17. And Mordechai passed and did like all that Esther commanded on him.
According to the Talmud (Megillah 15a), after hearing Esther’s response, Mordechai passed over either a river or the passed over (read: transgressed) the obligation to eat on the first night of Passover, since that night fell within the three days in which Esther asked the people to fast.
The Me’am Loez writes that the verse is praising Mordechai for “crossed the river,” which implies that he preferred to follow the command himself – without the use of messengers. He, himself, crossed the river to gather the Jews together in prayer, fasting, and repentance.
In explaining why Rashi, who usually gives a simpler explanation when available, decided to write the explanation that had to do with transgressing Pesach, the Torah Temimah gives two reasons: one is that the Torah always names an object being crossed when vaya’avor is used in relation to a physical object, and secondly, in actual fact, the fasting did occur through the first night of the Pesach seder.
R’ Dovid Feinstein points out that someone can fast on Shabbos to annul a bad dream if that dream is dreamed on that day (Talmud, Shabbos 11a). If so, how much more-so can one fast on Yom Tov to annul a decree, so Mordechai was not transgressing at all.
However, according to the opinion that he was, R’ Simcha Bunim of Peshis’cha explains that Mordechai felt his prayers would not be powerful enough to be listened to in the ordinary manner. Transgressing Pesach would get the Accuser, the Satan, involved. Once he gets involved, there would be a Heavenly tribunal. Once there is a trial, Heaven would recognize Mordechai’s good intent, and then would assist Mordechai in defending the Jews.
In the first chapter of Tanna D’vei Eliyahu, it says that H-Shem can ignore insults. There, it writes that Esther’s arguing was spoken in an unfit manner, and yet Mordechai let it “pass” from his mind.
M’nos HaLevi points out that crossing the river was as easy for Mordechai as jumping over a puddle. It was a small act, but the Torah records it for our benefit, so teach us the lesson of the power even in what may appear as minor, easy mitzvos (see Mishnah, Avos 2:1).
The Ibn Ezra writes that this is simply a long time to fast, which demonstrated the Jews’ renewed loyalty to H-Shem.
R’ Yehonason Eibshutz writes that Esther mentions both night and day because days and nights added together equal six regular, Halachic days. This is the amount of time the Jews spent at the seven day feast of Achashverosh (see 1:5) because they were not there for Shabbos.
The Ohel Moshe quotes R’ Yosef Rozofsky that three full days of fasting naturally affect a person’s grace and beauty, which are the characteristics Achashverosh saw in Esther. This is why Esther only fasted for 70 hours, instead of three full days.
The Ben Ish Chai writes that night and day represent different kinds of Torah. The Torah one learns at night should be Oral and the Torah one learns in the day should be from the Written Torah, TaNaCh. Esther’s stressing both of these times means that she wants the Jews to learn both kinds of Torah to gain a closer relationship with H-Shem.
Perhaps she mentions night first because, historically, the Oral Law begins shortly after this period. Megillas Esther is full of hidden miracles, which are flushed out through concentrated, deliberate thought – the very essence of Oral Law.
The Jews responded to this news with a total of six actions: they mourned, fasted, cried, eulogized, and donned sack and ash. The M’nos HaLevi writes that there is significance to this number. These six actions correspond to the six days in which the Jews participated in Achashverosh’s party (see Esther 1:5). Indeed it was a seven-day party, and the Jews took a break from the last day because it was Shabbos.
Since the verse that describes Achashverosh’s party (1:4), the verse says the party lasted for many days (yamim rabim), and gives the number of days as 180, R’ Yehonason Eibshutz wonders why the phrase “yamim rabim” is not superfluous. He answers that this phrase refers to the kind of days they were, long summer days, concluding with Yom Kippur. This is the day on which no Jew sins. In fact, he adds that the gematria of the Satan (hasatan) is 364 (5+300+9+50), one less than the total amount of days in a solar year, indicating that the Evil Inclination has no hold on us for one days out of the year – Yom Kippur. Therefore, there were only six days for which the Jews needed to atone.
The Ginzei HaMelech writes that the Sfas Emes views Megillas Esther as the beginning of the Oral Law. Mordechai was even a member of the Anshei Kenesset HaGedolah (Men of the Great Assembly) that began the establishment of Rabbinic law. The Oral Law is represented by the number six, as that is the total number of Orders in the Mishnah – Seeds, Festivals, Women, Damages, Holy Items, Purity. The Jews mourned in six different ways in to show their new-found reverence for the Oral Law.
Interestingly, according to the Vilna Gaon, there are not six actions here, but five. In his understanding, the great mourning is not a separate action, but is one general action described with the remaining five detailed descriptions. According to him, these five correspond to the five actions Jews are supposed to take (Mishnah, Taanis 1:3-7) when they are suffering agriculturally.
