2. And the king removed his ring that he took from Haman, and gave it to Mordechai. And Esther placed Mordechai over Haman’s house.
When Achashverosh gave his signet ring to Haman (Esther 3:4), the Midrash (Esther Rabba 7:7) showed parallels in the giving of the ring to the story of Yosef, who also received the signet ring of a gentile monarch, Pharoah. R’ Avigdor Bonchek explains that the central connection is the constant presence of an unexpected turnaround in Jewish history.
The Vilna Gaon adds that by giving his ring, Achashverosh gave to Mordechai the honor with which Haman prided himself on, besides his money.
11. And Haman took the clothing and the horse, and dressed Mordechai. And he rode him in the street of the city. And he called before him, “So will be done to the man for whom the king desires his glory.”
Perhaps the verse’s repetitious detailing of Haman’s actions alludes to more information about the story, as both the Talmud (Megillah 16a) and Midrash (Esther Rabba 10:4) detail in their own ways.
According to both sources, when Haman took the clothing and the horse to Mordechai, he found the sage teaching the laws of kemitza, the three fingersful amount of barley flour the kohanim would gather for the Temple offerings (Vayikra 2:2 and elsewhere). Rashi explains that Mordechai was discussing this topic specifically because it was the 16th of the month of Nissan, the beginning of the cycle of omer offerings.
According to the Ginzei HaMelech, they were specifically learning about the Omer in order to earn the merit to return to Eretz Yisroel in order to properly fulfill that mitzvah.
When Mordechai sees Haman coming, Mordechai warns his students to run away, but his students refuse. The Midrash has them respond that their fate should be the same as their rebbe’s. Mordechai wraps himself in a tallis, and begins to pray. While sitting and waiting for Mordechai to finish, Hamans asks the students what they are learning. They cry to him about missing the Beis HaMikdash, and explain that we would have had the kemitza of the mincha offerings to atone for us. Haman responds that this little three fingersful amount of flour pushed off the power of 10,000 loaves of silver.
A slight variant in the Midrash is that Haman is surprised that the worth of barley needed for kemitza was so little.
When Mordechai concludes praying, he tells Haman, “Wicked one! A slave who acquires something, does not his master own it?” In other words, since Mordechai was his master, the 10,000 loaves of silver Haman had offered Achashverosh for permission to destroy the Jews (Esther 3:9) did not even belong to Haman to give away.
Haman tells Mordechai to get up and get dressed and ride on the king’s horse. Mordechai tells him he must first have a haircut and bath before wearing the king’s crown. Since Esther had made a rule that all the barbershops and bathhouses were to be closed that day, Haman had to bathe Mordechai himself, and got scissors from his house to cut Mordechai’s hair.
According to the opinion that this was not the second day of Yom Tov, the Maharitz Chiyas writes that the Talmud (Moed Katan 13b) and Halacha (Shulchan Aruch Orach Chaim 531:4) allow a person to take a haircut on Chol HaMoed (if this was not, indeed, the second day of Yom Tov) if it was impossible to get earlier, as for a prisoner released on Chol HaMoed.
Furthermore, the Derash Avraham writes that Mordechai could take a haircut and bath even on Yom Tov in order to save lives.
The Vilna Gaon asks how Esther could risk so much in having the bathhouses and barbershops closed. After all, she could not have had enough advanced notice to know this event would occur. Furthermore, Esther risked giving up the guarded secret of her Jewish background.
R’ Yehonason Eibshutz answers that this was the second day of Yom Tov, so Esther calling Jewish barbers to stay home for Halachic reasons (Shulchan Aruch Orach Chaim 495:2). Esther felt she needed to strengthen this Rabbinic law because the Persian Jews were generally reluctant to follow Rabbinic decrees.
While cutting the hair, Haman was groaning. Mordechai asked, “Why are you groaning?” Haman responded that someone like himself, who is so important to the king, should not be degraded into the post of barber. Mordechai told him, “Wicked one! Were you not a barber in Kartzum for 22 years?”
