- The Ksav Sofer writes that the sorrow to which the verse refers was the sadness felt for Moshe’s death (Adar 7). This is because people at the time feared that the Torah would be forgotten. This is what the Talmud (Bava Basra 75b) implies by quoting the leaders of the time as saying, “Woe onto us that Moshe’s face is like the sun, and Yehoshua’s is like the moon!” They were, however, incorrect in their estimations, as Yehoshua proved to be a faithful conductor of Moshe’s teaching, as testified to in the Mishna (Avos 1:1).
- Furthermore, the Jews’ re-acceptance of the Torah on Purim, as seen from the words kimu v’kiblu (“they established and accepted”) (Esther 9:27) demonstrates that the Torah of Moshe did not die (chas v’Shalom) with him.
- Furthermore, the Maharal opines that since Adar is the end of the annual cycle of months, Adar would spell the end of the Jews.
יט עַל–כֵּן הַיְּהוּדִים הַפְּרָוזִים [הַפְּרָזִים] הַיּשְׁבִים בְּעָרֵי הַפְּרָזוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר שִׂמְחָה וּמִשְׁתֶּה וְיוֹם טוֹב וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ
19. Therefore, the unfortified Yehudim in the unfortified cities made the fourteenth day of the month of Adar [a day of] joy, feasting, and holiday, and from sending gifts a man to his fellow.
- According to Rashi, quoting the Talmud (Megillah 2b) “unfortified cities” are those that were not surrounded by walls in the days of Yehoshua.
- The Ziv HaMinhagim writes that this definitely includes only Yerushalayim. There is a doubt regarding Ashdod, Ashkelon, Beit Sha’an, Gush Khaloav, Hebron, Haifa, Tiberias, Jaffa, Lod, Gaza, Acco, Safed, Ramleh, and Shechem.
- R’ Ovadya of Bartenura explains that the times of Yehoshua are the reference point for the definition of walled cities in order to remind us of the root hatred of Amalek is their attacking us when we were leaving Mitrzrayim, when they battled Yehoshua.
- The Sfas Emes adds that, by recalling Yerushalayim, we remember that the purpose of Purim was the rebuilding of the Beis HaMikdash.
ז וַיֹּאמֶר הָמָן אֶל–הַמֶּלֶךְ אִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ
7. And Haman said to the king, “The man whom the king desires in glorifying him…
- The Malbim writes that Haman wants to emphasize that the highest possible honor is to be the man whom the king wishes to honor.
- R’ Jonathan Taub explains that the verse does not say bi’ish, (“in the man” as in the previous verse) but just ish (“man”) because that man who deserves the king’s favor needs nothing else.
- Maharitz Dushinsky notes that Haman repeated this phrase because he wanted to see if Achashverosh would object to the word “desires.” The king should honor Mordechai for saving his life.
- The Sfas Emes points out that one of the messages of Purim is that the King desires us. Yehoshua and Calev (Bamidbar 14:8) similarly tried to convince the Jewish people that if H-Shem desires us, nothing stands in our way.
ז וַיַּגֶּד–לוֹ מָרְדֳּכַי אֵת כָּל–אֲשֶׁר קָרָהוּ וְאֵת ׀ פָּרָשַׁת הַכֶּסֶף אֲשֶׁר אָמַר הָמָן לִשְׁקוֹל עַל–גִּנְזֵי הַמֶּלֶךְ בַּיְּהוּדִיים [בַּיְּהוּדִים] לְאַבְּדָם
7. And Mordechai told him all that happened to him and the account of the silver that Haman said to weigh out on the king’s treasury in the Yehudim to annihilate them.
- According to M’nos HaLevi, when the verse says that Mordechai related to Hasach “what happened to him,” it means that Mordechai told him absolutely everything – his refusal to bow to Haman, the Jews’ sin, and even the answer from the three students cited earlier.
- Megillas Sesarim points out that Mordechai emphasized that this was happening to him personally because he felt responsible for this turn of events. Therefore, due to the Talmudic concept of “ein kateigor naaseh sineigor” (“the prosecutor cannot be the defender”) (see Rosh HaShanah 26a), Mordechai needed Esther to act in his stead.