Maamar Mordechai points out that, when the Jews were in Egypt, the ten plagues occurred for one month each. That being the case, the second to last plague, that of darkness, happened one month before Passover, which would mean it fell in Adar. Haman assumed the darkness was a plague that hurt the Jews since so many of them died then (see Rashi to Shemos 10:22 and 13:18). After all, four fifths of the Jews died in Egypt because they did not believe in their upcoming rescue. H-Shem killed these unfortunates during the plague of darkness to avoid the Egyptians seeing this, and assuming the Jews’ G-d is no longer with them.1 The Jews in Persia, by attending Achashverosh’s party, indicated that they, too, lost faith in their redemption, and this is why the lots falling on Adar so pleased Haman.
Adar is also the month when Moshe died. According to the Talmud (Megillah 13b), Haman knew this because it is so written in the end of Devarim (34:8) and can be calculated from the book of Yehoshua. According to our tradition, the seventh of Adar, his date of death, is also his date of birth. Rabbi Mendel Weinbach writes that Haman did not know this because, as opposed to his date of birth, his date of death is only found in the Oral Torah.
The Abudraham calculates that Adar 13 would mark the end of the seven-day mourning period (shiva) for Moshe. According to the Maharsha, that seven-day period of mourning continues in some mystical way the merits of the mourned. After that point, the dead only receive merit of others step up to take over their spiritual roles. Interestingly, Rabbi Dovid Feinstein notes that, Moshe having been born on 7 Adar, his bris (circumcision) would have been on 14 Adar, Purim!2
1It bespeaks a certain callousness that the Egyptians seemed not to notice the sudden disappearance of several million people.
2However, since Moshe was born complete and circumcised (Talmud, Sotah 12a), his bris would only require a symbolic pin-prick of blood called “hatafas dam bris” (Shulchan Aruch Yoreh Deah 262:1 and 264:1), and this procedure would not be help on a Shabbos (Shulchan Aruch Yoreh Deah 260:2 and 263:1). Therefore, Moshe’s symbolic bris was held on the following day, Shushan Purim.
The Alshich and Malbim both point out that H-Shem inspired the king to arrange for Mordechai to be recorded and not rewarded at this point in order to prepare for the future rescue of the Jewish people (as we shall see when we get to 6:2-10 later).
Since the verse is written in a passive voice, with no explicit mention of an author for this book of chronicles, the Me’am Loez quotes a Rashi to Ezra (4:7) that Achashverosh’s scribes were Haman’s sons, and they did not want to write this into the king’s chronicles1. Therefore, continues the Me’am Loez, this writing must be seen as miraculous.
Taking another perspective to this verse, the Midrash (Esther Rabbah 6:14), teaches that the behaviors written down in the books of flesh and blood are all-the-more-so written in the Books of H-Shem. After all, everything we do is written in the book of H-Shem (Mishnah, Avos 2:1), and that Book will be read to us in the end of our days (after 120 years), and we will have to give excuses for the things we have done. The Torah Temimah adds that, in contrast to a human book, the “Author” of this Book knows all (and is forgiving), so will record all of the important factors that led to our decisions.
The Rema in Machir Yayin writes that being “written in the book of chronicles” gives a person the power of “shamor” (“guard”) and “zachor” (“remember”). These are the two verbs used in the Ten Commandments regarding observance of Shabbos (in Shemos 20:8 and Devarim 5:12). They are also a reference to H-Shem’s relationship with the Jewish people, whom He “guards” from troubles and “remembers” for blessing, meaning He cares about us constantly. In other words, the Rema may be saying that the way to grow in a Jewish life is to keep a “cheshbon hanefesh” (“spiritual journal”) that chronicles one’s behavior and thoughts – whether good or bad. Writing things down is the way to grow in our relationship with H-Shem.
1Considering the opinion shared by Yalkut Shimoni and Yossipon that Haman was the instigator of this rebellion (as we said in the last post), Haman’s sons had ample motivation to cut this piece of history out of the chronicles, in addition to their hate for Mordechai and chronic anti-Semitism.
Is Judaism a nationality or a lineage? It is neither, really. Judaism is unique in that it breaks through all of the sociological definitions of groups. It is not a religion because one can be Jewish and yet not observant and not a believer in Jewish ideals, and still can be counted for a minyan. It is not a nationality because one has to be (or have parents who are) from a particular place, and Judaism has converts. It is not a “race” because Jews can have different colors, body types, hair textures, and any of the other qualifiers for this designation.
According to the Iyun Yaakov, everybody in Persia wanted to know Esther’s nationality because she looked like she could come from any nation, as the Talmud (Megillah 13a) asserts. Only the king was interested in her lineage to see if she was fitting for a king to marry. He would have less problem marrying her if she were not a commoner, but of royal blood.
