Esther 8:11, Question 1. Why do the letters require the Jews to gather?

יא אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים ׀ אֲשֶׁר בְּכָלעִירוָעִיר לְהִקָּהֵל וְלַעֲמֹד עַלנַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד אֶתכָּלחֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז

11. “That the king gave to the Yehudim who were in each city and city to gather, and to stand on their souls, to annihilate, and to kill, and to destroy any army of the nation and state who antagonize them, infants, and women. And their property they should plunder.

  • According to Dena Pishra, the letters required the Jews to gather because Jewish unity is a powerful method of attaining H-Shem’s assistance.

  • The Sfas Emes adds that Jews have an aggregate soul, and our combined effort is especially needed when we are in danger.

  • Furthermore, the Ginzei HaMelech asks that if the word “unify” requires two or more people, and the word “stand” implies one [as one person stands for oneself], which is the letters’ intent? Based on Rashi’s comment on the Talmud (Shabbos 127b) that “stand” means to pray, he answers that the Talmud (Bava Kama 97a) promises a Jew that when one prays for another’s needs, one’s prayers are never rejected. The Talmud (Brachos 8a) says the same idea regarding communal prayer.

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Esther 8:9, Question 1. Why does the verse stress that this occurred in Sivan?

ט וַיִּקָּרְאוּ סֹפְרֵיהַמֶּלֶךְ בָּעֵתהַהִיא בַּחֹדֶשׁ הַשְּׁלִישִׁי הוּאחֹדֶשׁ סִיוָן בִּשְׁלוֹשָׁה וְעֶשְׂרִים בּוֹ וַיִּכָּתֵב כְּכָלאֲשֶׁרצִוָּה מָרְדֳּכַי אֶלהַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִיםוְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת אֲשֶׁר ׀ מֵהֹדּוּ וְעַדכּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ וְאֶלהַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם

9. And they called the scribes of the king at that time, in the third month – it is the month of Sivan – on the twenty-third of it. And they wrote all that Mordechai commanded to the Yehudim, and to the governors, and their underlings, and the officers of the states that are from Hodu until Cush – one hundred and twenty-seven states – each state according to its script and each nation according to its language, and to the Yehudim according to their script and their language.

  • The Talmud (Rosh HaShanah 7a) notes that there are different opinions as to the order of the months in the Jewish calendar. Accordingly, this longest verse in TaNaCh stresses that this event occurred in Sivan to teach that Sivan is the third month, making Nisan the first month. The year begins with Rosh Hashanah, in Tishrei, but the spiritual counting of the months for the purposes of holidays and seasons starts with Nisan.
  • Interestingly, the previous verses (Esther 8:1-8) and later verses (Esther 8:15) all occurred in Nisan, while these next few verses (Esther 8:9-14) occurred in Sivan. R’ Meir Zlotowitz explains that Achashverosh gave permission (Esther 8:8) to write these letters, so the text continues with the details of the letters, and will then backtrack to the chronology of the event.
  • The Lekach Tov notes that Sivan is the month of the holy day of Shavuos, when the Jewish people received the Torah. The merit of the Torah stood for Jews at this time.
  • Similarly, the Sfas Emes elaborates that the physical threat to the Jews had weakened, but the spiritual threat that snowballed into this potentially disastrous fate remained. Therefore, Mordechai joined the fight with H-Shem’s war against Amalek (Shemos 17:16) with a pledged renewal of the Jews’ commitment to the Torah.

Esther 8:5, Question 3. Why does Esther stress that it was Haman’s thoughts?

  • Both the M’nos HaLevi and Yosef Lekach write that Esther stresses that it was Haman’s thoughts in order to encourage the king that having the decree nullified would not be a slight to his honor, since it was Haman’s idea – not his own.
  • The M’nos HaLevi also points out Esther was stressing that what Haman said (Esther 3:9) was not what he meant – so she wants the king to annul Haman’s actual intentions.
  • On a more mystical plane, the Sfas Emes teaches that Amalek affects Yisroel’s thoughts. Amalek’s cooling effect mentioned in the Torah (Devarim 25:18) is the cooling of what should be the Jews’ emotionally enthusiastic performance of H-Shem’s commands.

Esther 8:2, Question 2. Why does Esther appoint Mordechai in charge of Haman’s property?

