Besides what was mentioned, another reason for the verse to repeat Haman’s plan to kill off the Jews was to emphasize the impermanent nature of such human decrees. As has been mentioned earlier, the Midrash (Yalkut Shimoni 1057:6) says that the decree was written in clay rather than in blood, so the Jews’ prayer could still rescue them.
- 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.
Rashi translates the unusual verb misyahadim as “converted.” Seemingly, because of their fear of Jewish reprisal, many gentiles converted to Judaism.
Agaddas Bireishis (15) explains that non-Jews always want to convert to Judaism whenever the Jews are fulfilling their responsibilities to H-Shem.
The Alshich points out that this shows a sharp contrast between the Jews and gentiles. When faced with annihilation, the Jews strengthened their faith with teshuva (“repentance”), whereas the gentiles abandoned the empty faiths of their powerless gods.
The Ginzei HaMelech wonders why this contrast occurred at this point, and not in Moshe’s time. In other words, one would expect a lot more converts during the Jews’ exodus and miraculous stay in the desert. He answers that there were so few converts in Moshe’s time because the Talmud (Shabbos 88a) teaches that the Jews were coerced then to accept the Torah. One needs to feel inspired to inspire others, as the Jews felt at the end of the Purim story.
The Ralbag disagrees with Rashi’s translation, and suggests that they did not convert, but merely pretended to be Jews.
The Vilna Gaon explains that they did not really convert because they would have been motivated by fear.
After all, Meseches Geirim (1:7) writes that if a person’s motivation for conversion to Judaism is women, love, or fear, their act is not considered a real conversion.
Interestingly, according to R’ Moshe Dovid Valle, Mordechai accepted even the insincere converts, just as had Moshe when accepting the eruv rav, Egyptians who converted to Judaism insincerely when they saw that the Jews were successfully and miraculously leaving Egypt. According to him, their descendants caused problems during second Beis HaMikdash.
However, according to M’nos HaLevi, they were not accepted because the Talmud (Kiddushin 70a) writes that converts can be difficult to the Jews. He continues that these gentiles nevertheless dressed in Jewish clothing. The Sfas Emes notes that this is yet another source for the custom to masquerade on Purim.
In Likkutei Sichos, the Lubavitcher Rebbe writes that “am ha’aretz” can represent the “basic, fundamental human.” In other words, basic human behavior like sleeping, eating, etc. are obviously applicable to both Jews and gentiles, alike. The actions are the same, but there are different attitudes. For instance, a Jew is required to eat with appreciation and with intent to have a closer bond with H-Shem, to sleep in order to better perform mitzvos the next day, etc. Therefore, even in base, human behaviors, these particular gentiles acted like Jews.
- According to R’ Dovid Feinstein, the word for “ready” as written (atudim) with a vuv implies permanence, in a state of remaining. In other words, the Jews should remain ready for future events. He quotes the Talmud (Shabbos 88a) about the Jews being miraculously coerced by H-Shem into accepting the Torah at Sinai under a threat of annihilation. In contrast, the Jews re-accepted the Torah at the end of Megillas Esther (Esther 9:27) under no such threatening pressure, and under not such obvious miracles.
- Ginzei HaMelech writes that this could also be an allusion to the continuing future battle of the Jewish people against Amalek. He quotes the words of the Rambam (Mishneh Torah, Hilchos Megillah 2:18) that all of the works of TaNaCh will no longer be needed once Moshiach comes. The exception to this is Megillas Esther. The Ginzei HaMelech explains that the war against Amalek mentioned in the Purim story will still be relevant after Moshiach. It is a day for which the Jews should continually be prepared.
The Ginzei HaMelech writes that the word es implies that the Jews were allowed to annihilate these enemies, despite the fact that Amalek is the only nation we are allowed to annihilate. This es includes nations not of Amalek involved in the attempted annihilation of the Persian Jews.
