| 1 | After these events King Achashveirosh promoted Haman the son of Hammedata the Agagite, and he advanced him; and he placed his seat above that of all the princes that were with him.
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"After these events King Achashveirosh promoted Haman." (3:1)
QUESTION: Since it was Mordechai who saved the King's life, why was Haman the one promoted?
ANSWER: Achashveirosh reasoned that if Mordechai really cared about his well-being, rather than telling Esther about the plotted assassination, he should have come directly to him. Therefore, he was in doubt as to Mordechai's true intentions. However, Esther, who revealed the secret plot to him, was indeed loyal and deserving of a reward. Since Esther as Queen had the maximum any woman could desire, Achashveirosh was faced with a dilemma: what more could he give her?
Achashveirosh concluded that Esther esteemed Haman very highly because Vashti was killed upon his advice, enabling her to become Queen. Assuming Haman to be Esther's trusted ally, Achashveirosh rewarded Esther by promoting him.
"After these events King Achashveirosh promoted Haman." (3:1)
QUESTION: Why was Haman elevated only after the incident with Bigtan and Teresh and not before?
ANSWER: It was Haman who advised Achashveirosh to kill Vashti and appoint a better person as Queen. When the King sobered up he was angry with Haman for this advice. Mordechai was concerned that Haman would use Esther's grace and everyone's awe for her beauty as a medium to regain his favor in the King's eyes. He would endeavor to convince the King that his advice to kill Vashti was out of concern for the King's honor: He felt the King must have the most beautiful woman as his Queen.
In order to eliminate the chance that Haman would use Esther to his benefit, Mordechai instructed her not to reveal her people and nationality. Thus, Achashveirosh would wonder if Esther was related to Haman. In this case his advice to kill Vashti and seek another Queen in her stead was so that Esther his relative would become Queen, and through her he would have a stronger inroad into the palace and government.
However, after Esther revealed the plotted assassination by Bigtan and Teresh against him in the name of Mordechai, the King was convinced that she could not be related at all to Haman. Otherwise, she never would give credit to Mordechai, who was the arch enemy of her relative Haman. Thus, "after these events" Achashveirosh had proof that Haman's advice to kill Vashti and seek a new Queen was for the King's benefit, so he promoted Haman to the highest position in the government.
"Haman." (3:1)
QUESTION: The Gemara (Chullin 139b) asks, "Where is an allusion to the wicked Haman found in the Torah?" and finds it in the pasuk, "Hamin ha'eitz asher tziviticha levilti achol mimeno achalta" "Have you then eaten from the tree which I commanded you not to eat from it?" (Bereishit 3:11). The name "Haman" is made up of the same letters (hei-mem-nun) as the word "Hamin."
What, however, is the connection between Haman and the story of Adam's sin?
ANSWER: Adam, the only man in the world, was the sole owner of everything. He ruled over all creatures, lacked nothing, and could have lived forever. Hashem's command not to eat from the fruit of the Tree of Knowledge was meant to limit his domain but only marginally and to teach him to be content with what he had. He was not to risk everything he had for what was not meant for him. Unfortunately, Adam did not adhere to this principle, and he suffered the bitter consequences.
Haman, too, had everything vast wealth, many children in powerful places, and the highest position in the realm he was second only to the King (5:11).
Nevertheless, he could not bear the fact that Mordechai the Jew remained the only one who refused to bow down to him. Not content with almost everything, Haman risked all he had in an attempt to gain what he felt would be everything by planning the annihilation of the Jewish people.
Had he not been so greedy, he could have ignored Mordechai and lived a life of wealth and royal honor. But he did not learn from Adam's mistake, and he, too, suffered the bitter consequences.
Alternatively, the Gemara (Megillah 12a) says that the reason for the decree of annihilation against the Jewish people was that they partook from the festive meal prepared by Achashveirosh. The Gemara quoted above is asking, even if they ate non-kosher food, the punishment is lashes and not death. Where do we find in the Torah a justification for Haman's wanting to kill the Jewish people?
The Gemara answers that the precedent for this is Adam's eating from the forbidden fruits. Though he was originally supposed to live forever, after sinning he was destined to perish as death came to the entire world.
| 2 | And all the King's servants that were in the King's gate bowed down and prostrated themselves before Haman, for so had the King commanded concerning him; but Mordechai would not bow down or prostrate himself.
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"All the King's servants...bowed down and prostrated themselves before Haman, for so had the King commanded concerning him; but Mordechai would not bow down or prostrate himself." (3:2)
QUESTION: In Hebrew "lo yichra velo yishtachaveh" is future tense; it should have said, "lo kara velo hishtachaveh" in past tense?
ANSWER: Haman was promoted after Bigtan and Teresh's plot to assassinate Achashveirosh was uncovered. Though the plot was really uncovered by Mordechai, and told to the King by Esther, due to the King's apprehension about Mordechai's concern for his welfare, the reward was given to Esther's "best friend" Haman (see p. 78).
