12. And the king said to Esther the Queen, “In Shushan the capital, the Yehudim killed and destroyed five hundred man and the ten sons of Haman. In the remaining states of the king, what did they do? What do you ask and it will be given you. And what do you request more and it will be done.”
In the first half of this verse, the tone seems to imply that Achashverosh was upset about the casualties. In fact, the Midrash Lekach Tov writes that Achashverosh was actually upset about his dead citizens, but H-Shem controls leaders, as the verse (Mishlei 21:1) teaches that the hearts of kings are in the Hands of H-Shem.
R’ Dovid Feinstein points out that the tone of the second half of the verse certainly sounds as though Achashverosh seems unaffected by this loss of life.
The Talmud (Megillah 16b) describes this sudden change of heart as an angel “slapping him on his lips.”
R’ Mendel Weinbach suggests that such a slap has this effect because Achashverosh suddenly felt Heaven did not want him speaking in an upset manner toward Esther. It literally hurt to speak the way he had been.
Interestingly, the Midrash (Bireishis Rabba 92:7) notes this verse as one of ten kal v’chomer (“a fortiori”) arguments in TaNaCh. In other words, if the Jews killed 500 people in Shushan, how much more likely did they kill more elsewhere!
In fact, the Alshich points out that Achashverosh must have been thinking that if so many were killed in Shushan – where the informed public was ready for a fight – how much more-so in other parts of the kingdom!
On the other hand, the M’nos HaLevi quotes R’ Gakon’s opinion that the bloodthirsty Achashverosh was disappointed that such a relatively small number of his people were killed after the Jews had from Pesach until Adar 13th to prepare for battle. This is why he asked if he could do more to help.
Malbim explains that Achashverosh did not know there would be so many Jew-haters. From a place of genuine concern, he offers Esther more help.
וּבְשׁוּשַׁן הַבִּירָה הָרְגוּ
הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת
6. And in Shushan the capital, the Yehudim killed and destroyed five hundred man.
The M’nos HaLevi translates habira, not as “the capital,” but as the “palace,” so the verse is intimating, according to R’ Yosef Gakon, how safe the Jews felt in the palace compound to have killed 500 servants of the king in his presence.
Similarly, the Ibn Ezra adds that, outside Shushan, the Jews feared the influence of Haman and his sons.
Interestingly, the Vilna Gaon notes that the verse uses the word vi’abed (“and destroyed”) because the Jews destroyed the property of their enemies. The reason for this is to assist the Persians in forgetting this event ever took place. Nations in general have poor memories, and the lack of physical reminders can help avoid the anti-Jewish sentiment this massacre could later conjure.
Malbim points out from the next verse (Esther 8:16) that specifies that the Jews were happy, that this verse seems to imply that the non-Jews were happy. In reference to this, he quotes the verse (Mishlei 29:2) that the elevation of the righteous brings gladness to the people.
The Ben Ish Chai and the Ksav Sofer point out that the verse uses two expressions, tzahala (shouting) and simcha (joy), in describing Shushan’s happiness. One is for the happiness the general population felt about the death of Haman, and the other was for the happiness they felt over Mordechai’s honors.
Megillas Sesarim explains these two expressions as describing “the brightening of the face and the joy of the heart.” In other words, there were two different feelings: one was a physical show of joy and the other was an internal feeling of joy.
The Ibn Ezra writes that tzahala is a cognate of the Hebrew word for brightness. He explains that the verse uses it here in the sense of the hopefulness of a person sitting in darkness when the light begins to shine.
Maamar Mordechai writes that people are usually unsure of new, untested officials. Here, nobody was nervous because Mordechai was a known and trusted entity.
Class Participant YML suggests that maybe other ethnic minorities in the kingdom felt encouraged when they saw that even a Jew could be elevated in Achashverosh’s kingdom.
R’ Dovid Feinstein explains that the entire city of Shushan was happy that a Jew was elevated because Jews are often instrumental in commerce, and their security would thus presage a country’s financial security. Many countries in history that exiled its Jewish population had to deal with major financial crises immediately afterward.
Dina Pishra writes that the verse is using hyperbole to describe the salvation of the Jews being so complete that even the stones of the city were rejoicing.
On a deeper level, the Ginzei HaMelech writes that this does not have to be seen as hyperbole. Rather, as the R’ Moshe Chaim Luzzzato in Mesillas Yesharim (Chapter 1) explains, the entire world was given to man for its proper usage, and is thus physically affected by mankind’s spiritual behavior. This is the reason for the world to have been destroyed by the Flood when the people sinned. Here, too, the world, and Shushan specifically, rejoiced as a byproduct of man’s spiritual elevation.
Yosef Lekach writes that Shushan’s joy is described as a contrast to Mordechai’s worries. His concern was the Midrashic (Bireishis Rabba 84:3) statement that “there is no rest for the righteous.” He anticipated that this time of peace and contentment meant to him that he had to find more positive actions to perform and new evils to combat.