The Ginzei HaMelech continues by questioning how we can annihilate another nation. He quotes the Rambam (Mishneh Torah, Hilchos Melachim 5:4-5) who points out that the Assyrian king, Sancherev, mixed the nations that he conquered, and we no longer know the actual national pedigree of any people. He answers by quoting his friend, R’ Akiva Stolper that this permission includes any nation that exhibits the characteristics of Amalek. He proves this with a story of R’ Chaim of Volozhin, who once visited St. Petersburg. He saw a little boy there named Nikolai, about whom he confessed to his companion, “he worries me. He is Amalek.” That boy grew up to be the raging Jew hater, Czar Nikolai. Nikolai’s pedigree to the Russian royal throne was unquestionable, so the only way for him to be Amalek is in his personality.
Here, too, these people had the characteristics of Amalek. Despite the obvious fact that the Jews were ascending, these people were still planning an attack! Only Amalek would do something like that, as they did when they attacked the victorious Jews leaving Mitzrayim (Shemos 17:8) so many years before. The Midrash (Tanchuma, Ki Teitzei 9) compares Amalek to a person who knowingly scalds oneself by jumping into a boiling hot pool in order to convince others to do it, too.
- The Malbim writes that Esther’s two conditions refer to separate factors. The first, “seeing evil” refers to possible anti-Jewish attacks before the decree date. The second, “seeing the destruction” refers to people perhaps not believing the second (erstwhile unmentioned) document, and attacking the Jews nevertheless.
- In Nachal Eshkol, the Chida explains that Esther is telling the king that – having not been present during the meeting that spawned Haman’s decree – she does not know if, by using the term li’avdam (Esther 3:9), Achashverosh meant to enslave or kill the Jews. On that basis, can’t bear evil (enslavement) nor the destruction (killing) of the Jews.
- The Vilna Gaon notes that the verse uses the word, eicha (“how”) twice – once for the first Beis HaMikdash, and the second for the second Beis HaMikdash. Indeed, Esther was mourning for two things – the potential destruction of the Jews in exile from the first Beis HaMikdash, and the inevitable destruction of the Jews of the future if they do not learn from their past mistakes.
- Contrary to the previous opinions, the Yosef Lekach writes that Esther is not worried the people will be destroyed. After all, H-Shem already promised never to kill them out (Vayikra 26:44). However, there was no such promise about individual families, and that was a cause of concern for Esther. The Jewish people would survive, but Esther’s second eicha indicates that she worries about her future progeny surviving.
- Perhaps she had good reason to worry, since Mordechai had threatened her offspring with as much when he convinced her to approach the king (Esther 4:14), and it is a well-known Talmudic (Kesubos 103b) dictum that what the righteous speak, H-Shem fulfills.
- The Beis HaLevi (on his commentary to Ki Sisa) writes that by using “my nation,” Esther refers to those who would not renounce their Judaism if that is what Achashverosh is planning to do. By saying “my kin,” Esther refers to those people who would (chas v’shalom) give up their Judaism to save their lives.
ו כִּי אֵיכָכָה אוּכַל וְרָאִיתִי בָּרָעָה אֲשֶׁר–יִמְצָא אֶת–עַמִּי וְאֵיכָכָה אוּכַל וְרָאִיתִי בְּאָבְדַן מוֹלַדְתִּי
6. “Because how can I [be] and see the evil which my nation will find? And how can I [be] and see the destruction of my kin?”
- According to the Alshich, by adding an extra letter ches to the word, eicha (“how”) – making it the unique word, eichicha – the Esther puts a stress on her utter misery over her perceived notion that anti-Semites had already begun attacking the Jews because of the first decree. After all, once they see that the Jews are not in the monarchy’s favor, they can presume that any acts of violence or harassment against them will go unpunished.
- The Megillas Sesarim adds that Esther blamed herself for the origins of Haman’s decree. This is because Haman’s decree was seemingly a consequence for Mordechai’s not bowing down to Haman (Esther 3:5-6). Mordechai behaved this way while at the king’s gate, and he was only there to look out for Esther’s well-being (Esther 2:19). This is why Esther felt somewhat responsible for the resulting decree. This is the way of the righteous: to feel responsible for a situation despite the fact that they were forced into it and the fault clearly lies in others.
- R’ Dovid Feinstein writes that this is a second eicha; the first is Yirmiya’s prophetic work, Eicha, written during the destruction of first Beis HaMikdash, and second the is Esther’s, said during the threat of annihilation in exile if the king would not save the Jews.
