Esther 9:1, Question 3. To which turnaround does the verse refer?

  • The Midrash (Esther Rabba 10:10 and a number of other Midrashim) teaches that the turnaround mentioned in this verse refers to all of Haman’s plans – from the queen whom Haman installed for more power taking his power, to the tree he prepared for Mordechai becoming the one on which he was hanged, to the wealth he gathered becoming Mordechai’s property, to the honors he wanted being given to his enemy, to the date Haman picked for the Jews’ extermination becoming the date of their success – absolutely everything backfiring.

  • The Kol Reena points out that the reason for Haman’s thinking of Adar as the ideal month to wipe out the Jews was that Moshe died on that month. Ironically, Moshe’s merits are what protected them.

  • R’ Hutner notes that even the misuse of Temple vessels (Esther 1:7) in order to show that it would never be rebuilt was turned around because the Purim story led to the Beis Hamikdash being rebuilt.

  • The Dubno Maggid writes that this turnaround shows how much hate Haman had. After all, the Talmud (Brachos 7a) teaches that we can see the evil that Bilam intended from the diametric opposite good with which he blessed the Jews. Here, too, Haman’s hate can be seen from the positive turnaround that resulted.

  • The Maharal notes a principle of physics that when one throws a rock against a wall, it bounces back somewhat. One could measure the level of Haman’s hate from the force with which Haman was punished. As the Torah (Devarim 19:19) commands regarding false witnesses, Haman got back an equal measure of what he intended against the Jewish people.

  • The Dubno Maggid also writes that Haman’s failed decree exposed the Jews’ enemies, who likely gathered arms in preparation for the attack, and this effectively made it easier to expose these Jew haters. Similarly, Yehu gathered together worshipers of Baal by promising a demonstration of his tremendous worship as a ruse to capture them and punish them for idolatry (Melachim 2 10:19).

  • R’ Shmuel Aharon Rubin writes that when the Talmud (Megillah 10b) says “we were slaves, but H-Shem did not abandon us,” it is in relation to the Purim story. He explains that we were like slaves because the Talmud (Kiddushin 36a) says that the Jews are called the children of H-Shem when they fulfill His Will, and are called slaves when they do not. The Jews’ attendance at Achashverosh’s feast demonstrates that they were not fulfilling H-Shem’s directive, but He nevertheless “did not abandon” the Jews.

  • R’ Hutner adds that since the existence of the Jews is without limit, rejoicing on Purim is also without limit. There is a famous story of a friend of mine who had gone missing the day after Purim. He was eventually found on a Sunday night after he had fallen on a hike on Friday. Without nutrition since Friday, he was only able to survive because the day previous was Purim, and the person sitting next to him at the Purim seudah kept piling food onto his plate to encourage him to eat without restraint in fulfillment of the above dictum.

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Esther 9:1, Question 1. Why does the verse stress that this occurred on the 13th of Adar?

פרק ט

א וּבִשְׁנֵים עָשָׂר חֹדֶשׁ הוּאחֹדֶשׁ אֲדָר בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ אֲשֶׁר הִגִּיעַ דְּבַרהַמֶּלֶךְ וְדָתוֹ לְהֵעָשׂוֹת בַּיּוֹם אֲשֶׁר שִׂבְּרוּ אֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא אֲשֶׁר יִשְׁלְטוּ הַיְּהוּדִים הֵמָּה בְּשׂנְאֵיהֶם

Chapter 9

1. And in the twelfth month – which is the month of Adar – on the thirteenth day of it, the word and law of the king were revealed to perform on that day that which was planned by the enemies of the Yehudim to conquer them. And it was turned around that the Yehudim conquered their haters.

  • According to Midrash Shmuel, the verse stresses that this occurred on the 13th of Adar because it was a miracle that so much time time passed since Sivan, and Achashverosh still hadn’t changed his mind despite the fact that the Talmud (Megillah 15b) describes him as fickle. He often changed his opinion on various important issues, including his feelings for his wife.

  • According to the Ben Ish Chai, the significance of the 13th because it shares the same gematria as echad (1+8+4=13) (“one”). Only H-Shem is One (Devarim 6:4), and the verse then teaches that H-Shem always saves His people.

Esther 8:8, Question 3. Why does Achashverosh refer to himself several times?

  • The Midrash (Bireishis Rabba 51:2) writes that this verse is an example of using the same name twice in one verse.
  • Class Participant EAS suggested that the repetition of a word indicates a stress on that word. By repeating his own name, Achashverosh is trying to reassert his threatened authority.
  • Class Participant CRL suggested that this is H-Shem’s way of referring to our endearment toward Him.
  • In Machir Yayin, the Rema writes that all of the mentions in this verse to a king are references to the King of kings.

Esther 8:7, Question 3. Why does Achashverosh use the word, hinei (“behold”)?

  • The Midrash (Koheles Rabba 5:7) teaches that the word, hinei (“behold”) said by a person reflects a hinei from H-Shem. H-Shem, too, agreed with Achashverosh that the Jews would be saved.
  • How much more so is this true for the words of a prophet (Zecharya 14:1) “hinei yom ba” (“behold, the day is coming”) of the Messianic era, bimheira biyameinu!

Esther 8:2, Question 2. Why does Esther appoint Mordechai in charge of Haman’s property?