The Beirach Yitzchak asks about the significance of the length of time. He answers that the Rambam (Mishneh Torah, Hilchos Melachim 1:6), in his list of people disqualified from royalty, includes a barber. In his commentary on the Mishneh Torah, Rav Yosef Karo in Kesef Mishnah explains that barbers in bygone days were responsible for administrating numerous medical treatments, many of which were repulsive and unseemly (http://www.history.com/news/history-lists/7-unusual-ancient-medical-techniques).
The Kesef Mishnah further limits this restriction to barbers who do this as a profession, not just a hobby or as a favor for someone. Therefore, answers the Beirach Yitzchak, Haman’s being a barber for such a long time indicates that it was his profession, and he could not weasel out of the fact that he was not fit for the royalty to which he aspired.
Furthermore, adds the Ginzei HaMelech, Mordechai was telling Haman that, had he remained contentedly a barber in Kartzum, his life would continue in relative peace. However, now that he had been elevated and become corrupted by power, Haman’s life would end tragically. When it was time to get on the horse, Mordechai was too weak from fasting, and had to climb on Haman’s back to alight on the horse.
Since the fast was supposed to last for three days (Esther 4:16), the Chiddushei Rashash writes that Mordechai was still fasting on this, the fourth day, because he added an extra private day of fasting for himself. The reason may be that he felt responsible for the Jews’ plight since he instigated Haman’s hatred by not bowing to him (Esther 3:5).
Given the opportunity, Mordechai kicked Haman in the posterior. Haman complained that it says in the TaNaCh (Mishlei 24:17) that one should not rejoice over the downfall of one’s enemies. Mordechai responded that this is true regarding Jews. However, regarding gentiles, the Torah (Devarim 33:29) writes that we can rejoice. Ginzei HaMelech wonders why it seems from this story that Mordechai and Esther appear to be working together to increase Haman’s humiliation. The answer could be, as the Ramban (to Bireishis 12:6) writes, some physical action is always necessary for us to fulfill a Divine decree. Therefore, Esther and Mordechai are performing physical actions to acquire something from the spiritual events then occurring.
Then, Haman begins to lead Mordechai on a horse through the streets of Shushan. An earlier Midrash (Esther Rabbah 7:7) points out that all of Rachel’s descendants are equal; just like Yosef rode in Pharoah’s second chariot through the streets of Mitzrayim (Bireishis 41:43), so too Mordechai.
The Midrash (Esther Rabba 10:5) details what everyone was saying during this procession. Mordechai was saying the verses (Tehillim 30:1-4) which praise H-Shem for elevating him, and not allowing his enemy to defeat him. Mordechai’s students were singing the next verses (ibid. 5-6), praising H-Shem for the change in the course of history that He controls for the sake of His righteous followers. Haman was saying the next verses (ibid. 7-8) bemoaning his fall from power. Esther said the next verses (ibid. 9-10) praying for success in her mission to save the Jews. The rest of the Jewish people were saying the next verses (ibid. 11-12), celebrating the changing tide from fear to jubilation.
27,000 young men led this procession, carrying pillows and golden cups and repeating Haman’s words that this is the reward for the man whom the king wishes to honor. The M’nos HaLevi explains that the purpose of these 27,000 young men was to continue this message after Haman’s voice inevitably gave out after a while.
Haman’s daughter, who was on a rooftop, dumped her chamber-pot upon her father, thinking he was Mordechai.
According to R’ Mendel Weinbach, the reason she had a chamber pot with her on the roof is that Haman had engineered Vashti’s end and the ensuing beauty contest with the goal of having the king marry his daughter. To avoid her becoming the queen, H-Shem cursed her with chronic diarrhea, so she hid from people on roof tops, always with her chamber pot. As Haman looked up to see who had done that, his daughter became ashamed, and she jumped off the roof.
The Ben Ish Chai writes that she did not recognize her own father was due to his voice becoming hoarse.
The Einei Yitzchak writes that another reason she may not have recognized her father is that Haman may have switched clothes with Mordechai in order to make sack-clothed Mordechai more presentable, and to ironically lessen his own embarrassment.
