Esther 5:2, Question 2. Why does Esther specifically win “chein” (“favor” or “grace”) in Achashverosh’s eyes?

  • The Malbim writes that, due to his great love for her, Achashverosh never intended to apply the death penalty to Esther even for this transgression of approaching him unbidden. This great love, added to her humble aspect as she approached him, gave her additional grace in his eyes.
  • The Talmud (Megillah 15b) writes that, as she was approaching the king, the castle was surrounded by idols, and she was unable to pray. When she movingly asked H-Shem why prayer – her only comfort and strength – was taken from her, H-Shem blessed her with additional favor.
  • Class participant YL suggested that the verse’s use of the word “king” instead of Achashverosh’s name indicates that the verse is discussing the favor Esther received from H-Shem.
  • The Talmud there further states that three angels encountered Esther at this time. One raised her neck. Another hung a string of kindness on her. The third stretched out Achashverosh’s scepter.1
  • The Maharal suggests that there were three angels present because each angel can perform one job at a time. Although these angels all seem to be doing the same thing, the Maharal explains that one angel was there to inspire Achashverosh love Esther, another was there to inspire Esther to love Achashverosh, and the third was there to unify them into a unit.
  • Class participant RS suggested that perhaps Esther earned these three angels for her three days of fasting.
  • Rav Dovid Feinstein suggests that, although Achashverosh indeed saw grace/favor in Esther upon their initial meeting (see Esther 2:17), this feeling seemingly slipped away as it may tend to do, but returned at this moment.
  • Ora v’Simcha quotes the Yalkut Shimoni (1056:5) that Achashverosh became blind upon meeting Esther. This explains why Achashverosh stopped searching for a wife at that point, why he did not proof-read Haman’s letter, and why he did not know he was sleeping with a sheid. At this meeting, however, the sight of Esther allowed the king to regain his eyesight.

1 The Vilna Gaon uses the language of the verse, itself, to demonstrate the need for the angels’ intervention. The verse should have said the active “ka’asher ra’a” (“when he saw”), but instead says “kir’ot” (“when seen by the king”) in the passive voice to allude to the assistance he received from angels. Similarly, the verse’s use of the passive “na’asa chein” (“she received favor”) is unusually passive since TaNaCh typically says this phrase in the more active “matza chein” (“he found favor”). Again, the angel holding up Esther’s head made her a passive participant in earning Achashveosh’s recognition. Finally, the verse’s seemingly unnecessary detail about the scepter being in Achashverosh’s hand shows that the scepter was originally at most long enough for the king to be able to hold it “in his hand.” If she was in the courtyard, the only way she could have reached it is if it was long enough for her to physically reach, which explains the purpose of the third angel.

Esther 3:2, Question 3. Why does the verse use the singular “lo” (“him”) regarding the seemingly numerous subjects of the command?

Although it would seem that Mordechai is the subject of the verse as Haman wants more than anything to lower Mordechai, as we shall see (iy”H), the Vilna Gaon and the Malbim both write that Haman is the subject of the verse. In other words, Haman had to be commanded to enforce this new rule. Class participant YL suggested that perhaps this was meant to test Haman’s administrative and leadership skills and style. According to R’ Eliyahu HaCohen in his Dena Pishra, Achashverosh was ordering Haman to be nice to his subjects to earn the people’s respect.