- The Talmud (Megillah 7a) notes that one of the proofs that Megillas Esther was written with ruach hakodesh (see Introduction) is that no human writer could possibly know that the Jews did not take any spoils.
- Rashi writes that the Jews had rights to the spoils, but decided to wave those rights, and give the spoils to the king in order to maintain friendly relations with the palace.
- The Dena Pishra writes that they did not take spoils because they did not want others to think that the Jews’ motivation was financial.
- In M’aarchei Lev, Rav Moshe Schwab writes that since this was the property of Amalek, it was forbidden to take, as was the case for Shaul (Shmuel 1 15:3). and this is why the Jews refrained from doing so here.
- In fact, the Binyan Ariel and Nachal Eshkol write that the Jews’ self-control in this incident was a tikun for the sin of Shaul in sparing (Shmuel 1 15:9) Amalek’s property.
- Interestingly, the M’lo HaOmer and Me’am Loez both note that the initial letters of the ninth, tenth, eleventh and twelfth words of this verse, uvabeeza lo shalchu es (“and from their spoils they did not send”) can be rearranged to spell Shaul.
- The Sfas Emes writes that the Jews took the spoils, but destroyed them in an effort to not benefit from the property.
- However, R’ Yitzchak Yeruchem Diskin writes in Ohelim that Jews have an obligation to take the property of Amalek and destroy it, but did not do so here. The reason was that the Talmud (Megillah 16a) considers Haman to have been a slave. As such, he relinquished all rights to personal belongings. This includes his children. This also answers the question of how his grandchildren could study Torah in Bnei Brak if Amalek is never allowed to join the Jewish people. Such is not the case for his grandchildren because of his status of being a slave.
- Megillas Seris adds another reason they did not take the spoils – they only had one day to kill Amalek, and they did not want to run the risk of missing the opportunity to fulfill this mitzva. In the course of performing a mitzva, they totally ignored anything ancillary to killing out their enemies.
- The Gerrer Rebbe notes that matanos la’evyonim, the Halachic (Shulchan Aruch Orach Chaim 695:4) injunction to donate to the poor on Purim is in honor of the impoverished Jews of the time not taking the spoils of their enemies, despite their needs.
ח אִם–מָצָאתִי חֵן בְּעֵינֵי הַמֶּלֶךְ וְאִם–עַל–הַמֶּלֶךְ טוֹב לָתֵת אֶת–שְׁאֵלָתִי וְלַֽעֲשׂוֹת אֶת–בַּקָּשָׁתִי יָבוֹא הַמֶּלֶךְ וְהָמָן אֶל–הַמִּשְׁתֶּה אֲשֶׁר אֶעֱשֶׂה לָהֶם וּמָחָר אֶעֱשֶׂה כִּדְבַר הַמֶּלֶךְ
8. “If I have found favor in the eyes of the king, and if it good on the king, to give my request and to do my petition, the king and Haman should come to the drinking party that I have made for them. And tomorrow do according to the word of the king.”
- The Malbim writes that Esther is very wise. In giving two qualifications, she is implying that pleasing the king is her main objective. Her question is secondary, making the king feel like he is primary on Esther’s esteem.
- Consistent with his opinion that the request and petition refer to a personal request and a national petition, respectively, the Vilna Gaon here writes that Esther requests the king’s grace for the personal request and wants the king’s “good” for the good of the group for whom she will petition him. She is thus preparing the king for her eventual requests.
- The Ginzei HaMelech writes that the letter vuv connects the request and the petition, making both one. In doing so, she is saying that her request is the same as the Jews’ because she finally felt the Jews’ pain as if it were her own, despite the fact that she could feel confident in the palace as a secret Jewess. This manner of caring for other Jews as if we are parts of one whole can be learned from Moshe, when he left the palace of Pharoah to see (and feel) the burdens of his brethren (Shemos 2:11). Like the famous story of Rabbi Aryeh Levine, who took his wife to the doctor and said, “My wife’s foot is hurting us,” we are expected to keen feel the needs of others as if they were our own.
- On a yet deeper level, Esther’s submitting to the king is a form of tikun for her ancestor, Shaul’s, ignoring the order of the prophet Shmuel to kill out Amalek.
- Rashi’s simple explanation is that Mordechai thinks Esther believes she will be safe in the palace on the day of the massacre. Rabbi Avigdor Bonchek, however, sees in Rashi’s words an irony that Esther’s safety can only be guaranteed through self-sacrifice.
- The Vilna Gaon writes that Mordechai thought that Esther was under the impression that her volunteering herself to Achashverosh was one of the carnal sins for which one should sacrifice one’s life rather than sin, even for the sake of others.
- The Sfas Emes points out that the Halacha (Shulchan Aruch, Yoreh Deah 157:1) requires a city under siege to refuse to give up any resident requested for execution by the attacking army. This is the case if this oppressive army does not specify their victim. However, if they they want a specific person, the community must give that person up to save themselves, since that person is threatened either way. This is only true when that person is threatened along with everyone else. Mordechai thinks Esther considers herself to be in this latter situation, safely tucked away in the palace.