Nevertheless, the King felt that it would be totally unethical to not give Mordechai any recognition whatsoever. Therefore, he issued a two-fold command: 1) Everyone was to bow down to Haman. 2) Mordechai would not have to bow to him. Thus, the words "ki chein tzivah lo hamelech" "for so the King had commanded concerning him" apply to the beginning of the pasuk and also the end, "All the servants bowed to Haman, for so had the King commanded concerning him" and "so had the King commanded concerning him, and Mordechai would not have to bow down and would not have to prostrate himself."
Mordechai, however, told the people that regardless of the King's edict exempting him, he would never bow to Haman because he was a Jew, and bowing to Haman would be tantamount to idolatry. Upon hearing his boldness, the King's servants said to him, "Why do you disobey the King's command?" (3:3)
| 3 | Then the King's servants who were in the King's gate said to Mordechai: "Why do you disobey the King's command?"
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| 4 | Now it came to pass, when they spoke to him day by day, and he hearkened not to them, that they told it to Haman, to see whether the words of Mordechai would be able to stand, for he had told them that he was a Jew.
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"When they spoke to him day by day and he hearkened not to them." (3:4)
QUESTION: Why in the Megillah is it written "be'amram" "when they spoke" (with a "beit"), while we read it with a chaf "ke'amram" "as they spoke?" Also, why did they speak to Mordechai "day by day" and not report to Haman immediately after speaking to him initially.
ANSWER: The people liked Mordechai and respected him very much. When they approached Mordechai for the first time, they anticipated that he would excuse his not bowing to Haman by stating that he was not convinced that the King really ordered it. Perhaps he would say that he hated Haman and that his conscience did not permit him to bow to his enemy. If he would say such things, they were confident that after speaking to him another few times they would persuade him to relent. Thus, there would be no need to bring it to Haman's attention and he would be spared the consequences.
However, they were amazed to hear that his reason was that he was a Jew and he would not bow to Haman because it was tantamount to idolatry. When they heard this they were convinced that even if they would speak to him "day after day" their endeavors to persuade him would be to no avail.
The Megillah is telling us that in reality they spoke to him only once. On that day when "be'amram eilav" they said to him "Why are you violating the King's order?" and he told them that he was a Jew, they decided that this conversation is "ke'amram eilav yom vayom" "as though we would have spoken to him for many days. No matter how long a period we will talk with him, we will not convince him to change his mind about doing something that is contrary to his religion. Consequently, immediately following the first conversation (which accomplished nothing) and concluding that the same would be true if they were to speak to him day after day, they reported to Haman that Mordechai did not bow to him and his reason.
"They told it to Haman, to see whether Mordechai's words would be able to stand; for he had told them that he was a Jew." (3:4)
QUESTION: What words of Mordechai did they convey to Haman?
ANSWER: Achashveirosh was once at war with another country. He selected two armies and placed one under the command of Mordechai and the other under the command of Haman. He gave each army a supply of food which was to last for the duration of the war. When Haman mismanaged his allotment and quickly ran out of food, his soldiers became angry and planned a mutiny against him. Helpless, he ran to Mordechai and begged for food for his troops. Mordechai agreed to give him food on the condition that Haman become his slave
(Yalkut Shimoni).
According to halachah, when a Jew acquires a gentile as a slave, he is required to put him through a ritual in which he is converted to a quasi-Jew, and he becomes required to fulfill some mitzvot (Chagigah 4a).
When the people asked Mordechai why he was violating the King's edict to bow down to Haman, he replied, "Asher hu Yehudi" that Haman, by becoming his slave, was really a Jew. As Haman's master, he could not be expected to bow down to him. The people were surprised to hear this and conveyed these words to Haman to see whether Mordechai's words would avail. Haman, knowing this to be true, was embarrassed and filled with rage.
| 5 | And when Haman saw that Mordechai would not bow down or prostrate himself to him, Haman became full of fury.
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"And Haman saw that Mordechai did not bow down or prostrate himself to him." (3:5)
QUESTION: Why didn't Haman realize that Mordechai was refusing to bow to him till he was told by the people?
ANSWER: When the King elevated Haman and ordered that everyone bow down to him, he would walk in the street arrogantly holding his head high. He was so conceited that he would not look down to see the people. Therefore, he was unaware of who was bowing and who not, but assumed that everyone was obeying the King's orders. The people, however, noticed that Mordechai was not bowing and brought this to Haman's attention. Only when Mordechai came into his presence did Haman himself look down and see that Mordechai did not bow or prostrate himself before him.
"Mordechai did not bow down nor prostrate himself to him." (3:5)
QUESTION: The word "lo" "to him" is superfluous: To whom else was he expected to bow down?
ANSWER: Mordechai was a very humble person who honored everyone. When he would meet someone on the street, he would bow to him and greet him cordially. The only one to whom he refused to do this, was Haman and he would not even respond if Haman greeted him.
