Esther 10:1, Question 1. Why is Achashverosh’s name spelled differently in this verse?

  • According to Lekach Tov, the verse spells Achashverosh’s name differently here to indicate the people’s displeasure in being taxed. As the Talmud (Megilla 11a) notes, there is a vey (as in “oy vey”) in Achashverosh’s name because having to pay the extra money gave his citizens headaches.
  • In Ora V’Simcha, the author adds that Achashverosh is spelled without both of the letters vuv to show the unpopularity of his taxes.

Esther 9:32, Question 2. Why is the “statement” attributed to Esther?

  • The Maharal explains that, on a simple level, the “statement” is attributed to Esther to emphasize that her status as queen of Persia aided in Purim’s being accepted.
  • Furthermore, Kedushas Levi points out that Esther actually argued with the Sages who wanted Purim on Nisan 16, since that was the actual day when Achashverosh punished Haman, and put an end to his plot. She argued that if Purim will then remain on the same day as Pesach, it would not be as obvious, and will end up being forgotten.
  • R’ Yehonason Eibshutz notes that her self sacrifice is the reason for Esther’s being credited with the holiday and book in TaNaCh.
  • The Ben Ish Chai finds an allusion to this in “Eishis Chayil,” Shlomo haMelech’s praise of great women. The verse there (Mishlei 31:31), the gematria of yadeha (“her hand”) can be broken up into yad (10+4=14) and eha (10+5=15), alluding to the 14th and 15th of the month of Adar, both established by Esther’s hand.

Esther 9:29, Question 5. Why does the verse use the word, tokef (authority”)?

  • In Torah Nation (pg. 40-1), R’ Avigdor Miller explains that the verse uses the word, tokef (authority”), because Esther used her authority as queen to make sure the Jews knew the seriousness of their accepting her words.
  • Rashi seems to translate the word as “power,” and explains that the verse is hinting to the power of the Purim miracle’s effect on the principle players of the story, Achashverosh, Mordechai, Haman, and Esther.
  • The Ben Ish Chai suggests that the events in which the different characters rose to power are the reasons for the different opinions in the Talmud’s (Megilla 19a) theoretical discussion regarding the point in Megillas Esther from which one is required to read during the public reading on Purim.
  • M’nos HaLevi writes that Esther needed to reinforce the establishment of Purim with her authority because it may become difficult in future generations to keep the holiday, but it must nevertheless be celebrated.
  • The Midrash (Rus Rabba 2:4) notes that Jews outside of Shushan reacted negatively to the first document, so this second letter needed to be stamped with authority.
  • Malbim, focusing on the fact that the verse says, “kol tofek,” or “all the authority,” explains that the letter needed two different kinds of authority; the throne’s to be published, and Mordechai’s to make it part of the TaNaCh canon.
  • Rav Schwab adds that Esther is called a queen here to give legitimacy to Daryavesh, her descendant.
  • In response to the rabbis’ question in the Talmud (Megilla 7a) about why Megillas Esther needs to be read like a Torah scroll, Esther convinces them that it is much like the Torah in that both are concerned with the war against Amalek. This furthers her argument that Megillas Esther belongs in TaNaCh, since it is written with ruach hakodesh.
  • R’ Elisha Gallico writes that Esther wanted Megillas Esther in TaNaCh because she was married to a gentile, and wanted future generations to know what led to such an unfortunate situation.
  • In Keemu v’Keeblu, Rav Brevda likewise writes that this was the reason it was in Persian’s royal chronicles. Ancient chronicles were often not objective, so the very presence of this story in the royal chronicle was proof that the king approves. Then, rightfully, if we were to be derided for celebrating this holiday, we could respond that “we Jews celebrate because the king celebrates.”

Esther 9:29, Question 3. Why is Megillas Esther attributed to Esther?

