13. And Esther said, “If it is good for the king, give also tomorrow to the Yehudim who are in Shusham to do according to today’s law, and the sons of Haman hang on the tree.”
In a move reminiscent of her request (Esther 5:8) for a second party (also requesting it for “tomorrow!”), given the opportunity to ask of anything from the king, Esther asks for a seeming repeat of the previous day.
M’nos HaLevi explains that this would give the opportunity to kill more of the Jews’ enemies, avoiding the possibility of their getting revenge.
According to the Ben Ish Chai, Esther wanted two days to mirror the two days Haman planned in his decree – one day to kill off the people, and the second day to take their belongings.
The Megillas Sesarim notes that the Jewish court met in Shushan, as is evident from the fact that Mordechai (who was on the court) lived there, and the Talmud (Megillah 12a) says Achashverosh consulted the Jewish scholars regarding Vashti’s behavior. That being the case, the Shechina had some influence in Shushan since the Talmud (Brachos 6a) teaches that the Shechina resides where a Jewish court judges. Esther felt that the Shechina left as soon as Haman made the decree to kill the Jews. The second day was intended to allow for the Shechina to return.
The Ginzei HaMelech posits that Esther requested a second day to effect a tikkun for the mistake of Shaul in letting Agag live. He quotes the Pachad Yitzchak, who writes that there were previously two wars with Amalek, a defensive one when they attacked in the time of Moshe (Shemos 17:8-16), and an offensive battle in which H-Shem commanded their eradication in the time of Shaul (Shmuel 1 15:1-9). The first day symbolizes that first war because it was also defensive. The requested second day would represent the second, offensive, war. He adds that since the word, melech also represents H-Shem, Esther is asking the Creator for a future (as Rashi defines machar (“tomorrow”)) directive to destroy Amalek, in the days of Moshiach.
Rav Shlomo Brevda (zt”l) writes that Esther asked for a second day so that people would not say that Haman’s erred in his interpretation of astrology in choosing the 13th of Adar. Esther wanted it to be crystal clear that, although Haman’s astrological skills were perfectly accurate, H-Shem changed the decree to save the Jews.
In a simple explanation, the Alshich writes that the fear felt by the gentiles was the fear of being killed. This is the reason for the verse using the word nafal (“fell”). After all, the emotion of fear existed already because of Jews’ impending extermination, and it now “fell” onto the gentiles.
However, the Rema in Mechir Yayin interprets their fear specifically as that for the G-d of the Jews.
The Chasam Sofer explains that the “pachad Yehudim” (“fear of the Jews”) that inspired their conversion can be interpreted as fearing what the Jews fear, which is only H-Shem. Let us hope for the day to come soon on which, as the prophet (Yirmiya 33:9) promises us, all the peoples of the earth will fear and tremble over all the goodness and peace H-Shem establishes.
10. And he wrote in the name of the king, Achashverosh, and he sealed with the king’s ring, and he sent books through runners on horses, riders on the rechesh the achashtirans, sons of the ramachs.
Yad HaMelech writes that the verse stresses that Mordechai signed in the name of Achashverosh because Achashverosh indeed drafted these documents physically by his own hand, something he had never done before. Then, Mordechai signed it.
Megillas Sesarim, though, explains that the decree against the Jews’ enemies was sealed by the King of kings, H-Shem.
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.
According to the Ibn Ezra, Achashverosh was angry from the time he woke up from his drunken stupor after following Haman’s decree to rid himself of Vashti (Esther 2:1) until Haman was ultimately hanged.
The Me’am Loez explains the subsiding of the king’s fury as calm that returned to the universe.
This is because, as the Sfas Emes writes, when Amalek is in power, H-Shem is more noticeable through His characteristic of din, judgment. This is similar to what Rashi writes in his commentary on Torah (Shemos 17:16).
Haman’s end brought with it a sense of peace. The Talmud in several places (Rosh HaShanah 12a, Sanhedrin 108b, Zevachim 113b) points out that regarding the Flood, the verse (Bireishis 8:1) says “vayishku mayim” (“and the water subsided”) when the waters cooled down, whereas the phrase in this verse is “v’chamas hamelech shichacha” (“and the fury of the king subsided”). The contrast in phrasing implies that the flood waters were hot to match the burning passions of the licentious people of that time, mida kineged mida.
