- The Me’am Loez writes that they decided on the name of the holiday being Purim because the lots being rolled in Nissan, and coming up with the date in Adar eleven months later gave the Jews time to pray and to repent.
- Furthermore, Adar had previously had no other holidays, so Purim’s falling out then made it stand out more conspicuously as a holiday, receiving the attention it deserves.
- Also, the Vilna Gaon and Malbim point out that the lots pointed to a potentially bad fortune, but H-Shem reversed it to a good fortune.
- In quoting Rabbeinu Yona’s Shaarei Teshuva (2:4), the Ginzei HaMelech notes that just as sin can be transformed to a mitzva status if the sin leads to teshuva (“repentance”), so too the lots lead directly to the Jews’ redemption.
- The Ksav Sofer supports this point by writing that in calling the day Purim, we celebrate the pain suffered by the Jews at this time, since it led directly to their re-acceptance of Torah (Esther 9:27).
- Rav Moshe Feinstein wrote that the message to be learned from this is that one should never overconfident of one’s “lot,” thinking that one’s greatness in Torah knowledge or observance will necessarily parry off the Evil Inclination. Rather, even such a person should be always mindful of one’s potential to fall prey to one’s natural, animalistic urges.
- In answering this question, R’ Dovid Feinstein reminds us that the Talmud (Menachos 29b) says that H-Shem made Olam HaBa (the World to Come) using a yud. Therefore, Mordechai was saying that, in threatening the extermination of the Jews, the people who believed in the World to Come, Haman was actually attempting to subvert the authority of Heaven.
- The Maharal writes that, by writing the word “baYihudim” with an extra letter “yud,” Mordechai was indicating the kind of Jews affected by Haman’s decree. The first yud represents the Jews in general, and the second yud represents those Jews willing to sacrifice their lives to sanctify G-d if the need arises.
- The Tzemach Tzedek takes this idea one step further. In the beginning of Creation, H-Shem created within mankind two yetzarim (inclinations) (see Rashi to Bireishis 2:7). Haman, after all, did not discriminate – he wanted to kill all Jews, good or bad. Interestingly, later when the Jews are saved, the verse (Esther 9:15) spells out Yehudim with two yuds again to testify concerning them that the spirit of teshuva that enveloped the Jews at that time made it so the yetzer for evil had no affect on them.
- The Jews responded to this news with a total of six actions: they mourned, fasted, cried, eulogized, and donned sack and ash. The M’nos HaLevi writes that there is significance to this number. These six actions correspond to the six days in which the Jews participated in Achashverosh’s party (see Esther 1:5). Indeed it was a seven-day party, and the Jews took a break from the last day because it was Shabbos.
- Since the verse that describes Achashverosh’s party (1:4), the verse says the party lasted for many days (yamim rabim), and gives the number of days as 180, R’ Yehonason Eibshutz wonders why the phrase “yamim rabim” is not superfluous. He answers that this phrase refers to the kind of days they were, long summer days, concluding with Yom Kippur. This is the day on which no Jew sins. In fact, he adds that the gematria of the Satan (hasatan) is 364 (5+300+9+50), one less than the total amount of days in a solar year, indicating that the Evil Inclination has no hold on us for one days out of the year – Yom Kippur. Therefore, there were only six days for which the Jews needed to atone.
- The Ginzei HaMelech writes that the Sfas Emes views Megillas Esther as the beginning of the Oral Law. Mordechai was even a member of the Anshei Kenesset HaGedolah (Men of the Great Assembly) that began the establishment of Rabbinic law. The Oral Law is represented by the number six, as that is the total number of Orders in the Mishnah – Seeds, Festivals, Women, Damages, Holy Items, Purity. The Jews mourned in six different ways in to show their new-found reverence for the Oral Law.
- Interestingly, according to the Vilna Gaon, there are not six actions here, but five. In his understanding, the great mourning is not a separate action, but is one general action described with the remaining five detailed descriptions. According to him, these five correspond to the five actions Jews are supposed to take (Mishnah, Taanis 1:3-7) when they are suffering agriculturally.
- The Talmud (Megillah 13b) and the Midrash (Esther Rabbah 7:12) both interpret “yeshno” (“there is”) as rooted in the Hebrew “yashan,” (“sleep”). According to the Talmud, Haman was maligning the Jews to Achashverosh by claiming their sleeping, or spiritual lethargy in performing the mitzvos that the king otherwise feared would protect them.
- The Midrash there, likewise, interprets this word as a means for Haman to allay the fears of the rightfully nervous king by claiming that H-Shem, Himself was sleeping, or not concerned about the goings-on in the world. In the Midrash, H-Shem responds by quoting Tehillim (121:4) that “the Guardian of Israel neither sleeps nor slumbers.”
- In Ohr Gedalyahu, Rav Gedalya Schorr cites Nefesh HaChaim that these two opinions are not necessarily contradictory, for when the Jews act toward H-Shem with indifference, mida kineged mida (measure for measure), H-Shem will look upon them with indifference, as well.
