| 1 | On that night, the King's sleep was disturbed so he ordered to bring the book of records, the chronicles; and they were read before the King.
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"And they were read before the King and it was found written." (6:1)
QUESTION: It should have said first that it was found written, and then it was read before the King?
ANSWER: Since it says
"vayihiyu" — "and they were [read]" and not
"veyihayu" — "and they will be [read]" — the
Gemara (
Megillah 15b) derives from the verb form that they were miraculously read by themselves. After being read, they looked into the book of chronicles and
"vayimatzei katuv" — "it was
found [freshly] written."
There is a reason for every miracle that occurs as well as the manner in which it occurs. Why did this happen?
The Gemara (Shabbat 88a) says that at Sinai Hashem lifted the mountain above the Jews and forced them to accept the Torah. Nevertheless, in the days of Achashveirosh they readily reaccepted it. Commentaries (Tosafot ibid.) ask, "When Hashem offered the Torah to the Jewish people, they immediately responded 'na'aseh venishma' — 'we will do and we will listen' — so why was it necessary to coerce them to accept?
An answer to this question is that the Torah consists of two parts, the Written and the Oral. The Jewish people were ready to accept the Written Torah, but not the Oral Torah which explains the Written one and transmits the whole corpus of Jewish law. Therefore, it was necessary for Hashem to hold the mountain over them (see Tanchuma Noach #3, Daat Zekeinim Miba'alei Hatosafot, Shemot 19:17).
Hashem's way of reward is midah keneged midah — measure for measure. Since they now accepted the oral part of Torah which was originally not written, with their own volition, He rewarded them with a miracle that something which was originally not written was conveyed orally to the King, which caused the tide to turn and which brought about the salvation of the Jewish people.
| 2 | And it was found written that Mordechai had told of Bigtana and Teresh, two chamberlains of the King, of the guards of the threshold, who had sought to lay hand on King Achashveirosh.
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"It was found written what Mordechai had told of Bigtana and Teresh." (6:2)
QUESTION: In the beginning of the Megillah (2:21), it is stated that the servants who plotted to kill the King were Bigtan and Teresh. Why in the records was the name spelled "Bigtana"?
ANSWER: The secretaries who recorded the event were sons of Haman (
Megillah 16a
Bach, Ezra 4:8, Rashi). They were concerned that some day historians would read the King's book of records and conclude that credit was due to a Jewish person for saving the King's life. Therefore, they falsified the records and wrote that Mordechai reported about Bigtan
or Teresh. This would mean that Mordechai was not really sure if it was Bigtan or Teresh who plotted to kill the King. Since both were put to death, an innocent person had been killed through Mordechai, and thus he did not deserve a reward.
A miracle occurred, and the word "oh" which means "or" separated itself and the alef moved close to Bigtan and the vav close to Teresh. Thus, it read that Mordechai told about Bigtana and Teresh, that the two of them plotted to kill the King, and that thanks to Mordechai's alertness the King's life was saved, rightfully entitling Mordechai to a great reward.
| 3 | And the King said: "What honor and dignity have been done to Mordechai for this?" Then the King's young men, his servants, said: "Nothing had been done for him."
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"And the King's young men, his servants, said: 'Nothing had been done for him.' " (6:3)
QUESTION: The Gemara (Megillah 16a) says that their reply was not out of love for Mordechai, but hatred for Haman. How was this evident?
ANSWER: When the brothers showed Yaakov Yosef's bloodied shirt, they said to him, "Recognize, please, is this your son's shirt." He then said, "My son's shirt! a savage beast devoured him. Yosef has surely been torn to bits"
(Bereishit 37:32, 33). How did Yaakov know that an animal had killed Yosef and not a person?
When the brothers asked Yaakov "Is this your son's shirt?" it puzzled him very much that they did not refer to him by his name, "Yosef." This brought him to the conclusion that the brothers hated Yosef so much that they would not mention his name.
Not wanting to accuse them openly, he referred to "a wild animal," alluding that his children, who are likened to different animals (see Sotah 11b), must have killed him. He supported his theory by the fact that "tarof toraf Yosef" — "[the name of] Yosef was torn up" — i.e. the brothers avoided mentioning his name when talking about him.