Parenthetically, perhaps another connection between the flood and Haman’s downfall is the Midrashic opinion (Yalkut Shimoni 6:1056) that Haman built the gallows from the beams of Noach’s ark.
Interestingly, shachacha (“subsided”) is a unique word in TaNaCh. R’ Samson Raphael Hirsch (Collected Writings, Volume IV, 319) comments that the word, shachach is phonetically related to shagag, (“not by choice”). In other words, the king’s anger was not something Achashverosh put effort into controlling. It came and subsided without any input from him.
The Talmud (Megillah 16a) considers that the unique spelling of shacha with an extra letter chuf to read shachacha is due to the fact that two angers were cooled; one belonged to the King of the Universe and the other belonged to Achashverosh. Also, Achashverosh calmed down about the situation of Esther, and the situation of Vashti.
As Rashi explains, Achashverosh was doubly angry because Haman was seemingly responsible for the death of Vashti, and was now a threat to Esther.
The Maharsha emphasizes that Achashverosh was still angry from that point (Esther 2:1), chronologically almost a decade earlier.
R’ Dovid Feinstein explains that Achashverosh had held himself responsible for Vashti’s fate all of this time, but now realizes that he was deceived and manipulated.
The Vilna Gaon says that the king whose fury subsided was H-Shem, King of the World. This may refer to the Zohar (III 133a), which translates the verse (Tehillim 144:15) that describes the Jewish people as “ha’am shekacha Lo,” or as “the nation that calms Him,” implying that the Jewish people have a tremendous power, if only we were to utilize it.
The Zer Zahav writes that Esther’s not forgiving Haman finally caused Shaul to be forgiven for taking unwarranted pity on Agag, Haman’s ancestor.
The Ginzei HaMelech writes that the Shir Ma’on quotes the Sha’aris Yisroel that quotes the great scholars who lived through the Chmielnicki Massacres of 5408-5409 (1648-1649 CE), which was one of the worst attempts at the genocide of the Jewish people in our history. They note that the large letter ches (Esther 1:6) and the large letter suf (Esther 9:29). Together, the letters spell out tach, a Hebrew way to reference the year 5408. This means that the massacre was a manifestation of Haman’s evil decree.
The Ginzei HaMelech heard from others the contention that the Chmielnicki Massacre was not the end of the effects of Haman’s decree. Rather, the Holocaust of tasha, 5705 (1945 CE), was the final manifestation of Haman’s decree. He proves this from the unique spelling of shachacha; since H-Shem was “calmed” about the Jewish people twice – once in tach, and once in tasha. There is proof of this in the mispar katan of the word shachacha (300+20+20+5=345= 12= 3) being the same as the mispar katan of tasha (400+300+5=705 = 12= 3). H-Shem is no longer anger.
The Ginzei HaMelech also quotes from Rav Michel Weissmandel that there is a hint to this in the traditional sizes of the letters in the list of Haman’s sons (Esther 9:7-9) as found in the Megillas Esther. The letters suf (400), shin (300), and zayin (7) there are smaller than the surrounding text, which refer to the year tashaz (1946 CE), the year in which ten Nazi officers were hanged at the Nuremberg Trials. There is also a large letter vuv (6), alluding to the sixth officer, Julius Streicher, who shouted “Purim Fest 1946” as he was being led to the gallows, despite the hanging taking place on Hoshana Rabba, the holiday on which the Zohar (III 31b-32a) says H-Shem judges the gentile nations. There was another Nazi who was supposed to be executed that day, Herman Goring, who committed suicide in his cell. He is likened to Haman’s daughter, who also killed herself. The comparison is extenuated by the fact that Goring famously enjoyed wearing women’s clothing.
Furthermore, the gematria of shachacha is the same as Moshe (40+300+5=345) because even good leaders are taken when H-Shem chooses to punish a generation. As the Talmud (Brachos 62b) teaches, a plague takes away the greatest of the generation together with the masses. Indeed, a storm sweeps away the good grain together with the chaff.