- The Sfas Emes writes that the reason Haman thought that H-Shem was “sleeping” was because the Jewish people were too focused on their “yesh” (“there is”), their possessions, the physical. The more the Jews focus on yesh (the physical), the more they will be yeshno (spiritually sleeping). As the Ohr Gedalyahu puts it, Jews are sleeping when they perform mitzvos without care. This is often a consequence of thinking that abandoning Jewish observance will cause the gentiles around us to behavior towards us in a a more favorable fashion. On the contrary, Rav Hirsch (Collected Writings, Volume II, 366) writes that it is a “self-deception for us to imagine that we could buy the friendship of the peoples and permanently assure it to ourselves by discarding this Jewish distinctiveness.”
- The Torah Ohr points out from the Talmud (Baba Basra 16a) that the Yetzer HaRah (Evil Inclination) is the Satan (Heavenly Accuser), and that is the Angel of Death. What this means is that the very thing in our lives that seduces us to sin is also our judge and executioner. Haman acts the very same way; Haman is the seducer in setting up the feast where they Jews sinned, Haman is the judge who decided the Jews deserve death, and he wishes to be the one who does the actual killing. Certainly, being seduced by the Evil Inclination is not an excuse for misbehavior. On the contrary, H-Shem gives us all precisely the very tools – whether psychological, spiritual, physical, or otherwise – needed to successfully combat the exact temptations we experience (Nesivos Olam).
The Vilna Gaon writes in his “Simple” explanation that Memuchan, in order to play off of the king’s precarious political situation, is hinting to Achashverosh that we (officers) already know about this situation, and they (the people) will find out eventually. In his “Allegorical” interpretation, the Vilna Gaon continues with the idea that the entire Megillas Esther is an allegory for a person’s personal, internal struggles. As such, Memuchan represents the Satan, the “Yetzer Hara” (“Evil Inclination”), and the Angel of Death. Through being successful in battling evil, a person can merit to be called an officer, in control of one’s inclinations.
טז וַיאמֶר מְומֻכָן [מְמוּכָן] לִפְנֵי הַמֶּלֶךְ וְהַשָּׂרִים לֹא עַל–הַמֶּלֶךְ לְבַדּוֹ עָוְתָה וַשְׁתִּי הַמַּלְכָּה כִּי עַל–כָּל–הַשָּׂרִים וְעַל–כָּל–הָעַמִּים אַשֶׁר בְּכָל–מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ
16. And Memuchan said before the king and the ministers, “Not the king alone has Vashti the Queen wronged. Rather, all of the ministers and all the peoples in the states of Achashverosh.”
- The Talmud (Megillah 12b) interprets Memuchan’s jumping ahead of the other advisers as a display of his insolence. A wiser man would have waited to give his advice after greater people had spoken.
- The Talmud goes on there to identify Memuchan as Haman. As such, Rashi there interprets his name to mean “prepared” – prepared for the death of Vashti and himself. The Ben Ish Chai notes that a hint to this idea is the fact that the gematria of “Memuchan” is equal to that of “eitz” (160), the tree on which Haman was hanged1. A “tree” may also refer to the Talmudic statement (Chulin 139b): Where is there an allusion to Haman in the Torah? In the verse (Bereishis 3:11) “did you eat from the tree?,” wherein the word “hamin” (“from the”) is spelled with the same letters as “Haman.” This occurred in the story of Adam and Chava’s temptation to eat the fruit in Gan Eden, and since (as we shall see be”H in our last blog on this verse next week) the Vilna Gaon believes Haman to be representative of the Evil Inclination, it is a fitting allusion.
- The Midrash (Esther Rabba 4:6) asks why Memuchan was so eager to have Vashti killed, and offers three reasons: she slapped him in the face, Memuchan’s wife was not invited to the party, and because Memuchan wanted his daughter to be able to marry the king. All three reasons are really one, with each moving further from practical predictability; he wanted more influence over the king. Memuchan wanted to yield his own influence, his wife’s influence through the queen, and (more indirectly) the theoretical influence of his daughter as a queen.
- We must however, contend with another Talmudic opinion regarding the identity of Memuchan. The Yerushalmi quotes the Pirkei d’Rebbi Eliezer as saying that Memuchan was the prophet, Daniel. On the one hand, Memuchan’s advice is evil and murderous. On the other hand, it is ridding the world of the evil Vashti2, a sworn enemy of the Jews. Therefore, it is “Haman-advice” in its evil means and “Daniel-advice” in its simultaneous beneficial ends.
- In Ohr Chadash, the Maharal writes that there are seven advisers present before Achashverosh at this point. There are similarly seven major constellations (as they were understood then), the seventh being me’adim (Mars), which represents bloodshed and has a numerical value of 95. This is the same gematria as Haman and Daniel.
- The Maharsha adds that the unscrambled, initial letters in the words in Tehillim 22:21, which are interpreted as Esther’s prayer for rescue from the Jews’ fate at the hands of Haman (see our tenth blog), “mey’cherev nafshi mi’yad kelev yichidasi” form the name, Memuchan.