Esther 10:3, Question 4. Why does the verse say Mordechai “sought good?”

• Ibn Ezra explains that the verse says Mordechai “sought good” in that he actively looked for opportunities to help rather than wait to be asked.
• Dena Pishra stresses that Mordechai was kind to gentiles, as well – after all, together with us, they too are children of one Father.
• The Midrash (Esther Rabba 6:8) writes that the good he performed was his checking on the welfare of Esther, and therefore one who checks on welfare of Jews merits a blessing.
• The Chasam Sofer teaches that Mordechai cared so much for Jews, the Mishna (Shekalim 5:1) records that he was given the name Patachya, which translates as “he opened H-Shem,” implying a generosity of spirit.
• Lekach Tov writes that the “good” he performed was the separating of money from Haman’s assets to rebuild the Beis HaMikdash.
• The Ben Ish Chai demonstrates that Mordechai’s “good” was directed at Israel because the Talmud (Brachos 48b) explains the Torah’s (Devorim 3:25, see Rashi there) phrase “the good mountain” as a reference to Yerushalayim. It was made great by H-Shem choosing to rest His Shechina in the the holy Temple there. Therefore, despite his success, Mordechai never forgot his people and his homeland.

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 14^th and 15^th 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 9:28, Question 1. Why does the verse imply multiple days of Purim?

כח וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים בְּכָל–דּוֹר וָדוֹר מִשְׁפָּחָה וּמִשְׁפָּחָה מְדִינָה וּמְדִינָה וְעִיר וָעִיר וִימֵי הַפּוּרִים הָאֵלֶּה לֹא יַעַבְרוּ מִתּוֹךְ הַיְּהוּדִים וְזִכְרָם לֹא–יָסוּף מִזַּרְעָם

28. And these days should be remembered and performed in each generation and generation, family and family, state and state, and city and city. And these days of the Purim shall not pass from before the Yehudim, and their remembrance shall not end from their seed.

• According to the Talmud (Megilla 20a), the verse uses the plural vimei (“and days”) because the public Purim reading of Megillas Esther in the daytime cannot begin until sunrise, and can last the entire day until sunset.
• R’ Dovid Feinstein writes that the plural implies both Adar 14^th and 15^th, or both Purim and Shushan Purim.
• The Ben Ish Chai, however writes that the plural alludes to 11^th – 15^th of Adar, days on which the Mishna (Megilla 1:1) teaches that the public reading of Megillas Esther for Purim can theoretically be validly performed under various circumstances.

Esther 9:22, Question 6. What does the verse intend by “gifts to the poverty-stricken” and why?

• According to the Halacha (Shulchan Aruch Orach Chaim 694:1), each Jew is required to send two matanos la’evyonim, charitable gifts, to at least two poverty-stricken Jews on Purim.
• The Rambam (Mishneh Torah, Hilchos Megillah 2:17) points out that the more poor people one sends to, the better. In fact, he writes (ibid. 2:16) that it is better to spend more money on the gifts to the poor than on any other mitzva of Purim.
• This idea is echoed in the Mishna Berura (694:3). Furthermore, as opposed to standard charitable contributions, we are to give liberally and with no investigations as to the veracity of the poor person’s claim needed.
• The Chasam Sofer explains that the reason that we even give to the undeserving is because we were not entirely deserving of being saved in the Purim story.
• The Klausenberger Rebbe explains that another reason for not needing to investigate is that we should not worry about where the money is going because H-Shem reversed the situation described by the Midrash (Esther Rabba 7:25) that the gentiles teasing the Jews that they would kill them and said, “we’ll take your money.” Since this fear was reversed, on Purim we should not worry where our wealth is going.
• R’ Shmuel de Ozeida notes that there is a missing letter vuv in evyonim (“poverty-stricken”) to hint to this same idea that we do not need to investigate if the person is completely poor enough to be Halachically considered an evyon.
• The Dena Pishra explains the inordinate focus on the poor on Purim as indicative of the fact that everyone was saved on Purim – rich and poor.
• The Ben Ish Chai quotes the Midrash (Esther Rabba 7:23) that Haman mocked Pharaoh that he only killed the males (Shemos 1:16). Therefore, writes the Bein Ish Chai, the Halacha requires us to give matanos la’evyonim to two people because Haman, on the contrary, wanted to kill males and females.
• The Peleh Yo’Eitz explains that this gift is meant to help the poor celebrate Purim, and not even worry about the upcoming costs of Pesach. Also, it would help strengthen the emunah of the poor, who regularly rely on the rich, and the rich rely on H-Shem.
• The is similar to the anecdote when Mayer Anschel Rothchild was asked how he could shovel so much money to charity, and he famously quipped, “ G-d has a bigger shovel.”
• The Gerrer Rebbe quotes the Talmud (Megillah 7b) that we are supposed to skip Torah learning and even prayer for the public reading of Megillas Esther on Purim, however chesed cannot be pushed aside. Of the three legs on which the world stands according to the Mishna (Avos 1:2), chesed cannot be removed for the world to remain.
• The Alshich writes that one should mentally intend to give matanos la’evyonim in the merit of Moshe.
• Rav Dan Segal notes that the mere idea that Moshe Rabbeinu requires our efforts in his honor demonstrates that we have so little idea of the heavenly impact of our actions.
• To demonstrate a similar powerful idea, the Ben Ish Chai points out that the gematria of matanos (“gifts”) (40+400+50+6+400=896) is the same as manos (“gifts”) (40+50+6+400=496) and 400.
• The number 400 in the Zohar (I:123b) represents evil influences. The verse uses this particular word for gifts to emphasize that giving matanos la’evyonim can provide us with the spiritual power to fight off unholy forces.

