Esther 5:6, Question 3. Why might this particular verse be the end of the first half of the Megillas Esther?

  • Regarding a Talmudic passage (Brachos 55a) that describes H-Shem figuratively wearing a ring with the word emes (“truth”) imprinted on it, Rashi says one can uncover the true essence of something from its beginning, middle, and end. The letters of emes, are aleph, mem, and suf, the first, middle, and last letters of the Hebrew alphabet, respectively. Rav Yosef Tropper applies this concept to Megillas Esther. The beginning of the sefer shows the Jews in mortal danger, while the end shows the Jews prepared to embark upon the resettlement of the end and the rebuilding of the second Temple. The middle of the sefer contains “my request and my petition.” In other words, the way to bring the Jews from being threatened to thriving is requesting (i.e. praying) to H-Shem.
  • Perhaps another reason is because the last word of this verse is te’as, (“and it will be done”) and the first word of the next verse is ta’an (“and she answered”), which look somewhat alike and have a difference in gematria of 250 (tzarich iyun). Perhaps there should be a split between what Achashverosh is willing to do and what Esther wants.
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Esther 4:1, Question 1. How does Mordechai know about what happened?

פרק ד

א וּמָרְדֳּכַי יָדַע אֶתכָּלאֲשֶׁר נַעֲשָׂה וַיִּקְרַע מָרְדֳּכַי אֶתבְּגָדָיו וַיִּלְבַּשׁ שַׂק וָאֵפֶר וַיֵּצֵא בְּתוֹךְ הָעִיר וַיִּזְעַק זְעָקָה גְדֹלָה וּמָרָה

Chapter 4

1. And Mordechai knew all that had happened and Mordechai ripped his clothes and dressed in sack and ashes, and he went out within the city and cried a great and bitter cry.

  • The simplest explanation to how Mordechai knew about the decree to kill the Jews, assuming that is what he knew, the Alshich says, is that Mordechai was privy to that information because he sat at the king’s gate (see above 2:19).
  • Rashi, however, writes that a dream revealed to Mordechai that the Jews deserved annihilation.
  • It would seem that Rashi’s usually simple explanation is not as basic as the Alshich’s. R’ Dovid Feinstein writes that Rashi is focusing on the word “kol” (“all”), which implies that Mordechai knew everything about the decree – even the unpublished story of the decree’s history.
  • Rav Gedalya Schorr points out that Rashi knew Mordechai learned it from a dream because the Talmud (Chagiga 5b) writes that Jewish leaders learn about future events in dreams during eras of Divine concealment. When we are not close to H-Shem and do not deserve His Favor, He does not lead us with the clarity we would want.
  • R’ Hanoch of Alexander writes that Mordechai was shown the story of the decree in a dream because he knew that parts of dreams are fictional (Talmud, Brachos 55a), and he was concerned that the happy ending he foresaw was not necessarily going to happen. It was for this reason that Mordechai felt the need to bring the Jews to repentance.
  • The Yismach Moshe agrees that Mordechai’s dream was limited in order to garner the greatest amount of sincere teshuva from the terrified Jews.
  • According to the Yismach Leiv, Mordechai did not learn of the decree through the usual ruach hakodesh expected of a prophet because Shushan was confused (see above 3:15). Whatever the cause of the confusion, this turmoil is not conducive to prophecy. Prophecy requires genuine peace of mind and even happiness.1

1 This is the reason for Yaakov’s spiritual revival upon learning of his lost son’s positive turnabout (see Rashi to Bereishis 45:27).