12. And Haman said, “Furthermore, did not Esther the Queen bring me with the king to the drinking party that she made that was with her. And also for tomorrow, I will happen upon her with the king.
The Midrash (Esther Rabbah 9:3) notes that four characters used the term, “af” and their downfalls are recorded with the word, “af”: the snake (Bireishis 3:1), the baker imprisoned with Yosef (Bireishis 40:16), Korach’s group of usurpers (Bamidbar 16:14), and Haman in our verse.
Torah Temimah points out that the Midrash is implying that they should have used the word, “gam,” a more humble alternative to “af.”
The Dubno Maggid teaches that they used this word because “af” also means anger. These were angry people, and their hostility aroused H-Shem’s wrath. Things don’t work out for angry people. He continues that all four of these are characters who want more than they have, and are discontent with what they have. “Af,” then means “furthermore,” as though unsatisfied with what is already present.
22. And the thing was known to Mordechai, and he related it to Esther the Queen, and Esther told it to the king in Mordechai’s name.
The Ma’amar Mordechai says that Bigsan and Seresh tried to get Mordechai involved in Haman’s rebellion mentioned in the last post. After all, as a Jew, Mordechai was a member of a down-trodden people, the perfect candidate to desire a change in rule.
The Talmud (Megillah 13b) teaches that Bigsan and Seresh were from a place called Turis. They were plotting the assassination by getting poison (perhaps a poison snake), but they did not know that Mordechai was on the Sanhedrin, so knew all of the 70 root languages (see Mishnah, Shekalim 5:1). Thus, Mordechai heard and understood their plan.
The Chiddushei HaRim once had a meeting in Warsaw with the famous philanthropist, Sir Moses Montefoire, where they discussed this verse. Sir Montefoire said our verse is proof that Jewish children should be taught foreign languages, so they can save the Jews from the plots of our enemies. The Chiddushei HaRim retorted that the very opposite is true – if every Jew would have learned foreign languages, Bigsan and Seresh would know this, and would be more secretive around Jews. It is the rarity of Mordechai’s ability that allowed for it to be effective.
One of the proofs the Talmud (Megillah 7a) uses that Megillas Esther was written prophetically in ruach hakodesh (see Introduction) is that the conspiracy “was known” to Mordechai, implying that he found out prophetically. Rav Pam says this opinion need not necessarily contradict the opinion that he overheard the plot. He writes that Jews respect privacy, and do not listen in on conversations. To illustrate this point, Rav Pam tells a story about a rabbi who was arrested in Poland on trumped up charges of espionage. In court, his two guards were speaking amongst themselves in Polish, assuming he knew nothing of their language. This rabbi backed away from them. Seeing this, the prosecuting attorney yelled at him for showing disrespect. The rabbi responded, “I do not mean disrespect. I am trying not to eavesdrop on your conversation.” The judge, after hearing this exchange, immediately freed the Jewish prisoner saying, “Such a one would not be a spy.” Rav Pam says Mordechai did the same thing. When he heard Bigsan and Seresh speaking in Tursish, he left the area so as not to hear them. Then, he received ruach hakodesh, Divine prophecy regarding their plot.
In Torah Nation, Rav Avigdor Miller writes that Mordechai was Divinely rewarded with this discovery in reward for his vigilance in daily risking his life to check on Esther (as mentioned in previous posts).