  • According to Shelom Esther, by appointing Mordechai in charge of Haman’s property, Esther was in effect making Haman’s family into Mordechai’s slaves.
  • R’ Avraham Mordechai and R’ Dovid Feinstein both quote the Talmudic (Pesachim 88b) dictum that what belongs to the slave is really the master’s. Therefore, Esther’s action returned Mordechai’s property back to him.
  • The M’nos HaLevi and R’ Shmuel de Ozeida note that Esther could not have given this to Mordechai outright because it was from Achashverosh (see Esther 8:1). It could seem like a slight to Achashverosh’s honor if she were to re-gift Haman’s property directly, so she appointed Mordechai in charge of it, instead.
  • The Sfas Emes interprets Haman’s estate as the other-worldly powers he amassed. At this point, Mordechai became the master of these. Perhaps this black magic can best be described as the power to change the spiritual world. Just as H-Shem placed us into a physical world where we can do such things as control electrical currents with switches and harness the wind with sails, He created our souls in a spiritual world which we can also affect if we want to.
  • The Maharal notes that this act points to a major theme throughout the entire Megillas Esther: that absolutely every single thing Haman attempted to do was turned around on him.

Esther 7:10, Question 3. Why does the king’s fury subside?

  • According to the Ibn Ezra, Achashverosh was angry from the time he woke up from his drunken stupor after following Haman’s decree to rid himself of Vashti (Esther 2:1) until Haman was ultimately hanged.
  • The Me’am Loez explains the subsiding of the king’s fury as calm that returned to the universe.
  • This is because, as the Sfas Emes writes, when Amalek is in power, H-Shem is more noticeable through His characteristic of din, judgment. This is similar to what Rashi writes in his commentary on Torah (Shemos 17:16).
  • Haman’s end brought with it a sense of peace. The Talmud in several places (Rosh HaShanah 12a, Sanhedrin 108b, Zevachim 113b) points out that regarding the Flood, the verse (Bireishis 8:1) says “vayishku mayim” (“and the water subsided”) when the waters cooled down, whereas the phrase in this verse is “v’chamas hamelech shichacha” (“and the fury of the king subsided”). The contrast in phrasing implies that the flood waters were hot to match the burning passions of the licentious people of that time, mida kineged mida.
  • Parenthetically, perhaps another connection between the flood and Haman’s downfall is the Midrashic opinion (Yalkut Shimoni 6:1056) that Haman built the gallows from the beams of Noach’s ark.
  • Interestingly, shachacha (“subsided”) is a unique word in TaNaCh. R’ Samson Raphael Hirsch (Collected Writings, Volume IV, 319) comments that the word, shachach is phonetically related to shagag, (“not by choice”). In other words, the king’s anger was not something Achashverosh put effort into controlling. It came and subsided without any input from him.
  • The Talmud (Megillah 16a) considers that the unique spelling of shacha with an extra letter chuf to read shachacha is due to the fact that two angers were cooled; one belonged to the King of the Universe and the other belonged to Achashverosh. Also, Achashverosh calmed down about the situation of Esther, and the situation of Vashti.
  • As Rashi explains, Achashverosh was doubly angry because Haman was seemingly responsible for the death of Vashti, and was now a threat to Esther.
  • The Maharsha emphasizes that Achashverosh was still angry from that point (Esther 2:1), chronologically almost a decade earlier.
  • R’ Dovid Feinstein explains that Achashverosh had held himself responsible for Vashti’s fate all of this time, but now realizes that he was deceived and manipulated.
  • The Vilna Gaon says that the king whose fury subsided was H-Shem, King of the World. This may refer to the Zohar (III 133a), which translates the verse (Tehillim 144:15) that describes the Jewish people as “ha’am shekacha Lo,” or as “the nation that calms Him,” implying that the Jewish people have a tremendous power, if only we were to utilize it.
  • The Zer Zahav writes that Esther’s not forgiving Haman finally caused Shaul to be forgiven for taking unwarranted pity on Agag, Haman’s ancestor.
  • The Ginzei HaMelech writes that the Shir Ma’on quotes the Sha’aris Yisroel that quotes the great scholars who lived through the Chmielnicki Massacres of 5408-5409 (1648-1649 CE), which was one of the worst attempts at the genocide of the Jewish people in our history. They note that the large letter ches (Esther 1:6) and the large letter suf (Esther 9:29). Together, the letters spell out tach, a Hebrew way to reference the year 5408. This means that the massacre was a manifestation of Haman’s evil decree.
  • The Ginzei HaMelech heard from others the contention that the Chmielnicki Massacre was not the end of the effects of Haman’s decree. Rather, the Holocaust of tasha, 5705 (1945 CE), was the final manifestation of Haman’s decree. He proves this from the unique spelling of shachacha; since H-Shem was “calmed” about the Jewish people twice – once in tach, and once in tasha. There is proof of this in the mispar katan of the word shachacha (300+20+20+5=345= 12= 3) being the same as the mispar katan of tasha (400+300+5=705 = 12= 3). H-Shem is no longer anger.
  • The Ginzei HaMelech also quotes from Rav Michel Weissmandel that there is a hint to this in the traditional sizes of the letters in the list of Haman’s sons (Esther 9:7-9) as found in the Megillas Esther. The letters suf (400), shin (300), and zayin (7) there are smaller than the surrounding text, which refer to the year tashaz (1946 CE), the year in which ten Nazi officers were hanged at the Nuremberg Trials. There is also a large letter vuv (6), alluding to the sixth officer, Julius Streicher, who shouted “Purim Fest 1946” as he was being led to the gallows, despite the hanging taking place on Hoshana Rabba, the holiday on which the Zohar (III 31b-32a) says H-Shem judges the gentile nations. There was another Nazi who was supposed to be executed that day, Herman Goring, who committed suicide in his cell. He is likened to Haman’s daughter, who also killed herself. The comparison is extenuated by the fact that Goring famously enjoyed wearing women’s clothing.
  • Furthermore, the gematria of shachacha is the same as Moshe (40+300+5=345) because even good leaders are taken when H-Shem chooses to punish a generation. As the Talmud (Brachos 62b) teaches, a plague takes away the greatest of the generation together with the masses. Indeed, a storm sweeps away the good grain together with the chaff.
  • According to the Nachal Eshkol, another reason this gematria corresponds to Moshe is because the Midrash (Esther Rabba 6:2) says that yet another reason the Jews were saved from genocide was in the merit of Moshe. His merit should continue to be with us, and rescue us finally from this exile, bimheira biyameinu.

