17. And in each every state, and in each and every city – any place where the word of the king and his law was revealed – there was happiness and joy to the Yehudim, a feast and holiday. And many from the nations of the land became Yehudim because the fear of the Yehudim fell upon them.
The Ksav Sofer points out that the repetition of “happiness and joy” in this verse connotes the high degree of happiness present on Purim due to re-acceptance of Torah (Esther 9:27).
R’ Moshe Dovid Valle notes that these four expressions of happiness are intended to stand in marked contrast to the four expressions of sadness (Esther 4:3) – evel (“mourning”), tzom (“fasting”), bechi (“crying”), and misped (“eulogy”) – used earlier when knowledge of Haman’s decree became known.
The Ben Ish Chai points out that, taken together, the first letters of the words magiya simcha v’sasson la’Yehudim (“there was happiness and joy to the Yehudim”) form a rearranged acronym for shalom (“peace”). This is because joy and happiness is only fully realized in peace.
12. “On one day in all the states of King Achashverosh, on the thirteenth of the twelfth month, which is the month of Adar.”
Rashi explains that the gentiles’ property was only included in the letter because the Jews’ property had been threatened in Haman’s original decree.
The Vilna Gaon writes that the Jews did not want to plunder, and it would have been enough for them to be out of this great danger, but Mordechai and Esther had to have parallel language to Haman’s decree (Esther 3:13).
The Maamar Mordechai points out that when a government kills someone, it seizes that person’s property; here, Achashverosh wanted to give it to the Jews.
Malbim notes that there was less time for looting to stress that the Jews were really focused on self-defense.
In Yosef Lekach’s opinion, Achashverosh gave permission to take spoils, but Mordechai limited the time in which it could be done to lessen the Jews’ ability to enjoy the plunder in order to avoid the same problem as occurred in the time of Shaul (Shmuel 1 15:9), when they did not completely wipe out the property of Amalek for the sake of their flocks.
R’ Moshe Dovid Valle notes that the Torah (Devarim 19:18) speaks of eidim zomemim, who are false witnesses proven to have not been in the location of the crime regarding which they are testifying. Their punishment is to receive the same consequences their testimony would have incurred on the person about whom they testified. Here, too, the enemies of the Jews – having testified falsely about the Jews – receive the consequences they wanted for us.
Rashi explains that the verse uses the words kiksavam (“like their writing”) and chilshonam (“like their language”) to refer to the written letters and spoken sounds of the language, respectively. The Talmud (Sanhedrin 22a) deduces from this verse proof that neither the Hebrew script nor spoken language has ever changed.
R’ Moshe Dovid Valle writes that one reason for this was for the illiterate Jews who may otherwise become incensed over the knowledge of the gentile decree, and might react violently. The idea was that the scholars who read the decree would be able to calm the restless rabble.
Furthermore, as the Talmud (Shabbos 12b) teaches, angels only understand Hebrew.
According to Rebbetzin Heller, keeping the language is an additional merit that helped rescue the Jews. As the Midrash (Vayikra Rabba 32:5) teaches, even the Jews in Mitzrayim, although they maintained next to no Jewish observance, had the merit of retaining their language. This dedication to Jewish “culture” demonstrated the people’s desire to retain a bond with their Creator.
The Yerushalmi (Megillah 2:1) learns from this verse that the public reading of Megillas Esther on Purim must be read in Hebrew. This is brought down as the Halacha (Shulchan Aruch Orach Chaim 690:8-9).
Class Participant BR suggested that the intent of this may have been to keep the secret messages and lessons of Megillas Esther hidden exclusively for the Jewish people.
In asking why Esther asks for her life first, the Maharal actually strengthens the question by pointing out that her life was not being threatened at this point at all since the king did not know she was a Jewess. Even if he were to know and include her in the decree, she still would not need to mention herself independently, since she would then be logically included in the general category of Jews.
Rashi answers that Esther felt she should have been killed as per the decree.
R’ Dovid Feinstein explains that she knew Achashverosh had more sympathy for her.
The Dena Pishra adds that Eshter was saying that she cares about Achashverosh’s good above all else. Convincing this evil tyrant through the paradigm that concerns him – his own selfish wants – she is explaining that killing the Jewish people would cause him to lose his greatest supporter, herself. Similarly, he continues, Esther implied that, as she was innocent, so too are all of the Jews innocent.
Yosef Lekach and R’ Moshe David Valle point out that Esther asked for her life as a minor request, and the people as her major plea. From her perspective, her own life was not as important as the life of her nation.
R’ Yehonason Eibshutz quotes the Talmud (Shabbos 148a) that a she’aila is for the short-term present, whereas a bakasha is for the long-term forever.
The Ginzei HaMelech quotes the Midrash (Shemos Rabba 30:4) that since Esther risked her life for the Jews, the Jewish people are called “Esther’s people.” Although this Midrash is commenting on the verse (Esther 4:16) about her risking her life by appearing before Achashverosh uninvited, Esther risked her life in other instances, as well – as in this verse in which Esther asks for her life in a she’aila, as though it were something inconsequential and ephemeral in comparison to the existence of her people.
