8. And the king returned from the garden of his house to the house of the wine feast. And Haman is falling on the bed on which is Esther. And the king said, “Also to attack the queen with me in the house?!” The word went out from the mouth of the king, and Haman’s face was covered.
Rashi notes that people in those days reclined on beds or couches during meals, as was mentioned earlier (see Esther 1:16).
The Talmud (Megillah 12a) pointed out that during Achashverosh’s party in the beginning of the story, that the couches were designed to be equal in order to avoid jealousy. Here, ironically, the couch provokes the epitome of jealousy.
In a simple explanation of this verse, the Ibn Ezra writes that Haman was merely beseeching Esther, and fell from fear when Achashverosh entered.
Similarly, the Vilna Gaon states that because Haman was so deeply saddened, he could not stand.
R’ Dovid Feinstein stresses that, had Haman been simply begging for his life, he would have been on the floor, so an explanation beyond the simple understanding is in order.
The Talmud (Megillah 16a) is bothered by the verse’s use of the present tense nofal (“is falling”) instead of nafal (“fell”). It records that when Achashverosh returned from his garden, an angel was in the process of pushing Haman onto Esther’s bed. Achashverosh yelled, “Woah onto me in my house and woah onto me outside.”
R’ Avigdor Bonckek explains that the use of the present tense is meant to express the mental image in our minds like an ongoing event.
The Baal HaTurim, in his commentary on the Torah (Bereishis 48:2) points out the phrase “al hamita” (“on the bed”) is used in TaNaCh twice – here, and in reference to Yaakov giving his blessing to his grandchildren through Yosef, Menashe and Efrayim. This is meant to contrast the righteous, who lift themselves up even at their weakest moments (as Yaakov raised himself from his deathbed to bless his progeny), to the wicked, who fall even when they are at highest peak of their success (as Haman fell from the king’s grace).
The Talmud (Pesachim 100a) uses the phrase “hagam lichvosh es hamalka imi babayis” (“also to attack the queen with me in the house”) to criticize someone who follows the opinion of Rabbi A in the presence of Rabbi B when those opinions conflict. Similarly, Rabbi Paysach Krohn tells a story of the Klausenberger Rebbe who prayed one late afternoon at the grave of the tanna R’ Yehuda bar Ilai outside Meron in Eretz Yisrael. In the evening, the rebbe became unusually downcast. When he was asked about his sudden change of mood, he explained that the R’ Yehuda bar Ilai’s opinion was that mincha needed to be prayed earlier, and “hagam lichvosh es hamalka imi babayis!”
The Talmud (Sanhedrin 105a) tells us that a proof to the idea that the wicked Bilam performed magic through immoral acts is the fact that the Torah (Bamidbar 24:4) records that he called himself “fallen.” This bears a marked similarity to Haman’s situation in this verse, in which he falls. Falling onto a bed is a reference to falling into immorality.
The Maharal suggests that Haman fell over the bed because he could not see it due to his embarrassment. He refers us to the Talmud (Bava Metzia 59a) that teaches that embarrassed people behave clumsily.
Perhaps he could not see the bed because his inflated ego caused his head to be perpetually in the air, even as he is about to die.
The Ma’amar Mordechai points out that Haman knew that Achashverosh would get jealous if he saw Haman and Esther together, and, knowing that he was as good as dead already, he tried to take Esther down with himself.
The author of the website doreishtov.blogspot points out that the Talmud calls the holiday of Purim by the name, “Puraya,” which also means “bed” in Aramaic. He suggests that this event of Haman falling on Esther’s bed is more central to the story from which the holiday comes than the lots that Haman threw.
The Sfas Emes points out that Haman fell twice, once here, and again when his followers fall on the thirteenth of Adar. The Sfas Emes continues that these multiple falls were foreshadowed when Haman’s advisers said (Esther 6:13) “nafol tipol” (“falling you will surely fall”). The Sfas Emes concludes that this also foreshadows the ultimate downfall of Amalek at end of history as promised in the Torah (Bamidbar 24:20), it should be in our days.
The Alshich notes that, for someone who should be planning the details of his newly-signed decree to annihilate the Jews, Haman’s reaction is inappropriate, and is therefore another example of H-Shem guiding the behavior of people. H-Shem calmed Haman, giving him the opportunity to make mistakes only blasé, overly confident people make. H-Shem does not control our actions, but He can control our attitudes by removing our worries.
The Vilna Gaon writes that joy refers to physical joy, and a good heart is an internal pleasure.
The M’nos HaLevi writes that the two adjectives refer to two different attitudes simultaneously occurring in Haman’s mind. The first happiness came with his taking pride in the fact that only he was invited to private, royal feast. The other feeling was satisfaction from his meal. This was no mundane emotion, as we know that food has a powerful affect on behavior.
