5. And she said, “If it is good for the king, and if I found favor before him, and the thing is proper before the king, and I am good in your eyes, have written to return the writings thought up by Haman son of Hemdasa the Aggagite that he wrote to destroy the Yehudim who are in all of the states of the king.
It is important to recall that Esther’s attempt to convince Achashverosh to rescind the decree is expected to be an uphill battle. After all, It is a decree with which he agrees, and the Talmud (Megillah 14a) considers that, like a landowner with too much dirt, he would have actually instigated the genocide of all the Jews himself had it not been for Haman approaching him first.
The Vilna Gaon sees in Esther’s use of this many conditions three major methods to motivate somebody: the message must be pleasing to the hearer, the speaker must be likable, and the idea itself must be sensible.
He continues that, including the fourth condition in the next verse (Esther 8:6), these four qualifiers relate to the four letters of H-Shem’s Name. In addition to this, the verse also uses the word melech (“king”) twice, indicating that Esther was pleading before the earthly king and Heavenly King simultaneously.
The Ben Ish Chai writes that there are four conditions to change Achashverosh’s perspective because four is the number for changing something. This is why the Torah has four levels: pshat (“simple”), remez (“allusion”), drash (“homelies”), sod (“secret”). The Torah itself was received in 40 (4×10) days. Similarly, Noach’s Flood lasted 40 days. Also, the Jews required 40 years in the desert to be prepared to enter Eretz Yisroel. To be defined as sinful, the Rambam (Mishneh Torah, Hilchos Teshuva 3:5) writes that a congregation has to sin four times. Furthermore, a human fetus requires 40 days to develop to the point of having a gender, among other things. All of these are acts of change and development.
According to the Ben Ish Chai, the verse emphasizes that Haman prepared the gallows on which he dies because if the wood of the gallows was made from the beams of the Beis HaMikdash, and the Halacha as brought down by the Rambam (Mishneh Torah, Hilchos Shegagos 9:1) would not allow Mordechai to make use of it. However, since the wood of this beam has already been used by Haman, this removed its sanctity, making it usable to kill him.
According to the Ora V’Simcha the gematria of ha’eitz (“the tree”) (5+70+90=165) is the same as Haman (5+40+50=95) + 70. Seventy are the number of days Haman was in power. According to the Chida, seventy is also the number of verses between Haman’s rise to power (Esther 3:1) until his downfall (Esther 7:10). Finally, seventy is also the gematria of yayin (“wine”) (10+10+50=70). The very wine with which Haman intended to seduce the Jews of Persia to sap them of their spiritual power is what led to his undoing. This may be yet another reason for the Talmudic custom (Megillah 7b) to drink an unusually large amount of wine on Purim.
R’ Yechezkiel Levenstein writes that many people recognize that their suffering comes from their own sins, but they do not realize that the sin, itself, creates the punishment.
As mentioned previously, the song “Shoshanas Yaakov” concludes with the words, “v’gam Charvona zachur latov” (“and also Charvona should be remembered for good”).
R’ Meir Zlotowitz explains that Charvona is so well remembered because his advice prevented Haman from speaking in his defense or offering a bribe.
The Ben Ish Chai adds that Esther’s complaint to the kings was rather general. In detailing Haman’s plans, Charvona’s statement was specific.
In Maileetz Yosher, the author suggests that Charvona is praised because Achashverosh changed his mind so often because of the Talmudic (Nedarim 10a) dictum that “evil people are filled with regrets.”
According to the opinion that this manifestation of Charvona was actually Eliyahu dressed up as Charvona, the Dubno Maggid asks why Charvona is praised if Eliyahu was merely disguised as him. He answers that if people borrowed clothes to go to a wedding, they might bring back some delicacies from the wedding as a way to thank the lenders. Eliyahu, too, gave Charvona praise for allowing him to borrow his identity.
