) and Midrash (Esther Rabba 10:4) detail in their own ways.
According to both sources, when Haman took the clothing and the horse to Mordechai, he found the sage teaching the laws of kemitza, the three fingersful amount of barley flour the kohanim would gather for the Temple offerings (Vayikra 2:2 and elsewhere). Rashi explains that Mordechai was discussing this topic specifically because it was the 16th of the month of Nissan, the beginning of the cycle of omer offerings.
According to the Ginzei HaMelech, they were specifically learning about the Omer in order to earn the merit to return to Eretz Yisroel in order to properly fulfill that mitzvah.
When Mordechai sees Haman coming, Mordechai warns his students to run away, but his students refuse. The Midrash has them respond that their fate should be the same as their rebbe’s. Mordechai wraps himself in a tallis, and begins to pray. While sitting and waiting for Mordechai to finish, Hamans asks the students what they are learning. They cry to him about missing the Beis HaMikdash, and explain that we would have had the kemitza of the mincha offerings to atone for us. Haman responds that this little three fingersful amount of flour pushed off the power of 10,000 loaves of silver.
A slight variant in the Midrash is that Haman is surprised that the worth of barley needed for kemitza was so little.
When Mordechai concludes praying, he tells Haman, “Wicked one! A slave who acquires something, does not his master own it?” In other words, since Mordechai was his master, the 10,000 loaves of silver Haman had offered Achashverosh for permission to destroy the Jews (Esther 3:9) did not even belong to Haman to give away.
Haman tells Mordechai to get up and get dressed and ride on the king’s horse. Mordechai tells him he must first have a haircut and bath before wearing the king’s crown. Since Esther had made a rule that all the barbershops and bathhouses were to be closed that day, Haman had to bathe Mordechai himself, and got scissors from his house to cut Mordechai’s hair.
According to the opinion that this was not the second day of Yom Tov, the Maharitz Chiyas writes that the Talmud (Moed Katan 13b) and Halacha (Shulchan Aruch Orach Chaim 531:4) allow a person to take a haircut on Chol HaMoed (if this was not, indeed, the second day of Yom Tov) if it was impossible to get earlier, as for a prisoner released on Chol HaMoed.
Furthermore, the Derash Avraham writes that Mordechai could take a haircut and bath even on Yom Tov in order to save lives.
The Vilna Gaon asks how Esther could risk so much in having the bathhouses and barbershops closed. After all, she could not have had enough advanced notice to know this event would occur. Furthermore, Esther risked giving up the guarded secret of her Jewish background.
R’ Yehonason Eibshutz answers that this was the second day of Yom Tov, so Esther calling Jewish barbers to stay home for Halachic reasons (Shulchan Aruch Orach Chaim 495:2). Esther felt she needed to strengthen this Rabbinic law because the Persian Jews were generally reluctant to follow Rabbinic decrees.
While cutting the hair, Haman was groaning. Mordechai asked, “Why are you groaning?” Haman responded that someone like himself, who is so important to the king, should not be degraded into the post of barber. Mordechai told him, “Wicked one! Were you not a barber in Kartzum for 22 years?”
The Beirach Yitzchak asks about the significance of the length of time. He answers that the Rambam (Mishneh Torah, Hilchos Melachim 1:6), in his list of people disqualified from royalty, includes a barber. In his commentary on the Mishneh Torah, Rav Yosef Karo in Kesef Mishnah explains that barbers in bygone days were responsible for administrating numerous medical treatments, many of which were repulsive and unseemly (http://www.history.com/news/history-lists/7-unusual-ancient-medical-techniques).
The Kesef Mishnah further limits this restriction to barbers who do this as a profession, not just a hobby or as a favor for someone. Therefore, answers the Beirach Yitzchak, Haman’s being a barber for such a long time indicates that it was his profession, and he could not weasel out of the fact that he was not fit for the royalty to which he aspired.