The Kedushas Levi notes that Scripture usually reserves this kind of phraseology of being satisfied for the righteous. Its use here for Haman seems unusual. The Tiferes Shlomo answers with a spiritual answer that the Talmud (Gitin 57b) says that Haman’s descendants learn Torah in Bnei Brak. Considering that Amalek cannot convert, and that Haman’s sons all die, this is indeed strange. Firstly, it is possible Haman’s sons had children before they were killed. As evil as he was, some of the holiness from the meal prepared by Esther rubbed off on him. Holiness never goes away. It can be mishandled, as potential can be ignored.
14. A copy/summary of the writing was to given as the law in each state revealing to all the nations to be ready for this day.
The Aramaic word, “pas’shegen” (“copy” or “summary”), is only used thrice in TaNaCh, and all three times are in Megillas Esther (here, 4:8, and 8:13). The Vilna Gaon writes that the plan to kill the Jews was supposed to be secret. Perhaps the word, too, is supposed to indicate this secrecy with its obscurity.
The Midrash (Esther Rabbah 7:13) writes that, as soon as Mordechai learned of the decree, he saw three schoolchildren, and he asked them what they were learning. Somehow, it seems, what schoolchildren learn somehow indicates what is going on in the world. The first child quoted a verse from Mishlei (3:25) “Do not fear sudden terror or the darkness of the wicked when it comes.” The second student quoted a verse from Yeshaya (8:10) “Advise together and nothing, speak a word and it will not occur, because G-d is with us.” The third student quoted another verse from Yeshaya (46:4) “Until your old age, I am He. Until your hoary age, I remain. I made and I hear. I carry and I deliver.”1 Upon hearing this, Mordechai felt great joy. This Midrash teaches that, as long as the Jewish people are learning, they can still be saved – especially the Torah of schoolchildren (Talmud, Shabbos 119b).
The Maharal explains that the greatest impediments for evil people are righteous people, H-Shem, and their own evil. Based on this, these three verses reference these three groups. The first verse concerns righteous people because the righteous do not fear anything besides H-Shem. The second verse concerns H-Shem because people in the verse are already conspiring together, and the only thing stopping their evil is that “G-d is with us.” The third verse is related to the evil person befuddling him/ herself because evil people are under the impression that they are in charge of their destinies.
Perhaps “pas’shegen” is used thrice in Megillas Esther to show that three principle actors will undermine Haman’s plan – the righteous Mordechai and Esther, the Holy One, Blessed Be He, and even Haman, himself.
Based on the translation of “pas’shegen” as “copy,” Class Participant CRL suggested that perhaps there was a copy of Haman’s decree in Heaven indicating H-Shem’s approval of the threat on Jewish survival.
The gematria of the word “pas’shegen” (80+400+300+3+50=833) is equal to “hishavtanu” (“that we swore”) (5+300+2+400+50+6=833) (Yehoshua 2:17). Also, with the principle of im hakollel (see #47 above and footnote there) its gematria is equivalent to “mishbetzos” (“settings”) (40+300+2+90+400=832), used in the manufacture of the priestly garb of the Kohen (Shemos 28:13). Perhaps this alludes to the reason for the threat on Jewish existence at this time (Talmud, Megillah 12a). The swearing may allude to the bowing to Nevuchadnetzer’s idol in swearing allegiance to him. The settings may be a reference to the party because the clothing of the Kohen is what Achashverosh wore at his feast.
The gematria of “pas’shegen” is also the same as the entire verse regarding Noach’s drunken debasement (Bereishis 9:20), which has obvious parallels to the Purim story.
1Interestingly, there is a custom to say these verses together in this same order after Aleinu at the end of all three daily prayer services.
According to our answer to the previous question, Mordechai refused to bow “to him” – in other words, to Haman alone, even without his idol. M’nos HaLevi writes that Mordechai was a very humble person, as befits a tzaddik. He would bow to everybody out of respect, but he would not even bow to Haman out of token respect. It should be noted that Mordechai’s refusal put his life in danger.
11. And every day and day, Mordechai would be walking in front of the courtyard of the house of women to know the condition of Esther and what was done with her.
The Midrash (Esther Rabbah 6:8) says that Mordechai’s caring for Esther merited his later caring for the entire Jewish nation, as the last verse in Megillas Esther (10:3) says “he sought the good of the entire nation, and found peace for all his offspring.”
According to Sfas Emes, the phrase “day and day” means that Mordechai checked on Esther consistently, daily. The mark of a true “tzaddik” (“righteous person”), as we said before, is consistency. Mordechai’s constant care for Esther merited his participation in the Purim miracle. The Tarlaz notes that Megillas Esther uses the same language of “yom v’yom” (“day and day”) again later (3:4) when Mordechai refuses to bow to Haman, again, consistently.