Esther 9:22, Question 5. What does the verse intend by “sending gifts,” and why?

• According to the Halacha (Shulchan Aruch Orach Chaim 695:4), each Jew is required to send two foods to at least one other Jew on Purim.
• The Peleh Yo’Eitz notes that the best way to perform the mitzva is for a great person to give to a lesser member of society. This would create both joy and the potential for one mitzva to lead to others.
• After all, as the Sfas Emes emphasizes, one of the intents behind this mitzva is to debunk Haman’s slander (Esther 3:8) that Jews are splintered. Besides, acts of chesed are the foundational groundwork for the rebuilding of the Beis HaMikdash (bimheira biyameinu).
• Perhaps this is one reason for the Talmudic opinion (Megillah 7b) that one could also fulfill one’s obligation of mishloach manos by sending Torah.
• Interestingly, Rav Shlomo Alkabetz wrote the oft-quoted M’nos HaLevi as a mishloach manos gift to his in-laws.
• In Eparyon, Rav Ganzfried, author of the Kitzur Shulchan Aruch, considers mishloach manos as a cunning way to give charity. Since all people will be giving gifts to their friends, the poor would not feel embarrassed by accepting a handout. This also explains why the order of the mitzvos listed in this verse seems out of order, with the more important mitzva of tzedaka being mentioned last.
• The Sha’arey Simcha writes that the reason for this order is that it is debatable which miracle was greater: the destruction of our enemies or the raising of the Jews. Therefore, there are two mitzvos, paralleling each of these miracles, respectively.
• The Ohel Moshe notes that, as opposed to other Holy Days, where the mitzvos of the day (i.e. lulav, matza, shofar, etc.) are only relevant for those days, Purim’s mitzvos (i.e. tzedakah, chesed, learning Megillas Esther, etc.) are relevant all year long.
• R’ Meir Yechiel of Ostrovtza says that the implication of the word “re’eyhu” (“his fellow”) is that every Jews is considered worthy of receiving mishloach manos on Purim in H-Shem’s Eyes.
• The Chasam Sofer was asked if mishloach manos are Halachically for increasing unity or to help all Jews have the minimal means with which to celebrate. If it is for unity, then it is for the benefit of the giver; if it is to allow everyone to celebrate, it is for the receiver. A practical difference would be in a case where someone refuses to accept. In such a case, has the sender fulfilled one’s obligation? If it is for the giver, the answer is yes, whereas if it is for the receiver, the answer is no.
• Once, when about to receive mishloach manos, the Brisker Rav looked outside to check if it was yet sunset, and thus no longer Purim. He was willing to accept mishloach manos for purposes of the mitzva, but was unwilling to accept it as a regular gift, in fulfillment of the words of the wisest of men (Mishlei 15:27) that one “who hates gifts lives.”
• Regarding the unique language of this verse, the Ben Ish Chai notes that the gematria of manos (“gifts”) (40+50+6+400=496) is the same as the 50 cubits of Haman’s gallows with the word maves (“death”) (40+6+400=446), meaning that this mitzva is intended to remind us of Haman’s plan to kill Mordechai.

Esther 9:13, Question 2. Why does Esther mention the Jews of Shushan specifically?

• The Maamar Mordechai writes that Esther mentions the Jews of Shushan specifically because they had been under the threat of annihilation the earliest, and had knowingly been suffering under the shadow of death all of this time. It was only fair for them to reap the benefits of the victory first.
• As understood by Rabbi Jonathan Taub, Malbim notes that this is first time for the remainder of Megillas Esther that Shushan is not called Shushan HaBirah (which he translates as the palace compound). He answers that Esther wanted permission to kill in the city as they had in the palace.
• In a very different perspective, R’ Shimon Schwab writes that the verse mentions Shushan specifically because the Jews only killed there because they were afraid elsewhere. Esther wanted to show that faith is the thing that helps them. When the Jews do their part, H-Shem will do His part. He continues that this lack of faith is the reason for a Shushan Purim – it is a sign that the Jews in Shushan did not deserve to join the Jews in celebration on the same day.
• The Ben Ish Chai points out that Shushan (300+6+300+50=656) has the same gematria (and even same letters) as sason (“joy”) (300+300+6+50=656), which is what the Jews experienced (Esther 8:16) upon their miraculous rescue from obliteration.
• Furthermore, it is also the same gematria as lashon ra (“evil speech”) (30+300+6+50+200+70=656). Evil speech is what Haman tried to use (Esther 3:8) to defame the Jews before Achashverosh when requesting permission to exterminate them.