Haman wore a large idol, and the people interpreted Mordechai's refusal to bow down as refusal to bow to it. Haman was very eager to see Mordechai bow to him, so he resolved to remove the idol when Mordechai would come into his presence. Nevertheless, Mordechai still refused to bow. When Haman saw that Mordechai was not bowing to him, he realized that Mordechai refused to be subordinate to him and that it had nothing to do with the idol. So he became filled with rage.
Mordechai refused to bow to Haman even when he removed the idol because he feared that it would be misleading to the Jews. They might not distinguish and conclude from his action that it was permissible to bow to Haman even when he wore the idol.
| 6 | But it appeared contemptible in his eyes to lay his hand on Mordechai alone, for they had told him of the people of Mordechai; therefore Haman sought to destroy all the Jews that were throughout all the kingdom of Achashveirosh, the people of Mordechai,
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"It appeared contemptible in his eyes to lay his hand on Mordechai alone, for they had told him of the people of Mordechai. So Haman sought to destroy all the Jews." (3:6)
QUESTION: What did Haman hear about Mordechai's people that made him decide to kill the entire nation and not just Mordechai alone?
ANSWER: Mordechai's refusal to bow down to Haman upset him immensely. He considered this a great
chutzpah and wanted to kill Mordechai. When he discussed the situation with his advisors, they told him, "You do not know who and what the Jewish people are. Mordechai is not unique! The Jewish people are
'Am Mordechai' a nation consisting of many Mordechais. Killing Mordechai will not accomplish anything because immediately a new leader with the same ideals as Mordechai will take over." He therefore decided to eliminate the entire people and, thus, there would no longer, G-d forbid, be any "Mordechais" to contend with.
Alternatively, Haman eagerly wanted to cease being Mordechai's slave, and the idea of belonging to a Jew tormented him very much. Therefore, he considered getting rid of Mordechai, thinking that he would become free. However, he was told that the Gemara (Bava Batra 115b) says that when a deceased person of the tribe of Reuvain has no progeny and no immediate relations to inherit his estate, the inheritance steadily proceeds upward through each succeeding generation up to Reuvain the son of Yaakov until a surviving relative is found. If the entire tribe of Reuvain is wiped out, G-d forbid, the inheritance moves up one more generation to our forefather Yaakov and the search continues on for any of his surviving progeny that is, any Jew from one of the other tribes.
Upon learning of "am Mordechai" that all the people of Mordechai are one large family and that even if there is only one Jew left in the world, he will inherit Mordechai and Haman will become his slave he concluded that the only way left to free himself from servitude and subservience to a Jew was to annihilate the entire Jewish people.
| 7 | In the first month, that is the month Nissan, in the twelfth year of King Achashveirosh, the pur was cast, that is, the lot, before Haman from day to day, and from month [to month], to the twelfth month, which is the month Adar.
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"The lot was cast...to the twelfth month which is the month of Adar." (3:7)
QUESTION: The Gemara (Megillah 13b) says that when the goral lot landed on the month of Adar, Haman was pleased because this month was not favorable for the Jewish people since Moshe passed away on the seventh of Adar. However, he was not aware that Moshe was born on that same day.
How is it possible that Haman, who knew the date of Moshe's passing, should not know the date of Moshe's birth?
ANSWER: Since the
Gemara (
Sotah 12a) says that when Moshe was born the house filled up with light, obviously he was born during the night. Moshe passed away on
Shabbat, the seventh of
Adar, in the afternoon
(Zohar II, 156a,
Shulchan Aruch HaRav 292:10).
According to the Jewish calendar the day starts with the preceding night while according to the secular calendar the night follows the day. Since Moshe was born on the night which followed the sixth of Adar, Haman erroneously calculated that Moshe was born on the sixth of Adar, and thus, he determined that this month was unlucky for the Jewish people because their greatest leader did not merit to die on the same day on which he was born. (See Sotah 13b, "Hashem completes the years of the righteous from day to day.) However, his calculation was wrong, because according to the Jewish system, the evening when Moshe was born is considered the beginning of the seventh of Adar, so this month was lucky for the Jews because their leader was born in it and lived 120 years to the exact same date.
Alternatively, the Gemara (Kedushin 72b) says that before a tzaddik leaves this earthly world, a new tzaddik is born who will replace him, and according to the Arizal there are sparks of Moshe in every generation embodied in that generation's leader. Haman actually knew that Moshe was born on the seventh of Adar; however, since he died on the seventh of Adar, he considered this a "cut-off period" for K'lal Yisrael. He did not know that when one tzaddik leaves this world, a new tzaddik a new Moshe is born to replace him and that K'lal Yisrael will be victorious over all their oppressors in his merit.
This explains a difficulty in the wording of the Gemara, "He did not know that on the seventh of Adar he (Moshe) died and on the seventh of Adar he was born." Since a person is born before he dies, it should have said the reverse, "He did not know that he was born on the seventh of Adar, but he knew that he died on the seventh of Adar"?
