Continuing his thoughts on the previous verse, the Vilna Gaon writes that Esther’s rising up alludes to the end of the morning prayer service, and her standing alludes to the kaddish prayer.
Similarly, the Dena Pishra explains that Esther was standing here because she was pleading before H-Shem, and this is why the verse refers to Him as King.
The Shelah writes that we should stand in prayer before H-Shem the same way we do before a human king.
R’ Moshe Feinstein would famously stand still during prayer instead of shukeling back and forth, as many do. The source of this custom was an incident in which, as a rabbi in communist Russia, he was called before the police commandant. He recalled that one of the most frightening events of his life was standing there, stock still, unable to move. Realizing that one is standing before an authority should cause one to avoid any movement.
- Concerned with the potential negative result of telling the king of their true relationship, the commentators wonder how much Esther could have told Achashverosh about Mordechai. According to Rashi, Esther told the king how dear or close Mordechai was to her.
- More specifically, the Ibn Ezra writes that Esther was saying that Mordechai was her uncle.
- However, the M’nos HaLevi writes that Esther explicitly said Mordechai was a brother to her father, and a descendant of royalty. This last may have encouraged Achashverosh to call for Mordechai.
- As mentioned previously, the song “Shoshanas Yaakov” concludes with the words, “v’gam Charvona zachur latov” (“and also Charvona should be remembered for good”).
- R’ Meir Zlotowitz explains that Charvona is so well remembered because his advice prevented Haman from speaking in his defense or offering a bribe.
- The Ben Ish Chai adds that Esther’s complaint to the kings was rather general. In detailing Haman’s plans, Charvona’s statement was specific.
- In Maileetz Yosher, the author suggests that Charvona is praised because Achashverosh changed his mind so often because of the Talmudic (Nedarim 10a) dictum that “evil people are filled with regrets.”
- According to the opinion that this manifestation of Charvona was actually Eliyahu dressed up as Charvona, the Dubno Maggid asks why Charvona is praised if Eliyahu was merely disguised as him. He answers that if people borrowed clothes to go to a wedding, they might bring back some delicacies from the wedding as a way to thank the lenders. Eliyahu, too, gave Charvona praise for allowing him to borrow his identity.
- The Shaar bas Rabbim explains that Charvona should be praised because when Eliyahu enters a person, he leaves a positive, indelible imprint on that person. This can be seen from a story in the Talmud (Yerushalmi Kiddushin 12:3) in which Rebbi (Yehudah HaNasi) became angry with R’ Chiya, his student. As a form of self-punishment, R’ Chiya stayed away from his teacher. On the 29th day of this self-exile, Eliyahu in the guise of R’ Chiya came to Rebbe and healed him of a certain 13-year-old pain he had. The very next day, R’ Chiya came to apologize, whereupon Rebbe thanked him for healing him. R’ Chiya said, “It was not me,” to which Rebbe responded, “It must have been Eliyahu!” Due to Eliyahu’s borrowing his body, R’ Chiya visited Rebbe the next day because he was inspired and became a better person through his contact with Eliyahu.
- The Ginzei HaMelech notes that, in the song, “Shoshanas Yaakov,” we sing about Esther and Mordechai who risked their lives, and about Charvona, who seems to have done very little in comparison. This acts to demonstrate the truth of the Talmud’s (Avoda Zara 17a) statement that “there are those who acquire the world in one moment.” He continues to explain that Charvona’s name is therefore written with a hey to hint to his earning this world, which the Talmud (Menachos 29b) says was created with a hey.
- The Dubno Maggid concludes that either way, Charvona must have had some good because the Talmud (Shabbos 32a) says that H-Shem only causes blessing through those who are worthy.
- As mentioned above, the Malbim and the Vilna Gaon explain that Haman’s confusion stemmed from the fact that he was in the presence of both the king and queen, so he could not use either of his excuses.
- Similarly, according to the Maharal, Achashverosh asked Esther why she invited Haman to the party if he is so evil. She answered that she did so intentionally to avoid the possibility of Haman giving excuses if he were confronted without both of them present.