Me’am Loez writes that this was the first time Achashverosh felt anything like insomnia, and he was therefore greatly concerned. Since this strange, out of the ordinary event transpires in this verse, perhaps this is the reason for the custom (Shulchan Aruch, Orach Chaim 690:15, Mishnah Berurah 690:52) to read this verse in a unique tune1.
The Midrash writes that Achashverosh had trouble sleeping because he was afraid Haman would try to kill him.
R’ Rephael Shapiro of Volozhin wonders why the crux of the Purim miracle hangs on this seeming lie; after all, Haman was not planning on killing the king at this point. He answers that Achashverosh saw in his dream that Haman wanted to kill Esther’s husband. What he did not know was that Esther’s actual husband was not Achashverosh, but Mordechai.
Since every reference to the “king” is really a reference to the King of Kings – H-Shem – the Midrash (Esther Rabbah 10:1) continues that H-Shem was “awakened” from His throne of Glory. How could H-Shem, who neither sleeps nor slumbers (Tehillim 121:4) have been sleeping? The Midrash explains that H-Shem can be said to be “sleeping” when the Jews are not living up to the standard set for them, as it says elsewhere in Tehillim (78:65). Torah Temimah explains that H-Shem ignores our needs sometimes, and only prayer and repentance can “awaken” Him.
The Talmud (Megillah 15b) cites an argument about which king’s sleep was disturbed. The first opinion says it was H-Shem’s “sleep.” The second opinion is that the sleep of both the upper world and the lower world was disturbed. The third opinion is that it was Achashverosh’s sleep, and that it was due to his concern over the nature of the relationship between Esther and Haman, as she had intended by inviting Haman to her feast (see below). Achashverosh thus becomes concerned that nobody seems to be saving him.
Interestingly, Rashi uncharacteristically quotes both the miraculous and natural interpretations of this verse. R’ Avigdor Bonchek writes that Rashi does so to emphasize that the main theme of Megillas Esther is that the true, miraculous nature of things is constantly concealed within seemingly everyday events. Maharal points out that this can be seen in the verse’s choice of calling Him/him “king” without mentioning Achashverosh’s name. If the verse is discussing H-Shem, it is fitting to call Him King. If the verse is discussing Achashverosh, it must be that he was concerned about kingly, political affairs.
Furthermore, Maharsha notes that any instant in TaNaCh in which someone’s sleep is disturbed, the next verse explains the reason. For example, when Yaakov had a dream about the ladder, the next verse (Bireishis 28:10) explains why. Also, when Pharoah had his prophetic, confusing dreams about cows, the next verse (Bireishis 41:1) explains the reason. This verse’s lack of explanation leads one to conclude that something else is going on – namely, H-Shem’s “sleep” is also being “disturbed.”
Based on the fact that the root of “nadidah” (“shaking”) is “nada,” R’ Mendel Weinbach points out that the verse’s use of two letter daleds indicates that there were two disturbances – one in the Heavens and one on Earth. The Midrash Abba Gurion writes that the angel, Gavriel, kept Achashverosh awake telling him, “do good for the one who did good to you.”
The Ben Ish Chai writes that “nadidah” can be read as “nadad Hey,” or “H-Shem Stirred.” He writes it can also be read as “fifty (gematria of the letter nun) dadah.” Since “dadah” can be seen as the root of “edadeim” (“movement”) in Tehillim (42:5), Ben Ish Chai writes that fifty moved Achashverosh. Specifically, he quotes the Ari Z”l that the first verse in Shema contains twenty-five letters. Since we typically say Shema twice every evening and twice every morning, these fifty letters (twenty-five letters repeated) Mordechai was saying came to protect Mordechai. These fifty letters saved Mordechai from the fifty amos of the gallows Haman prepared, zeh l’umas zeh.
1 The classically given answer for this custom is because this verse is the one in which there is a turnabout – when obviously good things are in store for the Jews.
The Midrash (Esther Rabba 9:2) writes that Zeresh and Haman’s other advisers recommended that Haman hang Mordechai because this is a form of death from which H-Shem had never previously saved the Jews miraculously.