Haman, indeed knew that Moshe was born and died on the seventh of Adar; he did not know, however, that when Moshe died, on the seventh of Adar, another Moshe, i.e. leader and tzaddik, was born on the same day.
In fact, Mordechai was a gilgul reincarnation of Moshe (Midrash Talpiyot see Seder Hadorot) and according to the Midrash Rabbah (6:2), Mordechai in his generation was equivalent to Moshe in his generation, and they shared many similar experiences during their respective lifetimes.
Alternatively, Moshe was indeed born on the seventh of Adar. However, the Torah relates that, "she (Yocheved) hid him for three months" (Shemot 1:2). Thus, when Batya found him floating in the water on the twenty-first of Nissan or the sixth of Sivan (see Sotah 13b), it was assumed by all that he was recently born.
| 8 | And Haman said to King Achashveirosh: "There is one people scattered and dispersed among the nations in all the provinces of your kingdom; and their laws are different from those of every people, and they do not keep the laws of the King; and the King will not gain anything by tolerating them.
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"There is one people scattered and dispersed among the nations." (3:8)
QUESTION: In Hebrew "yesh" is the popular expression for "there is," why did Haman say "yeshno?" Moreover, since "am" means "one nation" the word "echad" "one" is a redundancy?
ANSWER: Achashveirosh knew very well which people Haman meant, and deep down in his heart he hated the Jews and desired their annihilation even more than Haman
(Midrash Rabbah 7:20). However, he told Haman that he was afraid to come into conflict with them because somehow they managed to outlive all their oppressors.
To relieve Achashveirosh of his fears, Haman said to him, "Your point is well taken, but I want you to know that 'yeshno' the reason why this nation still exists is that 'am echad' they are a nation that exhibits a strong feeling of oneness and in unity there is strength. But presently 'mefuzar umeforad' they are dispersed and disunited among themselves. Therefore, the secret of their success is no longer in effect, and it will be easy for us to conquer them."
"There is one people...And the King will not gain anything by tolerating them." (3:8)
QUESTION: Instead of speaking obscurely about the Jewish people, why didn't Haman mention them specifically?
ANSWER: Haman realized that since the Jews paid taxes and their intelligence made them an asset to the country, Achashveirosh would not readily consent to have them annihilated. Therefore, he spoke to him about
"am echad" "one people" i.e. a certain insignificant group, unworthy of mention by name, who were scattered throughout the country. Thus, he not only dissembled regarding their true value, but even implied that they were undesirable vagrants.
Achashveirosh knew precisely who Haman was referring to. However, being a greater anti-Semite than Haman (Midrash Rabbah 7:20), Achashveirosh despised them so much that he would not even utter the word "Jew," and thus told him, "You may keep the money, and regarding 'the people' do as you please."
"There is one people scattered and dispersed among the nations in all the provinces of your kingdom; and their laws are different from those of every people, and they do not keep the laws of the King" (3:8)
QUESTION: Why did Haman give all these descriptions of the Jewish people? He should have just said "There is a people who do not keep the laws of the King, and therefore they should be put to death."
ANSWER: King Nevuchadnetzer of Babylon made a golden statue and ordered the people to bow to it. When the Jews refused, he said to them "Did not in fact Moshe write down in the Torah 'Hashem will scatter you among the peoples... there you will serve gods the handiwork of man' " (
Devarim 4:27-28). They replied: "Your Majesty! This service does not mean worship, but service in taxes" (see
Midrash Rabbah Vayikra 33:6, and
Devarim 28:64 Rashi).
In the Gemara (Megillah 13b) Rashi explains that when Haman said "They do not observe the King's laws," he meant that they waste the whole year avoiding the King's work with the excuse "Today is Shabbat" or "Today is Pesach," and thus they do not perform national service or pay various taxes the government imposes on the working people.
In light of the above, Haman now came before the King with the following argument: "There is one nation scattered throughout your kingdom, and they should be worshipping idols, as it is written in their Torah. Should you say that the Torah did not mean idol worship but paying various taxes to the government, why do they constantly claim that their laws prohibit them from working and refrain from paying taxes. They can't have it both ways either they must serve idols or perform national service and pay taxes! And since they do neither the King will not gain anything by tolerating them."
| 9 | "If it be pleasing to the King, let it be written to destroy them; and ten thousand talents of silver will I weigh out into the hands of those who perform the work, to bring into the King's treasuries."
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"The King will not gain anything by tolerating them. If it be pleasing to the King, let it be written to destroy them" (3:8-9)
QUESTION: According to some commentaries, Haman asked Achashveirosh "le'abdam" with an ayin, "to enslave them" to which the King agreed, and later wrote "leabdam" with an alef, which means annihilation.
What did Haman stand to gain if the Jews were made into slaves?