Furthermore, adds the Ginzei HaMelech, Mordechai was telling Haman that, had he remained contentedly a barber in Kartzum, his life would continue in relative peace. However, now that he had been elevated and become corrupted by power, Haman’s life would end tragically. When it was time to get on the horse, Mordechai was too weak from fasting, and had to climb on Haman’s back to alight on the horse.
Since the fast was supposed to last for three days (Esther 4:16), the Chiddushei Rashash writes that Mordechai was still fasting on this, the fourth day, because he added an extra private day of fasting for himself. The reason may be that he felt responsible for the Jews’ plight since he instigated Haman’s hatred by not bowing to him (Esther 3:5).
Given the opportunity, Mordechai kicked Haman in the posterior. Haman complained that it says in the TaNaCh (Mishlei 24:17) that one should not rejoice over the downfall of one’s enemies. Mordechai responded that this is true regarding Jews. However, regarding gentiles, the Torah (Devarim 33:29) writes that we can rejoice. Ginzei HaMelech wonders why it seems from this story that Mordechai and Esther appear to be working together to increase Haman’s humiliation. The answer could be, as the Ramban (to Bireishis 12:6) writes, some physical action is always necessary for us to fulfill a Divine decree. Therefore, Esther and Mordechai are performing physical actions to acquire something from the spiritual events then occurring.
Then, Haman begins to lead Mordechai on a horse through the streets of Shushan. An earlier Midrash (Esther Rabbah 7:7) points out that all of Rachel’s descendants are equal; just like Yosef rode in Pharoah’s second chariot through the streets of Mitzrayim (Bireishis 41:43), so too Mordechai.
The Midrash (Esther Rabba 10:5) details what everyone was saying during this procession. Mordechai was saying the verses (Tehillim 30:1-4) which praise H-Shem for elevating him, and not allowing his enemy to defeat him. Mordechai’s students were singing the next verses (ibid. 5-6), praising H-Shem for the change in the course of history that He controls for the sake of His righteous followers. Haman was saying the next verses (ibid. 7-8) bemoaning his fall from power. Esther said the next verses (ibid. 9-10) praying for success in her mission to save the Jews. The rest of the Jewish people were saying the next verses (ibid. 11-12), celebrating the changing tide from fear to jubilation.
27,000 young men led this procession, carrying pillows and golden cups and repeating Haman’s words that this is the reward for the man whom the king wishes to honor. The M’nos HaLevi explains that the purpose of these 27,000 young men was to continue this message after Haman’s voice inevitably gave out after a while.
Haman’s daughter, who was on a rooftop, dumped her chamber-pot upon her father, thinking he was Mordechai.
According to R’ Mendel Weinbach, the reason she had a chamber pot with her on the roof is that Haman had engineered Vashti’s end and the ensuing beauty contest with the goal of having the king marry his daughter. To avoid her becoming the queen, H-Shem cursed her with chronic diarrhea, so she hid from people on roof tops, always with her chamber pot. As Haman looked up to see who had done that, his daughter became ashamed, and she jumped off the roof.
The Ben Ish Chai writes that she did not recognize her own father was due to his voice becoming hoarse.
The Einei Yitzchak writes that another reason she may not have recognized her father is that Haman may have switched clothes with Mordechai in order to make sack-clothed Mordechai more presentable, and to ironically lessen his own embarrassment.
6. And Haman came in. And the king said to him, “What to do in the man whom the king desires in glorifying him?” And Haman said in his heart, “To whom does the king desire glory more from me?”
The Dena Pishra writes that the verse stresses that Haman “came in” because he came in on his own, without being summoned. He was concerned that he would otherwise look suspicious and he heard voices speaking within. His attempt to not look suspicious probably backfired as such attempts often do.