According to the Nachal Eshkol, another reason this gematria corresponds to Moshe is because the Midrash (Esther Rabba 6:2) says that yet another reason the Jews were saved from genocide was in the merit of Moshe. His merit should continue to be with us, and rescue us finally from this exile, bimheira biyameinu.
According to a Midrash, Achashverosh is upset at this point because, in the garden, Achashverosh remembered that Haman (as Memuchan) was responsible for Vashti’s demise (Esther 1:16).
The Dena Pishra adds that Achashverosh was upset that Haman was speaking to Esther behind his back. He even considered that if she pleads for his life, Achashverosh would still not listen to her.
The Yosef Lekach notes that Achashverosh took Haman’s silence as admission of guilt, based on this principle in the Talmud (Yevamos 87b) that people are expected to speak up for themselves when accused unjustly.
The Malbim writes that Achashverosh was angered that Esther seemed included in decree without his expressed agreement. The Malbim adds that this anger created an unsafe environment in the palace, despite its providing political and legal sanctuary.
The Ben Ish Chai writes that the Talmud (Shabbos 33a) teaches that dropsy and its attending discoloration affect people who are guilty of immorality. Thus, Achashverosh suspected Haman of immoral acts due to his face coloring.
R’ Moshe David Valle notes that Achashverosh could only think immorality was on Haman’s mind at a time like this if he so was inspired by H-Shem.
Perhaps some insight may be gained on this topic from the Talmud’s (Horiyos 10b) understanding of the story (Shoftim 4:17-22) between Sisera and Yael. There, Sisera is in mortal danger, and yet is easily seduced by Yael. Violence and immorality sometimes go together.
However, according to Midrash Shmuel, Achashverosh did not really think anything immoral was happening. In fact, he did not even accuse Haman of anything like that. Rather, H-Shem had the words come out of the king’s mouth to make Haman more nervous.
The Vilna Gaon writes that Achashverosh simply thought Haman intended Esther harm. Perhaps, this anger was pretense, and was Achashverosh’s method for ridding himself of Haman in the most politically expedient fashion. Interestingly, none of these answers explaining Achashverosh’s anger need be exclusive; the combined reasons create a massive, unappeasable anger that justifies the king’s next act.
In a rather enigmatic comment, Rashi writes, “evil, hatred, and vengeance were decided.” Haman must have known that all negative things were being focused in his direction.
The Brisker Rav asks how Haman knew that evil was decided. He answers that the Targum translates Achashverosh’s asking (Esther 7:5) “ay zeh” as “where is he.” In other words, the decision to punish whoever was responsible for this evil decree was final, and only required the finding of the culprit.
The Ben Ish Chai answers that Haman knew bad things were in store for him because he had already been advised by his friends (Esther 6:13) that his situation was deteriorating. Besides that, Haman thought that his situation would regress because Zeresh and his advisers thereby made what the Talmud (Kesubos 8b) calls “an opening for the Satan,” – saying something that could allow the Heavenly accuser an opportunity to punish someone.
The Dena Pishra answered that the verse, once again, used the word melech to refer to the King, H-Shem, because Haman angered Him, and now was certain the time had come for retribution.
Both the Dena Pishra and R’ Moshe David Valle note that the last letters of the phrase “ki chalasa eilav hara” (“because he saw that evil was decided on him”) spell out H-Sem’s Name in order. As the Chida and Rabbeinu Bachya write, when H-Shem’s Name is encoded in order, it represents His quality of mercy. This hints to the fact that Haman must have realized that all comes from H-Shem.
Parenthetically,this fact does not automatically define him as righteous righteous. After all, instead of getting on his knees at this point in true repentance to H-Shem, he begs for his life from an earthly queen. However, perhaps his begging Esther for his life instead of Achashverosh indicates that he acknowledges her righteousness, and its accompanying power. This very act may be the one that earned him the merit of having descendants who the Talmud (Sanhedrin 96b) says learn Torah in Bnei Brak learn Torah.