- According to the Talmud (Megillah 16a) Achashverosh’s eunuchs rushed Haman in a state of confusion.
- The Torah Temimah explains that they rushed Haman against his will to indicate the king’s lack of respect for him.
- The Maamar Mordechai quotes the Yalkut Shimoni that Esther sent these servants.
- Alshich writes that, aside from most of the adviser’s dislike of Haman, everyone in the palace knew that Haman was on the outs with the king, effectively blacklisting him.
- In one comment, the M’nos HaLevi writes that Haman was rushed in order to not have the chance to wash off his daughter’s excrement from his head.
- In another comment, he writes that if the servants had not rushed, Haman would have hanged himself.
- Similarly, the Vilna Gaon writes that Haman would have used his added time to take down the gallows. Since the gallows will be needed for him, the eunuchs were rushed.
- Also, Dena Pishra writes that Haman would have run to his governor sons, and they would begin the rebellion they were planning. On that note, the M’nos HaLevi points out that an opinion in the Talmud (Pesachim 22b, Kiddushin 57a) interprets any appearance of the word es to include something to a given statement. Therefore, he interprets this verse’s containing an es in “es Haman” to include Haman’s sons.
- The M’nos HaLevi also notes that the word “vayavhilu” (“and they rushed”) is written without a letter yud between the hey and lamed. The missing yud has a gematria of ten, implying Haman’s ten sons.
- Perhaps the fact that the addition of the ten would make the gematria of vayavhilu (6+10+2+5+10+30+6=69) the same as hadas (“willow”) (5+4+60=69) fits well with the above-cited opinion from Yalkut Shimoni that it was Esther/Hadassah who sent these eunuchs.
- The Maharal explains another reason for their rushing. The organic process of nature is slow. A seed placed in the ground does not turn into a plant immediately. Anything that comes directly from H-Shem is sudden, and without preparation. The Shelah quotes from the Talmud (Brachos 9b) that kings eat their main meals in the morning. These servants are therefore rushing Haman to get to Achashverosh’s meal on time. This is the reason for his Halachic position (Shulchan Aruch Orach Chaim 695:2, Mishnah Berurah ibid., sub-paragraph 9) that a Purim seudah should ideally be held in the morning hours.
- R’ Moshe Rephael Luria quotes the Midrash (Bireishis Rabba 2:4) which discusses how the second verse in the Torah (Bireishis 1:2) alludes to all four exiles of the Jewish people. The Midrash parallels that verse’s use of the word vavohu (“emptiness”) with this verse’s use of the word vayavhilu.
- Another Midrash (Eicha Rabba 2:11) writes that this verse is a fulfillment of the verse from the Song at the Sea (Shemos 15:15) “az nivhalu alufei Edom” (“then the princes of Edom will tremble”). After all, Haman – a descendant of Edom – is trembling and confused from being rushed. The trembling of our enemies will come with our sudden escape from their exile, bimheira biyameinu.
יג וַיְסַפֵּר הָמָן לְזֶרֶשׁ אִשְׁתּוֹ וּלְכָל–אֹהֲבָיו אֵת כָּל–אֲשֶׁר קָרָהוּ וַיֹּאמְרוּ לוֹ חֲכָמָיו וְזֶרֶשׁ אִשְׁתּוֹ אִם מִזֶּרַע הַיְּהוּדִים מָרְדֳּכַי אֲשֶׁר הַחִלּוֹתָ לִנְפֹּל לְפָנָיו לֹא–תוּכַל לוֹ כִּי–נָפוֹל תִּפּוֹל לְפָנָיו
13. And Haman related to Zeresh his wife and to all his loved ones all that chanced him. And his wise ones and Zeresh his wife said to him, “If Mordechai is from the seed of the Yehudim, that which you have begun to fall before him, you will not succeed him, since you will continue to fall before him…”
- The Ben Ish Chai writes that Haman could not have been telling his friends and family about what happened that day since the fanfare with which it was performed made the day’s events common knowledge. Therefore, he must have been giving them a short history lesson.
- The Maharal writes that Megillas Esther speeds up in pace during events to indicate the rushing feeling of geulah (“redemption”), may it come soon.
- The Kefalim L’Toshiya writes that Haman told the events of the day, but stressed his own important role in the king’s advice. It could have sounded something like this: “I came to the king when he couldn’t sleep. He needed advice, and to whom did he turn? Me. He couldn’t wait – as soon as I walked in, instead of asking me how I was doing, he right away asked me what he should do. I gave him advice and he listened immediately. He didn’t ask anyone else for a second opinion. He listened to my advice. Not only that, but he wouldn’t even entrust anyone else with this job. He picked me to extend his thanks to somebody.” The point of telling them all of this is that Mordechai no longer has a leverage with the king, as Mordechai himself had feared; therefore Haman thinks his plan is going to work. As the verse continues, Haman’s advisers disagree.
- The Yosef Lekach points out that the verse uses the phrase “kol asher karahu” (“all that chanced him”) because Haman viewed all the preceding events as matters of chance.
- Rebbetzin Heller notes that the same expression was used by Mordechai earlier (Esther 4:7), where he emphasized how all historical events flow together for a reason. Even things we see as chance occurrences actually fit together intentionally in a puzzle designed and arranged by H-Shem. Haman’s use of the phrase has the exact opposite meaning.
- As the Ohel Moshe reminds us, being from Amalek, Haman represents the nation that the Torah (Devarim 25:18) describes as “asher karcha baderech” (“that chanced upon you on the road”). Amalek sees all events – event the Exodus from Mitzrayim – as chance.
- The Malbim adds that Haman was merely reassuring his friends and family that the embarrassing events of the day were but just chance, and not a consequence of his planned request to hang Mordechai, which hadn’t yet occurred.
- At a Purim seudah once, the Ben Ish Chai noted that there was a custom then among women to shave their heads when in mourning, so this verse uses the word vayisaper (usually translated as “told” or “related”) which can also mean “and he sheared” to imply that Haman sheared the heads of the women in his home at this time.
ה וַיֹּאמֶר הַמֶּלֶךְ מַהֲרוּ אֶת–הָמָן לַעֲשׂוֹת אֶת–דְּבַר אֶסְתֵּר וַיָּבֹא הַמֶּלֶךְ וְהָמָן אֶל–הַמִּשְׁתֶּה אֲשֶׁר–עָשְׂתָה אֶסְתֵּר
5. And the king said, “Rush Haman to do the word of Esther.” And the king and Haman came to the drinking party that was made by Esther.
- The M’nos HaLevi writes that Esther’s invitation produced (at least one of) the desired results in that Achashverosh hated that Haman was invited. He rushed him out of frustration. He also quotes a book called Shaarei Bina that the party was already prepared; Achashverosh did not want Haman to keep Esther waiting.
- The Vilna Gaon and Maharal both write that Achashverosh saw that Esther was in great discomfort, and so rushed Haman so that Esther would not suffer any longer.
- The Megillas Sesarim says Achashverosh was concerned that Haman would leave or try to get out of going, so he rushed him to come, even against his will.
- The Ben Ish Chai writes that Esther wanted Haman rushed. In a hurry, Haman would not have the chance to eat before attending the feast, and would be more affected by the drinking. Why would Esther’s intent influence Achashverosh? The Ben Ish Chai continues that this is the reason for the verse to refer to Achashverosh as the King, meaning that H-Shem rushed Haman because Esther wanted Him to.