Seeing that they were, however, saved from every other type of death, it seems strange that Zeresh could so grossly misunderstand history. Aruchas Tamid explains that Zeresh thought that the Jews had previously been rescued by using magic. Therefore, Mordechai would be unable to escape hanging since the Talmud (Sanhedrin 44b, Rashi) teaches that magicians need to be standing on the ground to perform their magic. In fact, this is one of the reasons Pharoah’s magicians could not replicate the plague of lice (Shemos 8:14, Da’as Zekeinim Baalei Tosfos), since the lice covered the ground and the magicians could not stand on it. For this reason, in the famous aggadic story in the Talmud when Shimon ben Shetach killed eight magicians (Sanhedrin 45b), he first lifted them from the ground.
M’nos HaLevi says that they wanted Mordechai hanged in order to avenge the hanging deaths of Bigsan and Seresh (Esther 2:23), Haman’s friends and possibly co-conspirators. R’ Yehonasan Eibshutz reiterates that killing Mordechai was Haman’s first step in killing Achashverosh and Esther, and becoming king through his friendship with the Greeks, rivals of Persia.
The Ma’amar Mordechai writes that the tree was supposed to be 50 amos tall to enable Haman to see Mordechai hanging while still at Esther’s party. The reason we can be certain that Mordechai would be more visible under that condition is that the Talmud (Eruvin 2b) teaches that the windows in kings’ palaces are no higher than 50 amos.
The Vilna Gaon teaches that the gallows certainly needed to be tall enough for Harbona to point to it (Esther 7:9). This is because of the Talmudic principle (Talmud, Rosh HaShanah 26a) that hearing is not comparable to seeing.
According to the Ben Ish Chai, Zeresh is advising Haman that if he gets irritated, he can simply look up and get in a good mood because Mordechai will hang from the tree seen everywhere.
According to Yalkut Shimoni (1054), besides throwing lots (purim) to decide on the best date to kill all of the Jews (Esther 3:7), Haman also threw lots to decide on the best species of tree to use in making this gallows. However, throughout TaNaCh, the Jews are compared to many different kinds of trees, so he decided on a cedar because Jews are not compared to it. The reason for this is that the cedar can be shattered by the wind.
Both the Yalkut Shimoni and the Midrash Abba Gorion continue that Haman could not find such a tall beam, so his son Parshandasa, governor of the area of Mt. Ararat, the area where Noach’s ark landed (Bireishis 8:4), gave him beam of Noach’s teivah, which would have been 50 amos long (Bireishis 6:15).
Rabbi Dovid Feinstein explains that the wood was from Noach’s teivah to show that killing Mordechai was important for humanity, as his refusal to bow down to Haman disturbed the “Great Chain of Being,” society’s understanding of the social hierarchy.
However, the Binyan Shlomo quotes the Pirkei D’Rebbe Eliezer (Chap. 50) that the wood taken from Holy of Holies1.
The Maharal notes that the teiva and the Beis HaMikdash both represent Olam HaZeh, the terrestrial world. Essentially, the idea of the Beis HaMikdash is that items of this world can be taken and elevated to greatness. Similarly, the teiva saved this physical world from destruction during the Deluge. Haman was attempting to conquer that mystical power that holds control over this world. This is what it means that Haman made of himself an object of worship, which is one of the reasons Mordechai had refused to bow to him. It is interesting to note that another connection between the teivah and the Beis HaMikdash is hidden in gematria. The gematria of ararat (1+200+200+9=410) is the same as the amount of years the first Temple stood.
In his usual, mysterious style, Rav Moshe David Valle writes that the 50 amos refer to the 50 gevuros (powers) of the yad hachazaka (“the strong Hand”), all of them combining against Haman. Perhaps this is a reference to the Haggadah in which Rabbi Yosi haGelili asks, “How do we know the Egyptians were struck with ten plagues in Mitzrayim and 50 at the sea?” In reply, he contrasts the verse (Shemos 8:15) in which Pharaoh’s magicians recognized the plagues as “the finger of G-d” with the verse (Shemos 14:31) describing Israel’s recognizing G-d’s might after drowning the Egyptians in the Sea of Reeds, “and Israel saw the great Hand.” If one finger represents the plagues, of which there where ten, then a hand with its five fingers would be five times greater, or 50. Therefore, the 50 amos of the gallows demonstrate H-Shem’s anger with Haman.