Esther 7:8, Question 1. How and why does Haman fall on the bed?

ח וְהַמֶּלֶךְ שָׁב מִגִּנַּת הַבִּיתָן אֶלבֵּית ׀ מִשְׁתֵּה הַיַּיִן וְהָמָן נֹפֵל עַלהַמִּטָּה אֲשֶׁר אֶסְתֵּר עָלֶיהָ וַיֹּאמֶר הַמֶּלֶךְ הֲגַם לִכְבּוֹשׁ אֶתהַמַּלְכָּה עִמִּי בַּבָּיִת הַדָּבָר יָצָא מִפִּי הַמֶּלֶךְ וּפְנֵי הָמָן חָפוּ

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.

Esther 7:7, Question 3. Why does Haman approach Esther?

  • According to Megillas Sefer, Haman was saying to Esther that if she forgives him, Achashverosh will, too.
  • The Vilna Gaon writes that Haman tried to tell Esther that he didn’t know that the Jews were her people.
  • The Meshech Chochmo writes that Haman realized that the invitations came from Esther, so she is the one with the most power.
  • According to the Ben Ish Chai, Haman tried to convince Esther that he put her in this position of power by getting rid of Vashti, so she owed him a favor. The Malbim posits that perhaps Haman would not have approached her under any normal conditions, but she was the only one left, so he tried his alternative (Plan B) excuses on her. Seeing that she is a woman, and particularly a Jewish woman, he was hoping she would show Haman mercy.
  • The Sfas Emes writes that Esther fought the urge to be merciful, unlike Shaul with Agag. She accomplished this by having been exposed to Haman. In this way, she emotionally hated what she was intellectually commanded to hate. Similarly, first the verse (Devarim 25:17) commands us to remember Amalek, and only then (Devarim 25:19) to destroy it. First, one is required to have the emotion, and then to perform the act.
  • The Sfas Emes points out that, on a spiritual level, this act of Esther’s was a tikkun (“repair”) for Shaul’s error of allowing Agag to live. The Zer Zahav adds that Haman’s begging was a great test for Esther’s sense of improperly placed mercy. After all, the Rambam (Mishneh Torah, Hilchos Teshuva 2:1) writes that the ideal way to demonstrate complete repentance is to be faced with the same challenge, and to nevertheless overcome it, and this was almost a direct parallel to the story of Shaul and Agag.