- In his Sherashim, the Radak translates the word chafu as “fell,” as Haman was described before (Esther 6:12).
- Targum and the Vilna Gaon translate chafu as “despondent or disappointed.”
- The Ibn Ezra, however, sees the word as an active verb, meaning that somebody – in this case, Achashverosh’s servants – did this to him. This is due to their recognizing the king’s displeasure.
- The Alshich explains that it was a Persian custom to cover the face of a capital offender.
- In another example of mida kineged mida (“measure for measure”), the Me’am Loez cites an earlier verse (Esther 1:19) that this custom of covering was Haman’s own idea.
- The Brisker Rav says that this detail was necessary because Charvona was at the end of the list of chamberlain advisers listed earlier (Esther 1:10), so he would have been too intimidated to speak against Haman earlier. With Haman’s face covered, he is able to speak, as he does in the next verse.
- 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.
ז וְהַמֶּלֶךְ קָם בַּחֲמָתוֹ מִמִּשְׁתֵּה הַיַּיִן אֶל–גִּנַּת הַבִּיתָן וְהָמָן עָמַד לְבַקֵּשׁ עַל–נַפְשׁוֹ מֵאֶסְתֵּר הַמַּלְכָּה כִּי רָאָה כִּי–כָלְתָה אֵלָיו הָרָעָה מֵאֵת הַמֶּלֶךְ
7. And the king rose in his fury from the wine feast to the garden of his house. And Haman stood to ask for his life from Queen Esther because he saw that evil was decided on him from the king.
- It is very likely that Achashverosh left to “cool off.”
- The Yad HaMelech points out that the verse stresses that Achashverosh left specifically when he was “in his fury.” Otherwise, he would have realized that it would be unwise to leave Esther alone with the murderous Haman. Alas, anger causes people to make silly mistakes.
- Similarly, the Maharal sees the verse as stressing that Aschashverosh left from the feast.
- Megillas Sesarim explains that his current state of inebriation increased his anger.
- Rav Galico points out that although Achashverosh went to cool off, this is actually another example of hashgacha pratis (H-Shem’s supervision of the world) in order to incriminate Haman more.
- On the other hand, R’ Moshe David Valle explains that Achashverosh was really upset with himself for giving Haman authority in the first place.
- Perhaps Achashverosh was actually looking for a way to scapegoat Haman and consequently rid himself of him without seeming politically weak.
- 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.
א וַיָּבֹא הַמֶּלֶךְ וְהָמָן לִשְׁתּוֹת עִם–אֶסְתֵּר הַמַּלְכָּה
1. And the king and Haman came to drink with Queen Esther.
- According to Dena Pishra, the verse stresses that Achashverosh and Haman came to drink because they all drank for their own reasons. Whereas Haman drank to forget his sad day and daughter’s death, Achashverosh drank to forget his bad dream from earlier that day. Perhaps Esther was also drinking to celebrate the fulfillment of the prophecy.
- Rav Galico writes that this is a demonstration of chasdei H-Shem, H-Shem’s Kindness that Achashverosh drank. After all, drinking made him more pliable and agreeable to Esther’s request.
- As the Maharal points out, drinking alcohol creates a more intimate setting than eating a regular meal.
יד עוֹדָם מְדַבְּרִים עִמּוֹ וְסָרִיסֵי הַמֶּלֶךְ הִגִּיעוּ וַיַּבְהִלוּ לְהָבִיא אֶת–הָמָן אֶל–הַמִּשְׁתֶּה אֲשֶׁר–עָשְׂתָה אֶסְתֵּר
14. They were still speaking with him, and the eunuchs of the king arrived. And they rushed to bring Haman to the drinking party that Esther made.
- The M’nos HaLevi and Malbim write that the verse stresses that the king’s eunuchs arrived while Haman’s advisers were still speaking with him because this is an example of hashgacha pratis, H-Shem’s supervision of the world on a seemingly minor scale. As such, Haman did not get the sound advice from his advisers.