Since Achashveirosh asked what honor or dignity had been conferred on Mordechai for this (6:3), they should have answered, "Nothing has been done for Mordechai." Since they replied "Nothing has been done for him," without mentioning the name "Mordechai," it was obvious that they did not offer this information out of love for Mordechai, but out of hatred for Haman.
| 4 | And the King said: "Who is in the court?" Now Haman had come into the outer court of the King's house, to petition the King to hang Mordechai on the gallows which he had prepared for him.
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"The King said, 'Who is in the court?' " (6:4)
QUESTION: Why in the middle of the night when his sleep is disturbed does he suddenly ask, "Who is in the court?"
ANSWER: It cannot be expected that the King himself should attend to all the details of his government. Therefore, in all governments there are chiefs of staff who see to it that the protocols are properly maintained and that nothing happens which can embarrass the King. When the book of records was being read, Achashveirosh was reminded of the great favor Mordechai had done for him. Upon inquiring what honor and dignity had been done to Mordechai for this, he was told that nothing had been done for him. This shocked him greatly, and he asked,
"Mi bechatzeir?" — "Who is in the court? Who is the one in charge of making sure that such things do not go unnoticed?"
Not knowing what was going on earlier in the night in the palace, Haman gleefully came to the King to get him to agree to his vicious plan. The King's young men said to him, "Hinei Haman omeid bechatzeir," and with this they meant, "Hinei Haman — Behold Haman — Haman is the chief of staff over the court. He is responsible to see that such oversights do not occur, and also omeid bechatzeir — it happens that he is currently in the court."
| 5 | And the King's young men said to him: "Behold, Haman is standing in the court." And the King said: "Let him come in."
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| 6 | So Haman came in; and the King said to him: "What shall be done with the man whom the King desires to honor?" And Haman said in his heart: "To whom would the King desire to do honor more than to myself?"
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"The King said to him: "What shall be done with the man whom the kings desire to honor?" (6:6)
QUESTION: The King originally asked his attendants, "What honor and dignity have been done to Mordechai for this?" (6:3) Why did he ask Haman only what honor should be done?
ANSWER: Achashveirosh felt very indebted to Mordechai for saving his life. Therefore he opined that he deserved 1)
yekar — honor/glory 2)
gedulah — dignity/elevated to a high rank. The King intentionally did not ask Haman about these two things, lest he would quickly perceive that since he was already elevated to the most dignified position possible (see 3:1) the King was not referring to him and perhaps to Mordechai. Hence, when the King asked Haman "what honor could be given" he thought the King wanted to bestow some special honor on him and told Achashveirosh what honor he would love to receive.
"And Haman said in his heart, 'To whom would the King desire to do honor more than myself?' " (6:6)
QUESTION: What made Haman think that the King had him in mind?
ANSWER: The King asked Haman, "What shall be done
la'ish — to the man — whom the King desires to honor?" In his mind, he quickly analyzed the King's question: Why did the King emphasize
"la'ish" — "to the man"? He could have just said, "What shall be done to one whom the King desires to honor"? Haman's reasoning was as follows: When Achashveirosh made his banquet, he referred to him as
"ish" — "a man" — when he enjoined on all the officers to do according to
"retzon ish va'ish" — "every man's pleasure" (see
Megillah 12a). Thus, there is no question that he was now thinking of Haman. It never dawned on him that the King really meant Mordechai, whom he also called
"ish" — "a man" — at the same time.
| 7 | Haman therefore said to the King: "The man whom the King desires to honor —
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| 8 | Let them bring the royal apparel which the King wore, and the horse on which the King rode upon, and let there be placed the royal crown on his head.
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| 9 | "And let the apparel and the horse be given into the hand of one of the King's most noble princes, and let them dress the man whom the King desires to honor, and let them parade him on the horse in the city square, and proclaim before him: 'So shall be done to the man whom the King desires to honor.' "
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| 10 | Then said the King to Haman: "Hurry, take the apparel and the horse, as you have spoken, and do so to Mordechai the Jew, who sits in the King's gate; leave out nothing of all that you have spoken."
