7. And the king said to Esther the Queen and to Mordechai the Yehudi, “Behold, the house of Haman I have given to Esther, and him who wanted to send his hand on the Yehudim they hanged.
The verse makes it clear that Mordechai was present at this time. According to the Vilna Gaon, Achashverosh said this in Mordechai’s presence because he was afraid Esther would cry again. Achashverosh was easily affected by her tears, and did not want her emotional appeal to counter what he is going to say.
However, the Yosef Lekach says that, for reasons that will be clarified in the next verse (Esther 8:8), the king cannot contradict his previous decree, and Mordechai was there because the country’s greatest mind was needed to decide how to override the previous decree, nevertheless.
The Malbim writes that Esther’s two conditions refer to separate factors. The first, “seeing evil” refers to possible anti-Jewish attacks before the decree date. The second, “seeing the destruction” refers to people perhaps not believing the second (erstwhile unmentioned) document, and attacking the Jews nevertheless.
In Nachal Eshkol, the Chida explains that Esther is telling the king that – having not been present during the meeting that spawned Haman’s decree – she does not know if, by using the term li’avdam (Esther 3:9), Achashverosh meant to enslave or kill the Jews. On that basis, can’t bear evil (enslavement) nor the destruction (killing) of the Jews.
The Vilna Gaon notes that the verse uses the word, eicha (“how”) twice – once for the first Beis HaMikdash, and the second for the second Beis HaMikdash. Indeed, Esther was mourning for two things – the potential destruction of the Jews in exile from the first Beis HaMikdash, and the inevitable destruction of the Jews of the future if they do not learn from their past mistakes.
Contrary to the previous opinions, the Yosef Lekach writes that Esther is not worried the people will be destroyed. After all, H-Shem already promised never to kill them out (Vayikra 26:44). However, there was no such promise about individual families, and that was a cause of concern for Esther. The Jewish people would survive, but Esther’s second eicha indicates that she worries about her future progeny surviving.
Perhaps she had good reason to worry, since Mordechai had threatened her offspring with as much when he convinced her to approach the king (Esther 4:14), and it is a well-known Talmudic (Kesubos 103b) dictum that what the righteous speak, H-Shem fulfills.
The Beis HaLevi (on his commentary to Ki Sisa) writes that by using “my nation,” Esther refers to those who would not renounce their Judaism if that is what Achashverosh is planning to do. By saying “my kin,” Esther refers to those people who would (chas v’shalom) give up their Judaism to save their lives.
Both the M’nos HaLevi and Yosef Lekach write that Esther stresses that it was Haman’s thoughts in order to encourage the king that having the decree nullified would not be a slight to his honor, since it was Haman’s idea – not his own.
The M’nos HaLevi also points out Esther was stressing that what Haman said (Esther 3:9) was not what he meant – so she wants the king to annul Haman’s actual intentions.
On a more mystical plane, the Sfas Emes teaches that Amalek affects Yisroel’s thoughts. Amalek’s cooling effect mentioned in the Torah (Devarim 25:18) is the cooling of what should be the Jews’ emotionally enthusiastic performance of H-Shem’s commands.
1. On that day, the King Achashverosh gave to Esther the Queen the house of Haman, oppressor of the Yehudim. And Mordechai came before the king because Esther related to him what he was to her.
According to the Alshich, the verse stresses that this event occurred on “that day” to emphasize that this was the same day that Haman was hanged.
Yosef Lekach points out that this all happened in one day because Haman’s decree to eradicate the Jews was to be fulfilled “in one day” (Esther 3:13), so mida kineged mida (“measure for measure”), Haman’s death and this event occurred in one day.
In fact, the Dena Pishra writes that the property was given before Haman’s death so that he would realize that his wealth did not save him. Class Participant YML suggests that perhaps the lesson was not for Haman, but for the reader to learn that wealth does not help on the day of death.