The Rambam notes in his commentary on Megillas Esther that it is interesting that, although Achashverosh offered tax exemptions and other rewards for anyone who would share information regarding Esther’s background, the Jews unanimously refused to give her up, despite their dire poverty. Regarding this, the Rambam comments, paraphrasing a blessing in Mincha for Shabbos, “Mi ka’amcha, Yisroel!” (“Which nation is like you, Israel!”)
The Megillas Sesarim’s opinion is that these maidservants were Jewish. After all, the previous queen had Jewish maidservants (as we saw before), as well, so there would be little suspicion. This was “fitting for” Esther because she was surrounded by people with whom she could relate and whom she could trust. Rabbi Mendel Weinbach adds that they could even share food with her. Perhaps it was also fitting for her because she could fulfill the mitzvah of “ve’ahavta larey’acha kamocha” (“loving your fellow as yourself”) (Vayikra 19:18) by treating them well.
The Talmud (Megillah 13a) tells us that Esther requested Heigai to give her seven maidservants to help her count the days of the week for her to know which day was Shabbos.1
Rabbi Yehonasan Eibshutz asks why a person would need other people to count the days. He answers that Esther, although she was hiding her Jewish identity, was still practicing Jewish law. Therefore, if all of her maidservants saw her every day, they would see that she was behaving differently on the Sabbath, and that would give away her secret. On the other hand, she could not treat every day as a rest day, but had to stay active to keep from going crazy.
Perhaps another reason why Esther felt she had to maintain an active lifestyle during the week is based on Rav Elie Munk’s interpretation in Call of the Torah on the verse (Shemos 20:9) that tells us “to work” during the six days preceding Shabbos. Rav Munk says that, just as there is a law forbidding work on Shabbos, we have a similar responsibility to work when it is not Shabbos. Therefore, having one maidservant per day, her maids every week from Sunday through Friday saw her active, and must have figured she was some sort of activist queen. Her weekly Shabbos maid saw her lazing about, and probably figured that she was as idle as most normal members of the noble class.
Parenthetically, the Rokeach points out that the last letter of “v’eis” (suf) and the first two letters of “sheva” (shin and beiz) spell the letters of Shabbos. Also, the gematria of “hana’aros hari’uyos” (“fitting maidservants”) is the same as “zu haysa moneh bahen Shabbos” (“this is she counted Shabbos using them”).
Another interpretation of the Talmud is that she used these maidservant to keep track of each of the days of the Shabbos, the week. After all, every day is special. As we say in the morning prayer service before the weekday psalm of Sunday, “today is the first day of the Shabbos,” and on Monday, “today is the second day of the Shabbos,” etc. We make the most out of every day.
1Presumably the Persian calendar did not have seven-day weeks, or Esther would not have needed this kind of help. There are various calendars, like the Celts, the Igbo, and the Akan, that had weeks composed of various amounts of days. Ancient Egypt even had a ten-day week.
If it is true that Achashverosh had his wife killed for refusing to display herself in the nude at his party, Achashverosh must have regretted such an extreme punishment for so minor an offense. Considering H-Shem’s consistent use of “mida kineged mida” (“measure for measure”), Achashverosh realized that Vashti’s misuse of Jewish servant girls on Shabbos precipitated in her punishment being dealt on Shabbos.
The Talmud (Megillah 12a) tells us that she caused her Jewish maids to go around unclothed.
The Maharil Diskin asks why this has to be noted. Was it not bad enough that our sisters were forced to desecrate the Sabbath? Did their forced immodesty truly add to Vashti’s evil? He answers that Vashti’s participation in this was especially worthy of punishment because one can reason that poor servants surrounded by expensive goods may attempt to steal what their eyes see. One might think that nudity might thus be a legitimate way to curb theft, leaving potential thieves with less opportunity to hide their loot. (It has been reported that current manufacturers of illegal drugs use this very method with their employees.) However, it was especially evil of Vashti to force the Jewish girls to go unclothed on Shabbos because they would not have stolen, anyway, seeing as theft, coupled with the fact that carrying an object from one domain to another is forbidden on Shabbos (Mishnah, Shabbos 1:1), would have definitely prevented the girls from stealing.
Likkutei Anshei Sheim point out that the 180 day feast was held in the beginning of Vashti’s third year of being queen. This means that she had two full years (354 days twice) and the 180 days (354×2+180=888 days), which divided by seven, come out to be 127 Shabbosos (888/7 = 126.857143)1. For causing Jewesses to desecrate 127 Sabbaths, Vashti lost the reign over 127 states.
