Esther 6:11, Question 1. Why does the verse repeat the details of Haman’s actions?

יא וַיִּקַּח הָמָן אֶתהַלְּבוּשׁ וְאֶתהַסּוּס וַיַּלְבֵּשׁ אֶתמָרְדֳּכָי וַיַּרְכִּיבֵהוּ בִּרְחוֹב הָעִיר וַיִּקְרָא לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ

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.
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Esther 2:20, Question 1. Why does the verse repeat “lineage and nation” as in 2:10?

כ אֵין אֶסְתֵּר מַגֶּדֶת מוֹלַדְתָּהּ וְאֶתעַמָּהּ כַּאֲשֶׁר צִוָּה עָלֶיהָ מָרְדֳּכָי וְאֶתמַאֲמַר מָרְדֳּכַי אֶסְתֵּר עֹשָׂה כַּֽאֲשֶׁר הָיְתָה בְאָמְנָה אִתּוֹ

20. And Esther did not reveal her lineage and her nation as Mordechai commanded her, and the instruction of Mordechai Esther did just as she did in being raised by him.

  • Eitz Yosef writes that, earlier (2:10), before Esther was introduced to Achashverosh, Mordechai did not want the knowledge of Esther’s royal lineage to encourage the king to choose her (as we’ve said before). Now that she was already chosen, she no longer had this reason, and she refused to identify her royal stock out of modest humility.
  • The Malbim writes that, despite the fact that she was no longer under Mordechai’s direct influence, and despite the many tactics of the king, she still refused to identify her people. The Midrash (Esther Rabbah 6:12) comments that Esther’s silence was an innate, genetic family trait learned from Rachel, her ancestor. Rachel famously stayed silent in the face of her sister marrying her beloved Yaakov (see Bireishis 29:25 and Rashi there). Decades later, Rachel’s son, Benyamin, stayed silent about the sale of Yosef, despite mourning for his brother to the point of naming all of his ten sons after him (see Bireishis 46:21 and Rashi there). King Shaul, Rachel’s descendant, too, was silent (Shmuel 1 10:16) about being made king by the prophet Shmuel. The Midrash is teaching, therefore, that it was due to Esther’s lineage – her ancestral ability to stay silent in the face of adversity – that allowed her to stay silent now.
  • The Ohel Moshe points out that silence is not always good. Although the Mishnah praises silence (Avos 1:17) as the best thing “for a body,” this seems to contradict the verse in Koheles (3:7) which states that “there is a time to be silent, and a time to speak.” The Alshich and Maharal both point out that the Mishnah specifically says silence is good for the body, meaning that silence is always good for the physical body, but silence is not always ideal for the soul. The Ohel Moshe concludes from this that all of Esther’s relatives praised in the Midrash for being silent were pure enough to know when to speak, and when to be silent.

Esther 2:15, Question 2. Why does this verse mention Esther’s father’s name, one of two times (the other in 9:29) in the entire Megillas Esther?

  • The Malbim contends that Esther, besides possessing health and beauty, also had great character because of her distinguished father. We know that he was a great man because it says in the Talmud (hinted at in Megillah 10b) that all prophets must have good genealogy.
  • Another reason for her father to be mentioned here comes from the Maharal. He quotes the verse in the Torah (Bireishis 2:24) that says a man who finds his intended should cling to her. Maharal continues that a woman, too, clings to her husband after marriage. Therefore, Esther was connected to Mordechai up until this point, and will now have to cling to her new “husband,” Achashverosh.
  • The Talmud (Megillah 13b) says that Esther’s ancestors Rachel, Benyamin, and Shaul were all able to keep secrets. This characteristic was passed down through Avichayil to Esther. Rav Chaim Kanievsky says this verse emphasizes this genetic link to secrecy. This is why Esther’s father was not mentioned earlier when her secrecy was first mentioned (2:10 above), because there, she was commanded to be secretive by Mordechai, and this verse is attesting to her innate ability to do so for this long period of time.