According to Ma’amar Mordechai, H-Shem inspired Achashverosh to do this immediately so that he would not change his mind, as he had done often in the past.
In the Maharal’s perspective, this occurred immediately after Haman’s hanging to show that there is a causal relationship between Mordechai’s wealth (Esther 8:2) and Haman’s death (Esther 7:10).
The Vilna Gaon points out that when things are going well, they happen in a single day, but bad days are in plural. Besides the psychological effect of time seeming to “fly when you’re having fun,” there is a deeper spiritual reason for this, as well. This sort of feeling encourages depression, which is the most powerful ally of the Yetzer HaRa (“Evil Inclination”).
The Midrash Shmuel notes that on the very day Haman fell, Mordechai rose. This is a fulfillment of the prophecy mentioned in the Torah (Bireishis 25:23) regarding Yaakov (ancestor of Mordechai) and Eisav (ancestor of Haman) that one would fall as one would rise.
The Malbim, Vilna Gaon, and Yosef Lekach write that since Charvona was one of the chamberlains sent to fetch Haman to the feast (Esther 6:14), he overheard Haman’s plot, and that is how he knew the height of the gallows.
According to theMalbim, Charvona mentions the height of the gallows now because it would add an additional layer of embarrassment for Achashverosh because, at such a height, Mordechai would have been seen publicly hanging while wearing royal robes in which the king dressed him1.
A more conspiratorial explanation comes from the Dena Pishra, who writes that Charvona mentions the height because it is obviously too high to serve the purpose of hanging only Mordechai. Clearly, then, Haman also wanted to hang more people, namely Achashverosh and his advisers.
R’ Yehonason Eibshutz quotes a Mishnah (Bava Basra 2:9) that a dead body, if it is not buried deeply enough, must be buried 50 amos from a city due to its offensive odor. Since Mordechai is righteous, and the righteous do not decompose, then the 50 amos height of the gallows were indented for someone else – the king.
According to Targum Sheini (on Esther 2:1), Achashverosh had been angry with the advisers who convinced him to remove Vashti, and had them hanged. The Aruchas Tamid writes that Haman, the adviser who originates the plan, was actually hanged along with the other advisers, but miraculously fell from the gallows alive. As a precursor to America’s rule of “double jeopardy,” Persian law then dictated that a condemned criminal could not hang twice for the same crime. The Aruchas Tamid continues that since Haman fell when hanged before, Achashverosh was concerned that he might be freed again as per that Persian law. However, these gallows’ height being 50 cubits meant that Haman would die even if he were to fall free.
1Class Participant YML pointed out that Haman could not have intended on Mordechai being hanged on those gallows while wearing the king’s robes. After all, it was only that morning that Mordechai was paraded in the streets of Shushan wearing the royal garb, and Haman built the gallows the night before that – not knowing what the next 24 hours had in store for him and his plans. Perhaps, as the king’s adviser, Mordechai regularly wore clothing akin to a uniform which identified him as belonging to the king’s court.
9. And Charvona, one of the eunuchs before the king, said, “Also, behold! Here is the tree that Haman made for Mordechai who said good regarding on the king. It is standing in Haman’s house fifty-cubit tall.” And the king said, “Hang him on it.”
The Malbim, Vilna Gaon, and Yosef Lekach propose that Charvona was simply one of the chamberlains sent to fetch Haman to feast (Esther 6:14).
According to the Talmud (Megillah 16a), Charvona was an evil ally of Haman’s, intent on killing Mordechai. Once he saw that the plan would not succeed, he surrendered. This fits with the verse (Iyov 27:22) that allies of the wicked “will surely flee.”
The Dubno Maggid explains this with the following allegory: A blind beggar works with a young boy. One day, the boy stole the blind beggar’s wallet with 30 coins. When he saw the beggar crying pitiably, the boy returned the wallet saying, “I found the wallet with the 30 coins.” Instead of thanking the boy, the beggar began to beat the boy mercilessly for the theft. How did he know that the boy stole it? How else could the boy have known that there were 30 coins in the bag? Likewise, the Talmud knows that Charvona is evil because how else could he have known that the gallows were 50 amos tall if he were not in on the plot.