The Malbim writes, using the answer from the last post, that Mordechai here is showing the copy of the letter, and relating his interpretation of it. He adds that Mordechai could only get the summary version, not what the governors had. He had no other option than to mention the destruction left out of the actual public letter.
- Answering the above question as well as the current one, according to the Alshich, the verse repeats the fact that the Jews were to be destroyed because only the Shushan copies of the letter detailed that the Jews were the nation the king was ordering the extermination.
- Yosef Lekach argues and writes that Mordechai was interpreting the letters in this way, when their only explicit statement was for people to be ready, without mention of the event for which people should prepare themselves.
- The Vilna Gaon writes that the verse emphasizes Mordechai’s telling Esther about the destruction of the Jews to clarify that the public documents vaguely informing Shushan to be ready actually intended the annihilation of the Jews.
- R’ Yehonason Eibshutz breaks apart the word “li’avdam” (“to destroy”) into the words “lo badam” (“not with blood”). In explanation, he cites the Midrash (Esther Rabbah 7:14) that relates the following allegorical anecdote:
[After the Satan convinced H-Shem to agree that Yisroel deserved destruction, and various levels of H-Shem’s servants respond,] Eliyahu (of Blessed Memory) ran in terror to the Patriarchs and Moshe son of Amram. And he said to them, “How long will the Patriarchs of old remain asleep? Are you not paying attention to the evils in which your children find themselves? The ministering angels, the sun, the moon, the stars and constellations, Heaven and Earth, and all the Heavenly servants are bitterly crying. And you are standing by, not paying attention?!” They said to him, “Why [were they found worthy of destruction]?” He said to them, “Because Yisroel enjoyed themselves at the feast of Achashverosh. Because of this, H-Shem decreed upon them a decree to annihilate them from the world, and to destroy their memory.” Avraham, Yitzchak, and Yaakov said to him, “If they transgressed the Will of the Holy One, Blessed is He, and this decree is sealed, what are we able to do?” Eliyahu returned, and said to Moshe, “Trustworthy shepherd! How often have you stood in the breach for the sake of Yisroel, and nullified the decree against them to avoid their annihilation? As it is written, ‘Did not Moshe, His chosen, stand in the breach before Him to turn back His anger from destroying’ (Tehillim 106:23). How do you answer this evil?” […] Moshe said to him, “Is there anyone good in this generation?” [Eliyahu] said, “There is, and his name is Mordechai.” [Moshe] said to him, “Go and tell him that when he stands there to pray, and I from here, and he seeks mercy for them before the Holy One, Blessed is He…” [Eliyahu] said to him, “Trustworthy shepherd! It is already written, this letter of destruction of Yisroel!” Moshe said to him, “If it is written in clay, our prayers will be heard. And if it is written in blood, it is already done.” [Eliyahu] said, “It is written in clay.” Moshe our Teacher said to him, “Go and tell Mordechai.”
R’ Eibshutz asks on this this story: What is the symbolic significance of the document being written in blood or clay? Why would a decree written in blood be irreversible? He explains that Adam was created from earth and soul (Bireishis 2:7). Clay is made from earth and the Torah testifies that blood is the essence of the nefesh, soul (Vayikra 17:14, see Ramban to Vayikra 17:11). Thus, clay represents the physical and blood represents the spiritual. In the Midrash, then, Moshe was asking Eliyahu if the decree against the Jews was written for physical reasons (i.e. their enjoying Achashverosh’s feast) or spiritual reasons (i.e. bowing to an idol of Nevuchadnetzer). Had it been for their spiritual rejection of H-Shem (G-d forbid!), the decree would stand. In our verse, Mordechai was telling Esther that the decree was “lo b’dam,” not written in blood, and thus had a physical root that could be reversed with the power of prayer1.
1It is unclear to the author why the cause should be unclear; the above-cited Midrash explicitly stated that the decree was written and sealed due to the Jews’ enjoying Achashverosh’s feast. Perhaps the question was regarding the Jews’ motivation in attending the feast, and is not related to the seeming worship of Nevuchadnetzer’s statue. Tzarich iyun.