Earlier in Esther (5:6), the Malbim wrote that a request is just a request, but a petition is the reason for the request. Therefore, her ultimate desire is for the people’s survival.
The Malbim also writes that Esther mentioned herself first to imply that she was Haman’s intended target.
The Ibn Ezra writes that Haman pushed his way home.
M’nos HaLevi explains that this detail needed to be said here because his pushing his way forward was unique for Haman since he usually had servants to do it for him, but not on this tragically embarrassing night.
The Vilna Gaon says he ran because he was embarrassed.
R’ Yitzchak Eliyahu Landau writes that Haman was pushed away by others because he smelled from his daughter’s chamber pot.
The Steipler Gaon writes that the king’s guards pushed Haman because thet were concerned that he was coming to speak with Achashverosh in his current, dirty state.
M’nos HaLevi and Dena Pishra write that Haman had to push through the crowd, which was unique for him since people used to push to see him.
M’nos HaLevi also cites a verse in Divrei HaYamim 2 (26:20) that Uziya pushed through people because he suffered from tzaras on his last days, and was embarrassed to be found that way. Similarly, Haman was embarrassed by his disgusting situation at the end of his own reign.
In R’ Dovid Feinstein’s view, this important day started out with Haman wanting to persuade Achashverosh to kill Mordechai, but the events of the day pushed/forced Haman to go home, instead.
The Ben Ish Chai explains that the word nidchaf (“was propelled”) can mean nad (“eulogy”) and yachaf (“barefoot”) indicating the Talmud’s (Megillah 16a) opinion that he was in mourning for his daughter. It can also indicate nad (“moved”) pach (“trap”), emphasizing that Haman’s trap for Mordechai had been moved from his jurisdiction.
R’ Moshe Dovid Valle shows that Haman’s own harsh decrees pushed him. He writes, “nafal sora chadad l’sechina,” or the sharp bull fell on a knife. H-Shem’s supervision of the world allows justice to triumph in the end. As the prophet tells us (Yirmiya 17:11), “oseh osher v’lo b’mishpat, b’chatzi yamav yi’azvenu, u’bi’achariso yih’ye naval,” or one who becomes wealthy unjustly will lose it in the course of one’s days, and in one’s end will be a fool. Haman’s wealth, too, came to him with lying about not being a slave, and his current appearance indeed makes him seem foolish.
The Alshich writes that, in his desire to uncover the conspiracy he so fears, Achashverosh is emphatic that Haman should perform everything he suggested.
The Me’am Loez explains that the nature of a person who is forced to do something is to delay and ignore as many steps as possible.
According to the Talmud (Megillah 16a), once Haman saw that he would have to honor Mordechai in this degrading way, he suggested new methods of honoring him that would not detract from his own self-love, like naming a river or village after Mordechai. In an ironic twist, Achashverosh therefore stresses that Haman should follow every detail to include those other things Haman suggested, as well.
The Shaar Bas Rabbim writes that this phrase includes the crown. Although Achashverosh is not happy with the idea, even showing his disapproval, he nevertheless agrees to it reluctantly, not even able to say the word.
The Ben Ish Chai writes that H-Shem wanted Mordechai to be pampered with all of these honors for two reasons. First, on the Earthly level, Mordechai deserves reward for having saved the life of Achashverosh, allowing him to be pampered in palace luxury. Second, on the Heavenly plane, the Talmud (Gittin 62a) refers to scholars as royalty, deserving of the best in this life and the next.
In the spirit of the idea that the entire Purim story teaches us that H-Shem runs His world through mida kineged mida, M’nos HaLevi explains that when Mordechai first learned of the decree to annihilate the Jews, he is described (Esther 4:1) as putting on sackcloth, walking through the streets of Shushan, and crying bitterly. In reward for putting on the sackcloth, he is now to put on royal garments; in reward for walking through the streets, he is now to be escorted on the king’s horse; and in reward for his bitter cry, his greatness is to be proclaimed throughout the city.
R’ Moshe Dovid Valle points out that the initial letters of the last three words in this verse “mikol asher dibarta” (“from all that you said”) spell out the word m’od (“much”). The Torah (Bireishis 15:1) describes Avraham’s – and by extension, every righteous person’s – reward as s’charcha harbeh m’od, “your reward will be very great.”
R’ Chaim Fasman once pointed out that the only part of the daily amida in which we request that somebody actually get something is in the prayer for the righteous, where we ask H-Shem that He give the righteous s’char, reward. The reason for this is that it is an inspirational kiddush H-Shem for all of us when we see the righteous rewarded.
The Targum Sheini, with its embedded commentary, says that Achashverosh told Haman a detailed list of the items which he was supposed to give to Mordechai, including Achashverosh’s Macedonian crown, Ethiopian sword, African cloak, and the horse he rode from the beginning of his reign named Shifrigaz. The gematria of Shifrigaz (300+10+80+200+3+7=600) is 600, the same as sheker (300+100+200=600), falsehood. Perhaps this alludes to the idea that wealth and honor are fleeting, impermanent things, as the verse in Koheles (6:2) says, “a man to whom G-d has given […] wealth and honor […] and yet G-d has not given him the opportunity to eat from it, […] this is futile and an evil disease.”