The Dena Pishra explains that the date of the attack was so far into the future to give ample time for the Jews’ enemies to do teshuva. Also, H-Shem made this “unlucky” day into a “lucky” one.
- Aside for Mordechai’s desire to send these letters in Sivan for the reasons mentioned above, the Yosef Lekach writes that Mordechai waited for Haman’s couriers to return from their original mission (Esther 3:13). Utilizing the same couriers would add legitimacy to Mordechai’s letter.
- The Midrash (Bireishis Rabba 100:6) writes that H-Shem rewarded the gentiles for mourning Yaakov for 70 days (Bireishis 50:3) by giving them these 70 days between the 13th of Nisan and the 23rd of Sivan to do teshuva.
- R’ Yehonason Eibshutz writes that a common calculation in the Torah is a day for a year, as when the Jewish people were punished (Bamidbar 14:17) with 40 years of delaying their entry into the Holy Land for their believing the spies who traversed the land for 40 days. Therefore, he writes, these 70 days were for the Jews to perform teshuva in gratitude for H-Shem’s saving their lives, which the verse (Tehillim 90:10) says lasts an average of 70 years.
- Similarly, the Vilna Gaon explains that the Jews were scared about their fate for these 70 days to get an atonement for the 70 years of exile which they had caused upon themselves.
- R’ Dovid Feinstein writes that these 70 days represented the 70 nations of the world were allowed to think that they were in control of the fate of the Jews.
ט וַיִּקָּרְאוּ סֹפְרֵי–הַמֶּלֶךְ בָּעֵת–הַהִיא בַּחֹדֶשׁ הַשְּׁלִישִׁי הוּא–חֹדֶשׁ סִיוָן בִּשְׁלוֹשָׁה וְעֶשְׂרִים בּוֹ וַיִּכָּתֵב כְּכָל–אֲשֶׁר–צִוָּה מָרְדֳּכַי אֶל–הַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִים–וְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת אֲשֶׁר ׀ מֵהֹדּוּ וְעַד–כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ וְאֶל–הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם
9. And they called the scribes of the king at that time, in the third month – it is the month of Sivan – on the twenty-third of it. And they wrote all that Mordechai commanded to the Yehudim, and to the governors, and their underlings, and the officers of the states that are from Hodu until Cush – one hundred and twenty-seven states – each state according to its script and each nation according to its language, and to the Yehudim according to their script and their language.
- The Talmud (Rosh HaShanah 7a) notes that there are different opinions as to the order of the months in the Jewish calendar. Accordingly, this longest verse in TaNaCh stresses that this event occurred in Sivan to teach that Sivan is the third month, making Nisan the first month. The year begins with Rosh Hashanah, in Tishrei, but the spiritual counting of the months for the purposes of holidays and seasons starts with Nisan.
- Interestingly, the previous verses (Esther 8:1-8) and later verses (Esther 8:15) all occurred in Nisan, while these next few verses (Esther 8:9-14) occurred in Sivan. R’ Meir Zlotowitz explains that Achashverosh gave permission (Esther 8:8) to write these letters, so the text continues with the details of the letters, and will then backtrack to the chronology of the event.
- The Lekach Tov notes that Sivan is the month of the holy day of Shavuos, when the Jewish people received the Torah. The merit of the Torah stood for Jews at this time.
- Similarly, the Sfas Emes elaborates that the physical threat to the Jews had weakened, but the spiritual threat that snowballed into this potentially disastrous fate remained. Therefore, Mordechai joined the fight with H-Shem’s war against Amalek (Shemos 17:16) with a pledged renewal of the Jews’ commitment to the Torah.
- In the previous event in which Haman asked advice from his loved ones (Esther 5:10), Zeresh spoke first.
- The Dena Pishra points out that here, Haman’s advisers speak first because Haman held Zeresh responsible for what he now considered bad advice.
- According to the Sfas Emes, that verse called them “loved ones” and this verse calls them “advisers” because these were fair-weather friends, jumping on Haman’s bandwagon in the height of his rise to power, but are just advisers during his fall. He quotes the Mishna (Avos 5:6) that a love that is attached to a reason, once that reason goes away, that love disappears.
- The Maharal notes that Haman’s male friends, like any good friend, were required for critical statements. The type pf woman Haman would marry is supposed to be his equal, not pointing out his flaws. The Maharal quotes a seeming contradiction between one Talmudic statement (Bava Metzia 59a) that says listening to one’s wife’s advice can lead a man to gehinom, or Hell, and another Talmudic statement (Ibid.) that advises a man with a short wife to bend to hear her advice. The Talmud explains that taking a wife’s advice in religious matters leads a man to gehinom, whereas taking her advice in worldly matters is worth bending for. The Maharal explains that, although there are exceptions, women then did not typically study Talmudic discourse, so taking their advice in that abstract, logical area would be foolish. A man should listen to his wife about the practical, worldly, real-life matters.
