Esther 9:13, Question 1. Why does Esther ask for another day?

יג וַתֹּאמֶר אֶסְתֵּר אִםעַלהַמֶּלֶךְ טוֹב יִנָּתֵן גַּםמָחָר לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן לַעֲשׂוֹת כְּדַת הַיּוֹם וְאֵת עֲשֶׂרֶת בְּנֵיהָמָן יִתְלוּ עַלהָעֵץ

13. And Esther said, “If it is good for the king, give also tomorrow to the Yehudim who are in Shusham to do according to today’s law, and the sons of Haman hang on the tree.”

  • In a move reminiscent of her request (Esther 5:8) for a second party (also requesting it for “tomorrow!”), given the opportunity to ask of anything from the king, Esther asks for a seeming repeat of the previous day.
  • M’nos HaLevi explains that this would give the opportunity to kill more of the Jews’ enemies, avoiding the possibility of their getting revenge.
  • According to the Ben Ish Chai, Esther wanted two days to mirror the two days Haman planned in his decree – one day to kill off the people, and the second day to take their belongings.
  • The Megillas Sesarim notes that the Jewish court met in Shushan, as is evident from the fact that Mordechai (who was on the court) lived there, and the Talmud (Megillah 12a) says Achashverosh consulted the Jewish scholars regarding Vashti’s behavior. That being the case, the Shechina had some influence in Shushan since the Talmud (Brachos 6a) teaches that the Shechina resides where a Jewish court judges. Esther felt that the Shechina left as soon as Haman made the decree to kill the Jews. The second day was intended to allow for the Shechina to return.
  • The Ginzei HaMelech posits that Esther requested a second day to effect a tikkun for the mistake of Shaul in letting Agag live. He quotes the Pachad Yitzchak, who writes that there were previously two wars with Amalek, a defensive one when they attacked in the time of Moshe (Shemos 17:8-16), and an offensive battle in which H-Shem commanded their eradication in the time of Shaul (Shmuel 1 15:1-9). The first day symbolizes that first war because it was also defensive. The requested second day would represent the second, offensive, war. He adds that since the word, melech also represents H-Shem, Esther is asking the Creator for a future (as Rashi defines machar (“tomorrow”)) directive to destroy Amalek, in the days of Moshiach.
  • Rav Shlomo Brevda (zt”l) writes that Esther asked for a second day so that people would not say that Haman’s erred in his interpretation of astrology in choosing the 13th of Adar. Esther wanted it to be crystal clear that, although Haman’s astrological skills were perfectly accurate, H-Shem changed the decree to save the Jews.

Esther 8:1, Question 2. Why does Achashverosh give this to Esther?

