- The Yosef Lekach writes that the verse uses the word ish to indicate that the dead enemies were important people.
- Similarly, the Targum explains that all of these 500 were Amalek dignitaries.
- Rav Eliezer of Garmiza adds that Haman’s sons led the battles, and were therefore killed first.
- On the other hand, Ma’amar Mordechai writes that his sons were not killed at this point. Rather, they were preserved for later (see Esther 9:7-9).
- Megillas Sesarim writes that ish in in the singular because, despite their greatness, they were easily mowed down as if they were but one man.
- The Rema in Machir Yayin writes that they are united in their deaths because they were united in one purpose.
In Machir Yayin, the Rema writes that the verse’s use of the phrase “al nafsham” (“on their souls”) rather than “al gufam” (“on their bodies”) implies that the Jews’ targets were their spiritual enemies, not their physical enemies. In other words, Jewish survival depends upon their defending themselves from sin.
The Sfas Emes focuses on the word al (“on”). He explains in this context that teshuva out of a sense of love is greater than teshuva out of fear. According to him, the Jews were on a higher level at this point – no longer threatened with annihilation – and the verse therefore uses the word al.
- The Midrash (Bireishis Rabba 51:2) writes that this verse is an example of using the same name twice in one verse.
- Class Participant EAS suggested that the repetition of a word indicates a stress on that word. By repeating his own name, Achashverosh is trying to reassert his threatened authority.
- Class Participant CRL suggested that this is H-Shem’s way of referring to our endearment toward Him.
- In Machir Yayin, the Rema writes that all of the mentions in this verse to a king are references to the King of kings.