- According to Lekach Tov, the verse spells Achashverosh’s name differently here to indicate the people’s displeasure in being taxed. As the Talmud (Megilla 11a) notes, there is a vey (as in “oy vey”) in Achashverosh’s name because having to pay the extra money gave his citizens headaches.
- In Ora V’Simcha, the author adds that Achashverosh is spelled without both of the letters vuv to show the unpopularity of his taxes.
- Seemingly, Esther’s point is that the loaves of silver paid during Haman’s deal with the king (Esther 3:9) was a bad deal for the king. However, as the Maharal points out, Achashverosh returned the money (Esther 3:11), so an alternative interpretation is necessary.
- According to Rebbetzin Heller, Esther was saying that the humiliation that the Jews would experience would not justify bothering our great king, Achashverosh; it would be beneath his dignity to do such a thing.
- Also, the enemy – Haman – is not considering the loss to the king because he only cares about himself.
- As the Talmud (Megillah 16a) interprets this phrase, Haman does not care about Achashverosh. First, Haman advised the killing of Achashverosh’s beloved Vashti, and now Haman has set his sights on the king’s new beloved, Esther.
- The Ibn Ezra adds that Esther was saying that Haman cares so little for Achashverosh, that he does not even mind Achashverosh’s loss of tax revenue in killing out so many citizens of the realm.
- According to Rashi, Esther is pointing out that if he had cared about Achashverosh, Haman would have advised him to sell the Jews and keep the money.
- R’ Yehonason Eibshutz says Esther was protecting Achashverosh from an assassination plot; if he will kill her, then he would kill the king, as well.
- Like the Rokeach, the Yosef Lekach writes that Esther’s point was that enslaving the Jews is permissible by the Torah, but trying to kill them off is against Torah. Therefore, Achashverosh risked being punished for this, and Haman would not care if he were.
- The Dena Pishra writes that Esther’s point was that, as a king, Achashverosh could uniquely appreciate what a loss the Jews would be to H-Shem, their King, and how He will respond for the sake of His subjects.
- According to the Alshich, another point Esther was making is that, in returning the silver (Esther 3:11), Achashverosh essentially sold his own wife as slave for free.
- The Holy Shelah interprets “the king’s damage” as pain being inflicted upon the King of the World.
- The Ketones Or quotes the Talmud (Taanis 3b) that it is impossible for the world to exist without Jews. Accordingly, Esther’s point was that Haman does not care about that, so this plot is not to Achashverosh’s benefit.
- Rav Elisha Gallico says Achashverosh gave these gifts to the states to reward them for their gifting him with their most beautiful women, and to compensate them for the loss of such talent.
- The Vilna Gaon says that he gave to everyone because the king did not know which nation to thank for Esther, so covered his bases by rewarding all of the states.
- Since the Jews were not a distinct state, Rav Eliezer Ashkenazi writes, they were the only people still paying full taxes. Accordingly, this is the reason why Haman will later offer to cover the costs of killing off the Jews (3:9), since their extermination would have a negative impact on the king’s coffers.
The Talmud (Megillah 13a) says that Achashverosh made a party, and yet Esther did not reveal her identity. He then relaxed the taxes, and Esther did not reveal her identity. He finally gave her gifts, and she still did not reveal her identity. The Me’am Loez and the Malbim point out that these were meant to work psychologically. The first tactic was meant to show how loving he was. The second trick as to emphasize her generosity. The third tactic was meant to show, through his generosity to all the nations, how much more-so he would reward generously whichever nation from which Esther hails.
ג וְיַפְקֵד הַמֶּלֶךְ פְּקִידִים בְּכָל–מְדִינוֹת מַלְכוּתוֹ וְיִקְבְּצוּ אֶת–כָּל–נַעֲרָה–בְתוּלָה טוֹבַת מַרְאֶה אֶל–שׁוּשַׁן הַבִּירָה אֶל–בֵּית הַנָּשִׁים אֶל–יַד הֵגֶא סְרִיס הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וְנָתוֹן תַּמְרוּקֵיהֶן
3. “And the king should appoint appointed ones in all the states of his kingdom and they should gather all of the young virgins who look good to Shushan the capital to the house of women, through Heigeh, eunuch of the king who guards the women and gives them their ointments.
- This beauty contest extended over a large area. The final verses in Iyov (42:15) attest to the fact that “nowhere could more beautiful daughters [than Iyov’s daughters] be found.” The Talmud (Baba Basra 15b) notes that Iyov must have been a contemporary of Achashverosh’s, or else how could one know that there was nobody more beautiful? There must have been a beauty contest in which they were involved, and Achashverosh’s was the only one recorded. Since it would seem impossible to transport (and fit into the king’s harem) all of the beautiful women from the 127 states, the advisers told Achashverosh to appoint administrators in each state to choose the best to then send to the central competition in Shushan. This is much like beauty pageants and sports competitions in America today. They first choose the “best” of each state, and only then have them compete for the top prize in the nation. In Achashverosh’s individual states, administrators were appointed whose thorough knowledge of the local populace would seemingly better equip them to judge the qualities of the local contestants.
- The Baal HaTurim writes in his commentary on Mikeitz (Bireishis 41:34) that the phrase, “appoint appointed ones,” is used only twice in TaNaCh. There, Pharaoh has Yosef collect grain, and his prudent behavior leads to his wealth and power. Here, Achashverosh collects women as trophies for his harem, and his over-indulgence and dehumanizing disrespect precipitates his eventual ruin.1 There is a fascinating book entitled Tzafnas Mordechai (and published as Links Beyond Time in English) that discusses numerous similar parallels between this story and that of Yosef.