Esther 8:16, Question 3. Why is ora (“light”) written with a seemingly extra letter hey and sasson (“joy”) spelled incompletely (without a letter vuv)?

  • In explaining how ora (“light”) represents Torah, the Ben Ish Chai writes that ora is written with a hey because it means ohr hey, or the light of H-Shem.
  • Rav Tzaddok HaKohen writes that ora is written with a letter hey because the verse intends it to be feminine since the Torah being described here is specifically Torah she’bal peh (“the Oral Law”). As Rashi (on Mishlei 1:8) writes, the Torah she’bal peh is represented by the feminine. Rav Mordechai Gifter explains that this is because the rabbis know the natural foibles of their people in the same way that a mother considers the nature of her son.
  • From the time the Jews ignored Mordechai (the leading rabbi of the generation) by attending Achashverosh’s party until they re-accepted the Oral Torah with the words (Esther 9:27) “kimu v’kiblu” (“they took and they accepted”), the Jews of that period were struggling with Torah she’bal peh, and its necessary rabbinic accompaniments.
  • Similarly, the Midrash Yerushalmi interprets yikar as denoting the judges, who were also the rabbis.
  • Midrash Chaseros v’Yitaros writes that sasson (“joy”) is spelled incomplete (without a vuv) because no joy can be complete until Moshiach comes and the Beis Hamikdash is rebuilt, bimheira biyameinu.
  • R’ Chaim Kanievsky writes that it is written incompletely because circumcision, which this represents, has an element of pain. He notes that sasson is spelled completely in the next verse (Esther 8:17) because we should strive to add to the joy of Purim as though nothing is missing, as the Halacha (Biur Halacha 695, dh “ad d’lo yada”) states explicitly regarding the custom to become inebriated on Purim.
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Esther 8:16, Question 2. What do these different expressions signify?