ANSWER: Haman was a descendant of Amalek. The Torah prescribes that "it shall be,
behani'ach when Hashem gives you rest from all your enemies... you shall wipe out the remembrance of Amalek" (
Devarim 25:19).
To express his happiness with Queen Esther, the Megillah (2:18) says that "vehanachah lamedinot asah" Achashveirosh granted a hanachah, which literally means a period of rest and tranquility to the provinces. Now Haman feared that if the Jews would also have a period of rest and tranquility, they would be obligated to commence with fulfilling the command of obliterating Amalek, and he would be their prime target.
Therefore, he told the King, selfishly, "It is not good for the King lehanicham to let Jews have rest and peace since they might have started an attempt to kill him. If it pleases the King let it be ordered that they be enslaved." In this way Haman will be assured that the Jews would not make an attempt to wipe him out. The King granted him this request. Haman however, was such a Jew hater that he went a step further and wrote "le'abdam" with an alef annihilation.
"If it be pleasing to the King, let it be written to destroy them." (3:9)
QUESTION: According to a Midrash Pliah (wondrous Midrash), when Haman said this, Hashem said to him, "You are a tremendous fool. Had Moshe not died, your plans would have had an effect. Now, that he has died, you and your sons will hang on the gallows."
What is the connection between the passing of Moshe and the hanging of Haman?
ANSWER: The
Gemara (
Chullin 139b) says that the passage,
"Beshagam hu basar" "Since he is but flesh [therefore shall his days be 120 years]" (
Bereishit 6:3) is an allusion to Moshe, who lived 120 years, and the word
"beshagam" has the numerical value of 345, which is also the numerical value of the name "Moshe." The
Gemara (ibid.) also says that a reference to Haman in the Torah is found in the
pasuk "Hamin ha'eitz" "of the tree [which I commanded you not to eat]" (ibid. 3:11) which is an allusion that he would ultimately be hung on a wooden gallows (Rashi).
When Haman's advisors told him not to come into conflict with the Jewish people because according to their Sages the Torah alluded that he would be hung on the gallows, he laughed it off, saying, "There is no truth in Torah, and I don't care what it says."
Therefore, Hashem said to him, "Had Moshe not passed away, so that the words of the Sages (that 'Beshagam hu basar' is an allusion to Moshe's death at 120) would be incorrect, you would have reason to think that the allusion that you will be hung on the gallows is also incorrect. However, since Moshe passed away at 120, which gives validity to the Sages' insight into the words of the Torah, the allusion to your hanging on the gallows is also absolutely true and correct."
"And I will weigh out ten thousand silver talents." (3:9)
QUESTION: Why necessarily this sum, not more or less?
ANSWER: Every Jewish male from the age of twenty and up was required to contribute one-half
shekel annually to pay for the communal offerings. This money was considered
kofer nefesh atonement for the soul (
Shekalim 2a,
Shemot 30:15).
The number of the Jewish people who came out of Egypt was six hundred thousand, and this always remained the official count, corresponding to the six hundred thousand neshamot which descended to this mundane world (Likkutei Amarim, ch. 37).
Thus, Haman calculated that since the average lifetime of a person is seventy years (Psalms 90:10), during a lifetime one contributes a total of twenty-five shekalim.
Consequently, the entire population of six hundred thousand, over the fifty-year period of a standard lifespan, contributed a total of fifteen million shekalim (600,000 x 25 = 15,000,000). Since one ordinary kikar talent contains 1,500 shekalim (unlike the kikar in the Beit Hamikdash, which was double three thousand shekalim see Shemot 38:24, Rashi, Bava Batra 90b), ten thousand kikar are the exact equivalent of the fifteen million shekalim of kofer nefesh monies contributed by the entire Jewish community for fifty years (15,000,000 Ί 1,500 = 10,000).
Therefore, Haman offered this amount because he calculated it to be the precise value of the Jewish people, and thus the King would not suffer any loss with their extermination.
Alternatively, a male between the age twenty and sixty who wants to give his erech value to the Beit Hamikdash must pay fifty shekalim (Vayikra 27:2). Consequently, the valuation of six hundred thousand people between twenty and sixty is thirty million shekel (600,000 x 50 = 30,000,000).
Haman was offering money in accordance with Beit Hamikdash currency, which has twice the normal value, so that one kikar contains three thousand shekalim. Hence, the ten thousand kikar silver talents amounted exactly to the thirty million shekel valuation of Klal Yisrael (30,000,000 Ί 3,000 = 10,000).
| 10 | And the King took his signet-ring off his hand, and gave it to Haman the son of Hammedata the Agagite, the adversary of the Jews.
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"And the King took his signet-ring off his hand, and gave it to Haman." (3:10)
QUESTION: When Achashveirosh elevated Mordechai, he immediately slipped off his signet ring, which he had removed from Haman, and gave it to Mordechai (8:2). Why did he give it to Haman now, and not immediately upon elevating him?