M’nos HaLevi writes that Achashverosh perceived this as rudeness on Haman’s part, and this is why he does not inquire into the reason for his visit. The Shaarei Bina notes that this verse and the previous verse say “yavo” (“came in”) twice because it includes the two accompanying angels that accompany us. The Talmud (Brachos 60a) teaches that all people are accompanied by angels.
It is certainly strange that Haman would have deserved such a entourage. Authorities such as R’ Avraham Yitzchak HaKohen Kook wonder why we sing “Shalom Aleichem” to these accompanying angels every Friday night (Talmud, Shabbos 119b) if we no longer deserve their company, either. He answers that the holiness of Shabbos makes up for our own deficiencies in the areas of holiness, so the angels still accompany us on Friday nights.
R’ Yaakov Emden, however, believes that angels accompany all people, not just the holiest. As an example, he cites the Talmud (Taanis 11a) that says that those who are so evil that they disregard the suffering of their own communities cause their accompanying angels to testify against them.
Class Participant ID suggested another possible reason for Haman to deserve accompanying angels: they were there because Haman’s visit was actually intended in Heaven to benefit Mordechai, so he was unknowingly performing a mitzvah.
Besides stressing that the verse mention that the gallows were prepared “for him,” R’ Shlomo Kluger in Ma’amar Mordechai points out that in order to be consistent with Zeresh’s advice earlier (Esther 5:14), the verse should have written “asher asa lo” (“that he made for him”) instead of “asher heichin lo” (“that he prepared for him”).
The Talmud (Megillah 16a) explains that the gallows Haman had built were prepared in the ironic sense that they would unintentionally be used for his own hanging.
The Vilna Gaon explains that, as opposed to something whose purpose changes, the gallows were never meant for Mordechai at all, and were always for Haman. Some things historically had an intended purpose, and were then appropriated for some other use. T.N.T., for instance, was meant to be used solely for construction. Its being adopted for use in war so traumatized its inventor, Alfred Nobel, that he developed the Nobel Peace Prize for those who allegedly bring peace to the world. These gallows, by contrast, from their inception, were always intended for Haman’s downfall.
R’ Dovid Feinstein explains that the gallows had to be a perfect fit for Haman, since he and his sons all fit on the same gallows (see Targum Sheini to Esther 9:14). See attached chart.
According to the opinion that the gallows were made from the beams of the Beis HaMikdash, the Ben Ish Chai asks how Mordechai could have the right to use them as he will when he hangs Haman (Esther 7:10) since he would thereby desecrate these holy objects (Pirkei D’Rebbe Eliezer 50). However, answers the Ben Ish Chai, Haman’s using the beams first took away their sanctity, preparing the beams for use in his own death.
Using Newtonian physics, the Maharal points out that if an object that is thrown at a wall drops straight down upon impact, this shows the amount of force applied by the thrower. However, if the object bounces back upon impact, this means the thrower applied more force, and it was only the wall’s strength that kept the object from its intended place. Similarly, in yet another example of mida kineged mida, what happened to Haman (and his sons) reflects the vehemence with which they planned to dispatch Mordechai.
According to R’ Yehonason Eibshutz in Yaaros Dvash, Haman intended hang a completely different “him” – the king. After all, Haman had planned a conspiracy to take over the monarchy.
On a Halachic point, the Chasam Sofer notes that hachana (“preparation”) usually implies in the legal world preparing for the next days. In this case, where Haman prepared the gallows earlier that morning, why is this hachana for the same say? He answers that hachana for gentiles does not need to be for the next days since the Talmud describes them as “holech achar hayom,” that they follow a solar schedule, controlled by the sun.
The Belzer Rebbe adds that Halacha recognizes the need for mitzvos to have hachana; this is not true for sins. For example, consider how much planning you needed to put into learning right now, versus how much planning you would have needed to waste your time in front of a tv or computer screen, instead. Therefore, the gallows must have been for Haman since killing out the nation of Amalek is a mitzvah (Rambam, Mishneh Torah, Hilchos Melachim 6:4).