  • In the view of the Ohel Moshe, by the verse using the word vatich’tov (“and she wrote”), which is a singular, feminine verb, it intends to emphasize Esther’s role because she risked her life approaching Achashverosh (Esther 4:16) in order to save the Jewish people1.
  • The Ginzei HaMelech wonders why Megillas Esther is attributed to Esther if both she and Mordechai co-authored the work. He suggests that Esther deserves the bulk of the credit because the Talmud (Megilla 7a) records how Esther insisted on Purim’s perpetuity, arguing with the reluctant Sages about writing this book to remember her “for generations.” This is why Megillas Esther is attributed to her.
  • According to the Alshich, another reason why Megillas Esther is attributed to Esther is because it was her idea (Esther 5:4) to have the series of feasts in which she finally accused Haman of his perfidy. to stress that all was ultimately accomplished through the power of prayer.
  • Esther thus added to the text, as the Ginzei HaMelech makes clear, an emphasis of the actions over the events.
  • Furthermore, as R’ Eliyahu Dessler writes, the very fact that Esther began Megillas Esther with the Achashverosh’s feast over a decade before Haman’s decree shows that the threat to our existence started then, as the Jews’ Sages like Mordechai were warning at the time.

1Similarly R’ Chaim Shmulevitz writes in Sichos Mussar (Vayikra) that the name the Torah uses for Moshe out of the ten alternatives listed in the Midrash (Vayikra Rabba 1:3) is meant to emphasize the mesiras nefesh (“self-sacrifice”) of Basya, the daughter of Pharaoh, who gave him that name.

Esther 9:26, Question 7. To what sights does the verse refer?

  • Rashi explains that the verse teaches what those who lived through these times did, what motivated their actions, and what the consequences were of those actions.
    • As the Talmud (Megilla 19a) relates, Achashverosh used the Temple vessels because he thought the Jewish exile was permanent. As a result, he killed Vashti.
    • Mordechai was motivated to not bow down to Haman by Haman’s making himself an obecjt of worship, an avoda zara. As a result, the Jews merited a miraculous rescue.
    • Haman was motivated to eradicate the Jews by his anger over Mordechai not bowing to him. This resulted in his downfall and hanging.
    • Achashverosh was motivated to review his royal history by his fear of Esther and Haman plotting against him. This resulted in the honoring of Mordechai, the hanging of Haman, and the rescue of the Jewish people.

Esther 9:25, Question 2. Why does the verse not write who said the given statement?

  • According to Rashi, the king said the statement in this verse. Otherwise, as the Talmud (Megilla 16b) notes, the verse would have used the female amra (“she said”) in place of the male amar (“he said”). This is because Esther came before Achashverosh to convince him to redirect Haman’s decree against him.
  • The M’nos HaLevi, however, writes that the inspired idea is the “speaker” in the verse, saying that it had come from above and below.
  • Targum Sheini here has Achashverosh quoting the verse (Shemos 17:14) that he will “surely erase the memory of Amalek from under the Heavens.”
  • The Ginzei HaMelech explains Achashverosh began to fear H-Shem, as the Talmud (Megilla 13b) says he had done before. It was Haman who had convinced him to act otherwise in the past.

Esther 9:25, Question 1. Why does the verse not call Esther by name?

כה וּבְבֹאָהּ לִפְנֵי הַמֶּלֶךְ אָמַר עִםהַסֵּפֶר יָשׁוּב מַחֲשַׁבְתּוֹ הָרָעָה אֲשֶׁרחָשַׁב עַלהַיְּהוּדִים עַלרֹאשׁוֹ וְתָלוּ אֹתוֹ וְאֶתבָּנָיו עַלהָעֵץ

25. And in her arriving before the king, he said with the book to return his evil thought that he thought on the Yehudim onto his head, and they hanged him and his sons on the tree.

  • According to Malbim, the subject of the verb uvivo’ah (usually translated as “in her arriving,” or “in its arriving”) is Haman’s original plan that had come before Achashverosh. His plan was an integral part of his demise. As he wrote earlier, the king did not want any part in a genocide. The rest of the verse then demonstrates that the king could not recall Haman’s original letters, and so was forced to hang Haman.
  • According to Rashi, however, the subject is Esther. The Maharal writes that Mordechai did not want to refer to her as a queen because Achashverosh had already deduced that she was actually Mordechai’s wife.
  • Rav Shmuel Hominer quotes the Talmud (Gittin 66a) that a sheid (“demon”) has a bivua (“shadow”), but not the shadow of a shadow, as people do. The similarity of this verse’s first word uvivoa (“and in her arriving”) to the Talmud’s name for a demon’s shadow is additional evidence for the idea that Esther sent out a sheid clone of herself in her dealings with Achashverosh.