ANSWER: Achashveirosh hated the Jews and yearned for their extermination even more than Haman
(Midrash Rabbah 7:20). When he promoted Haman and placed his seat above all the officers who were with him, he was apprehensive that Haman would accept a bribe from the Jews and issue some favorable rulings on their behalf. In order to prevent this, he did not trust him with the signet ring, which was used to seal official documents. However, when Haman presented the plan to annihilate the Jewish people, Achashveirosh saw that Haman would even spend money to harm the Jews. Thus, he was confident that Haman was indeed a Jew hater and presented him with the signet ring.
"Haman the son of Hammedata the Agagite the adversary of the Jews." (3:10)
QUESTION: Haman is described with many adjectives; how did he acquire the title "Tzoreir haYehudim"?
ANSWER: When Haman maligned the Jewish people, he told the King,
"Yeshno am echad mefuzar umeforad" "There is one nation, scattered and separated" (3:8). Commentators explain this to mean that they were in total disharmony. To counteract this, Esther felt that unity was the call of the hour, and therefore she instructed Mordechai,
"Leich kenos et kol haYehudim" "Go gather together
all the Jews" (4:16).
In Hebrew, the word "tzoreir" means to bind and tie together (see Bereishit 42:39, Chullin 107b). Haman, through his vicious plot against the Jewish people, united and bound them together.
| 11 | And the King said to Haman: "The silver is given to you, and the people to do with them as it seems good in your eyes."
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"And the King said to Haman: The silver is given to you, and the people to do with it as it seems good in your eyes." (3:11)
QUESTION: The Gemara (Megillah 14a) portrays the feelings of Haman and Achashveirosh towards the Jewish people with the following parable:
There were once two farmers; one had a mountain of earth in his field while the other had a deep pit. The owner of the earth thought, "I would happily pay this man to permit me to dump my earth in his pit." On the other hand, the owner of the pit thought to himself, "I would unhesitatingly pay this man to fill my pit with his earth." When these two men encountered one another, the owner of the pit offered to pay for the earth, and the owner of the earth responded immediately, "It is all yours; take it without cost and fill up your pit."
What insight regarding their hatred is added through this parable?
ANSWER: Undoubtedly, Achashveirosh and Haman both hated the Jewish people with a passion. However, they differed as to what was the best way to destroy them. The intent of the parable is to reveal the profound ideological differences between Achashveirosh and Haman concerning the way to destroy the Jewish people. Achashveirosh took the "mountain" philosophy: He elevated the Jews to important government positions and invited them to festive meals. Surely they would assimilate and relinquish their Jewish identity.
Haman pursued the "pit philosophy": The Jews were to be broken physically, degraded, oppressed, and killed so that ultimately they would cease to exist. To bring his plan to fruition, he offered the King money to physically kill every member of the Jewish people. Achashveirosh told him, "They are yours 'for free'; do with them as you wish."
"And the King said to Haman, 'The silver is given to you, and the people to do with it as it seems good in your eyes.' " (3:11)
QUESTION: The Gemara (Megillah 13b) says that the word "hakesef" "the silver" has the numerical value of one hundred and sixty-five, which is the same as "ha'eitz" "the gallows." Achashveirosh was thus alluding to Haman that ultimately he would hang on the gallows. If so, how does this correspond with the remainder of the pasuk, "veha'am la'asot bo katov be'einecha" "and the people to do with it as it seems good in your eyes"?
ANSWER: The entire
pasuk was Achashveirosh's prediction to Haman concerning what would ultimately happen: "Not only will you be hung in the end, but
veha'am as far as the people are concerned,
la'asot bo there will be done to it
katov be'einecha the good in your eyes which you desired for yourself. Just as you want to get rid of them and become the most powerful person in the land, they will get rid of you and their man (Mordechai) will become the viceroy."
"The silver is given to you, and the people to do with it as it seems good in your eyes." (3:11)
QUESTION: The Gemara (Megillah 13b) says that the word "hakesef" "the silver" has the numerical value of one hundred and sixty-five, which is the same as "ha'eitz" "the gallows." Achashveirosh was thus alluding to Haman that ultimately he would hang. How did the Sages know that this is what Achashveirosh meant?
ANSWER: The Sages detected a nuance in Achashveirosh's way of expressing himself. Since Haman first spoke to him about ridding the country of the Jews, and then offered to pay for the job, the King should have responded in the same way;
"Ha'am la'asot bo katov be'einecha" "regarding the people do as you please"
"vehakesef natun lach" "and keep the money."
However, he intentionally reversed the order because only the word "hakesef" "the money" adds up to one hundred and sixty-five, as does "ha'eitz" "the gallows" but not the word "vehakesef" "and the money."
"The silver is given to you." (3:11)
QUESTION: Haman only offered to pay ten thousand talents of silver, but he never actually paid it. So how could the King give him something that he had not received?
