- The Talmud (Rosh HaShanah 7a) uses this verse to suggest we usually count the years from Rosh HaShanah every Tishrei, but we count the individual months from Nissan. The names of the months we use are not even Jewish in origin (Yerushalmi, Rosh HaShanah 1:2), so why do we use them? By mentioning the names, Ramban writes (on Shemos 12:2) we remind ourselves that we are in exile, still awaiting Mashiach, speedily in our day.
- The Talmud (Megillah 13a) says that Achashverosh and Esther met in this month because Teves is a naturally colder month, and the warmth of bodies would be more enjoyable. This way, Achashverosh would be naturally predisposed to like Esther more than the other women. In this seemingly “natural” manner, H-Shem works His miracles.
טז וַתִּלָּקַח אֶסְתֵּר אֶל–הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶל–בֵּית מַלְכוּתוֹ בַּחֹדֶשׁ הָעֲשִׂירִי הוּא–חֹדֶשׁ טֵבֵת בִּשְׁנַת–שֶׁבַע לְמַלְכוּתוֹ
16. And Esther was taken to the king Achashverosh to the house of his kingship in the tenth month, which is the month of Teves, in the seventh year of his rule.
- The Malbim says that Esther had to be taken because she put up a fight, and had to go by force. Despite the fact that all should seem lost for an ordinary person in this position, the Vilna Gaon points out that what makes Esther a righteous woman is that she continued to fight to preserve her purity when it was a foregone conclusion that all was lost.
- The Midrash (Esther Rabbah 6:10) interprets “vitilakach” as meaning “acquired,” and says the courtiers of the palace auctioned off the privilege to bring Esther to the king. Everybody seemed to see something special in her (as we said in the last post), and assumed she would be the future queen.
- There is an idea mentioned in the Zohar called “Nitotzei Kedusha” (“sparks of holiness”). When a person errs in behavior, that person’s soul loses some spiritual potential, and these are called sparks of holiness. Being holy, these sparks are immortal, and, according to the AriZal, it becomes the task of all people to collect these sparks with positive actions. The Jews living through the Persian exile seemed to commonly practice intermarriage (Ezra 10:2). Therefore, the Sfas Emes posits that the great Esther’s marrying Achashverosh rectified the sin of intermarriage as a way to gather all of those nitzotzei kedusha.