  • According to Malbim, since the previous verse (Esther 8:15) testifies to the fact that everybody was happy, the various expressions in this verse underscore the fact that the Jews were especially joyous.
  • Rav Samson Raphael Hirsch (Collected Writings, Volume III, 405) writes that this verse demonstrates that the Jews could now survive any difficulty in history because they “preserved their own light and joy.”
  • The Rambam (Perakim Hatzlacha, Chapter 2) emphasizes that all of the good that the Jews received was due to their return to Torah. Based on this, the Binyan Shlomo points out that it is a very praiseworthy custom to learn Torah on the holiday of Purim (see Rema, Orach Chaim 695:2).
  • The Sharis Yosef teaches that objects going from darkness to light is yet another source for the custom to wear costumes on Purim.
  • The Talmud Yerushalmi (Brachos 1:1) writes that this description mirrors how the Jews will be redeemed with the coming of Moshiach.
  • The Talmud (Megillah 16b) interprets this verse’s expressions thus: light is Torah; happiness is Yom Tov; joy is circumcision; and glory is tefillin.
  • Rashi comments on the Talmud that Haman made decrees forbidding Jews from fulfilling these mitzvos. The Yad HaMelech points out that Jews may have neglected circumcision at that time, as they sometimes have done on times of persecution to pass as non-Jews.
  • The Megillas Sesarim writes that Mordechai’s wearing tefillin earlier (Esther 8:15) put that mitzva back in vogue.
  • Rav Shimon Schwab finds it impossible for the Jews to have been successfully banned from these mitzvos, en masse. Rather, he explains that the Jews at that time studied Torah, but without light; they commemorated holidays, but without happiness; they performed circumcisions, but without joy; they wore tefillin, but without glory. Without caring, without thinking, and without these precious mitzvos affecting their souls.
  • Rav Yehonason Eibshutz points out that it is a natural, human reaction for the emotional impact of an event to fade in subsequent anniversaries of that event. For instance, as happy as a child’s birthday celebration may be, it pales in comparison to the happiness felt at the actual successful birth. However, when that event is attached to a mitzva that is repeated every year, the original happiness felt at the event is retained (and perhaps enhanced) with the performance of the mitzva. This is the reason for the Talmud to equate happiness with Yom Tov; with each occurrence of Purim, its mitzvos reignite its accompanying joy.
  • The Sfas Emes asks a fundamental question: why does the verse uses metaphors instead of explicitly writing that the Jews garnered Torah, Yom Tov, circumcision, and tefillin? He answers that, with the miracle of Purim, the Jews recognized the real nature of light, happiness, joy, and glory; light comes from Torah, happiness comes from Yom Tov, joy comes from circumcision, and glory comes from tefillin.
  • The Ohr Gedalyahu adds that all of these misapplied emotions point to the Jews’ ancient battle against Amalek, a nation described (Devarim 25:17) as having cooled us. Amalek wins when Jews perform mitzvos without an accompanying fire of emotion. He quotes the Sefer Yetzira that the month of Adar is represented by the letter kuf, meaning kedusha (“holiness”), which he defines as keeping something special and invigorating.
  • The Ohel Moshe similarly writes that simcha (“happiness”) is the antidote to Amalek’s cooling effect. The Vilna Gaon notes that all four of these mitzvos – Torah, Yom Tov, circumcision, and tefillin – are regularly called osos (“signs”) and eidus (“testimonies”). He explains that these all testify that there is one G-d, and that the Jewish people are uniquely His people. He adds that taking the first letters (roshei teivos) of the words ora (“light”), simcha (“happiness”), sasson (“joy”), and yikar (“glory”) – aleph, sin, sin, and yud respectively – produces a gematria (1+300+300+10=611) equal to that of Torah (400+6+200+5=611). He continues by quoting a cryptic Talmudic tale (Sukkah 48b) about a character named Sasson speaking with another named Simcha. In this piece of Aggadeta, the two are trying to outdo each other by quoting verses throughout TaNaCh in which one or the other appears first. When Sasson and Simcha finally consult with Rebbe Abahu, he tells them that if a person has a water flask but never fills it, but merely keeps it next to him, he will die of thirst.
  • The Vilna Gaon’s explanation is beyond the author’s erudition and the scope of this work, but the Shem M’Shmuel explains that conversation by distinguishing between the exact spiritual nature of these two almost synonymous emotions, happiness and joy. He writes that happiness is the emotion felt after careful planning yields a successful result, whereas joy is the emotion felt when one experiences an unexpected windfall. The debate between Sasson and Simcha, then, is whether success is better felt in the former type of situation, or the latter. For instance, should an organization carefully plan its charitable giving, or bypass the planning and initiate the giving as quickly and haphazardly as possible? Having one necessarily means lacking the other. Rebbe Abahu’s allegoric answer, then, is that there needs to be spiritual content (water) inside the emotion (water flask) to gain anything beyond failure (thirst). Therefore, in our verse, the Jews had both emotions – happiness from the prearranged success, and joy from the unexpected success.
  • The Ginzei HaMelech wonders why the great mitzvah of teshuva (“repentance”) seems missing in this list of mitzvos the Jews are performing. After all, the Talmud (Megillah 14a) says that Achashverosh giving his signet ring to Haman created the greatest wave of teshuva in history. He answers that exactly these mitzvos are actual teshuva! Sitting around feeling sorry is not genuine repentance; improving our performance of H-Shem’s service is how we return to Him.

Esther 8:15, Question 1. Why does Mordechai wear these items?

טו וּמָרְדֳּכַי יָצָא ׀ מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר וַעֲטֶרֶת זָהָב גְּדוֹלָה וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן וְהָעִיר שׁוּשָׁן צָהֲלָה וְשָׂמֵחָה

15. And Mordechai left from before the king wearing royalty: Ticheiles, and white, and a great gold crown, and a shroud, fine linen, and purple. And the city of Shushan was shouting and happy.

