- According to the Ben Ish Chai, the verse emphasizes that Haman prepared the gallows on which he dies because if the wood of the gallows was made from the beams of the Beis HaMikdash, and the Halacha as brought down by the Rambam (Mishneh Torah, Hilchos Shegagos 9:1) would not allow Mordechai to make use of it. However, since the wood of this beam has already been used by Haman, this removed its sanctity, making it usable to kill him.
- According to the Ora V’Simcha the gematria of ha’eitz (“the tree”) (5+70+90=165) is the same as Haman (5+40+50=95) + 70. Seventy are the number of days Haman was in power. According to the Chida, seventy is also the number of verses between Haman’s rise to power (Esther 3:1) until his downfall (Esther 7:10). Finally, seventy is also the gematria of yayin (“wine”) (10+10+50=70). The very wine with which Haman intended to seduce the Jews of Persia to sap them of their spiritual power is what led to his undoing. This may be yet another reason for the Talmudic custom (Megillah 7b) to drink an unusually large amount of wine on Purim.
- R’ Yechezkiel Levenstein writes that many people recognize that their suffering comes from their own sins, but they do not realize that the sin, itself, creates the punishment.
- The Malbim, Vilna Gaon, and Yosef Lekach write that since Charvona was one of the chamberlains sent to fetch Haman to the feast (Esther 6:14), he overheard Haman’s plot, and that is how he knew the height of the gallows.
- According to the Malbim, Charvona mentions the height of the gallows now because it would add an additional layer of embarrassment for Achashverosh because, at such a height, Mordechai would have been seen publicly hanging while wearing royal robes in which the king dressed him1.
- A more conspiratorial explanation comes from the Dena Pishra, who writes that Charvona mentions the height because it is obviously too high to serve the purpose of hanging only Mordechai. Clearly, then, Haman also wanted to hang more people, namely Achashverosh and his advisers.
- R’ Yehonason Eibshutz quotes a Mishnah (Bava Basra 2:9) that a dead body, if it is not buried deeply enough, must be buried 50 amos from a city due to its offensive odor. Since Mordechai is righteous, and the righteous do not decompose, then the 50 amos height of the gallows were indented for someone else – the king.
- According to Targum Sheini (on Esther 2:1), Achashverosh had been angry with the advisers who convinced him to remove Vashti, and had them hanged. The Aruchas Tamid writes that Haman, the adviser who originates the plan, was actually hanged along with the other advisers, but miraculously fell from the gallows alive. As a precursor to America’s rule of “double jeopardy,” Persian law then dictated that a condemned criminal could not hang twice for the same crime. The Aruchas Tamid continues that since Haman fell when hanged before, Achashverosh was concerned that he might be freed again as per that Persian law. However, these gallows’ height being 50 cubits meant that Haman would die even if he were to fall free.
1Class Participant YML pointed out that Haman could not have intended on Mordechai being hanged on those gallows while wearing the king’s robes. After all, it was only that morning that Mordechai was paraded in the streets of Shushan wearing the royal garb, and Haman built the gallows the night before that – not knowing what the next 24 hours had in store for him and his plans. Perhaps, as the king’s adviser, Mordechai regularly wore clothing akin to a uniform which identified him as belonging to the king’s court.
- According to the Ben Ish Chai, Charvona provides the seemingly unnecessary location of the gallows the king presumably already sees in order to imply that Haman was usurping Achashverosh’s power by executing people in his own property.
- R’ Chaim Kanievsky points out that, grammatically, the adjective describing the gallows should have preceded the preposition describing the gallows’ location. Charvona mentions the gallows’ height of 50 amos after mentioning Haman’s house. Furthermore, Charvona seems to say that the gallows are inside Haman’s house. In explanation, he quotes the Yalkut that suggests that the beam Haman used for the gallows was made from the crossbeam of his own house. In his hatred for Mordechai, he destroyed his own house. Throughout history, people have behaved in a self-destructive manner in attempt to fulfill their own temptations.
- The Alshich writes that Charvona mentions Mordechai’s speaking good of the king to imply that the only reason Haman hates Mordechai is because Mordechai saved Achashverosh’s life from an assassination plot (Esther 2:21-23).
- R’ Dovid Feinstein explains that Charvona saw that Haman was in the king’s disfavor, so he added that Haman wants to kill Mordechai, clearly the king’s new favorite. to add to Haman’s evils towards Jews.
- In the Vilna Gaon’s unique perspective, the phrase “asher diber tov al hamelech” (“who said good regarding on the king”) referred to Haman’s feeling about the gallows – that they are good and fit for the king.
- According to Rashi, by Charvona saying “also,” he meant that besides wanting to kill Mordechai who saved the king’s life, and attacking the queen, Charvona was saying Haman also did more evil by preparing gallows to kill the king’s loved ones.
- R’ Mendel Weinbach explains that he used the word “also” to connect the gallows with the garden incident.
- Ora V’Simcha points that the Talmud (Kiddushin 40a) writes that the word gam (“also”) means to include something else, so includes someone else in Haman’s schemes – Achashverosh.
