- Rav Galico, Yosef Lekach, and Malbim write that Achashverosh called Esther a queen to imply that, as a queen, she deserves anything she requests.
- Furthermore, According to the Malbim, he did this to demonstrate his love for Esther. After all, evil people can love, as well.
- In the previous event in which Haman asked advice from his loved ones (Esther 5:10), Zeresh spoke first.
- The Dena Pishra points out that here, Haman’s advisers speak first because Haman held Zeresh responsible for what he now considered bad advice.
- According to the Sfas Emes, that verse called them “loved ones” and this verse calls them “advisers” because these were fair-weather friends, jumping on Haman’s bandwagon in the height of his rise to power, but are just advisers during his fall. He quotes the Mishna (Avos 5:6) that a love that is attached to a reason, once that reason goes away, that love disappears.
- The Maharal notes that Haman’s male friends, like any good friend, were required for critical statements. The type pf woman Haman would marry is supposed to be his equal, not pointing out his flaws. The Maharal quotes a seeming contradiction between one Talmudic statement (Bava Metzia 59a) that says listening to one’s wife’s advice can lead a man to gehinom, or Hell, and another Talmudic statement (Ibid.) that advises a man with a short wife to bend to hear her advice. The Talmud explains that taking a wife’s advice in religious matters leads a man to gehinom, whereas taking her advice in worldly matters is worth bending for. The Maharal explains that, although there are exceptions, women then did not typically study Talmudic discourse, so taking their advice in that abstract, logical area would be foolish. A man should listen to his wife about the practical, worldly, real-life matters.
- The Malbim writes that, due to his great love for her, Achashverosh never intended to apply the death penalty to Esther even for this transgression of approaching him unbidden. This great love, added to her humble aspect as she approached him, gave her additional grace in his eyes.
- The Talmud (Megillah 15b) writes that, as she was approaching the king, the castle was surrounded by idols, and she was unable to pray. When she movingly asked H-Shem why prayer – her only comfort and strength – was taken from her, H-Shem blessed her with additional favor.
- Class participant YL suggested that the verse’s use of the word “king” instead of Achashverosh’s name indicates that the verse is discussing the favor Esther received from H-Shem.
- The Talmud there further states that three angels encountered Esther at this time. One raised her neck. Another hung a string of kindness on her. The third stretched out Achashverosh’s scepter.1
- The Maharal suggests that there were three angels present because each angel can perform one job at a time. Although these angels all seem to be doing the same thing, the Maharal explains that one angel was there to inspire Achashverosh love Esther, another was there to inspire Esther to love Achashverosh, and the third was there to unify them into a unit.
- Class participant RS suggested that perhaps Esther earned these three angels for her three days of fasting.
- Rav Dovid Feinstein suggests that, although Achashverosh indeed saw grace/favor in Esther upon their initial meeting (see Esther 2:17), this feeling seemingly slipped away as it may tend to do, but returned at this moment.
- Ora v’Simcha quotes the Yalkut Shimoni (1056:5) that Achashverosh became blind upon meeting Esther. This explains why Achashverosh stopped searching for a wife at that point, why he did not proof-read Haman’s letter, and why he did not know he was sleeping with a sheid. At this meeting, however, the sight of Esther allowed the king to regain his eyesight.
1 The Vilna Gaon uses the language of the verse, itself, to demonstrate the need for the angels’ intervention. The verse should have said the active “ka’asher ra’a” (“when he saw”), but instead says “kir’ot” (“when seen by the king”) in the passive voice to allude to the assistance he received from angels. Similarly, the verse’s use of the passive “na’asa chein” (“she received favor”) is unusually passive since TaNaCh typically says this phrase in the more active “matza chein” (“he found favor”). Again, the angel holding up Esther’s head made her a passive participant in earning Achashveosh’s recognition. Finally, the verse’s seemingly unnecessary detail about the scepter being in Achashverosh’s hand shows that the scepter was originally at most long enough for the king to be able to hold it “in his hand.” If she was in the courtyard, the only way she could have reached it is if it was long enough for her to physically reach, which explains the purpose of the third angel.
א וַיְהִי ׀ בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית–הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל–כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת
1. And it was in the third day, and Esther dressed in royalty. And she stood in the courtyard of the inner house of the king, facing the house of the king. And the king was sitting on the seat of his royalty in the house of royalty facing the opening of the house.
- M’nos HaLevi writes that Esther usually avoided wearing royal garb. From her humility and modesty, she did not want to wear any clothing that would demonstrate her accepting her role as queen. The Talmud (Megillah 15a) points out that the verse seems to be missing the word, “clothing.” Accordingly, Esther wore “royalty” not in the physical sense, but in the sense of her enveloping herself in the Holy Spirit – Ruach HaKodesh.