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"Then the King said to Haman: 'Hurry, take the apparel and the horse as you have spoken and do so to Mordechai the Jew.' " (6:10)
QUESTION: Why did the King order him to "maheir" — "hurry"?
ANSWER: When Esther told Achashveirosh at the banquet that she would not reveal her request until the next day, he was puzzled. What did she want? During the sleepless night that followed, they read to him from the book of records that Mordechai did not receive a befitting honorarium for saving his life. Suddenly, it dawned on him perhaps this was what Esther wanted to speak to him about. Therefore, he hurried Haman to
quickly give Mordechai the honors due him, so that if Esther would bring it up during today's banquet, he would be able to tell her that he was very sorry for the oversight and that it was already taken care of earlier in the day.
Alternatively, when Achashveirosh came home from Esther's banquet he could not fall asleep. The entire night he wondered: What are Esther and Haman up to? Why are they suddenly in cahoots? What are they planning? He prayed that someone would come forth and reveal it to him. But when the book of records was read before him, he realized that no one would care to save him because he did not show any appreciation to one who did him a favor. This was evident from the fact that Mordechai had saved his life and had received no reward or recognition for it. He also concluded that since Haman was so powerful, nobody would dare to say anything negative about him.
Therefore, he issued an order to quickly reward Mordechai, adding that the reward should be given by Haman. Thus, everyone would see that the King recognized those who do him a favor, and that his well-being was more important to him than Haman's honor. Consequently, anyone with information about Haman's plans could come forth and reveal it without fear, and they would be handsomely rewarded.
"And do so to Mordechai the Jew.'" (6:10)
QUESTION: Why didn't Haman immediately commit suicide?
ANSWER: Haman knew very well that if he would commit suicide, his devilish plan to annihilate the Jewish people would be rescinded. His anti-Semitism blinded him so that he was willing to endure total humiliation in order to see the destruction of the Jewish people, G-d forbid.
"Leave out nothing of all that you have spoken." (6:10)
QUESTION: Achashveirosh specified clearly what Haman was to do for Mordechai, and no one would dare violate the King's order. So why was it necessary to repeat, "Leave out nothing of all that you have spoken"?
ANSWER: Haman advised Achashveirosh that the proper way to honor a man whom the King especially wanted to honor was to "Dress him in the royal robe that the King has worn, and to ride him on a horse that the King has ridden, and to place the royal crown on his head" (6:8). When Achashveirosh heard the mention of the word "crown," his face reddened, and Haman did not refer to the crown any more in his conversation. Nevertheless, when Mordechai was paraded in the city square, he was wearing the crown, for the King's instructions to Haman were, "Hurry, get the robe and the horse as you have said, and do all this for Mordechai the Jew." In addition, he told him, "leave out nothing of all that you have spoken." This was an allusion to placing the crown on Mordechai's head. Being unhappy about it, he did not mention it directly, but alluded to it in a way that Haman would understand.
The Targum Sheini writes that he instructed him to go to his treasuries and retrieve the golden crown which was brought for him from Macedonia, the one which he wore on the first day of his ascending to the throne. When Esther saw Mordechai dressed in royal garb with the kingly crown on his head, she gave praise to Hashem for answering him in his time of agony and said to Mordechai, "You have now witnessed the fulfillment of what is written, 'He raises the needy from the dirt; from the trash heaps He lifts the destitute, to sit with the nobles and to endow them with honor'" (I Samuel 2:8).
| 11 | And Haman then took the apparel and the horse, and dressed Mordechai, and paraded him in the city square, and proclaimed before him: "So shall be done to the man whom the King desires to honor."
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"The King said to Haman: 'Hurry... And Haman then took the apparel and the horse, and dressed Mordechai, and paraded him in the city square, and proclaimed before him: "So shall be done to the man whom the King desires to honor." (6:10-11)
QUESTION: Why did the King order Haman to personally dress Mordechai with the kingly apparel, parade him in the city square and make a public proclamation about him?