- Other commentators focus on alternative meanings to the Hebrew word karahu, “what happened to him.” For instance, the Midrash (Esther Rabbah 8:5) writes that Mordechai was telling Esther that a descendant of the nation that which karcha, “happened upon” (Devarim 25:18) the Jewish people in the desert, had launched an attack. That verse is explicitly about Amalek, ancestor of Haman. This is important, writes the Ginzei HaMelech, because Mordechai was indicating that the Jewish people were being punished by a specific enemy for a specific sin. In other words, since H-Shem gave Amalek permission, as it were, to attack the Jews for their laxity in Torah study (see Rashi to Shemos 17:8), Mordechai recognized that the solution to Haman’s threat was to infuse the Jewish people with a rejuvenated alacrity.
- Besides the cause, this word also alludes to the manner in which this threat may be annulled – nature. The Ohel Moshe quotes the Yismach Yisroel that every battle between the Jewish people and Amalek involved nature. In the first battle, Moshe’s ordering Yehoshua to draft men to fight (Shemos 17:9) showed a stark contrast to the miraculous defeat of the Egyptians at the Sea of Reeds. The constant battle against Amalek cannot be miraculous, since H-Shem would never command us to perform something we naturally could not do.
- The Midrash (Esther Rabbah 8:5) also opines that in the words “what happened to him,” Mordechai was referring to the dream he dreamed ten years earlier, alluding to the Jewish people facing mortal danger1.
- According to the Torah Temimah, the reason Mordechai received this message in the form of a dream is because dreams generally feel as though they are b’mikra, a natural happenstance occurrence.
1The entire text of the Midrash gives the details of the dream: Behold! There was a great, strong noise and terror on the land, and fear and trembling on all its inhabitants. And behold, two great dragons, and they yelled at each other and waged war. And after hearing their voices, the nations of the land fled. And behold! Among them was one small nation. And all of the other nations rose up against the small nation to destroy its memory from the land. On that day, there was darkness over the entire world, and they bothered the small nation greatly, and they cried out to H-Shem. And the dragons warred with violent hate, and there was nothing separating them. And Mordechai saw: Behold! One small spring of water passed between these two dragons, and separated between them, from the war that they were fighting. And the spring strengthened. It flowed as strongly as the great [Mediterranean] sea. It spilled over the entire land. And he saw the sun shining over the entire land and bringing light to the world. The small nation was rising. And the big nations were brought low. And Behold! There was peace and truth throughout on the entire land.
- Maamar Mordechai points out that, when the Jews were in Egypt, the ten plagues occurred for one month each. That being the case, the second to last plague, that of darkness, happened one month before Passover, which would mean it fell in Adar. Haman assumed the darkness was a plague that hurt the Jews since so many of them died then (see Rashi to Shemos 10:22 and 13:18). After all, four fifths of the Jews died in Egypt because they did not believe in their upcoming rescue. H-Shem killed these unfortunates during the plague of darkness to avoid the Egyptians seeing this, and assuming the Jews’ G-d is no longer with them.1 The Jews in Persia, by attending Achashverosh’s party, indicated that they, too, lost faith in their redemption, and this is why the lots falling on Adar so pleased Haman.
- Adar is also the month when Moshe died. According to the Talmud (Megillah 13b), Haman knew this because it is so written in the end of Devarim (34:8) and can be calculated from the book of Yehoshua. According to our tradition, the seventh of Adar, his date of death, is also his date of birth. Rabbi Mendel Weinbach writes that Haman did not know this because, as opposed to his date of birth, his date of death is only found in the Oral Torah.
- The Abudraham calculates that Adar 13 would mark the end of the seven-day mourning period (shiva) for Moshe. According to the Maharsha, that seven-day period of mourning continues in some mystical way the merits of the mourned. After that point, the dead only receive merit of others step up to take over their spiritual roles. Interestingly, Rabbi Dovid Feinstein notes that, Moshe having been born on 7 Adar, his bris (circumcision) would have been on 14 Adar, Purim!2
1It bespeaks a certain callousness that the Egyptians seemed not to notice the sudden disappearance of several million people.
2However, since Moshe was born complete and circumcised (Talmud, Sotah 12a), his bris would only require a symbolic pin-prick of blood called “hatafas dam bris” (Shulchan Aruch Yoreh Deah 262:1 and 264:1), and this procedure would not be help on a Shabbos (Shulchan Aruch Yoreh Deah 260:2 and 263:1). Therefore, Moshe’s symbolic bris was held on the following day, Shushan Purim.