- One way to answer Achashverosh’s sudden seeming change of heart is the fact that he regularly changes his mind about things since he lacks any true convictions. As the saying goes regarding this fickle king: he listened to a friend to kill his wife, and then he listened to his wife to kill a friend.
- However, R’ Yehonason Eibshutz explains that Achashverosh’s negative feelings towards Jews were caused by a vision that he had earlier in his life that a Jew would take his throne. Once he found out (Esther 7:4) that his wife was a Jewess, his child through her, although a Jew maternally, could take the throne after Achashverosh passes with no harm coming to him. Indeed, according to the Talmud (Megillah 11b) Esther’s son, Darius II ruled after him.
- 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.
- In his commentary, R’ Meir Zlotowitz explains that Achashverosh gave permission to override, but not annul the previous decree. This was a dilemma for Mordechai and Esther to make Haman’s decree powerless without challenging its authority.
- The Vilna Gaon and the Malbim wrote that Mordechai’s decree could only affect the vague, public copy of the original decree. It could not change the explicit, private memo that each governor received.
- The Malbim adds that Achashverosh’s plan was for the second document to only clarify the first, vague decree.
- The Ibn Ezra notes that Achashverosh could have come up with excuses for first document, like saying that the first document was the result of language confusion because Haman changed the wording of the original draft of the decree from “Jews can kill” to “Jews can be killed.”
- Similarly, the Alshich writes that Achashverosh was saying that Haman left out a comma when he said (Esther 3:13) “l’abeid es kol HaYehudim” (“to kill all of the Yehudim”). A comma placed after kol could make the phrase appear as “to kill all, (by whom?) the Yehudim!”
ח וְאַתֶּם כִּתְבוּ עַל–הַיְּהוּדִים כַּטּוֹב בְּעֵינֵיכֶם בְּשֵׁם הַמֶּלֶךְ וְחִתְמוּ בְּטַבַּעַת הַמֶּלֶךְ כִּֽי–כְתָב אֲשֶׁר–נִכְתָּב בְּשֵׁם–הַמֶּלֶךְ וְנַחְתּוֹם בְּטַבַּעַת הַמֶּלֶךְ אֵין לְהָשִׁיב
8. “And you write about the Yehudim as is good in your eyes in the name of the king and seal what is written with the ring of the king because what is written in the name of the king and sealed with the ring of the king cannot be returned.”
- M’nos HaLevi interprets Achashverosh’s words as explicit permission for Mordechai and Esther to could write whatever they wanted since the leaders would ignore the first decree due to Haman’s being hanged and Mordechai’s being promoted. At the very least, they would be confused and will do nothing – for or against the Jews – hedging their bets.
- Interestingly, Ramban, in his Torah commentary (on Bireishis 41:42), uses this verse as proof that the king gifting someone a ring is the same as giving one’s personalized signet, or power of attorney.
- 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!
- Rashi explains that Achashverosh was using his recent hanging of Haman to demonstrate his fealty to Esther’s position, giving implicit permission for her to write a new decree. The Persian people will, after all, realize that Esther has the kingdom’s full support.
- According to the Ibn Ezra, Achashverosh felt that his people would think Haman’s hanging implied that the earlier decree (written less than a week earlier) was a fraud.
- However, the Alshich notes that only the residents of Shushan know Haman was hanged; those living in the remaining cities and villages of the kingdom’s 127 provinces did not know Achashverosh’s feelings on the matter. Therefore, new decrees needed to be written to keep them abreast of the changing political climate.
- The Darchei Dovid explains Achashverosh’s reference to Haman’s hanging by quoting the Talmud (Taanis 29a) that a rule in Rome – and presumably in other ancient civilizations – was that when an officer of the court died, all decrees were annulled. This was due to the fact that people considered the death to be a punishment for a seemingly unfavorable decree. Therefore, Achashverosh argues, Haman’s death should have annulled the decree against the Jews.
- R’ Elisha Gallico writes that Achashverosh felt people needed to know that Haman’s property was given to Esther (Esther 8:1) because Haman bought the rights to the Jews from Achashverosh (Esther 3:9). His hanging, and the transfer of his property to Esther, effectively bestowing upon Esther control of her people’s fate.
- The Dena Pishra explains that Achashverosh was telling Esther to not worry about his people harming the Jews because Haman was not only hanged, but even remained hanging.
ז וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרשׁ לְאֶסְתֵּר הַמַּלְכָּה וּלְמָרְדֳּכַי הַיְּהוּדִי הִנֵּה בֵית–הָמָן נָתַתִּי לְאֶסְתֵּר וְאֹתוֹ תָּלוּ עַל–הָעֵץ עַל אֲשֶׁר–שָׁלַח יָדוֹ בַּיְּהוּדִיים [בַּיְּהוּדִים]
7. And the king said to Esther the Queen and to Mordechai the Yehudi, “Behold, the house of Haman I have given to Esther, and him who wanted to send his hand on the Yehudim they hanged.
- The verse makes it clear that Mordechai was present at this time. According to the Vilna Gaon, Achashverosh said this in Mordechai’s presence because he was afraid Esther would cry again. Achashverosh was easily affected by her tears, and did not want her emotional appeal to counter what he is going to say.
- However, the Yosef Lekach says that, for reasons that will be clarified in the next verse (Esther 8:8), the king cannot contradict his previous decree, and Mordechai was there because the country’s greatest mind was needed to decide how to override the previous decree, nevertheless.