- R’ Eliezer Ashkenazi and the Malbim write that this is how Charvonah learned of the gallows (see Esther 7:9 below).
- The Dubno Maggid asks that, since Haman’s advisers were wise, why did they not consider this an opening for the Satan, based the Talmudic (Kesubos 8b) principle of al tiftach peh l’satan – not saying something that would give the Heavenly accuser an opportunity to do something unfavorable? He explains that they had planned to conclude their remarks with the good side, but the eunuchs’ sudden arrival interrupted them.
- The Degel Machaneh Efrayim adds that, as soon as the advisers questioned if Mordechai were Jewish, H-Shem sent Achashverosh’s servants as an answer. This is because He answers prayers even before they are uttered, as it says in Yeshaya (65:24) “od heim midabrim vaAni eshma” (“while they were speaking, and I heard”). All of this is possible because, unlimited by the dimension of time, H-Shem knows what we will do before we do it.
יג וַיְסַפֵּר הָמָן לְזֶרֶשׁ אִשְׁתּוֹ וּלְכָל–אֹהֲבָיו אֵת כָּל–אֲשֶׁר קָרָהוּ וַיֹּאמְרוּ לוֹ חֲכָמָיו וְזֶרֶשׁ אִשְׁתּוֹ אִם מִזֶּרַע הַיְּהוּדִים מָרְדֳּכַי אֲשֶׁר הַחִלּוֹתָ לִנְפֹּל לְפָנָיו לֹא–תוּכַל לוֹ כִּי–נָפוֹל תִּפּוֹל לְפָנָיו
13. And Haman related to Zeresh his wife and to all his loved ones all that chanced him. And his wise ones and Zeresh his wife said to him, “If Mordechai is from the seed of the Yehudim, that which you have begun to fall before him, you will not succeed him, since you will continue to fall before him…”
- The Ben Ish Chai writes that Haman could not have been telling his friends and family about what happened that day since the fanfare with which it was performed made the day’s events common knowledge. Therefore, he must have been giving them a short history lesson.
- The Maharal writes that Megillas Esther speeds up in pace during events to indicate the rushing feeling of geulah (“redemption”), may it come soon.
- The Kefalim L’Toshiya writes that Haman told the events of the day, but stressed his own important role in the king’s advice. It could have sounded something like this: “I came to the king when he couldn’t sleep. He needed advice, and to whom did he turn? Me. He couldn’t wait – as soon as I walked in, instead of asking me how I was doing, he right away asked me what he should do. I gave him advice and he listened immediately. He didn’t ask anyone else for a second opinion. He listened to my advice. Not only that, but he wouldn’t even entrust anyone else with this job. He picked me to extend his thanks to somebody.” The point of telling them all of this is that Mordechai no longer has a leverage with the king, as Mordechai himself had feared; therefore Haman thinks his plan is going to work. As the verse continues, Haman’s advisers disagree.
- The Yosef Lekach points out that the verse uses the phrase “kol asher karahu” (“all that chanced him”) because Haman viewed all the preceding events as matters of chance.
- Rebbetzin Heller notes that the same expression was used by Mordechai earlier (Esther 4:7), where he emphasized how all historical events flow together for a reason. Even things we see as chance occurrences actually fit together intentionally in a puzzle designed and arranged by H-Shem. Haman’s use of the phrase has the exact opposite meaning.
- As the Ohel Moshe reminds us, being from Amalek, Haman represents the nation that the Torah (Devarim 25:18) describes as “asher karcha baderech” (“that chanced upon you on the road”). Amalek sees all events – event the Exodus from Mitzrayim – as chance.
- The Malbim adds that Haman was merely reassuring his friends and family that the embarrassing events of the day were but just chance, and not a consequence of his planned request to hang Mordechai, which hadn’t yet occurred.
- At a Purim seudah once, the Ben Ish Chai noted that there was a custom then among women to shave their heads when in mourning, so this verse uses the word vayisaper (usually translated as “told” or “related”) which can also mean “and he sheared” to imply that Haman sheared the heads of the women in his home at this time.