ד וַתֹּאמֶר אֶסְתֵּר אִם–עַל–הַמֶּלֶךְ טוֹב יָבוֹא הַמֶּלֶךְ וְהָמָן הַיּוֹם אֶל–הַמִּשְׁתֶּה אֲשֶׁר–עָשִׂיתִי לוֹ
4. And Esther said, “If it is good for the king, the king and Haman should come today to the drinking party that I made for him.”
The Talmud (Megillah 15b) has a total of twelve reasons for Esther to have invited Haman to the feast:
a) R’ Eliezer says she was laying traps for him, as it says in Tehillim (69:23), “their tables will be their own traps.” In other words, Haman’s presence may give him the opportunity to say or do something he shouldn’t, giving the king prerogative to have his head.
b) R’ Yehoshua says Esther learned this from the house of her father: Mishlei (25:22) teaches, “if your enemy is hungry, feed him bread.” In other words, one method of taking on one’s enemy is by surrendering some non-essential concession to him, thereby ultimately taking control of the situation when the opportunity strikes.
c) R’ Meir says Esther did this so that Haman would not take good advice, and rebel. In other words, Esther was hoping that her invitation’s stroking Haman’s ego would encourage him to rebel.
d) R’ Yehuda says Esther invited Haman so that he would not suspect that she is a Jewess.
e) Similarly, R’ Nechemia says Esther invited Haman in order for the Jews to not become complacent from their prayers and repentance by comforting themselves that they have a “sister” in the palace who can save them from this genocide.
f) R’ Yose says Esther invited Haman so that he would be available to her at all times. In other words, she wanted her “enemies close” to be able to manipulate his behavior to the benefit of her people.
g) R’ Shimon ben Menasya says Esther invited Haman thinking that, perhaps, H-Shem will become “emotional,” either through mercy or anger, and create a miracle to rescue the Jewish people.
h) R’ Yehoshua ben Karcha says Esther invited Haman in order to smile at him, evoking the king’s jealousy, leading him to execute both Haman and Esther. She was thus willing to sacrifice herself for her people.
i) Rabban Gamliel says Esther invited Haman because Achashverosh was fickle, and prone to inconsistent behavior. If the king gets the opportunity to spend more time with Haman, the statistical chances of him changing his positive opinion of him grow exponentially. Furthermore, had Haman not been at the feast when Esther convinced Achashverosh to kill Haman, his fickleness may lead him to change his mind by the time Haman is found.
j) R’ Gamliel says that all of these answers may explain why Esther invited Haman, but we still require the answer of the R’ Eliezer the Moda’ai to explain why Esther invited only Haman, and not the other advisers. He says she intended to make the rest of the court jealous, since Haman was invited to the meal, whereas they were overlooked. Class participant CRL suggested that having the other advisers attend would require the presence of Mordechai, who should have been celebrating the Pesach seder at the time.
k) Rabba says Haman was invited because “pride comes before destruction” (Mishlei 16:18). Like the English expression, the taller they are, the harder they fall, Esther is bating Haman’s ego to help precipitate his destruction. Incidentally, the Rokeach points out that the gematria of the above phrase from Mishlei (zehu lifnei shever ga’on) (7+5+6+30+80+50+10+300+2+200+3+1+6+50=750) is equal to the words from this verse from Esther that Haman was invited to the feast (hamishteh) (5+40+300+400+5= 750).
l) Abayey and Rava both say Esther’s intent can be seen in the verse “in their heat, I prepare their meal” (Yirmiya 51:39). This verse refers to the drunken death of Balshatzar, and Esther hoped this drunken revelry, too, would kill both Haman and Achashverosh. Incidentally, the Rokeach points out that the gematria of the above word for “in their heat” (bichumam) (2+8+6+40+40=96) is equal to Haman (5+40+50=95) with its kollel.
m) When Rabba son of Avuha met with Eliyahu HaNavi, he asked him which of these opinions is correct regarding Esther’s intent. Eliyahu HaNavi answered that they are all correct.
- Eliyahu’s answer lends support, writes Rav Shwab, to the idea that when the verse says Esther donned royalty (Esther 5:1), it means she gained ruach hakodesh, the Holy Spirit.
- Rabbeinu Bachya points out that the initial letters of “the king and Haman should come today” (yavo hamelech viHaman hayom) spell out H-Shem’s Name. H-Shem’s Name is not ever explicitly in Megillas Esther.
- According to Ibn Ezra, this is because this was a public document in Persia, and the Rabbis were concerned that the Persians might supplant their own gods’ names for H-Shem’s if it were there. Another reason is to teach that H-Shem is available in all situations – good and (seemingly) bad.
- The Ari, in his list (Pri Etz Chaim) of twelve places where H-Shem’s Name is secretly hidden in Megillas Esther, lists this as one of the places.
- The Ohel Moshe writes that H-Shem’s Name is specifically at this point because the Talmud (Sukkah 14a) writes that when the righteous pray, they overturn H-Shem’s Anger to Mercy.