- Iyun Yaakov wonders why this would occur now. After all, Esther is a prophetess, and one would imagine she was constantly connected to H-Shem’s Messages. He answers that this was a time of great hester Panim, of H-Shem hiding His Face, as it were. In response to the Talmud’s famous attempt to find the story of Esther alluded to in the Torah, the Talmud (Chulin 139b) quotes the verse “v’Anochi hastir astir Panai bayom hahu” (“And I will surely hide My Face from them on that day”) (Devarim 31:18). Since this was a time of great Divine concealment, and there was great doubt in the world, the Jews attempted to change things by fasting for three days, and praying to H-Shem, and managed to merit their prophetess receiving the Divine Presence.
- The Vilna Gaon adds that there is a concept that the Divine Spirit only rests upon a person whose body is “broken down.” This means someone who wants spiritual growth needs to realize that one’s soul is more important than one’s body.
- The Midrash (Bireishis Rabbah 56:1) writes that the royalty referred to here is the royalty of Esther’s father’s house, being descendant from King Shaul. Preparing for her disobeying a royal edict to meet the king, she took with her the dignity and air of monarchy she inherited from her ancestry. This idea certainly supports the contention of the Malbim and M’nos HaLevi that Esther’s wearing “royalty” simply meant that she seemed regal to casual observers.
- R’ Shlomo Kluger in Ma’amar Mordechai, says that Esther had been forced to be the queen, and at this point, she owned up to that responsibility. He points out that, from this verse and onwards, Esther is consistently called Queen Esther by the authors of Megillas Esther.
- Pachad Yitzchak notes that this verse indicates that Esther became the queen of the Jewish people. Interestingly, the Jews can only fulfill the command to eradicate Amalek when they have a sovereign ruler (Talmud, Sanhedrin 20a), and Esther took on that role to enable this.
- Rabbi Eliezer Ginzburg asks how she was given authority to be the queen. The Shem M’Shmuel (on Devarim 33:19) writes that the main function of a Jewish king or queen is to unite the Jewish people. Therefore, by enveloping herself in an intense love for the Jews, she took on the role of royalty, becoming what a royal is supposed to be.
- Rav Ginzburg also quotes the Nefesh HaChaim (3:12) that even if there are other spiritual forces in the world, they will have no affect on a person who totally submits oneself to H-Shem’s sovereignty. There are numerous stories concerning the Rav of Brisk, Rav Yitzchak Soloveitchik, whose concentrating on this idea of “ein od milVado” (“there is nothing beside Him”) from the Nefesh HaChaim at different times rescued him from Russian conscription and Nazi persecution. Accordingly, this is the idea of royalty with which Esther adorned herself, making her impervious to any harm.
- The Pachad Yitzchak notes that this is a rare example of Jewish royalty wearing non-Jewish garments, and this may be yet another reason for the custom of wearing masks and disguises on Purim.
The Talmud (Megillah 13a) says that Achashverosh made a party, and yet Esther did not reveal her identity. He then relaxed the taxes, and Esther did not reveal her identity. He finally gave her gifts, and she still did not reveal her identity. The Me’am Loez and the Malbim point out that these were meant to work psychologically. The first tactic was meant to show how loving he was. The second trick as to emphasize her generosity. The third tactic was meant to show, through his generosity to all the nations, how much more-so he would reward generously whichever nation from which Esther hails.
- Rav Shlomo Kluger teaches that love generally has to refer to a known object. It is impossible to have love for a thing unknown and unseen. It has to be based on something. In our verse, Achashverosh’s “love” means that Achashverosh chose Esther over the women he already knew for any one or combination of her characteristics listed in previous blog posts here. According to Rav Kluger, finding favor, is different. It means choosing someone with no basis whatsoever. In other words, Achashverosh’s finding favor in Esther meant that he rejected the other women he had not even known yet, sight unseen.
- Rebbetzin Heller stresses that it was Esther’s inner beauty that won the heart of the king.
- According to the Ben Ish Chai, the gematria of “chen” (8+50=58) and “chesed” (8+60+4=72) (58+72 = 130) comes out to the same number as H-Shem’s Name multiplied by five (26 x 5), indicating that this choice was the work of H-Shem, with the five fingers of His Hand.
Given that Vashti insulted the king by not appearing when summoned, why would the king need advice about how to deal with the situation? For a megalomaniac dictator like Achashverosh, would not punishing her be the clear objective? Taken together, it becomes clear that the ability of the Sages to discredit evidence mentioned in the previous post is what Achashverosh hoped would save his beloved Vashti. He was looking for whatever loophole possible to avoid punishing her, killing her, or losing her.
This answer really reminds me of Bob Dylan’s 1964 “All I Really Want to Do,” the first track on Another Side of Bob Dylan. I can almost hear Achashverosh singing this in his head! Here’s a sample of the lyrics:
I ain’t lookin’ to compete with you
Beat or cheat or mistreat you
Simplify you, classify you
Deny, defy or crucify you
All I really want to do
Is, baby, be friends with you.
No, and I ain’t lookin’ to fight with you
Frighten you or tighten you
Drag you down or drain you down
Chain you down or bring you down
All I really want to do
Is, baby, be friends with you.