Tangentially, the Chasam Sofer adds that Vashti’s Sabbath desecration was part of the reason for the mystical custom (see Zohar on Bireishis 17b, Shulchan Aruch Orach Chaim 297:4, Mishnah Berurah ibid., sub-paragraph 8) to use myrtle leaves for the spices in the Havdalah service after Shabbos. Since “Hadassah” (Myrtle) was one of Esther’s names, her defeating Vashti’s influence was alluded to in the verses in Yeshaya that we read on fast days (55:13, 56:4), in which the myrtle succeeds “from under [or, instead of] the thorn-bush,” (see 2:4 and 2:17 below for similar verbiage) the thorn-bush being the prickly Vashti, who caused Jewish girls to sin on Shabbos.
1Mathematically, one can round up to 127, or perhaps we can consider the last seven days as an additional week. Perhaps Vashti’s not surviving the whole day would account for the fraction missing from the whole number.
The Talmud (Megillah 23a) teaches that it is because of these seven advisers that Jewish law requires us to call up seven people for an aliyah each Shabbos and (in the time of the Sanhedrin) required seven judges to declare a leap year. What does one have to do with the other? In 127 Insights into Megillas Esther, Rabbi Mendel Weinbach explains that our publicly praising H-Shem and reading His Torah provides a striking contrast to Achashverosh and his ilk. Our seven represent truth, substance, and goodness, whereas his seven, and those like them, represent falsehood, superficiality, and evil.
13. And the king said to the wise men who know the times – since such is the way of the king before all those who know knowledge and justice.
According to the Talmud (Megillah 12b), the wise men whom the king approached after being insulted by his wife were none other than the Jewish Sages. The idea that they “know the times” means that our Sages are in control of the times and can have a hand in the calendar by, for instance, adding a thirteenth month (Adar Sheini) by declaring a leap year when necessary to balance the lunar months with the solar seasons (see Talmud, Sanhedrin 11b). Relevant to Tu B’Shvat this week, in the laws of orlah, a tree’s fruit cannot be eaten during the first three years of its life (Vayikra 19:23). The Sages’ ability to mandate a thirteenth month forces a farmer to wait an entire month longer for a tree to turn three years-old. We allude to this rabbinic power in our prayers. In the Musaf prayer of Shabbos (a day which cannot be set by the Sages) we say, “Blessed are You, H-Shem, Who sanctified the Shabbos,” whereas in the Musaf prayer of a Yom Tov (a day which can be set by the Sages) we say “Blessed are You, H-Shem, Who sanctified Israel and the times,” alluding to the fact that Israel can affect the calendar. Both the Ibn Ezra and Rav Dovid Feinstein add that, on a more mystical plane, the Sages were equally aware of astrology and which times have which spiritual energies (and how best to use these) as learned from Sefer Yetzira (Chapter 5).1
Rav Yehonoson Eibshutz writes that Achashverosh was hoping that the Sages, knowing these spiritual times as they do, would find that Vashti’s mazal (cosmic, spiritual influence) would allow her to live.
On a practical level, the Ben Ish Chai writes that the Sages could find ways to excuse any crime. For reasons too complex to explain here2, they were trained to do so because a unanimous decision would expatiate a perpetrator. In order to find a way to discredit a given exhibit of evidence, the Sages needed to then be completely aware of situations to best judge them.
As the Malbim writes, the Sages knew best how to apply laws to situations. The Maharal adds that a Sage, a righteous person by definition, always knows how to act under a given situation.
According to the Talmud (ibid.) the Sages found a way to not give advice because they realized that they were in a bind, a Catch-22. On the one hand, telling him to kill her as is expected of an insulted monarch may backfire and cause more Jew-hatred. On the other hand, sparing her meant subjecting Jewish women to untold humiliation under Vashti’s evil hands. To get out of having to give advice in this matter, the Sages simply pointed out that they could not judge capital cases ever since the Temple was destroyed. Rabbi Moshe Meir Weiss reminds us that one of the recurring themes of Megillas Esther is mida kineged mida, measure for measure. Here, Vashti’s halting the rebuilding of the Beis Hamikdash effectively ended her own life. Had there been a Temple, and it accompanying Sanhedrin, the Sages would have been able to pardon her.
1 My Rosh Yeshiva, Rav Yisroel Simcha Schorr, shlita, would often remind us that Pesach came before the exodus from Egypt. The time, itself, had the strength needed for an exodus. This is why Lot offered matzos to his visiting angels in Nisan (Bireishis 19:3, see Rashi there) before there was even an exodus to obligate the eating of matza. From the time of Creation, that time had the spiritual energy to be a vehicle for the Egyptian exodus.
2See Talmud (Sanhedrin 17a) for the details of this rule.