Post date: Mar 05, 2015 5:0:48 AM
It was on the record
Sefer Hazichronos Divrei Hayamim
The Record book, the Chronicles
(6:1)
In order to combat his insomnia, Achashveirosh called for his attendant to review the record books before him, Sefer Hazichronos and Divrei Hayamim. The Malbim differentiates between these two books. He says that Sefer Hazichronos is the official book of records of the palace, while Divrei Hayamim is the king’s personal diary.
The section reviewed by the attendant detailed the attempted assassination of Achashveirosh by Bigsan and Seresh. While Achashveirosh remembered that Esther had been the person to actually tell him about the plot and that Haman had been responsible for Achashveirosh choosing a new queen (by suggesting that Vashti be eliminated for her dishonor of the king), he couldn’t remember who was originally responsible for uncovering the assassination plot. Haman, being second in command of the empire, had unhindered access to the official record books and had rewritten the accounting by substituting his own name for the name of Mordechai so that he appeared to be the hero of the episode. However, on this night, the king asked for both the official record book as well as his own personal diary. Upon hearing the recounting of the episode from his own personal diary, something that was under his exclusive control and thus unquestionably accurate, he was aware of Haman’s trickery. Though he didn’t take immediate action against Haman, the wheels were starting to turn inside his head, and he was warming to the idea that Haman wasn’t the trustworthy advisor he had hoped he was.
The orchestration of these events by Hashem was in anticipation of Esther’s plea to Achashveirosh the following day. The diminishing of Achashveirosh’s confidence in Haman at this point was to bolster his confidence in Esther the following day.
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His reward
Lo na’asah imo davar
Nothing has been done for him
(6:3)
Achashveirosh asks what was done to reward Mordechai for having saved his life, and the response that is given can be interpreted it multiple ways.
R. Meir Shapiro of Lublin understands the response to mean that “we have therefore not done anything BAD to that Jew,” and that’s his reward. The attendant reviewing the records was no less a Mordechai hater than many others in the palace, and his own spin on the interpretation of what was recorded, and in this case what was not recorded, made that clear.
The Gemara (Megilah 16a) says something quite different. The Gemara tells us that the attendant’s response was not made out of love for Mordechai, but rather out of his hatred for Haman. From where does this understanding come from? The Chacham Tzvi cites a few places in Tanach where someone is mentioned, but not by name, and in each of these cases it’s always because there is animosity towards that person. In this case (where the word “imo” is used), he hated Haman more than Mordechai, so he relished the opportunity to incense Haman even though it would mean rewarding Mordechai.
Others say that the word “Davar” is to be understood to mean that Mordechai was only deserving of a small reward. The attendant was effectively saying “No, we haven’t given him the little reward that he’s owed.”
[Zvi Fleisher @ shemayisrael.com]
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Owed or deserving of honor
Ish asher hamelech chafetz bi’karo
The man whom the king especially wants to honor
(6:7)
Achashveirosh had already used this long introduction when describing the person whom he wanted to honor. So why does Haman preface his response by repeating the same lengthy introduction?
Haman considered the possibility that Achashveirosh actually meant Mordechai. He knew that Mordechai had not been rewarded for saving Achashveirosh’s life, and one must repay a good deed such as saving a life. Had Achashveirosh said “Ish asher hamelech chayav bi’karo” (the man whom the king is required to honor), he would have known that he was referring to Mordechai. Therefore Haman repeated the lengthy introduction making sure to reuse the word “Chafetz” (wants). Having gotten no correction from Achashveirosh about that word, he figured that Achashveirosh could not have been referring to Mordechai, and naturally assumed that Achashveirosh was referring to himself. Feeling full of himself, Haman proceeded to spend the next two Pesukim detailing the manner in which a person of such high regard should be rewarded with full pomp and circumstance as a true expression of the king’s gratitude.
[Zvi Fleisher @ shemayisrael.com]
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The real source of the problem
Ki nimkarnu ani v’ami l’hashmid
For we have been sold, I and my people, to be destroyed
(7:4)
Many of us are familiar with the Gemara (Megilah 16b) which tells us that when Achashveirosh asked Esther to identify the person responsible for planning to destroy Klal Yisrael, Esther attempted to point at Achashveirosh since he was (according to some opinions) a bigger hater of Jews than Haman. However, a Mal’ach pushed her hand so that she ended up pointing at Haman instead. (After all, it’s hard to be queen and help save Klal Yisrael without having a head.) Rashi’s source for this explanation is based on the length and detail of Esther’s response to Achashveirosh when she said “Ish tzar v’oyeiv Haman harah ha’zeh” (7:6). Initially, as Esther was saying “Ish tzar v’oyeiv,” she was raising her finger to point to Achashveirosh. But the Mal’ach pushed her hand so that as she finished her answer and was saying “Haman harah ha’zeh” she had ended up pointing at Haman instead.
However, even two Pesukim earlier we can already understand who Esther truly held responsible for the situation (before she began her finger pointing). Achashveirosh was suspicious about this second party that he and Haman had been invited to, and he essentially asked Esther for an explanation. Esther’s response was very telling. Instead of saying that someone paid for the right to annihilate her nation thus incriminating Haman, she said that her nation was sold to be destroyed, and in doing so clearly implicated Achashveirosh as the source of the problem.
[Zvi Fleisher @ shemayisrael.com]
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Opposite of the decree
Nassan hamelech Achashveirosh l’Esther hamalkah es beis Haman tzoreir hayehudim u’Mordechai
King Achashveirosh gave to Esther the queen the estate of Haman, the enemy of the Jews, and Mordechai
(8:1)
*(That’s a disclaimer asterisk.)