Esther 9:20, Question 2. Why does the verse specify that the books are sent near and far?

  • In his introductory comments on the Talmudic tractate Megillah, the Ramban explains that the idea behind sending the books near and far means that they were sent through the entire expanse – from Hodu to Cush (Esther 1:1) – of Achashverosh’s kingdom.
  • Me’am Loez suggests that they were even sent to other countries.
  • The Dena Pishra explains that since Mordechai’s goal was to create a feeling of achdus (“unity”), he even wanted to reach those Jews whose lack of faith and subsequent fear motivated them to flea battle.
  • Rav Schwab, however, understands “close” as those Jews who were living in Shushan and celebrating on the 14th of Adar, whereas “far” refers to those Jews who returned to Eretz Yisroel and celebrated Shushan Purim on the 15th of Adar in the only place where one must certainly do so – the holy city of Yerushalayim.
  • The Sha’ar Yissachar writes that the books were sent near and far so no Jew could ever devise the excuse that they are too far from holiness. Rather, the near and far have equal access to the holiness that emanates from Purim.
  • Keser Shem Tov quotes that Talmudic (Megillah 17a) rule that Megillas Esther on Purim must be read as written, and not backwards. The Keser Shem Tov then wonders why anybody would think to read it backwards. He posits that the Talmud means that nobody should ever consider the Purim story as some ancient, historic event without real relevance to our lives.

Esther 9:20, Question 1. What does Mordechai write?

כ וַיִּכְתֹּב מָרְדֳּכַי אֶתהַדְּבָרִים הָאֵלֶּה וַיִּשְׁלַח סְפָרִים אֶלכָּלהַיְּהוּדִים אֲשֶׁר בְּכָלמְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הַקְּרוֹבִים וְהָרְחוֹקִים

20. And Mordechai wrote these things and sent books to all of the Yehudim in all of the states of King Achashverosh, the near and the far.

  • Malbim says that what Mordechai wrote were the details of what occurred, since he was concerned that Jews outside of Shushan knew very little about the miraculous success of the Jews of Shushan.
  • According to Rashi, what Mordechai wrote is the content of Megillas Esther, exactly as it appears today.
  • The Ibn Ezra wrote down the reason for the previously mentioned joy.
  • Pirkei d’Rebbe Eliezer writes that Mordechai wrote this down as the head of the Sanhedrin.
  • The Vilna Gaon explains that this means that he wrote the Halachic details of how to properly commemorate Purim, with what can and cannot be done on this day.
  • R’ Dovid Feinstein emphasizes that Mordechai is making the changes for the holiday that the Jews had accepted upon themselves spontaneously.
  • R’ Elisha Gallico notes that it is so important to remember the real source of Purim, there are two readings of Megillas Esther every Purim. This is why Moredechai did not make Purim an actual Yom Tov in order to allow the Jews to perform the other mitzvos of the day.
  • The Oznei Yehoshua notes that if we had Purim without its rules, we would end up having an empty, meaningless holiday. As it stands, Purim is the epitome of giving in the Jewish community.

Esther 9:15, Question 2. Why does the verse mention again that the Jews did not take the spoils?

  • Class Participant YML suggests that maybe taking the wealth would have make the Jews wealthier than Haman, raising Achashverosh’s paranoia.
  • The Sfas Emes notes that the three incidents in which the verses emphasize that the Jews did not take the spoils parallel the three actions of Shaul and his people for which the threatened annihilation of the Jews of Persia served as a tikkun – the sparing of Agag, the sparing of the livestock, and the taking of the Amalekite gold and silver.
  • The Ginzei HaMelech writes that although the Jews did not take the spoils, the verse implies that someone did; namely, Mordechai. Mordechai did, indeed, take the spoils by accepting Haman’s house (Esther 8:2). He used this wealth to help finance the rebuilding of the Temple. In a powerful display of vinahafoch Hu (“and He reversed”), Haman’s wealth was used to build the very structure which he dedicated his life to destroy.