Esther 4:11, Question 5. Why does Esther emphasize that she had not been summoned for thirty days?

  • Megillas Sesarim says Esther was arguing here that her not being summoned in the last thirty days was indicative of the fact that she soon would have to be requested.
  • R’ Yaakov of Dubno gives the opposite answer – since Achashverosh had not called her in thirty days, Esther feared that he had lost interest in her.
  • Kisei Shlomo writes that Esther realized that the Jews’ salvation would really not come from her, but through their own teshuvah. She therefore picked the large number of days to buy time for the Jews to repent on their own.
  • The Maharal quotes from the Talmud (Brachos 58b) that a person who is reunited with a friend after thirty days says the blessing of Shechechiyanu. The Maharal explains that the reason for this is the intense joy brought about by the cessation of the absence. In other words, Esther emphasized that she had not been summoned for thirty days to clarify that when Achashverosh will actually summon her after so long a separation, his emotional state will be far more amenable to her suggestions.
  • According to Rav Yitzchak Hutner, this entire conversation justifies the custom of drinking on Purim ad d’lo yada, up to the point that one does not know the distinction between “blessed is Mordechai” and “cursed in Haman” (Talmud, Megillah 7b). He explains that, during the rest of the year, we are warned against digging deep into the secrets of the world, like the material from which the Earth was made, the symbolic meaning of Yechezkiel’s vision of H-Shem’s chariot and retinue, etc. On Purim, however, the point of drinking is to break down our inhibitions, open our minds, and reach levels of intellectual understanding to which we are not usually privy. On Purim, too, we are able to enter the courtyard of the King, and He will allow us to comprehend that which we were otherwise not invited to understand.
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Esther 4:5, Question 1. Who is Hasach?

ה וַתִּקְרָא אֶסְתֵּר לַהֲתָךְ מִסָּרִיסֵי הַמֶּלֶךְ אֲשֶׁר הֶעֱמִיד לְפָנֶיהָ וַתְּצַוֵּהוּ עַלמָרְדֳּכָי לָדַעַת מַהזֶּה וְעַלמַהזֶּה

5. And Esther called to Hasach from the chamberlains of the king who stood before him, and she commanded him on Mordechai to know what is this and why is this.

  • According to both the Alshich and Malbim, whoever Hasach was, he was obviously someone trustworthy.
  • The Maharsha adds that he must have been wise, discreet, and Jewish.
  • Perhaps for this reason, the Talmud (Megillah 15a) says that he was the prophet, Daniel. After all he should have been alive at this time, and fits all of these criteria. The Talmud (ibid.) suggests that the name, Hasach, may also be related to “hesech” (“decision making”). It also suggests that the name, Hasach, may be related to “his’chuhu” (“cutting down”) because the prophet, Daniel, was demoted. At first, Nevuchadnezzer “made Daniel great…ruler over the whole province” (Daniel 2:48). Then, at the time of Balshazzar, he only had the power to “rule as a third in the kingdom” (Daniel 5:29). Then, under Darius I, Daniel merely “prospered,” with no mention of power or prestige (Daniel 6:29). Now, under Achashverosh, he is not even mentioned by name. Finally, under Darius II, Daniel went back to the level where he could have “prophesied” (Megillah 15a). Why did Daniel suffer such a steep fall from grace? According to the Talmud (Baba Basra 4a), Daniel gave Nevuchadnezzer advice to give charity. This kind act allowed the tyrannical Nevuchadnezzer to merit living an entire year more, causing countless deaths. Sometimes tragedy results from the best of intentions.
  • The Meshech Chochmo points out that Daniel’s earlier greatness was achieved in the eyes of the Jews from the fact that he was willing to give up his life for H-Shem. At this point, however, during this time of intense teshuvah, Daniel was no longer the only Jew willing to give up life. Therefore, he was not considered as great anymore in Jews’ esteem. The
  • M’nos HaLevi writes that Daniel changed his own name to Hasach because Daniel (4+50+10+1+30=95) has the same gematria as Haman (5+40+50=95).
  • Interestingly, the difference in gematria between Hasach (5+400+20=425) and Daniel ((4+50+10+1+30=95) is 330, the gematria of “saris” (60+200+10+60=330) (“chamberlain”), his current position.
  • Ginzei HaMelech points out that it is most appropriate that Hasach is a Jew, as this leads to a renewed trust in hashgacha pratis (H-Shem’s individual concern for all) in that a Jew saved Jews.