- R’ Dovid Feinstein writes that Mordechai was saying that H-Shem will save His people, as He always does. However, if Esther acts selfishly, she will not be among the other Jews.
- Similarly, due to the fact that Mordechai mentions the king’s palace, and every mention of the word “king” is a reference to H-Shem, R’ Dovid Moshe Valle adds that the King can reach anywhere.
- R’ Elisha Gallico notes that, in fact, Esther was actually in more danger staying in the palace. The reason for this, explains the Maharal, is that considering Achashverosh’s virulent hate for the Jews, Esther is safer away from the man who signed the edict to annihilate her nation. The Maharal compares this to living inside a basket with a snake. This is even moreso the case if Esther thinks of herself as an individual, and thus lacking the power of the united nation.
- The Alshich says that, in Mordechai’s estimation, the root of Esther’s mission was to fix King Shaul’s error of allowing Agag to live.
- According to Ginzei HaMelech, this is the reason why Mordechai is giving Esther such strong rebuke here; Esther needs to know that the only reason she was in that position was for this goal. Furthermore, Ginzei HaMelech points out that Torah is honest. Here, since Megillas Esther was written by Esther, herself, she nevertheless did not censor out this scene in which she looks weak. The Ginzei HaMelech furthermore adds that this case it was not appropriate to stay private.
- R’ Menachem Ziemba was asked before the Warsaw ghetto uprising if the Chassidim should be involved in the fighting. He answered that it is indeed a mitzvah to give up one’s life when given the choice between death or their faith. When given no such choice, it is a mitzvah to fight.
- According to the Kisei Shlomo, Mordechai was telling Esther she was responsible for Hasach’s death, and thus more invested now in the rescue of the Jews.
- Rav Yitzchak Hutner writes in Pachad Ytizchak that when Person A needs something, and decides to also pray for Person B who also needs that, this makes Person A’s prayer more effective (Talmud, Baba Kama 92a). Rav Hutner explains that this principle works because prayer is stronger if it is performed with the whole heart (Talmud, Sotah 5b), meaning that it is more strongly felt. Therefore, Mordechai is telling Esther that she needs the same rescue as the Jews. In other words, she was already intent on praying for the Jews; what Mordechai wanted Esther to realize was that she was in the same precarious situation. Realizing that she also needs H-Shem to rescue her would cause Esther to feel that prayer with her whole heart, making her prayer stronger, and thus more effective.
יא כָּל–עַבְדֵי הַמֶּלֶךְ וְעַם–מְדִינוֹת הַמֶּלֶךְ יֽוֹדְעִים אֲשֶׁר כָּל–אִישׁ וְאִשָּׁה אֲשֶׁר יָבוֹא–אֶל–הַמֶּלֶךְ אֶל–הֶחָצֵר הַפְּנִימִית אֲשֶׁר לֹא–יִקָּרֵא אַחַת דָּתוֹ לְהָמִית לְבַד מֵאֲשֶׁר יוֹשִׁיט–לוֹ הַמֶּלֶךְ אֶת–שַׁרְבִיט הַזָּהָב וְחָיָה וַאֲנִי לֹא נִקְרֵאתִי לָבוֹא אֶל–הַמֶּלֶךְ זֶה שְׁלוֹשִׁים יוֹם
11. “All of the servants of the king and nation of states of the king know that any man and woman who go to the king to the inner courtyard who was not called have one law – to kill, unless that the king would extend to him his gold scepter, and live. And I have not been called to come to the king these thirty days.”
- The Alshich gives three reasons why Esther refuses Mordechai’s order, at least for the time being:
- First, he points out that Esther points out to Mordechai that there were eleven months between the decree (in Nisan) and its fulfillment (Adar). There would therefore not be a need to risk the death penalty for coming to the king without having been summoned.
- Incidentally, the Targum writes that this rule was established by Haman in order to avoid the possibility of Jews petitioning the king unannounced to beg him to change the decree against them. Besides, the king also did not want to be petitioned by Jews for permission to rebuild the Temple.
- The Alshich’s second reason for Esther’s desire to delay approaching the king is that she felt there was a high probability of her appeal failing.
- Finally, with eleven months left until the fulfillment of the decree, Esther saw no need to come before the king since there was a good chance that he would summon her at some point before then, anyway.
- R’ Eliezer Ginzburg writes that Esther’s refusal here is because she felt that she had been suffering all of the humiliations of this forced marriage to Achashverosh to create a “tikun” (“repair”) for the sins of that generation.
- Perhaps, since Esther was a humble person, she felt unworthy of such this monumental mission.
- R’ Ginzburg then quotes the Zichron Shmuel who notes that the initial letters of “me’asher yosheet lo hamelech” (“that the king would extend to him”) spell out “milah” (“circumcision”). This is a hint to the idea mentioned earlier that, in reluctance to have relations with an uncircumcised gentile, Esther would ordinarily send a sheid to take her place. Now, she was afraid that she would have to appear before Achashverosh alone, without the aid of a demon.