- The verse has a combined gematria of 3355, the same as the verse (Bireishis 38:17) regarding the amount of money Yehudah pledges to Tamar. It also has the same gematria as the verse (Devarim 13:10) commanding the punishment for someone who encourages others to worship idol. Finally, it also has the same gematria as the verse in Tehillim (67:4) that the nations are happy when H-Shem governs the nations. Perhaps, just as the verse climactically demonstrates H-Shem’s active rescue of the Jews from their impending holocaust, all of these verses have to do with H-Shem’s supervision of the world. Just as the Talmud (Sotah 10a) says that He was involved with the otherwise seemingly elicit relationship between Yehuda and Tamar, so too He alone should be worshiped – without the false gods of idolatry. Similarly, the point of our world is to reach the level where everyone recognizes the guiding Hand of H-Shem in all of the events of the world.
- The Ralbag and Malbim write that Achashverosh was still speaking to the guards, and was asking what motivated whoever this was.
- Eshkol HaKofer notes that Achashverosh uses the phrase “fill his heart” because committing genocide requires planning and conspiring that must have occurred right under Achashverosh’s nose. It must have contained a person’s full heart and imagination, and was not spur of the moment.
- Yad HaMelech says that whoever is planning this seems not to know that Esther and Mordechai saved his life.
- According to the M’nos HaLevi, Achashverosh asks two questions about the identity of the culprit to imply that wherever he is, Achashverosh would find and punish him.
- R’ Meir Shapiro teaches that the word hu (“he”) implies somebody not present, whereas the word zeh (“this”) implies something present. In the context of this verse, he was asking if the perpetrator was present, or not. Incidentally, in Esther’s response in the next verse (Esther 7:6), she uses the word zeh to be clear that the Haman whom she was implicating was this one, the one right there.
- Interestingly, in Purim: Season of Miracles, R’ Zechariah Fendel points out that in the phrase mee hu zeh v‘ai (“who is he? And where?”) the last letter of the first word (yud), the first letter of the second word (hey), the last letter of the third word (vuv), and the first letter of the fourth word (hey) spell out H-Shem’s Name.
ה וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וַיֹּאמֶר לְאֶסְתֵּר הַמַּלְכָּה מִי הוּא זֶה וְאֵי–זֶה הוּא אֲשֶׁר–מְלָאוֹ לִבּוֹ לַעֲשׂוֹת כֵּן
5. And King Achashverosh said and he said to Esther the queen, “Who is he? And where is he who fills his heart to do like this?”
- According to the Ibn Ezra, Achashverosh repeats himself due to agitation and excitement.
- The Midrash Lekach Tov says there was an implied conversation here: Achashverosh asked his guards, “who did this?” The response was, “Haman.” Achashverosh responds with, “He couldn’t have…”
- Similarly, the Alshich writes that Achashverosh spoke twice to ask whether Esther meant him or Haman, or whether she was accusing both of them.
- The Vilna Gaon says that he spoke twice because he was speaking about the two different topics Esther brought up, he request and her plea. Regarding the former, he was asking who would kill Esther; regarding the latter, he was asking who would kill a nation.
- The Talmud (Megillah 16a) explains that Achashverosh would previously usually speak to Esther through an interpreter. Now that she tells him that she is Jewish, and a descendant of King Shaul – and thus also royal – he speaks to her directly, as is fitting for nobles. For all of this time, he did not respect her as an equal.
- M’nos HaLevi adds that this interpretation also explains why the verse uses the otherwise seemingly redundant word, hamalka (“the queen”).
- Rebbetzin Heller writes that Achashverosh spoke directly to Esther to further humiliate Haman.
- R’ David Feinstein points out that this genealogy also explains Haman’s hate for Esther. After all, Shaul had spared Agag, and people tend to hate those to whom they feel beholden. He references the Talmud (Chullin 139b) that asks for an allusion to Haman in the Torah. It answers there that it is in the verse (Bireishis 3:11) “did you eat from the tree?,” wherein the word “hamin” (“from the”) is spelled with the same letters as “Haman.” Since this story highlights the very essence of man’s ingratitude, it is a fitting allusion.
- Both R’ Moshe David Valle and the Brisker Rav say that Achashverosh is speaking twice because he indeed spoke twice, from both ends of his mouth – what he said to Haman while making the deal (Esther 3:9), and what he said to Esther now.
- The Kedushas Levi quotes the AriZal’s explanation of the Talmudic idea (Sukkah 27b) that a person should see one’s rebbi on Shabbos and Yom Tov. He explains that being close to one’s rebbi allows their holiness to rub off. Based on this, the Kedushas Levi writes that even though Achashverosh hated the Jews, he seems to care about them in this verse due to the direct communication with Esther has allowed for some of her holiness to rub off on him.