- The Maharal says that Achashverosh offered Esther only half of his kingdom because any more would make it so that it is no longer his; he would no longer be the majority stock holder in that corporation. He therefore offers her 49% of the kingdom.
- The Talmud (Megillah 15b) says he was not willing to give her something that would “chotzetz,” divide the kingdom – the Beis HaMikdash.
- R’ Dovid Feinstein writes that Achashverosh wants to feel in control of the world, and a rebuilt Temple guarantees that a portion of his population – ever so small – would have allegiance to something other than him.
- Rashi (on the Talmud there) quotes the Mishnah (Yoma 5:2) that the Beis HaMikdash is the center of the kingdom because it contains the even shasiya, the foundation stone from which the earth was made. Based on this, the Ohel Moshe asks, why did Esther not ask for the Temple to be rebuilt? He brings the Megillas Sesarim that Amalek needs to be destroyed before the Temple is rebuilt.
- The Sfas Emes notes that it is ironic that Achashverosh does not want the Temple rebuilt. After all, it was his decree that inspired the Jews to unite, earning them the privilege to build the second Beis HaMikdash. The Sfas Emes points out that this order is alluded to in our weekday Shemoneh Esrei prayer. First, we pray that H-Shem eliminate the wicked, then we pray that H-Shem elevate the righteous, and only then do we pray that H-Shem rebuild Yerushalayim1.
- R’ Moshe Meir Weiss mentions that we first mention the righteous and then the rebuilding of Yerushalayim because it is not possible to take ownership of the Land without righteous leaders. Without holiness, there is no protection.
- As a Kabbalistic allegory, the Rema writes that the body requires half of the malchus (royal spirituality), while the other half has to be material and physical. The holiest people in the world still need to invest in this physical reality.
- Perhaps another reason Achashverosh considered Yerushalayim so important to his rule can be gleaned from an earlier discussion in the Talmud (11a) that quotes a braisa saying that only three kings – Achav, Achashverosh, and Nebuchadnetzer – ruled the entire known world. The Talmud asks why Sancherev was not included in this list, and responds that he ruled everything except Yerushalayim. In effect, not controlling Yerushalayim means not being king of the entire world. As such, Achashverosh would have been reluctant to part with the city that held the key to his inclusion into such an exclusive group.
1In the Purim story, too, first Haman is defeated, then Mordechai is promoted, and then Israel received permission to return to the Land.
Every now and again, the Jewish calendar requires us to add an extra “leap” month. The Tosefta on Sanhedrin points out that if we were to add a thirteenth month anywhere else in the Jewish calendar in the process of adding this month, Adar would no longer be the twelfth month. That would contradict this Scriptural verse. Therefore, this verse forces Adar to always be the twelfth month.
- According to the Targum Sheini’s interpretive translation, Haman’s oldest son, Shimshi, cast the pur.
- The Malbim writes that the lot was cast for Haman – it decided when he would die since this plan to kill the Jews led to his execution (see below Esther 7:10).
- The Chassam Sofer and the Me’am Loez write that Haman saw himself on top, and the Jews beneath him. Unfortunately for Haman, he did not interpret this correctly, as it was pointing to his hanging from the tree, and Mordechai beneath him, standing safely on the ground.
- The Maharal says that Haman did not throw the lots himself for two reasons. The first is that he knew he was not a spiritually sensitive person. He therefore asked someone else to interpret the lots. The second reason is that he knew he had a subjective bias in the result. As such, his own subjectivity would subconsciously color his interpretation of the final result of the lots tossed. Perhaps these two answers are really one and the same. One cannot be a spiritually attuned person with biases. The more spiritual one becomes, the more objective one becomes. The entire goal of spirituality is to realize that our own wants should not have significance.
- The Ben Ish Chai points out that the way Jews escape annihilation is through their performance of mitzvos, of which Torah study is the greatest (see Mishnah, Peah 1:1). That being the case, the Ben Ish Chai interprets our verse in a novel manner by writing that the lots cast pointed to the solution to Haman’s challenge being “lifnei Haman” the letters preceding the letters in Haman’s name in the Hebrew alphabet. The letters before hey (dales), mem (lamed), and nun (mem) can form the word “lamed,” (“learn”).
- The Sfas Emes writes that Haman felt he needed to pick the right day of the week, as well as the correct month. Since, the days of the week represent the natural cycle established in the seven days of Creation, and every culture has its own fashion for establishing and measuring months, days represent a variable given Divinely. Months, however, represent a variable provided by people. Haman therefore thought the rabbis, who established the Jewish months (as mentioned above), were prone to error. Hence, Haman felt he could not be successful against H-Shem, Who established the days, but could be successful against the rabbis, who in his view represented imperfect, fallible men.