ANSWER: In the
Megillah, the word
"Hamelech" — "the King" — refers to Hashem (see page 41), and the message of the
Megillah is that Hashem always protects His beloved children — the Jewish people.
Hashem's way of reward is middah keneged middah — measure for measure — and everything that occurs is an act of Divine Providence.
Haman with his evil decree caused righteous Mordechai to do three things: 1) "he rent his clothes and put on sackcloth" 2) "he went out into the midst of the city" and 3) "he cried with a loud bitter cry." (4:1)
Mordechai deserved restitution for his pain and suffering. Therefore, The King — Hashem — ordered Haman to personally compensate the righteous Mordechai by particularly doing three things for him: 1) dressing him in royal apparel; 2) parading him in the city square; 3) publicly proclaiming before him "so shall be done to the man whom the King — Hashem — desires to honor."
"He dressed Mordechai and paraded him in the city square." (6:11)
QUESTION: According to the Gemara (Megillah 16a) Mordechai told Haman, "You cannot expect one to wear the King's garments without previously bathing himself or taking a haircut." Since on that day Esther sent an order that all the attendants of the bathhouses and barbers be detained, Haman had no other alternative but to bathe Mordechai himself and take a scissors from his house to cut his hair. While doing so Haman felt faint and groaned. "Why do you groan?" Mordechai asked.
Haman replied: "The man who was valued by the King shall now become a bathhouse attendant and a barber?"
Mordechai retorted: "Villain! Were you not the barber in the village of Kartzum?" The Gemara concludes that we in fact learned that he was the barber in the village of Kartzum for twenty-two years.
Since King Solomon says, "Do not answer the fool" (Proverbs 26:4), why did Mordechai engage in conversation with him? Moreover, why is it significant to know that he was a barber for twenty-two years?
ANSWER: According to
halachah, one who was once a barber or a bathhouse attendant cannot be elevated to royalty (
Rambam,
Melachim 1:6). The
Kesef Mishnah explains that this rule applies only when one did this professionally as a source of income, but not if it was merely done jokingly. Haman was elevated to the highest position next to the King, and in fact he was not satisfied and aspired to Kingship, as indicated by Achashveirosh's dream that Haman wanted to assassinate him
(Midrash Rabbah 10:1). Therefore, when Mordechai asked him why he was groaning, and he told him that "The man who was valued by the King shall now become a bathhouse attendant and a barber?" he rebuked him: "Villain, you know very well that you are not eligible to be promoted to such a high position since you were the barber in the village of Kartzum for twenty two years. Why did you not inform the King of this?!"
"and proclaimed before him: "So shall be done to the man whom the King desires to honor." (6:11)
QUESTION: Instead of "kachah yei'aseh" — "so shall be done" — in future tense, Haman should have said "kachah osim" — "so is done"
ANSWER: The
Gemara (
Bava Batra 12b) says: "From the day the
Beit Hamikdash was destroyed, the power of prophesy was taken from the prophets and given to
shotim — deranged people." Haman the fool was actually giving a prophecy that in the future "so shall be done to the man — Mordechai — whom the King desires to honor." In fact, the
Megillah states that after Esther's introducing him to the King, "Mordechai went out from the King's presence in a royal apparel of blue and white, and with a great crown of gold" (8:16).
| 12 | And Mordechai returned to the King's gate, but Haman rushed home, mourning and with his head covered.
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"Haman rushed home mourning and with his head covered." (6:12)
QUESTION: The Gemara (Megillah 16a) says that, "As he was leading Mordechai through the streets, Haman's daughter saw them from the rooftop. Thinking the man on the horse was her father and the man leading him was Mordechai, she took a chamber pot and emptied it on her father's head."
What caused her to err?
ANSWER: Leading Mordechai through the streets was a great embarrassment to Haman. So after dressing Mordechai in the royal garb, he cunningly turned to Mordechai and asked him for permission to wear his clothing as he led him through the city square. Mordechai consented, thinking this would only intensify Haman's humiliation since the people viewing the parade would recognize that the one leading was really Haman.