As a result of Vashti’s disobedience towards Achashveirosh, the first letter sent out to the empire proclaimed “Kol ish soreir b’veiso,” (1:22) that each man should rule in his own home. But now, being the wishy washy king that he was, Achashveirosh reversed himself and not only gave Esther ownership of Haman’s estate, but he also gave her authority over Mordechai.
*Purim Torah, to be taken with a grain of salt and a l’chaim.
[JBM]
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The scepter
Sharvit
Scepter
(8:4)
At this point, Achashveirosh has given over all of Haman’s estate to Esther, she disclosed her relationship with Mordechai to Achashveirosh, and she put Mordechai in charge of the estate. Esther threw herself at the feet of Achashveirosh pleading that Haman’s decree against the Jews should be repealed. In relating that Achashveirosh extended his scepter towards Esther, the Megilah spells the word Sharvit (scepter) without a Yud. The curious thing about this is that the same word was spelled with a Yud earlier (5:2) when Esther approached Achashveirosh uninvited.
Although things seemed to be on the upswing as Haman was dead and Achashveirosh had just given Haman’s estate to Esther, the situation was still dire as Haman’s decree was still in effect. When Achashveirosh extended his scepter towards Esther, it was an indication that she should stand up.
The Gemara (Megilah 16b) tells us that when Esther approached Achashveirosh uninvited, she stopped a distance from him. In that case, the Yud found in the word Sharvit indicated that when he extended his scepter, its length miraculously extended 10 Amos, the Gematriah of the letter Yud. In our Pasuk, however, Esther lay right at the feet of Achashveirosh, so an extension of the scepter wouldn’t have made sense.
There’s a small question with this understanding. We find that the word Sharvit is without a Yud another time earlier in the Megilah (4:11) when Esther is explaining to Mordechai that those not summoned by the king may not approach him. Only if the king raises his scepter in the direction of the person may the person approach the king. Perhaps the explanation of why this doesn’t discredit the above noted differentiation is because in this case, the scepter is only mentioned in the course of the dialog, whereas the other two instances are actually records of what took place.
[Zvi Fleisher @ shemayisrael.com]
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Change of possession
V’atem kisvu al haYehudim k’tov bi’eineichem
And you may write concerning the Jews whatever you desire
(8:8)
Achashveirosh had given over the Jews into Haman’s hands to do as he pleased. Although Haman was dead, his evil decree against the Jews was still in full force. However, Achashveirosh did allow Esther and Mordechai to issue an additional letter.
The Sha’ar Bas Rabim explains that now that Achashveirosh had transferred all of Haman’s property into Esther’s possession, the Jews were now Esther’s property to do with as she saw fit. So she promptly issued a proclamation that the Jews were to fight back against their enemies.
[Zvi Fleisher @ shemayisrael.com]
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Acceptance of the entire Torah
HaYehudim assidim
The Jews should be ready
(8:13)
If you look in the Megilah you’ll see that in our Pasuk, the word “HaYehudim” has an extra Yud (spelled Heih, Yud, Heih, Vav, Daled, Yud, YUD, Mem), and the word “Assidim” has a Vav that’s pronounced like a Yud (spelled, Ayin, Saf, VAV, Daled, Yud, Mem).
Midrash Tanchumah on Parshas Noach teaches us that Klal Yisrael would accept Torah She’bichsav (the Written Torah) at Har Sinai, but that they wouldn’t accept Torah She’ba’al Peh (the Oral Torah) until the miracle of Purim. And the extra Yud in our Pasuk, having a Gematriah of 10, is an allusion to their having already accepted only the Torah She’bichsav (represented by the Aseres Hadibros, the 10 Commandments).
Additionally, the seemingly misplaced Vav (with a Gematriah of 6) in the word “Assidim” (meaning, in the future) could be understood as a hint that in the future when the Shisha Sidrei Mishnah (Six Orders of Mishnah, the basis of the Oral Torah) would be organized, they would accept that as well.
[Zvi Fleisher @ shemayisrael.com]
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His elite status is short lived
Ki chein tzivah lo hamelech
For this is what the king had commanded concerning him
(3:2)
How does the Megilah hint that Haman’s power lasted for only 70 days?
1) After Haman was appointed to his position of power, everyone bowed to him “Ki chein tzivah lo hamelech” (for this is what the king had commanded concerning him). The Gematriah of the word “Chein” is 70, so the Manos HaLevi explains that the Pasuk could be understood as “For the king commanded this for him for 70 (days).”
2) Memuchan is introduced in the Megilah in 1:14. But when he is mentioned again in 1:16, his name is spelled Mumchan (Mem, Vav, Mem, Chaf, Nun). The Rokeich points out that if you split this name you get the words Mum Kan (a blemish here). Since the Gematriah of the word Kan (here) is 70, we can understand this to mean “the blemish (Haman) would only remain here for 70 days.” (Though typically the word Kan is spelled with an Alef, there are times when it is spelled without an Alef.)
3) There are 70 Pesukim from Haman’s rise to power (3:1) until he is hanged (7:10), each Pasuk being an allusion to one day of his elevated status, according to the Rokeach.
4) The Rokeach points out that Haman’s decree of total annihilation of the Jews went unchallenged for 70 days until Mordechai’s letter was sent out announcing that the Jews could fight back. Haman’s decree was sent out on the 13th of Nissan (3:12), and Mordechai’s letter was sent out on the 23rd of Sivan (8:9). If you tally the number of days in each of the months that Haman’s decree was in force…
18 days in Nissan (from the 13th until the 30th)
29 days in Iyar (the entire month)
23 days in Sivan (from the 1st until the 23rd)
…you end up with a total of 70 days.
[Inside Purim, p. 265]