The Shaar bas Rabbim explains that Charvona should be praised because when Eliyahu enters a person, he leaves a positive, indelible imprint on that person. This can be seen from a story in the Talmud (Yerushalmi Kiddushin 12:3) in which Rebbi (Yehudah HaNasi) became angry with R’ Chiya, his student. As a form of self-punishment, R’ Chiya stayed away from his teacher. On the 29th day of this self-exile, Eliyahu in the guise of R’ Chiya came to Rebbe and healed him of a certain 13-year-old pain he had. The very next day, R’ Chiya came to apologize, whereupon Rebbe thanked him for healing him. R’ Chiya said, “It was not me,” to which Rebbe responded, “It must have been Eliyahu!” Due to Eliyahu’s borrowing his body, R’ Chiya visited Rebbe the next day because he was inspired and became a better person through his contact with Eliyahu.
The Ginzei HaMelech notes that, in the song, “Shoshanas Yaakov,” we sing about Esther and Mordechai who risked their lives, and about Charvona, who seems to have done very little in comparison. This acts to demonstrate the truth of the Talmud’s (Avoda Zara 17a) statement that “there are those who acquire the world in one moment.” He continues to explain that Charvona’s name is therefore written with a hey to hint to his earning this world, which the Talmud (Menachos 29b) says was created with a hey.
The Dubno Maggid concludes that either way, Charvona must have had some good because the Talmud (Shabbos 32a) says that H-Shem only causes blessing through those who are worthy.
According to the Ben Ish Chai, Charvona provides the seemingly unnecessary location of the gallows the king presumably already sees in order to imply that Haman was usurping Achashverosh’s power by executing people in his own property.
R’ Chaim Kanievsky points out that, grammatically, the adjective describing the gallows should have preceded the preposition describing the gallows’ location. Charvona mentions the gallows’ height of 50 amos after mentioning Haman’s house. Furthermore, Charvona seems to say that the gallows are inside Haman’s house. In explanation, he quotes the Yalkut that suggests that the beam Haman used for the gallows was made from the crossbeam of his own house. In his hatred for Mordechai, he destroyed his own house. Throughout history, people have behaved in a self-destructive manner in attempt to fulfill their own temptations.
9. And Charvona, one of the eunuchs before the king, said, “Also, behold! Here is the tree that Haman made for Mordechai who said good regarding on the king. It is standing in Haman’s house fifty-cubit tall.” And the king said, “Hang him on it.”
The Malbim, Vilna Gaon, and Yosef Lekach propose that Charvona was simply one of the chamberlains sent to fetch Haman to feast (Esther 6:14).
According to the Talmud (Megillah 16a), Charvona was an evil ally of Haman’s, intent on killing Mordechai. Once he saw that the plan would not succeed, he surrendered. This fits with the verse (Iyov 27:22) that allies of the wicked “will surely flee.”
The Dubno Maggid explains this with the following allegory: A blind beggar works with a young boy. One day, the boy stole the blind beggar’s wallet with 30 coins. When he saw the beggar crying pitiably, the boy returned the wallet saying, “I found the wallet with the 30 coins.” Instead of thanking the boy, the beggar began to beat the boy mercilessly for the theft. How did he know that the boy stole it? How else could the boy have known that there were 30 coins in the bag? Likewise, the Talmud knows that Charvona is evil because how else could he have known that the gallows were 50 amos tall if he were not in on the plot.
The Ben Ish Chai points out that Charvona noticed that Haman lost the ability to defend himself, and this emboldened him to speak up.
The Midrash (Esther Rabba 10:9) lists what many of the angels and other Heavenly Beings were doing during the climax of the Purim story. It says that Eliyahu appeared like Charvona, and said the words attributed to him in this verse.
Another Midrash (Yalkut 1059) and the Ibn Ezra concur that Charvona is Eliyahu.
The Alshich adds that another proof that Charvona is Eliyahu is that the verse describes him as “before the king,” and Eliyahu is certainly a minister of the King of kings.
Interestingly, the song, “Shoshanas Yaakov,” sung on Purim after the public reading of Megillas Esther ends with the words, “v’gam Charvona zachur latov” (“and also Charvona should be remembered for good”). Charvona is the only person who shares the epithet, “zachur latov” with Eliyahu.
When Charvona is mentioned earlier (Esther 1:10), he is the third in a list of the king’s chamberlains/eunichs. The M’nos HaLevi notes that the name is spelled with a letter aleph at the end there, and with a letter hey at the end here. He explains that when Charvona was on the side of evil, his name is spelled with an aleph. When he repents, and is Eliyahu, it is spelled with a hey.