When Haman's daughter looked down from the rooftop and saw someone dressed in Jewish garb leading someone in royal garb, she was convinced that the leader was undoubtedly Mordechai and that the one on the horse was her father. However, when her father looked up to her and she saw his face, she realized her error and committed suicide by throwing herself from the roof.
"And Haman rushed home, mourning and with his head covered." (6:12)
QUESTION: The word "nidchaf" literally means "pushed." Who pushed him and why?
ANSWER: The
Gemara (
Megillah 16a) relates that when Haman was parading Mordechai through the city square, his daughter thought that it was Haman who was riding on the horse and Mordechai leading him. She took a chamber pot and poured it upon her father's head.
When a dignitary walks through a crowd dressed in royal garb, everyone hopes that he will walk slowly so they can have a glimpse. However, when someone walks through a crowd in dirty clothing and smelling terribly, the people rush him to move on quickly so that they will not have to endure the odor. Since the contents of the chamber pot was dripping all over him and he smelled awful, he was "nidchaf" — "pushed" — by everyone to quickly move on and be out of their presence.
| 13 | And Haman related to Zeresh his wife and to all his friends all that had happened to him; and his wise men and Zeresh his wife said to him: "If Mordechai, before whom you have begun to fall, is of Jewish descent, you will not prevail against him, but you will surely fall before him."
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"And Haman related to Zeresh his wife and to all his friends all that had happened to him." (6:13)
QUESTION: What normal person would tell everyone of the embarrassment and humiliation he suffered?
ANSWER: After the first banquet he sent for his friends and his wife Zeresh and recounted to them his wealth and prominence as well as his agitation due to Mordechai. They suggested that he make a gallows and go to the King in the morning and have Mordechai hung on it. Haman followed their advice and went to the King. In the meantime, they remained in his house and eagerly awaited his return to learn the outcome of their advice: was the King agreeing to hang Mordechai?
When Haman came home despondent and filthy, his wife and friends were startled by his appearance and asked for an explanation. He was forced to tell them what occurred, but in attempt to play it down, he told them that it was only "karahu" — "a coincidental happening." It was his misfortune to be in the wrong place at the wrong time. Had he not come to the King early in the morning, the King would have had one of his many servants do the task. He assured them that the King loved him and though he did not have a chance to discuss the hanging, because the King was preoccupied with Mordechai, he was certain that the King would agree to hang Mordechai after he paid him his old debt of appreciation.
Alternatively, Haman proudly interpreted everything as something special which "karahu" — "happened to him" — and which showed his greatness and importance. He conceitedly told them that "the King was in a dilemma concerning how to reward Mordechai for saving his life. All night he could not sleep and no one present was able to advise him. Fortunately, I happened to come in, the King discussed it with me, and I gave the King advice which he liked immensely.
"Mordechai's action was of such value to the King that he felt that his coveted reward should be presented to him by a most prominent person in the government. The King, knowing my prestige, selected me. "Undoubtedly," Haman concluded, "now that the King no longer owes Mordechai anything, he will grant my wish and hang him."
His wife and advisors told him that his interpretations were grossly wrong. They saw it as a sign that Mordechai's G-d was battling for him and that this was the start of his downfall.
"And Haman related to Zeresh his wife and to all his friends all that had happened to him; and his wise men and Zeresh his wife said to him." (6:13)
QUESTION: Haman was talking to "ohavav" — "his friends." Why did the answer come from "chachamav" — "his wise men"?
ANSWER: Our Sages have taught, "Any love that is dependent on a specific consideration, when the consideration vanishes, the loves ceases" (
Pirkei Avot 5:6). Due to his high position in the government and the power he exercised, many people became Haman's "friends," hoping to benefit through his influence. Realizing that his downfall was imminent, his pseudo friends separated themselves from him. Now they were no longer
"ohavav" — "his friends" — but only
"chachamav" — "his advisors and wise men."