15. And Mordechai left from before the king wearing royalty: Ticheiles, and white, and a great gold crown, and a shroud, fine linen, and purple. And the city of Shushan was shouting and happy.
According to the Halacha (Shulchan Aruch Orach Chaim, Mishnah Berura 689:16) this verse is the second of four verses read aloud by the congregation during the public reading of Megillas Esther on Purim.
The Midrash Shmuel quotes the Talmud (Eruvin 13b) that one who flees honor has honor thrust upon him, and the opposite is true of one who pursues honor. When Haman wanted to wear the royal clothes (Esther 5:6-8), he received nothing. In contrast, Mordechai, who asked for nothing, received the honor of wearing the royal clothes.
The Alshich notes that this is the first time in the story that Mordechai is dressed regally. Before, he was wearing sackcloth and ash, but Mordechai is now confident about the fate of the Jews. The Alshich continues that Mordechai had to display this confidence at this point because Haman’s decree was vague in other locations but explicit in Shushan, so Mordechai needed to demonstrate that the Jews were indeed in Achashverosh’s favor.
In Pirkei d’Rebbe Eliezer, it says that Mordechai became the king of the Jews. Perhaps this means that Mordechai received the authority that the Jews are supposed to give to their rabbis. The Talmud (Gittin 62a) even calls rabbis kings.
After Yosef revealed himself to his brothers, he sent them back to Canaan with word of his stature in Mitzrayim. At that point (Bireishis 45:22), he gifted the half-brothers with one pair of clothes each, but he gave his full brother Binyamin five pairs of clothes. The Talmud (Megillah 16b) writes that he did this in order to hint to these clothes that Mordechai, Binyamin’s descendants, would wear.
R’ Dovid Feinstein wonders why Yosef would choose this point in time to make such an allusion. He explains that Yosef intended to demonstrate to his brothers his very real appreciation for their act of selling him to slavery. A fired employee who finds a job even better than his previous boss’s may even want to thank his boss for releasing him from employment. Similarly, the righteous Yosef felt gratitude for his brothers’ part in his success and growth. By alluding to the Purim story, he foresaw that Jewish history would be a series of epochs filled with times that seemed to be the most hopeless transforming into the most productive.
The Maharil Diskin points out that there are not five items, but only four: ticheiles, white, a crown, and a shroud. He quotes the Talmud (Zevachim 18b) that defines butz as linen. Argaman implies wool. Since the two sewn together in one garment would be a violation of shatnez (“mixture of wool and linen,” see Vayikra 19:19, Devarim 22:11, and Shulchan Aruch Yoreh Deah 298-304), Mordechai was actually wearing two separate shrouds of these materials.
The M’nos HaLevi notes that the first verse to mention Mordechai by name (Esther 2:5) and the first to be customarily read aloud during the public readings of Megillas Esther on Purim (Shulchan Aruch Orach Chaim, Mishnah Berura 689:16) gives him several descriptions: Yehudi, Mordechai, ben Yair, ben Shimi, and ben Kish, He explains that “Yehudi” is a reference to kingship because Jewish royalty must come from that tribe (Bireishis 49:8-11). The Talmud (Chulin 139b) says “Mordechai” is a reference to myrrh, an ingredient in the Mishkan’s incense. This is paralleled in the ticheiles, which was an ingredient in the Mishkan’s covers (Shemos 26:1). According to the Talmud (Megillah 12b-13a), Mordechai earned his appellation of “son of Yair” by enlightening (hey’ir) the Jewish people regarding prayer, which is paralleled in the white clothes he wears. He is called the “son of Shimi” because his own prayers were heard (shema) by H-Shem. This is paralleled in the crown which represents the King of king’s powerful reaction to the requests of the righteous. He is called the “son of Kish” because he knocked (hikish) at the Gates of Mercy. This is paralleled in the linen and purple because they are the colors of nobility – those precious few who are allowed into the Palace.
linen and purple
The Vilna Gaon writes that all of these article are also related to the clothing one should wear during prayer. He writes that the royalty relates to the talis worn when we pray; ticheilis relates to the ticheilis-dyed fringes of the tzitzis; the white relates to the undyed white fringes of the tzitzis; the crown relates with the head tefillin; the wool robe relates to the straps of the head tefillin; and the purple relates to the arm tefillin.
Rav Galico also related to Mordechai’s clothes here to his and Shushan’s earlier actions. In reward for his having previously worn sackcloth (Esther 4:1), he now wears royalty; in reward for putting ash (Ibid.) on his head, he now wears a crown; in reward for Shushan being worried and confused about Haman’s decree (Esther 3:15), it is now happy.
The Rema adds that there are four aspects make a man’s life complete: wealth, health, perfection of character, and knowledge of and closeness to H-Shem. Mordechai acquired all of these, as can be seen from this verse: wealth relates to royalty, health relates to ticheiles, character development relates to humble linen, and knowledge and faith is related to the crown.
