Esther 6:5, Question 3. Why does the king tell his youths to let Haman come in?

  • According to Yad HaMelech, the king tell his officers to let Haman come in because Achashverosh wants to see how long Haman will wait. Therefore, he did not want them to show him in, but rather let him enter on his own.
  • Perhaps another reason for this phraseology is that the last word in this verse matches the first word in the next verse. This phenomenon helps to stress the immediacy of Haman’s entrance and upcoming downfall.
  • Also, the gematria of the word yavo (“let him come in”) (10+2+6+1=19) is the same as that of oyev (“enemy”) (1+6+10+2=19). This indicates that the king has begun to recognize Haman as his foe. The two words even contain the same letters.
  • Perhaps another approach to understanding the use of this word here may be the method used by Rabbeinu Bachya, Vilna Gaon, and others who say that the true meaning of a word can be garnered from its first appearance in the Torah. In the first usage of yavo (Bireishis 32:9), Yaakov plans his potentially dangerous meeting with Eisav, Haman’s ancestor in both the genetic and ethical sense of the word. Achashverosh is therefore coming to terms with the idea that Haman represents the constant enemy of the Jews.

Esther 5:8, Question 3. Why is the next party specifically tomorrow?

  • According to Rebbetzin Tzipporah Heller, Esther planned for the next party to specifically occur the next day in order to “intensify the effect of her plan.” This would make the tension between Achashverosh and Haman more palpable.
  • According to Rav Dovid Feinstein, this immediacy of the next party would pique Achashverosh’s curiosity, and keep him in suspense. Besides this, it is important to remember that the Jews were already fasting for two straight days, and Esther had asked the Jews to fast for three days, culminating in the next day. The merit of their fasting will both spiritually and psychologically support Esther’s efforts at that day’s feast.
  • According to R’ Meir Arama, pushing the next party into the next day was Esther’s attempt to stall her inevitable request from the king. Without a clear sign from H-Shem, she was confused if she should fight Amalek using Yaakov’s method, or Moshe’s. Yaakov (Bireishis 32:9) attempted to defeat Eisav, Amalek’s ancestor, through gifts. Moshe (Shemos 17:8-13) utilized prayer and war against the nation of Amalek.
  • The Yalkut Shimoni (1056) writes that Amalek is defeated machar, tomorrow. This is because Moshe, at the first national encounter against Amalek, said “tomorrow I will stand on top of the mountain” (Shemos 17:9).
  • The Maharal explains that Amalek does not recognize an other, a tomorrow. Amalek causes religious doubt (the Hebrew word safek has the same gematria as Amalek.) by forcing the brain to consider only one approach to a Torah dilemma; if that approach does not work, there can be no other way to look at the topic.
  • Perhaps another reason why the next day was so critical to Esther’s plan can be gleaned from the gematria of the Hebrew word machar, (“tomorrow”) (40+8+200=248). This is the same number as the positive commandments (Makkos 23b-24a), which themselves correspond to the major bones and sinews in a man1. Therefore, one more day of the Jews performing positive mitzvos and teshuva will help Esther. Perhaps this is the reason why the Midrash later notes that Haman was advised to approach Achashverosh specifically baboker (“in the morning”) (Esther 5:14), which the Midrash says is the time of reading the Shema.

1The significance of this number is also the reason for adding three words to the twice daily recitation of the Shema, which would only have 245 words alone (see Shulchan Aruch Orach Chaim 61:3 and Mishnah Berurah 61:6).