According to the Sfas Emes, when Adam ate from the Tree of Knowledge of Good and Evil (Bireishis 3:6), good and evil became confused. Kabbalistically, this resulted in 49 gates of tumah (impurity) which parallel 49 gates of kedusha (holiness). When the Talmud (Chulin 139b) states that Adam’s eating from the tree (Bireishis 3:11) is an allusion to Haman, it is because Amalek (represented by Haman), is the force that causes this confusion (the Hebrew word for confusion, safek (60+80+100=240) has the same gematria as Amalek (70+40+30+100=240). To know clearly what is right, and have not doubts at all, one needs to be above one’s area of control by leaping above to the 50th gate, a place Amalek cannot exist. Moshe’s raising his hands during the Jews’ war with Amalek (Shemos 17:11) hints to the idea of rising above one’s vantage point. Chiddushei HaRim brings this idea of confusing good with evil as another reason for the custom to drink wine on Purim ad d’lo yada.
1 Most commentators give the source for this measurement as Yechezkel 40:15, which describes the length of the boards used in the Third Temple. Being that this Temple has unfortunately not been built yet (unless this was attempted before, as Rabbi Ken Spiro suggests in his “Crash Course in Jewish History”), perhaps the intended source is Shemos 27:12-13, which describes the Mishkan’s width rather than length.
8. “If I have found favor in the eyes of the king, and if it good on the king, to give my request and to do my petition, the king and Haman should come to the drinking party that I have made for them. And tomorrow do according to the word of the king.”
The Malbim writes that Esther is very wise. In giving two qualifications, she is implying that pleasing the king is her main objective. Her question is secondary, making the king feel like he is primary on Esther’s esteem.
Consistent with his opinion that the request and petition refer to a personal request and a national petition, respectively, the Vilna Gaon here writes that Esther requests the king’s grace for the personal request and wants the king’s “good” for the good of the group for whom she will petition him. She is thus preparing the king for her eventual requests.
The Ginzei HaMelech writes that the letter vuv connects the request and the petition, making both one. In doing so, she is saying that her request is the same as the Jews’ because she finally felt the Jews’ pain as if it were her own, despite the fact that she could feel confident in the palace as a secret Jewess. This manner of caring for other Jews as if we are parts of one whole can be learned from Moshe, when he left the palace of Pharoah to see (and feel) the burdens of his brethren (Shemos 2:11). Like the famous story of Rabbi Aryeh Levine, who took his wife to the doctor and said, “My wife’s foot is hurting us,” we are expected to keen feel the needs of others as if they were our own.
On a yet deeper level, Esther’s submitting to the king is a form of tikun for her ancestor, Shaul’s, ignoring the order of the prophet Shmuel to kill out Amalek.
On a simple level, Ibn Ezra tells us that this lowly dress would shame the monarchy.
According to the Me’am Loez, people were not allowed to wear sackcloth before the king because it was considered a bad omen as such people would thereby be walking reminders of death. For this reason, we find in the Torah (Bireishis 50:4) that when Yaakov passed away, Yosef was not allowed to have an audience with Pharoah.
Also, the Talmud (Brachos 62b) learns a kol v’chomer (a fortiori) argument that if in our verse, a person could not wear sackcloth (which, although is ugly, it is not repulsive) before a human king, how much more-so should one be forbidden from spitting (which is physically repulsive) in a synagogue, where one stands before the King of kings.
The Kabbalas Rabbah takes this idea one step further. If it is inappropriate to walk in front of a hum king looking like a mourner, how much more-so is it inappropriate to appear before the King of kings looking that way. In other words, in general, having a downcast negative attitude does not befit the servant of H-Shem. Even on the night of Rosh HaShanah, when we are judged, we are instructed to leave the synagogue confident in our positive judgment.
