Post date: Mar 08, 2020 6:24:39 AM
“Vayomer hamelech Achashveirosh vayomer l’Esther hamalka mi hu zeh v’ei ze hu asher milla’oh la’asos kein”
And king Achashveirosh exclaimed and he said to Esther the queen ‘Who is he, and where is he, who dared to do this?’
(7:5)
Why is there a double expression of ‘saying’ in this pasuk? The pasuk would seem to flow just find without the second expression. So what is added by including it?
In 2013 I provided the explanation given by the Gemara. Click here to see that vort. (It’s the last Vort on the page.)
The Ibn Ezra suggests a very different reason for the double language. He says that the pasuk is trying to convey the manner in which Achashveirosh was trying to talk. Esther just told him that the lives of her people, in fact, her own life, was being threatened. They were not at risk of being enslaved. They were at risk of annihilation! Hearing such shocking words from Esther, Achashveirosh tried to ask her who the perpetrator of such a horrific genecide was, but he ended up just stammering and stuttering, unable to get the words out at first.
We see later in the Pasuk that he did eventually regain his composure enough to ask. But at that point, he swung to the other extreme and didn’t just ask who was doing this. Instead he threw out question after question, asking, “Who is he? Where is he? Who dared to do this?”
[Glimpses of Light, p. 305]
Hints found with Roshei and Sofei Teivos
We have discussed Roshei Teivos (an acronym of initial letters) and Sofei Teivos (an acronym of ending letters) many times. Does this really mean anything?
There are multiple instances in the Megillah when Hashem’s name is only alluded to through Roshei Teivos and Sofei Teivos. Without delving into the specific lessons learned, here are two examples:
In the words “He V’chol Ha’nashim Yitnu” (1:20) we find Hashem’s name (backwards) within the Roshei Teivos Yud - Heh - Vav - Heh.
In the words “Zeh Einenu Shoveh Li” (5:13) we find Hashem’s name (again, backwards) within the Sofei Teivos Yud - Heh - Vav - Heh.
The point is that we can see Hashem’s name within the Pesukim by way of Roshei Teivos and Sofei Teivos. But the question is why is such a method employed by the Megillah?
The Kedushas HaLevi explains Hashem’s presence within the narrative of the Megillah is evident by reviewing multiple episodes. Only after seeing time and again how things “just happened to work out” is it obvious that Hashem was arranging things behind the scenes. Similarly, in order to have Roshei/Sofei Teivos, you need multiple words arranged just so. Once you have those words, you are able to recognize the intended message conveyed by the Roshei/Sofei Teivos.
[Torah Wellsprings: Purim 2020, p. 5]