ט וַיֹּאמֶר חַרְבוֹנָה אֶחָד מִן–הַסָּרִיסִים לִפְנֵי הַמֶּלֶךְ גַּם הִנֵּה–הָעֵץ אֲשֶׁר–עָשָׂה הָמָן לְמָרְדֳּכַי אֲשֶׁר דִּבֶּר–טוֹב עַל–הַמֶּלֶךְ עֹמֵד בְּבֵית הָמָן גָּבֹהַּ חֲמִשִּׁים אַמָּה וַיֹּאמֶר הַמֶּלֶךְ תְּלֻהוּ עָלָיו
9. And Charvona, one of the eunuchs before the king, said, “Also, behold! Here is the tree that Haman made for Mordechai who said good regarding on the king. It is standing in Haman’s house fifty-cubit tall.” And the king said, “Hang him on it.”
- The Malbim, Vilna Gaon, and Yosef Lekach propose that Charvona was simply one of the chamberlains sent to fetch Haman to feast (Esther 6:14).
- According to the Talmud (Megillah 16a), Charvona was an evil ally of Haman’s, intent on killing Mordechai. Once he saw that the plan would not succeed, he surrendered. This fits with the verse (Iyov 27:22) that allies of the wicked “will surely flee.”
- The Dubno Maggid explains this with the following allegory: A blind beggar works with a young boy. One day, the boy stole the blind beggar’s wallet with 30 coins. When he saw the beggar crying pitiably, the boy returned the wallet saying, “I found the wallet with the 30 coins.” Instead of thanking the boy, the beggar began to beat the boy mercilessly for the theft. How did he know that the boy stole it? How else could the boy have known that there were 30 coins in the bag? Likewise, the Talmud knows that Charvona is evil because how else could he have known that the gallows were 50 amos tall if he were not in on the plot.
- The Ben Ish Chai points out that Charvona noticed that Haman lost the ability to defend himself, and this emboldened him to speak up.
- The Midrash (Esther Rabba 10:9) lists what many of the angels and other Heavenly Beings were doing during the climax of the Purim story. It says that Eliyahu appeared like Charvona, and said the words attributed to him in this verse.
- Another Midrash (Yalkut 1059) and the Ibn Ezra concur that Charvona is Eliyahu.
- The Alshich adds that another proof that Charvona is Eliyahu is that the verse describes him as “before the king,” and Eliyahu is certainly a minister of the King of kings.
- Interestingly, the song, “Shoshanas Yaakov,” sung on Purim after the public reading of Megillas Esther ends with the words, “v’gam Charvona zachur latov” (“and also Charvona should be remembered for good”). Charvona is the only person who shares the epithet, “zachur latov” with Eliyahu.
- When Charvona is mentioned earlier (Esther 1:10), he is the third in a list of the king’s chamberlains/eunichs. The M’nos HaLevi notes that the name is spelled with a letter aleph at the end there, and with a letter hey at the end here. He explains that when Charvona was on the side of evil, his name is spelled with an aleph. When he repents, and is Eliyahu, it is spelled with a hey.
- In an explanation, R’ Dovid Feinstein writes that this name ending with an aleph means destruction in Aramaic. With a hey, it is a composite of “charav boneh” (“destroy, build”). In the process of true repentance, he was rebuilding that which he had earlier wanted to destroy – namely, Mordechai.
- Rabbeinu Bachya, in his commentary on the Torah writes that he was called Charvona because he helped destroy Haman.
- The Chasam Sofer and R’ Dovid Feinstein both say that with an aleph, it is the gentile Aramaic; with a hey, it is Hebrew, so it is Jewish.
יד עוֹדָם מְדַבְּרִים עִמּוֹ וְסָרִיסֵי הַמֶּלֶךְ הִגִּיעוּ וַיַּבְהִלוּ לְהָבִיא אֶת–הָמָן אֶל–הַמִּשְׁתֶּה אֲשֶׁר–עָשְׂתָה אֶסְתֵּר
14. They were still speaking with him, and the eunuchs of the king arrived. And they rushed to bring Haman to the drinking party that Esther made.
- The M’nos HaLevi and Malbim write that the verse stresses that the king’s eunuchs arrived while Haman’s advisers were still speaking with him because this is an example of hashgacha pratis, H-Shem’s supervision of the world on a seemingly minor scale. As such, Haman did not get the sound advice from his advisers.
- R’ Eliezer Ashkenazi and the Malbim write that this is how Charvonah learned of the gallows (see Esther 7:9 below).
- The Dubno Maggid asks that, since Haman’s advisers were wise, why did they not consider this an opening for the Satan, based the Talmudic (Kesubos 8b) principle of al tiftach peh l’satan – not saying something that would give the Heavenly accuser an opportunity to do something unfavorable? He explains that they had planned to conclude their remarks with the good side, but the eunuchs’ sudden arrival interrupted them.
- The Degel Machaneh Efrayim adds that, as soon as the advisers questioned if Mordechai were Jewish, H-Shem sent Achashverosh’s servants as an answer. This is because He answers prayers even before they are uttered, as it says in Yeshaya (65:24) “od heim midabrim vaAni eshma” (“while they were speaking, and I heard”). All of this is possible because, unlimited by the dimension of time, H-Shem knows what we will do before we do it.