ANSWER: Achashveirosh was the mightiest and wealthiest King in the world at that time and hated the Jews even more than Haman
(Midrash Rabbah 7:20). Therefore, he said to Haman, "I do not need your money. If the cause warrants it, I can afford it on my own. Thus,
hakesef the money needed for this purpose
natun lach will be given to you. There is no need for you to spend any of your own money. I will take care of all expenses involved."
| 12 | Then the King's scribes were called, in the first month on the thirteenth day thereof, and there was written according to all that Haman had commanded to the King's satraps, and to the governors that were over every province, and to the princes of every people, to every province according to its writing, and to every nationality according to its language; in the name of King Achashveirosh it was written, and it was sealed with the King's signet-ring.
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"The King's scribes were called, in the first month on the thirteenth day thereof." (3:12)
QUESTION: Why did Haman pick the 13th of Nissan to issue the decree?
ANSWER: Haman wanted to select a day which has no special significance for the Jewish people and which thus would not provide any
zechut merit for them. He was aware that the
Mishkan Tabernacle was erected on
Rosh Chodesh Nissan. He also knew that for the dedication of the
Mizbei'ach Altar every
Nasi brought an elaborate offering. This began on the first of
Nissan and continued on for twelve days. The day an offering is made is considered a
Yom-Tov for the donor, and in this case it was a festive day for the members of the tribe. The fourteenth of
Nissan is
Erev Pesach and on that day the Jewish people would offer a paschal sacrifice. Then starts
Pesach which is an eight day
Yom Tov.
So Haman concluded that the best day to issue the decree against the Jewish people was the 13th of Nissan since it is the only day which has no particular significance and would not be meritorious for the Jewish people.
| 13 | And the letters were sent by the runners to all the King's provinces, to destroy, to kill, and to exterminate all the Jews, from young to old, little ones and women, on one day, on the thirteenth day of the twelfth month, which is the month Adar, and to take their property as spoil.
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"Letters were sent... to destroy, kill and exterminate all the Jews." (3:13)
QUESTION: The Gemara (Megillah 12a) says that the decree was issued against the Jews because
- in the days of Nevuchadnezzar they prostrated themselves to an idol (see Pesachim 53b, Tosafot), and
- they partook in Achashveirosh's festivity.
A long time transpired between these two episodes. Why were they now punished for these two things together?
ANSWER: According to the
Midrash (Manot Haleivi), when Nevuchadnezzar set up the idol he put the
tzitz on it, a golden plate which the
Kohen Gadol wore on his forehead on which was engraved Hashem's holy four-letter Name (see
Manot Haleivi, Introduction 7b). If so, the Jews could justify their actions by claiming that in reality they were not bowing to the idol, but to the holy
tzitz; and despite the fact that it was in the hands of the gentiles, it retained its holiness. They could rationalize that they did not accept the way the
Gemara (
Nedarim 62a) interprets the
pasuk,
"Uba'u bah paritzim vechilleluhah" "And lawless people will enter the
Beit Hamikdash and profane it" (Ezekiel 7:22) that once these people use the vessels for unlawful purposes, they become profaned.
When the Jews partook of the meal, though death is not the punishment for eating non-Kosher, death was decreed because the food was served in the vessels of the Beit Hamikdash, and according to Rebbe, "Heizid bime'ilah bemitah" "If one intentionally uses the property of the Beit Hamikdash for personal benefit, he is put to death" (Sanhedrin 83a). In truth, however, they could have justified themselves by arguing that since the vessels were no longer in the Beit Hamikdash but in the hands of the gentiles, they were no longer consecrated, and hence there was no "me'ilah."
However, in light of both episodes together, either way the punishment would be death: The claim that they did nothing wrong in the days of Achashveirosh since the vessels were not holy would mean that the tzitz was also not holy, and thus they had bowed to an idol in the days of Nevuchadnezzar. The claim that they did nothing wrong in the days of Nevuchadnezzar since they were actually bowing to the tzitz, which was holy, would mean that the vessels too were holy and that by blatantly using them for personal needs at the feast of Achashveirosh they incurred the death penalty.
Alternatively, the Gemara (Avodah Zarah 8a) says that many of the Jews living in the diaspora are unintentionally committing idolatry through participating in festive meals which are arranged by the gentiles. When a gentile makes a lavish meal, e.g., a wedding celebration for his son or daughter, a Jew may not attend, even when the food he eats is his own and strictly kosher. Since the gentile gives praise to his god for allowing him to reach a milestone, the Jew's participation is tantamount to participating in idolatry. This is included in what the Torah (Shemot 34:15) says, "Lest you seal a covenant with the inhabitants of the land and stray after their gods
and he invites you and you eat from his slaughter." Though it is not actual idolatry, it is forbidden because one must distance himself as much as possible from any connection to idolatry.
Achashveirosh's lavish meals were even worse because he held them to celebrate his supposed victory over Hashem. The celebration was to emphasize that now he and his gods were superior and that Hashem, so to speak, was defeated and would not redeem the Jewish people and rebuild the Beit Hamikdash. Such a celebration was actual avodah zarah idolatry.