  • According to the Halacha (Shulchan Aruch Orach Chaim, Mishnah Berura 689:16) this verse is the second of four verses read aloud by the congregation during the public reading of Megillas Esther on Purim.
  • The Midrash Shmuel quotes the Talmud (Eruvin 13b) that one who flees honor has honor thrust upon him, and the opposite is true of one who pursues honor. When Haman wanted to wear the royal clothes (Esther 5:6-8), he received nothing. In contrast, Mordechai, who asked for nothing, received the honor of wearing the royal clothes.
  • The Alshich notes that this is the first time in the story that Mordechai is dressed regally. Before, he was wearing sackcloth and ash, but Mordechai is now confident about the fate of the Jews. The Alshich continues that Mordechai had to display this confidence at this point because Haman’s decree was vague in other locations but explicit in Shushan, so Mordechai needed to demonstrate that the Jews were indeed in Achashverosh’s favor.
  • In Pirkei d’Rebbe Eliezer, it says that Mordechai became the king of the Jews. Perhaps this means that Mordechai received the authority that the Jews are supposed to give to their rabbis. The Talmud (Gittin 62a) even calls rabbis kings.
  • After Yosef revealed himself to his brothers, he sent them back to Canaan with word of his stature in Mitzrayim. At that point (Bireishis 45:22), he gifted the half-brothers with one pair of clothes each, but he gave his full brother Binyamin five pairs of clothes. The Talmud (Megillah 16b) writes that he did this in order to hint to these clothes that Mordechai, Binyamin’s descendants, would wear.
  • R’ Dovid Feinstein wonders why Yosef would choose this point in time to make such an allusion. He explains that Yosef intended to demonstrate to his brothers his very real appreciation for their act of selling him to slavery. A fired employee who finds a job even better than his previous boss’s may even want to thank his boss for releasing him from employment. Similarly, the righteous Yosef felt gratitude for his brothers’ part in his success and growth. By alluding to the Purim story, he foresaw that Jewish history would be a series of epochs filled with times that seemed to be the most hopeless transforming into the most productive.
  • The Maharil Diskin points out that there are not five items, but only four: ticheiles, white, a crown, and a shroud. He quotes the Talmud (Zevachim 18b) that defines butz as linen. Argaman implies wool. Since the two sewn together in one garment would be a violation of shatnez (“mixture of wool and linen,” see Vayikra 19:19, Devarim 22:11, and Shulchan Aruch Yoreh Deah 298-304), Mordechai was actually wearing two separate shrouds of these materials.
  • The M’nos HaLevi notes that the first verse to mention Mordechai by name (Esther 2:5) and the first to be customarily read aloud during the public readings of Megillas Esther on Purim (Shulchan Aruch Orach Chaim, Mishnah Berura 689:16) gives him several descriptions: Yehudi, Mordechai, ben Yair, ben Shimi, and ben Kish, He explains that “Yehudi” is a reference to kingship because Jewish royalty must come from that tribe (Bireishis 49:8-11). The Talmud (Chulin 139b) says “Mordechai” is a reference to myrrh, an ingredient in the Mishkan’s incense. This is paralleled in the ticheiles, which was an ingredient in the Mishkan’s covers (Shemos 26:1). According to the Talmud (Megillah 12b-13a), Mordechai earned his appellation of “son of Yair” by enlightening (hey’ir) the Jewish people regarding prayer, which is paralleled in the white clothes he wears. He is called the “son of Shimi” because his own prayers were heard (shema) by H-Shem. This is paralleled in the crown which represents the King of king’s powerful reaction to the requests of the righteous. He is called the “son of Kish” because he knocked (hikish) at the Gates of Mercy. This is paralleled in the linen and purple because they are the colors of nobility – those precious few who are allowed into the Palace.

Esther 2:5

Esther 8:15

Yehudi royalty
Mordechai ticheiles
ben Yair white
ben Shimi crown
ben Kish linen and purple
  • The Vilna Gaon writes that all of these article are also related to the clothing one should wear during prayer. He writes that the royalty relates to the talis worn when we pray; ticheilis relates to the ticheilis-dyed fringes of the tzitzis; the white relates to the undyed white fringes of the tzitzis; the crown relates with the head tefillin; the wool robe relates to the straps of the head tefillin; and the purple relates to the arm tefillin.
  • Rav Galico also related to Mordechai’s clothes here to his and Shushan’s earlier actions. In reward for his having previously worn sackcloth (Esther 4:1), he now wears royalty; in reward for putting ash (Ibid.) on his head, he now wears a crown; in reward for Shushan being worried and confused about Haman’s decree (Esther 3:15), it is now happy.
  • The Rema adds that there are four aspects make a man’s life complete: wealth, health, perfection of character, and knowledge of and closeness to H-Shem. Mordechai acquired all of these, as can be seen from this verse: wealth relates to royalty, health relates to ticheiles, character development relates to humble linen, and knowledge and faith is related to the crown.
  • Rav Samson Raphael Hirsch (Collected Writings, Volume III, 180-1) writes that purple is historically symbolic of royalty. Ticheiles, on the other hand, represents a humble recognition of “the limits of our horizon.”

Esther 8:12, Question 1. Why is the battle and plunder limited to a single day?

יב בְּיוֹם אֶחָד בְּכָלמְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵיםעָשָׂר הוּאחֹדֶשׁ אֲדָר

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.

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.

Esther 7:1, Question 2. Why does the verse stress that they will be with Esther?

  • 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).

Esther 6:14, Question 3. Why are Achashverosh’s eunuchs rushing Haman?

  • 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.