Esther 9:5, Question 2. Why does the verse mention different methods of killing?

• According to the Midrash, the Jews killed the enemies inside their houses with the sword, but killed those who were outside with other methods. Those who were hiding needed to be brought out to the battlefield.
• The Alshich explains that some gentiles openly threatened the Jews, while others harbored hate privately. Each group received a punishment commensurate with their behavior – some were wounded with the sword, some were killed, and yet others were destroyed together with their possessions.
• The Maharal points out that hitting the enemies with the sword could potentially kill them, and once they are killed, they may need to be buried. But once they are destroyed, the enemies are gone.
• R’ Moshe Katzenellenbogen writes that, in big cities, Jews could only kill bigger, more obvious enemies. In the smaller cities, the Jews stripped the weaker leaders of their power and humiliated them.
• The Vilna Gaon explains these three methods were utilized at different stages of the battle. During the first stage, the Jews used swords, then graduated to burning those hiding out of the buildings, and finally arrested the residents.
• The Ben Ish Chai points out that the rearranged initial letters (not counting the article letter vuv‘s) of makas cherev vi’hereg vi’avdal (“striking of the sword, and killed, and destroyed”) spell out the word emcheh (“I will destroy”). H-Shem (Shemos 17:14) uses this very word in His promise to eradicate Amalek, the nation responsible for this massacre. He also points out that these three expressions parallel Haman’s plan (Esther 3:13) to kill, destroy, and annihilate the Jews. The Jews merited to overcome this triple fate by fasting for three days (Esther 4:16).
• R’ Dovid Feinstein writes that the destruction in this verse refers to the Jews destroyed the property of their enemies. This was done to demonstrate that their intent was not to conquer the wealth of others. Perhaps this was also intentionally contrary to Achasverosh’s order (Esther 4:11) in order to have the excuse that they could not take the possessions, since they were destroyed.

Esther 9:1, Question 1. Why does the verse stress that this occurred on the 13th of Adar?

פרק ט

א וּבִשְׁנֵים עָשָׂר חֹדֶשׁ הוּא–חֹדֶשׁ אֲדָר בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ אֲשֶׁר הִגִּיעַ דְּבַר–הַמֶּלֶךְ וְדָתוֹ לְהֵעָשׂוֹת בַּיּוֹם אֲשֶׁר שִׂבְּרוּ אֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא אֲשֶׁר יִשְׁלְטוּ הַיְּהוּדִים הֵמָּה בְּשׂנְאֵיהֶם

Chapter 9

1. And in the twelfth month – which is the month of Adar – on the thirteenth day of it, the word and law of the king were revealed to perform on that day that which was planned by the enemies of the Yehudim to conquer them. And it was turned around that the Yehudim conquered their haters.

• According to Midrash Shmuel, the verse stresses that this occurred on the 13^th of Adar because it was a miracle that so much time time passed since Sivan, and Achashverosh still hadn’t changed his mind despite the fact that the Talmud (Megillah 15b) describes him as fickle. He often changed his opinion on various important issues, including his feelings for his wife.

• According to the Ben Ish Chai, the significance of the 13^th because it shares the same gematria as echad (1+8+4=13) (“one”). Only H-Shem is One (Devarim 6:4), and the verse then teaches that H-Shem always saves His people.

Esther 8:17, Question 1. What do these expressions of happiness signify in this verse?

יז וּבְכָל–מְדִינָה וּמְדִינָה וּבְכָל–עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר–הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵֽעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי–נָפַל פַּחַד–הַיְּהוּדִים עֲלֵיהֶם

17. And in each every state, and in each and every city – any place where the word of the king and his law was revealed – there was happiness and joy to the Yehudim, a feast and holiday. And many from the nations of the land became Yehudim because the fear of the Yehudim fell upon them.

• The Ksav Sofer points out that the repetition of “happiness and joy” in this verse connotes the high degree of happiness present on Purim due to re-acceptance of Torah (Esther 9:27).

• R’ Moshe Dovid Valle notes that these four expressions of happiness are intended to stand in marked contrast to the four expressions of sadness (Esther 4:3) – evel (“mourning”), tzom (“fasting”), bechi (“crying”), and misped (“eulogy”) – used earlier when knowledge of Haman’s decree became known.

• The Ben Ish Chai points out that, taken together, the first letters of the words magiya simcha v’sasson la’Yehudim (“there was happiness and joy to the Yehudim”) form a rearranged acronym for shalom (“peace”). This is because joy and happiness is only fully realized in peace.