Thus, the act committed in the days of Nevuchadnezzar and also the one in the days of Achashveirosh were of the same nature idolatry. Hence, death was the proper punishment for all participants.
"To destroy, kill, and exterminate all the Jews, both young and old, little children and women." (3:13)
QUESTION: According to the Gemara (Megillah 12a) the decree for annihilating the Jews was that "Nehenu" "They derived pleasure (ate)" from the meal of the wicked person Achashveirosh.
A difficulty with this, however, is the fact that according to Biblical Law, death is not the punishment for eating non-kosher?
ANSWER: The prophet prophesied that Hashem said: "After seventy years for Babylonia have been completed, I will attend to you and return you to this place" (Jeremiah 29:10). According to Achashveirosh's calculation, the seventy year period had already passed, and since there was no redemption, Hashem had obviously, G-d forbid, forsaken His people. To celebrate his victory, he used the vessels of the
Beit Hamikdash and arranged lavish festivities, to which he invited everyone, including the Jewish people
(Megillah 11b).
Their participation in this celebration was a declaration, in a sense, that they also rejoiced over the destruction of the Beit Hamikdash. Such behavior infuriated Hashem to the extent that He considered their annihilation, G-d forbid.
Alternatively, the food and drink served to the Jews was strictly kosher, even according to the most stringent standards. Had the Gemara meant that their iniquity was the eating of the food, it would have written "she'achlu" "because they ate from his meal." However, instead of attending the festivities reluctantly, with a sense of grief, "nehenu" they had a sense of "pleasure" because they were accepted into Persian high society.
The Jewish people must always bear in mind that we are like a lamb among seventy wolves. Our existence is supernatural, and it is possible only thanks to Hashem's constant supervision and concern for us His beloved people. Though it was perhaps obligatory upon the Jews to attend the festivities, they should have done so with much reluctance and grief. Instead the attitude was "nehenu" they were happy and grateful for being invited.
This indicated that they trusted that their good relationship with the "seventy wolves" would secure their future and that they would no longer need Hashem's supernatural watch over them. Such behavior angered Hashem to the extent that He considered annihilating the Jewish people, G-d forbid.
"On one day." (3:13)
QUESTION: Why did Haman request that this task be accomplished in one day?
ANSWER: Haman knew very well that Hashem might come to the Jews' salvation and that it was possible for his plot to fail. In commemoration of his downfall, they would declare a holiday to be celebrated for generations. Therefore, he requested that it all be done in one day and not over an extended period, so they would only have one day to celebrate and not a week or longer.
| 14 | The copy of the writ was for an edict to be given out in every province, published to all the peoples, that they should be ready for that day.
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| 15 | The runners went out with all speed with the King's decree, and the edict was given out in Shushan the Capital; and the King and Haman sat down to drink; and the city of Shushan was perplexed.
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"The King and Haman sat down to drink, but the city of Shushan was perplexed." (3:15)
QUESTION: What was the cause of their perplexity?
ANSWER: According to the famous historian Josephus, in the days of the Greeks and Romans a decree issued in proximity to a drinking party was considered valid only if issued beforehand. However, if it was issued after a drinking party, it was invalid since it possibly reflected the influence of alcohol. The people of Shushan were not sure if the decree could be ignored because Achashveirosh and Haman sat down to drink before the decree was issued, or perhaps it was issued earlier and therefore valid. Hence, the city of Shushan, which was close to the capital (see p. 32) was bewildered.
When Esther succeeded in pleading the case of the Jewish people to Achashveirosh, the King told her that "you may write concerning the Jews as it may be good in your eyes, in the King's name, and seal it with the King's signet-ring; for an edict which was written in the King's name...cannot be revoked" (8:8). This statement is contradictory. If the previous letters could not be revoked, how could they write concerning the Jews whatever they desired?
Achashveirosh meant that the first edict could not be revoked; however, they could write about the Jews "katov be'eineichem" "as it may be good in your eyes" i.e. letting everyone know that this edict was issued after the drinking party took place, and therefore it was null and void.
Alternatively, it was not just the Jews who were perplexed, but "ha'ir Shushan" "the [entire] city of Shushan." When the decree was issued, strange things began occurring to the residents of the city. Women, while laying out their produce on the rooftops to dry, suddenly fell off the roofs and died; men going to draw water from the wells fell in and drowned. They were puzzled and could not figure out why suddenly they were experiencing these many misfortunes.
Alternatively, while the Jews were wailing and crying bitterly, the non-Jews were shouting with joy. There was such tumult in that city that it was hard to distinguish between the cries of mourning and the screams of joy.
Alternatively, they were perplexed since just recently they had been participants in Achashveirosh's feast where they wined and dined with Achashveirosh and Haman. Suddenly, their supposed friends became their arch enemies. The prevalent anti-Semitism was something they never expected to encounter, and it took them by surprise.
Chapter Two