Apparently basing itself on the idea that King here refers to H-Shem, the Midrash (Esther Rabbah 7:1) cites a verse in Tehillim (37:20) to relate that H-Shem allowed for Haman to be elevated only in order for his fall to be all-the-more steep and painful. There is a parable told there of a horse, a donkey, and a pig. The farmer feeds the donkey and horse a limited amount, and feeds the pig without measure. One day, the horse asks the donkey, “We do actual work, yet are fed less. This is not fair!” The wise donkey tells the horse to be patient and realize that the pig is not well-fed for its own good, but to be fattened up to be eaten by the farmer.
In the next Midrash (ibid. 7:2) a story is told of a king who felt it beneath his dignity to kill a peasant, so he promotes him in order to execute him without degrading himself. Such is the case with Haman, made great only to be cut down the more painfully.
The Chida calculates that Haman was at the peak of his power for a total of seventy days. He sent out the letters to kill the Jews on the 13th of Nisan. Seventy days later, on the 23rd of Sivan, Mordechai sent out the letters for the Jews to rescue themselves. Similarly, there are seventy verses between this verse where Haman is elevated and the verse where Haman is hanged (7:10).
The Ginzei HaMelech writes that, by elevating Haman, H-Shem was rewarding him for his advice to rid the world of the evil Vashti.
According to Rav Dovid Feinstein, Haman was elevated at this point as a consequence for King Shaul’s (Mordechai and Esther’s ancestor) misdirected kindness in keeping Agag (Haman’s ancestor) alive.
Tanna D’vei Eliyahu (21) writes that Haman’s elevation is a reward for Agag’s sincere prayer when he was locked up in prison, awaiting his death. Because of this evil man’s last prayer, a ruler was destined to come from him, as is alluded to in the verse (Bamidbar 24:7), “and He raised from Agag his kingship.” Based on this, the Ginzei HaMelech asks, how could Haman, a thoroughly evil man only in power for 70 days, be considered a reward? He answers that the Talmud (Sanhedrin 96b) teaches that Haman’s grandchildren learn Torah in Bnei Brak, truly a reward for anybody.
The Maharal writes that Haman is rewarded here instead of Mordechai because the righteous generally are not rewarded with wealth in this world, but accrue reward in the World to Come.
Rav Shmuel Aharon Rubin cites Rav Nachman bar Yitzchak in the Talmud (Megillah 11a), who applies the verse in Tehillim (124:2) that discusses H-Shem rescuing us from a man to the Purim story. Since kings have not free will of their own, he continues, H-Shem needed to elevate a man – since free will is the mark of humanity – to this position from which he could threaten the Jewish people. It is a bigger miracle that Pesach in that way because Pharaoh’s heart was Divinely hardened. Haman, on the other hand, could make his own decisions, and chose evil all the same.
The Vilna Gaon tells us that if Haman is Memuchan (as asserted before), the human king had reason to reward him, as well. After all, it was Haman who advised that Vashti should be removed. First, this advice allowed the king to marry Esther. Second, Esther helped save the king’s life from the assassination plot of Bigsan and Seresh (Esther 2:21).
But if the motivation to elevate Haman came from Achashverosh for this, why did he not reward Mordechai? The Tirosh Vayitz’har writes that Achashverosh was unsure about Mordechai’s intention. Perhaps he was a part of the plot, after all. The only one he was sure of was Esther, so he rewarded her by elevating the man whose advice led to her being queen.
Rabbi Shlomo Kluger writes that, after surviving the assassination attempt, Achashverosh realized that he was at risk – especially from Haman – and knew that he needed to keep him close by. As the old saying goes, “keep your friends close, and your enemies closer.”
This is the exact opposite view from Chacham Tzvi, whose opinion is that Achashverosh mistrusted Haman and thought he conspired together with Esther to kill him. However, once Esther reported the assassination plot in Mordechai’s name – Mordechai being Haman’s arch rival – Achashverosh (thought he) knew that Haman was loyal.
According to the Malbim, the king simply forgot about Mordechai completely.