The Ben Ish Chai points out that Charvona noticed that Haman lost the ability to defend himself, and this emboldened him to speak up.
The Midrash (Esther Rabba 10:9) lists what many of the angels and other Heavenly Beings were doing during the climax of the Purim story. It says that Eliyahu appeared like Charvona, and said the words attributed to him in this verse.
Another Midrash (Yalkut 1059) and the Ibn Ezra concur that Charvona is Eliyahu.
The Alshich adds that another proof that Charvona is Eliyahu is that the verse describes him as “before the king,” and Eliyahu is certainly a minister of the King of kings.
Interestingly, the song, “Shoshanas Yaakov,” sung on Purim after the public reading of Megillas Esther ends with the words, “v’gam Charvona zachur latov” (“and also Charvona should be remembered for good”). Charvona is the only person who shares the epithet, “zachur latov” with Eliyahu.
When Charvona is mentioned earlier (Esther 1:10), he is the third in a list of the king’s chamberlains/eunichs. The M’nos HaLevi notes that the name is spelled with a letter aleph at the end there, and with a letter hey at the end here. He explains that when Charvona was on the side of evil, his name is spelled with an aleph. When he repents, and is Eliyahu, it is spelled with a hey.
In an explanation, R’ Dovid Feinstein writes that this name ending with an aleph means destruction in Aramaic. With a hey, it is a composite of “charav boneh” (“destroy, build”). In the process of true repentance, he was rebuilding that which he had earlier wanted to destroy – namely, Mordechai.
Rabbeinu Bachya, in his commentary on the Torah writes that he was called Charvona because he helped destroy Haman.
The Chasam Sofer and R’ Dovid Feinstein both say that with an aleph, it is the gentile Aramaic; with a hey, it is Hebrew, so it is Jewish.
According to a Midrash, Achashverosh is upset at this point because, in the garden, Achashverosh remembered that Haman (as Memuchan) was responsible for Vashti’s demise (Esther 1:16).
The Dena Pishra adds that Achashverosh was upset that Haman was speaking to Esther behind his back. He even considered that if she pleads for his life, Achashverosh would still not listen to her.
The Yosef Lekach notes that Achashverosh took Haman’s silence as admission of guilt, based on this principle in the Talmud (Yevamos 87b) that people are expected to speak up for themselves when accused unjustly.
The Malbim writes that Achashverosh was angered that Esther seemed included in decree without his expressed agreement. The Malbim adds that this anger created an unsafe environment in the palace, despite its providing political and legal sanctuary.
The Ben Ish Chai writes that the Talmud (Shabbos 33a) teaches that dropsy and its attending discoloration affect people who are guilty of immorality. Thus, Achashverosh suspected Haman of immoral acts due to his face coloring.
R’ Moshe David Valle notes that Achashverosh could only think immorality was on Haman’s mind at a time like this if he so was inspired by H-Shem.
Perhaps some insight may be gained on this topic from the Talmud’s (Horiyos 10b) understanding of the story (Shoftim 4:17-22) between Sisera and Yael. There, Sisera is in mortal danger, and yet is easily seduced by Yael. Violence and immorality sometimes go together.
However, according to Midrash Shmuel, Achashverosh did not really think anything immoral was happening. In fact, he did not even accuse Haman of anything like that. Rather, H-Shem had the words come out of the king’s mouth to make Haman more nervous.
The Vilna Gaon writes that Achashverosh simply thought Haman intended Esther harm. Perhaps, this anger was pretense, and was Achashverosh’s method for ridding himself of Haman in the most politically expedient fashion. Interestingly, none of these answers explaining Achashverosh’s anger need be exclusive; the combined reasons create a massive, unappeasable anger that justifies the king’s next act.