The Rabbis of the Talmud (Megillah 13a) heavily debate whether the title character’s real name was Hadassah or Esther. One opinion (R’ Meir) was that her name was Esther, but she was righteous, and the righteous are compared to myrtles (“hadas”) in beauty based on a verse in Zecharya (1:8). Why is the myrtle an appropriate plant to which to compare a tzaddik? Alshich says a myrtle is as successful in the summer as it is in winter. A Tzaddik is righteous all the time, consistently, and not different at home than outside. Avraham who was 75 when he left Haran (Bireishis 12:4). The Midrash (Bireishis Rabbah 39:13) says H-Shem told Avraham that in the merit of his leaving everything he knows and loves at the age of 75, the rescuer of the Jews (presumably in the Purim story) will also be 75 years old. Hadassah (5+4+60+5) is the gematria of 74, and with the principle of im hakollel, the numbers can be equal. Rabbi Shaul of Amsterdam points out another proof to Hadassah’s age being 75. The Talmud (Megillah 14a) calls her one of the seven prophetesses of Israel. According to the Talmud (Moed Katan 25a), prophecy can only occur in Israel (which is the reason Yonah tried to flee). Esther was then born in Israel, which occurred at least seventy years before, since that was when the Temple was destroyed and Mordechai was exiled, and she would have needed to be at least at an age of some consciousness (presumably, 5) to experience prophecy.
The second opinion in the Talmud (R’ Yehudah) is that her name was Hadassah, but she kept the secret (“hester”) of her nationality. Maharal points out that this secrecy is also indicative of tznius, modesty, the stamp of a Jewess. The idea of modesty is not the hiding of something evil, but rather the protecting of that thing to keep it special. It is the defining characteristic of a Jew, contrasting sharply against the characteristic of Eisav and his spiritual/ philosophical descendants. This is seen in the verse (Bireishis 27:22) “the voice is the voice of Yaakov, and the hands are the hands of Eisav.” In other words, the primary actions of the spiritual Jew is non-physical, represented by the invisible, ephemeral voice. The primary world-view of Eisav’s heirs is rooted in the visible, represented by the creative, physical hand. Rav Hutner similarly adds that Purim is an example of H-Shem’s modesty in that the miracles in Megillas Esther, as we have seen, are hidden behind the political, natural events of the written story. According to the Zohar (Devarim 226a), H-Shem kept Hadassah hidden by allowing her to utilize mystical powers to create a “sheid,” or demon, to get out of having relations with Achashverosh.
A third Talmudic opinion (R’ Nechemya) states that her name was Hadassah, but she was called Esther because the nations of the world call her Sahara, which means moon in Aramaic. The moon represents beauty as in Shir HaShirim 6:10), and the nations of the world thus compliment Hadassah’s appearance. Another possibility is that the nations of the world call her Ashtahar, which Yalkut Shimoni informs us is Estera, the Greek name for the planet Venus. Class participant CL informs us that this is the brightest planet from Earth’s perspective.
A fourth opinion in the Talmud (Ben Azzai) says that she was called Esther because she was neither tall nor short, but medium height. In Chana’s prayer for a child, she asks for “zerah anashim” (“male seed”) (Shmuel 1 1:11). Rav Dimi’s interpretation of this phrase (Talmud, Brachos 31b) is that she wants a son “like other men,” of average height, so that he would not stand out. In Ripley’s Believe It Or Not museum, we find a model of the tallest person and the shortest person, but no average-est. Being “normal” according to the standards of the time and location is what makes people attractive, but one should not use that line on a first date!
A final opinion (Rabbi Yehoshua ben Karcha) says her name was Esther, but she was called Hadassah because she was as green as a myrtle. This either means that she was beautiful, with an olive-green complexion popular in the Middle East and elsewhere. Otherwise, it is indeed not easy being green, and this pale, unseemly color made her ordinarily unattractive. She thus had to attract the king miraculously through a “string of kindness,” as we shall see, with H-Shem’s help when we study 5:2 below. Rav Chaim Pinchas Scheinberg teaches that Esther smelled as sweet as hadassim, and notes an interesting point regarding the custom to use myrtles for Havdalah. The sweet smell of myrtles, he says, is only harvested when the myrtles are crushed. So, too, Esther’s greatness became manifest through her difficult life. Taken together in the final analysis, this debate in the Talmud whether Esther/Hadassah was righteous, secret, beautiful, average, or green indicates an amazing idea – our title character is so hidden, we do not even know her name!