Rabbi Yehonasan Eibshutz notes that it makes little logical sense for Mordechai to have been so passed over, and instead condemned to die along with the other Jews. After all, he saved the king’s life when he had no need to. Therefore, this verse is yet another proof that it is impossible to understand the Purim story – or even Jewish history, in general – without the understanding that H-Shem miraculously protects His beloved people.
There are numerous reasons given for Bigsan and Seresh’s anger. The Yalkut Shimoni (1053) says that Bigsan and Seresh previously had important positions, and were upset with Mordechai for seemingly usurping them. The Malbim sees this in the actual words of the verse. After all, the verse relates Mordechai’s “sitting at the king’s gate” to Bigsan and Seresh’s anger to point out that their anger was directly caused by his position.
The Talmud (Megillah 13b) says they were upset with the king and queen because they were tired at nights having to protect their door as they spent time together, much like Pharoah became upset with the baker and butler for small reasons (Bireishis 40:1).
Rav Elisha Gallico says they were upset that Mordechai was sitting at the king’s gate, deciding cases based on Jewish law. Bigsan and Seresh therefore saw it as a patriotic duty to kill the king (who was, by the way, not Persian) for his seeming betrayal of Persian law in promoting a Jew to this position.
The Me’am Loez writes that the two of them were relatives of Vashti, and waited this long period of time to avenge her death. Another opinion he brings is that they were upset that Achashverosh rejected Haman’s daughter during the search for a new queen, and Haman convinced them to join in a rebellion against the king. The Me’am Loez also quotes Yossipon that this was just one part of a much larger rebellion, and that these two wanted to kill Achashverosh to bring the king’s head to the Greeks, enemies of the Persians, and thereby ingratiate themselves to them.
The Malbim points out that, regardless of the reason, their motivation was petty. This parallels the story of Yosef mentioned in the above Talmud. The Malbim continues that, just as H-Shem can inspire a king (Pharoah) to be angry with his servants for no reason, so, too, can H-Shem inspire a servant (Bigsan and Seresh) to hate a king for no reason. Rav Dovid Feinstein asks why these two stories are being paralleled by the Talmud. He answers that the verse says “shnei” (“both”), equating the feelings of Bigsan and Seresh. In the natural order of things, this is impossible because no two people can have the same exact emotion from the same exact motivation in the same exact degree. This is yet one more indication that these events were led Divinely.
3. “And the king should appoint appointed ones in all the states of his kingdom and they should gather all of the young virgins who look good to Shushan the capital to the house of women, through Heigeh, eunuch of the king who guards the women and gives them their ointments.
This beauty contest extended over a large area. The final verses in Iyov (42:15) attest to the fact that “nowhere could more beautiful daughters [than Iyov’s daughters] be found.” The Talmud (Baba Basra 15b) notes that Iyov must have been a contemporary of Achashverosh’s, or else how could one know that there was nobody more beautiful? There must have been a beauty contest in which they were involved, and Achashverosh’s was the only one recorded. Since it would seem impossible to transport (and fit into the king’s harem) all of the beautiful women from the 127 states, the advisers told Achashverosh to appoint administrators in each state to choose the best to then send to the central competition in Shushan. This is much like beauty pageants and sports competitions in America today. They first choose the “best” of each state, and only then have them compete for the top prize in the nation. In Achashverosh’s individual states, administrators were appointed whose thorough knowledge of the local populace would seemingly better equip them to judge the qualities of the local contestants.
The Baal HaTurim writes in his commentary on Mikeitz (Bireishis 41:34) that the phrase, “appoint appointed ones,” is used only twice in TaNaCh. There, Pharaoh has Yosef collect grain, and his prudent behavior leads to his wealth and power. Here, Achashverosh collects women as trophies for his harem, and his over-indulgence and dehumanizing disrespect precipitates his eventual ruin.1 There is a fascinating book entitled Tzafnas Mordechai (and published as Links Beyond Time in English) that discusses numerous similar parallels between this story and that of Yosef.
1See 10:1 below and Talmud (Megillah 11a) which describes Achashverosh’s levying enormous taxes on his people, an act otherwise unnecessary unless his own wealth needed replenishing.