Alternatively, the Gemara (Tamid 32a) says "who is a chacham — wise man — one who is ro'eh et hanolad — sees what the future may bring." Haman's people told him to forget about his dreams of grandeur and know that in the future "Nafal tipol lifanav" — "You will continue to fall before him. Since they correctly saw what was in store for him in the future, they are now called "chachamav" — "his wise men."
"His wise men and Zeresh his wife said to him." (6:13)
QUESTION: The first time he discussed his dilemma it says that "Zeresh his wife and his friends said to him" (5:14); why now did Zeresh speak last?
ANSWER: In the beginning he first called his friends and then his wife Zeresh (5:10). No one had a good solution for the Mordechai problem, but his wife offered the advice to make a gallows, and his advisors all reluctantly agreed. When he came home despondent and disappointed, he blamed it all on her. Were it not for her prodding him to go to the King "in the morning," he would not have encountered the entire problem. Consequently, now she was silent and let his wise men speak first.
"And his wise men and Zeresh his wife said to him: 'If Mordechai, before whom you have begun to fall, is of Jewish descent, you will not prevail against him, but you will surely fall before him.' " (6:13)
QUESTION: Haman called his advisors for counsel, not a prediction of the future. What sage counsel did his "wise men" give him?
ANSWER: Haman came home and conveyed to his family and friends the humiliation he had experienced. He had no faith in Divine Providence and arrogantly told them that this was
"karahu" — "a
haphazard occurrence." "Moreover," he said, "now that Mordechai has received his reward, I will return to my glorious position and no longer suffer from him."
His wise men told him that he was mistaken: "Mordechai is a descendant of the Jewish people and his G-d is not allowing you to prevail against him. Your only salvation may be 'ki nafol tipol lefanav' — 'Bow to him and beg him to forgive you.' The Jewish people are a merciful people. King Shaul had compassion and spared your grandfather Agag; likewise Mordechai will pardon you if you beg his forgiveness."
Later when Haman sensed the King's intention to execute him, he tried to follow his wise men's advice. He was falling on the couch upon which Esther was to beg for his life hoping that she would forgive him. The King, however, entered the room and became enraged. Before anything else could happen, they covered Haman's face (7:7-8).
| 14 | While they were still speaking with him, the King's chamberlains arrived, and they hastened to bring Haman to the banquet which Esther had prepared.
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"And they hastened to bring Haman." (6:14)
QUESTION: Why is the word "vayavhilu" — "and they hastened" — missing a yud (between the hei and lamed)?
ANSWER: The dialogue between the King and Haman took place in the early part of the morning. Soon afterwards, that day Haman suffered his great humiliation.
Haman's ten sons held important government positions in provinces which were under the rule of Achashveirosh. As long as their father was the most prominent person in the kingdom of Achashveirosh, they too were faithful.
Esther feared that when word reached them of what took place with their father they would arrange that their provinces revolt against the King. Therefore she quickly had them arrested and incarcerated.
The letter yud has the numerical value of ten. The missing yud in the word "vayavhilu" — "and they hastened" — alludes to the hasty arrest of Haman's ten sons.
"And they hastened to bring Haman to the banquet which Esther had prepared." (6:14)
QUESTION: Why was Esther more confident at the second banquet?
ANSWER: When the King asked Esther at the first meal to state her request, she responded, "Please come tomorrow to the banquet that I shall prepare, and tomorrow I shall do the King's bidding" (5:8). The Ibn Ezra explains that the reason she did not want to discuss it immediately was that she did not see any Divine revelation which would indicate that Hashem was taking an interest in the plight of the Jewish people. She surmised that the reason was that Haman always wore a large idol
(Midrash Rabbah 7:1) and Hashem does not reveal Himself in a place of idolatry.
When he was ordered by the King to lead Mordechai through the city square, Haman removed the idol since it would be disrespectful for him to wear it while enduring the humiliation of leading a Jew. Upon coming home he did not even have a chance to change his clothing, and he was hurried off to the banquet in his filthy clothing without wearing his idol. With the idol absent, a Divine revelation took place and Esther saw that there was an opportunity to beseech the King for her people.
Chapter Five