Esther 5:14, Question 3. Why did Haman’s advisers advise him to go to the king in the morning?

  • The Malbim writes that they wanted Mordechai hanged in the morning because that is when public executions were performed in order to show the strength of the monarchy.
  • The Ben Ish Chai writes that Zeresh was, in effect, telling Haman that Mordechai was in prayer at that time, he wouldn’t be aggravated by the sight of him.
  • The Maharal says that morning represents geulah (redemption). This is why the very next verse (Esther 6:1) begins the positive upswing of Megillas Esther.
  • R’ Yehonasan Eibshutz quotes the Midrash Abba Guria that Zeresh wanted Mordechai to be killed during the time of Shema. That way, Mordechai would be unable to connect geulah to tefillah (prayer)1, which the Talmud promises would have otherwise protected him (Brachos 9b).

1This is a Halachic concept (Shulchan Aruch Orach Chaim 66:7, Mishnah Berurah ibid., sub-paragraph 33) that forbids any interruption between the morning prayer ending in “ga’al Yisroel” (“Savior of Israel”) and the Amidah.

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Esther 3:6, Question 1. Why was killing Mordechai embarrassing for Haman?

ו וַיִּבֶז בְּעֵינָיו לִשְׁלֹח יָד בְּמָרְדֳּכַי לְבַדּוֹ כִּיהִגִּידוּ לוֹ אֶתעַם מָרְדֳּכָי וַיְבַקֵּשׁ הָמָן לְהַשְׁמִיד אֶתכָּלהַיְּהוּדִים אֲשֶׁר בְּכָלמַלְכוּת אֲחַשְׁוֵרוֹשׁ עַם מָרְדֳּכָי

6. And it was embarrassing in his eyes to send his hand on Mordechai alone because they related to him the nation of Mordechai. And Haman sought to kill all of the Yehudim who are in all of the kingdom of Achashverosh, the nation of Mordechai.

  • On a simple level, killing Mordechai was embarrassing for Haman because Haman was highly placed. Much like dictators and mafia bosses, he considered it lowly to personally kill someone beneath him, and preferred that his underlings do it. Also, as class participant KL pointed out, it seems weak to show someone that you let them get under your skin. So it is with many so-called leaders. Quite the opposite is true of the One with real power. The Talmud (Gittin 56b) points out that the Men of the Great Assembly composed in the first blessing of the Amidah, “Who is like You, b’eilim (“with the mighty”)” because of its phonetic similarity with “b’ilmim” (“with the silent”). H-Shem’s greatness can be appreciated by observing His silence in the face of insult. Haman’s response displays his weakness.
  • In his commentary to Vayikra (16:8), the Baal HaTurim write that the word “vayivez” (“it was embarrassing”) is related to the word, “livozezu” (“those who rob us”) in Yeshaya (17:14). Since that verse has to do with lots (as will our story shortly), they imply H-Shem’s choosing – and thus protecting – of the Jews.