In an explanation, R’ Dovid Feinstein writes that this name ending with an aleph means destruction in Aramaic. With a hey, it is a composite of “charav boneh” (“destroy, build”). In the process of true repentance, he was rebuilding that which he had earlier wanted to destroy – namely, Mordechai.
Rabbeinu Bachya, in his commentary on the Torah writes that he was called Charvona because he helped destroy Haman.
The Chasam Sofer and R’ Dovid Feinstein both say that with an aleph, it is the gentile Aramaic; with a hey, it is Hebrew, so it is Jewish.
According to a Midrash, Achashverosh is upset at this point because, in the garden, Achashverosh remembered that Haman (as Memuchan) was responsible for Vashti’s demise (Esther 1:16).
The Dena Pishra adds that Achashverosh was upset that Haman was speaking to Esther behind his back. He even considered that if she pleads for his life, Achashverosh would still not listen to her.
The Yosef Lekach notes that Achashverosh took Haman’s silence as admission of guilt, based on this principle in the Talmud (Yevamos 87b) that people are expected to speak up for themselves when accused unjustly.
The Malbim writes that Achashverosh was angered that Esther seemed included in decree without his expressed agreement. The Malbim adds that this anger created an unsafe environment in the palace, despite its providing political and legal sanctuary.
The Ben Ish Chai writes that the Talmud (Shabbos 33a) teaches that dropsy and its attending discoloration affect people who are guilty of immorality. Thus, Achashverosh suspected Haman of immoral acts due to his face coloring.
R’ Moshe David Valle notes that Achashverosh could only think immorality was on Haman’s mind at a time like this if he so was inspired by H-Shem.
Perhaps some insight may be gained on this topic from the Talmud’s (Horiyos 10b) understanding of the story (Shoftim 4:17-22) between Sisera and Yael. There, Sisera is in mortal danger, and yet is easily seduced by Yael. Violence and immorality sometimes go together.
However, according to Midrash Shmuel, Achashverosh did not really think anything immoral was happening. In fact, he did not even accuse Haman of anything like that. Rather, H-Shem had the words come out of the king’s mouth to make Haman more nervous.
The Vilna Gaon writes that Achashverosh simply thought Haman intended Esther harm. Perhaps, this anger was pretense, and was Achashverosh’s method for ridding himself of Haman in the most politically expedient fashion. Interestingly, none of these answers explaining Achashverosh’s anger need be exclusive; the combined reasons create a massive, unappeasable anger that justifies the king’s next act.
According to Megillas Sefer, Haman was saying to Esther that if she forgives him, Achashverosh will, too.
The Vilna Gaon writes that Haman tried to tell Esther that he didn’t know that the Jews were her people.
The Meshech Chochmo writes that Haman realized that the invitations came from Esther, so she is the one with the most power.
According to the Ben Ish Chai, Haman tried to convince Esther that he put her in this position of power by getting rid of Vashti, so she owed him a favor. The Malbim posits that perhaps Haman would not have approached her under any normal conditions, but she was the only one left, so he tried his alternative (Plan B) excuses on her. Seeing that she is a woman, and particularly a Jewish woman, he was hoping she would show Haman mercy.
The Sfas Emes writes that Esther fought the urge to be merciful, unlike Shaul with Agag. She accomplished this by having been exposed to Haman. In this way, she emotionally hated what she was intellectually commanded to hate. Similarly, first the verse (Devarim 25:17) commands us to remember Amalek, and only then (Devarim 25:19) to destroy it. First, one is required to have the emotion, and then to perform the act.
The Sfas Emes points out that, on a spiritual level, this act of Esther’s was a tikkun (“repair”) for Shaul’s error of allowing Agag to live. The Zer Zahav adds that Haman’s begging was a great test for Esther’s sense of improperly placed mercy. After all, the Rambam (Mishneh Torah, Hilchos Teshuva 2:1) writes that the ideal way to demonstrate complete repentance is to be faced with the same challenge, and to nevertheless overcome it, and this was almost a direct parallel to the story of Shaul and Agag.