  • It seems problematic that Achashverosh gave Haman’s property to Esther since the Mechilta (on Shemos 17:14) says Amalek – of which Haman descended – is to be completely destroyed together with its property, so nobody should ever say they gained from Amalek.
  • Esther may have been allowed Haman’s property because the Rabbeinu Bachya (on Bishalach) answers that this Mechilta only refers to possessions obtained in the course of war.
  • In Vedibarta Bam, Rabbi Bogamilsky points out from the Talmud (Sanhedrin 48b) that such property actually belongs to Achashverosh.
  • Similarly, the Talmud (Gittin 38a) teaches that the Jews were allowed the possessions of Moav and Amon because Sichon had already conquered them previously.
  • Given that Esther was allowed Haman’s property, the Alshich writes that Achashverosh gave it to her because the kingdom did not need Haman’s house, after all. This is especially true if Haman destroyed his own home by utilizing its crossbeam in the building of his gallows.
  • The Alshich adds that the decree to kill out the Jews had not yet been revoked, and Achashverosh wanted to show that Esther and Mordechai were exempt.
  • On the other hand, the Yad HaMelech says that the king did this so that those who knew of the decree would not harm the Jews, effectively annulling the decree.
  • The M’nos HaLevi explains that Achashverosh gave her the property to reassure Esther, that although she had seen him angry that day, the anger was not directed at her.
  • The Malbim writes that this was Haman’s property, which should belong to Achashverosh after his rebellious behavior. However, in a continued effort to salvage his honor, Achashverosh wanted to show that Haman was really going against the queen and her people. Accordingly, the verse emphasizes that Haman was the tzorer (“antagonizer”) of the Yehudim.
  • The Ginzei HaMelech explains that Achashverosh’s main concern was his security, especially around Haman’s presumed allies. He therefore said Haman tried to seduce the queen, and therefore owed her money. A similar incident occurred when Avimelech took Sarah, and then gave Avraham money (Bireishis 20:14) as a testament of Sarah’s virtue.
  • The Vilna Gaon quotes a verse (Koheles 2:26) that a person who deserves H-Shem’s Pleasure receives wisdom, intelligent, and joy, but a sinner must constantly accumulate. The Talmud (Megillah 10b) says that this verse applies to Mordechai because the wicked Haman accrued the very wealth through which the righteous prospered.
  • The Maharal asks why the righteous should prosper from the efforts of the wicked. After all, should the righteous not prosper from their own efforts? He answers that the wicked work and work tirelessly to gain more wealth because they are never satisfied. The righteous are easily satisfied, so they do not have to go through the grunt work of acquiring wealth.
  • R’ Dovid Feinstein explains this as yet another example of mida kineged mida “measure for measure” because Haman wanted to take what was most precious to Esther – the lives of her people. Therefore, he lost what was most precious to him – his money.
  • The Me’am Loez says that another example of mida kineged mida is that since Haman wanted to hang Mordechai in his house, Haman’s hanging occurred in what is now Mordechai’s house.
  • Rebbetzin Tzipporah Heller adds that Achashverosh took the property because Haman was Mordechai’s slave. According to Jewish law, the property always really belonged to Haman’s master, Mordechai. With the property comes Haman’s identity. She suggests that taking over someone’s identity is another reason  for the custom to masquerade on Purim.

Esther 5:8, Question 3. Why is the next party specifically tomorrow?

  • According to Rebbetzin Tzipporah Heller, Esther planned for the next party to specifically occur the next day in order to “intensify the effect of her plan.” This would make the tension between Achashverosh and Haman more palpable.
  • According to Rav Dovid Feinstein, this immediacy of the next party would pique Achashverosh’s curiosity, and keep him in suspense. Besides this, it is important to remember that the Jews were already fasting for two straight days, and Esther had asked the Jews to fast for three days, culminating in the next day. The merit of their fasting will both spiritually and psychologically support Esther’s efforts at that day’s feast.
  • According to R’ Meir Arama, pushing the next party into the next day was Esther’s attempt to stall her inevitable request from the king. Without a clear sign from H-Shem, she was confused if she should fight Amalek using Yaakov’s method, or Moshe’s. Yaakov (Bireishis 32:9) attempted to defeat Eisav, Amalek’s ancestor, through gifts. Moshe (Shemos 17:8-13) utilized prayer and war against the nation of Amalek.
  • The Yalkut Shimoni (1056) writes that Amalek is defeated machar, tomorrow. This is because Moshe, at the first national encounter against Amalek, said “tomorrow I will stand on top of the mountain” (Shemos 17:9).
  • The Maharal explains that Amalek does not recognize an other, a tomorrow. Amalek causes religious doubt (the Hebrew word safek has the same gematria as Amalek.) by forcing the brain to consider only one approach to a Torah dilemma; if that approach does not work, there can be no other way to look at the topic.
  • Perhaps another reason why the next day was so critical to Esther’s plan can be gleaned from the gematria of the Hebrew word machar, (“tomorrow”) (40+8+200=248). This is the same number as the positive commandments (Makkos 23b-24a), which themselves correspond to the major bones and sinews in a man1. Therefore, one more day of the Jews performing positive mitzvos and teshuva will help Esther. Perhaps this is the reason why the Midrash later notes that Haman was advised to approach Achashverosh specifically baboker (“in the morning”) (Esther 5:14), which the Midrash says is the time of reading the Shema.

1The significance of this number is also the reason for adding three words to the twice daily recitation of the Shema, which would only have 245 words alone (see Shulchan Aruch Orach Chaim 61:3 and Mishnah Berurah 61:6).