Rav Samson Raphael Hirsch (Collected Writings, Volume III, 180-1) writes that purple is historically symbolic of royalty. Ticheiles, on the other hand, represents a humble recognition of “the limits of our horizon.”
Malbim writes that the verse stresses the decree’s being distributed in Shushan because the decree went out in the capital after the riders were dispatched. This way, enemies of the Jews would not even attempt to change Achashverosh’s mind; once the riders were off to the far distant corners of the empire, it was too late.
The Alshich writes that, in his desire to uncover the conspiracy he so fears, Achashverosh is emphatic that Haman should perform everything he suggested.
The Me’am Loez explains that the nature of a person who is forced to do something is to delay and ignore as many steps as possible.
According to the Talmud (Megillah 16a), once Haman saw that he would have to honor Mordechai in this degrading way, he suggested new methods of honoring him that would not detract from his own self-love, like naming a river or village after Mordechai. In an ironic twist, Achashverosh therefore stresses that Haman should follow every detail to include those other things Haman suggested, as well.
The Shaar Bas Rabbim writes that this phrase includes the crown. Although Achashverosh is not happy with the idea, even showing his disapproval, he nevertheless agrees to it reluctantly, not even able to say the word.
The Ben Ish Chai writes that H-Shem wanted Mordechai to be pampered with all of these honors for two reasons. First, on the Earthly level, Mordechai deserves reward for having saved the life of Achashverosh, allowing him to be pampered in palace luxury. Second, on the Heavenly plane, the Talmud (Gittin 62a) refers to scholars as royalty, deserving of the best in this life and the next.
In the spirit of the idea that the entire Purim story teaches us that H-Shem runs His world through mida kineged mida, M’nos HaLevi explains that when Mordechai first learned of the decree to annihilate the Jews, he is described (Esther 4:1) as putting on sackcloth, walking through the streets of Shushan, and crying bitterly. In reward for putting on the sackcloth, he is now to put on royal garments; in reward for walking through the streets, he is now to be escorted on the king’s horse; and in reward for his bitter cry, his greatness is to be proclaimed throughout the city.
R’ Moshe Dovid Valle points out that the initial letters of the last three words in this verse “mikol asher dibarta” (“from all that you said”) spell out the word m’od (“much”). The Torah (Bireishis 15:1) describes Avraham’s – and by extension, every righteous person’s – reward as s’charcha harbeh m’od, “your reward will be very great.”
R’ Chaim Fasman once pointed out that the only part of the daily amida in which we request that somebody actually get something is in the prayer for the righteous, where we ask H-Shem that He give the righteous s’char, reward. The reason for this is that it is an inspirational kiddush H-Shem for all of us when we see the righteous rewarded.
The Targum Sheini, with its embedded commentary, says that Achashverosh told Haman a detailed list of the items which he was supposed to give to Mordechai, including Achashverosh’s Macedonian crown, Ethiopian sword, African cloak, and the horse he rode from the beginning of his reign named Shifrigaz. The gematria of Shifrigaz (300+10+80+200+3+7=600) is 600, the same as sheker (300+100+200=600), falsehood. Perhaps this alludes to the idea that wealth and honor are fleeting, impermanent things, as the verse in Koheles (6:2) says, “a man to whom G-d has given […] wealth and honor […] and yet G-d has not given him the opportunity to eat from it, […] this is futile and an evil disease.”
6. And the king said to Esther in the drinking party, “What is your request and it will be given you, and what is your petition? Until half of the kingdom, and it will be done.”
The Ben Ish Chai writes that this is not the first wine party in Megillas Esther. In fact, after Haman and Achashverosh sign the decree meant to threaten Jewish existence, the verse (Esther 3:15) writes that they drank together. At that party something happened that this party will help to undo. Besides this, the verse there says that the city of Shushan was left bewildered. Among the reasons for this confusion is that the Jews were not privy to the content of the decree. They were left unclear as to the veracity of the inevitable rumors that this decree intended their demise. The Ben Ish Chai writes that this party, providing the tikkun to the previous party in the manner of “zeh l’umas zeh,” will leave no confusion.
The Kotzker Rebbe writes that we are all supposed to remember that H-Shem listens to our requests not only when we are praying in a holy environment, but also when we are sitting at a table, eating and drinking in the measured way in which we are instructed. This is why H-Shem, the King in our verse tells Esther, who represents the Jews, that He will do what she requests. This is one reason why we request in Birkas HaMazon a number of things besides sustenance.
The Dubno Maggid adds that King David unified his requests with his goals (see Tehillim 27:4). The Talmud (Avodah Zara 19a) says that one should do mitzvos for their own sake. This is what Dovid was doing. This is particularly relevant in the area of prayer because the Talmud (Brachos 20a) calls Yerushalayim “the hill towards which all mouths are directed.” We all have different mouths – or requests – but they are all for the same goal. Everything we want should be for the sake of our personal relationships with H-Shem.