  • According to Shelom Esther, by appointing Mordechai in charge of Haman’s property, Esther was in effect making Haman’s family into Mordechai’s slaves.
  • R’ Avraham Mordechai and R’ Dovid Feinstein both quote the Talmudic (Pesachim 88b) dictum that what belongs to the slave is really the master’s. Therefore, Esther’s action returned Mordechai’s property back to him.
  • The M’nos HaLevi and R’ Shmuel de Ozeida note that Esther could not have given this to Mordechai outright because it was from Achashverosh (see Esther 8:1). It could seem like a slight to Achashverosh’s honor if she were to re-gift Haman’s property directly, so she appointed Mordechai in charge of it, instead.
  • The Sfas Emes interprets Haman’s estate as the other-worldly powers he amassed. At this point, Mordechai became the master of these. Perhaps this black magic can best be described as the power to change the spiritual world. Just as H-Shem placed us into a physical world where we can do such things as control electrical currents with switches and harness the wind with sails, He created our souls in a spiritual world which we can also affect if we want to.
  • The Maharal notes that this act points to a major theme throughout the entire Megillas Esther: that absolutely every single thing Haman attempted to do was turned around on him.

Esther 8:2, Question 1. Why does Achashverosh give Mordechai the ring?

ב וַיָּסַר הַמֶּלֶךְ אֶתטַבַּעְתּוֹ אֲשֶׁר הֶעֱבִיר מֵֽהָמָן וַיִּתְּנָהּ לְמָרְדֳּכָי וַתָּשֶׂם אֶסְתֵּר אֶתמָרְדֳּכַי עַלבֵּית הָמָן

2. And the king removed his ring that he took from Haman, and gave it to Mordechai. And Esther placed Mordechai over Haman’s house.

  • When Achashverosh gave his signet ring to Haman (Esther 3:4), the Midrash (Esther Rabba 7:7) showed parallels in the giving of the ring to the story of Yosef, who also received the signet ring of a gentile monarch, Pharoah. R’ Avigdor Bonchek explains that the central connection is the constant presence of an unexpected turnaround in Jewish history.
  • The Vilna Gaon adds that by giving his ring, Achashverosh gave to Mordechai the honor with which Haman prided himself on, besides his money.

Esther 8:1, Question 2. Why does Achashverosh give this to Esther?

  • It seems problematic that Achashverosh gave Haman’s property to Esther since the Mechilta (on Shemos 17:14) says Amalek – of which Haman descended – is to be completely destroyed together with its property, so nobody should ever say they gained from Amalek.
  • Esther may have been allowed Haman’s property because the Rabbeinu Bachya (on Bishalach) answers that this Mechilta only refers to possessions obtained in the course of war.
  • In Vedibarta Bam, Rabbi Bogamilsky points out from the Talmud (Sanhedrin 48b) that such property actually belongs to Achashverosh.
  • Similarly, the Talmud (Gittin 38a) teaches that the Jews were allowed the possessions of Moav and Amon because Sichon had already conquered them previously.
  • Given that Esther was allowed Haman’s property, the Alshich writes that Achashverosh gave it to her because the kingdom did not need Haman’s house, after all. This is especially true if Haman destroyed his own home by utilizing its crossbeam in the building of his gallows.
  • The Alshich adds that the decree to kill out the Jews had not yet been revoked, and Achashverosh wanted to show that Esther and Mordechai were exempt.
  • On the other hand, the Yad HaMelech says that the king did this so that those who knew of the decree would not harm the Jews, effectively annulling the decree.
  • The M’nos HaLevi explains that Achashverosh gave her the property to reassure Esther, that although she had seen him angry that day, the anger was not directed at her.
  • The Malbim writes that this was Haman’s property, which should belong to Achashverosh after his rebellious behavior. However, in a continued effort to salvage his honor, Achashverosh wanted to show that Haman was really going against the queen and her people. Accordingly, the verse emphasizes that Haman was the tzorer (“antagonizer”) of the Yehudim.
  • The Ginzei HaMelech explains that Achashverosh’s main concern was his security, especially around Haman’s presumed allies. He therefore said Haman tried to seduce the queen, and therefore owed her money. A similar incident occurred when Avimelech took Sarah, and then gave Avraham money (Bireishis 20:14) as a testament of Sarah’s virtue.
  • The Vilna Gaon quotes a verse (Koheles 2:26) that a person who deserves H-Shem’s Pleasure receives wisdom, intelligent, and joy, but a sinner must constantly accumulate. The Talmud (Megillah 10b) says that this verse applies to Mordechai because the wicked Haman accrued the very wealth through which the righteous prospered.
  • The Maharal asks why the righteous should prosper from the efforts of the wicked. After all, should the righteous not prosper from their own efforts? He answers that the wicked work and work tirelessly to gain more wealth because they are never satisfied. The righteous are easily satisfied, so they do not have to go through the grunt work of acquiring wealth.
  • R’ Dovid Feinstein explains this as yet another example of mida kineged mida “measure for measure” because Haman wanted to take what was most precious to Esther – the lives of her people. Therefore, he lost what was most precious to him – his money.
  • The Me’am Loez says that another example of mida kineged mida is that since Haman wanted to hang Mordechai in his house, Haman’s hanging occurred in what is now Mordechai’s house.
  • Rebbetzin Tzipporah Heller adds that Achashverosh took the property because Haman was Mordechai’s slave. According to Jewish law, the property always really belonged to Haman’s master, Mordechai. With the property comes Haman’s identity. She suggests that taking over someone’s identity is another reason  for the custom to masquerade on Purim.