- In the previous circumstance in which Haman asked his family and friends for advice (Esther 5:10), he had to summon them. According to Ibn Ezra, Haman did not need to call for them now because, after having recommended hanging Mordechai and going to Achashverosh, they stayed around to see the results of their advice.
- The M’nos HaLevi suggests that they had left, but returned to comfort Haman upon death of his daughter and the other terrible events of the day. He also writes that Haman only told Zeresh, but word spread.
יג וַיְסַפֵּר הָמָן לְזֶרֶשׁ אִשְׁתּוֹ וּלְכָל–אֹהֲבָיו אֵת כָּל–אֲשֶׁר קָרָהוּ וַיֹּאמְרוּ לוֹ חֲכָמָיו וְזֶרֶשׁ אִשְׁתּוֹ אִם מִזֶּרַע הַיְּהוּדִים מָרְדֳּכַי אֲשֶׁר הַחִלּוֹתָ לִנְפֹּל לְפָנָיו לֹא–תוּכַל לוֹ כִּי–נָפוֹל תִּפּוֹל לְפָנָיו
13. And Haman related to Zeresh his wife and to all his loved ones all that chanced him. And his wise ones and Zeresh his wife said to him, “If Mordechai is from the seed of the Yehudim, that which you have begun to fall before him, you will not succeed him, since you will continue to fall before him…”
- The Ben Ish Chai writes that Haman could not have been telling his friends and family about what happened that day since the fanfare with which it was performed made the day’s events common knowledge. Therefore, he must have been giving them a short history lesson.
- The Maharal writes that Megillas Esther speeds up in pace during events to indicate the rushing feeling of geulah (“redemption”), may it come soon.
- The Kefalim L’Toshiya writes that Haman told the events of the day, but stressed his own important role in the king’s advice. It could have sounded something like this: “I came to the king when he couldn’t sleep. He needed advice, and to whom did he turn? Me. He couldn’t wait – as soon as I walked in, instead of asking me how I was doing, he right away asked me what he should do. I gave him advice and he listened immediately. He didn’t ask anyone else for a second opinion. He listened to my advice. Not only that, but he wouldn’t even entrust anyone else with this job. He picked me to extend his thanks to somebody.” The point of telling them all of this is that Mordechai no longer has a leverage with the king, as Mordechai himself had feared; therefore Haman thinks his plan is going to work. As the verse continues, Haman’s advisers disagree.
- The Yosef Lekach points out that the verse uses the phrase “kol asher karahu” (“all that chanced him”) because Haman viewed all the preceding events as matters of chance.
- Rebbetzin Heller notes that the same expression was used by Mordechai earlier (Esther 4:7), where he emphasized how all historical events flow together for a reason. Even things we see as chance occurrences actually fit together intentionally in a puzzle designed and arranged by H-Shem. Haman’s use of the phrase has the exact opposite meaning.
- As the Ohel Moshe reminds us, being from Amalek, Haman represents the nation that the Torah (Devarim 25:18) describes as “asher karcha baderech” (“that chanced upon you on the road”). Amalek sees all events – event the Exodus from Mitzrayim – as chance.
- The Malbim adds that Haman was merely reassuring his friends and family that the embarrassing events of the day were but just chance, and not a consequence of his planned request to hang Mordechai, which hadn’t yet occurred.
- At a Purim seudah once, the Ben Ish Chai noted that there was a custom then among women to shave their heads when in mourning, so this verse uses the word vayisaper (usually translated as “told” or “related”) which can also mean “and he sheared” to imply that Haman sheared the heads of the women in his home at this time.