2/21/23
Happy Rosh Chodesh Adar!
The season of good fortune and redemption is finally upon us! We’re only two short weeks away from enjoying the greatness of the day of Purim! It’s a day that we’re told that “Kol haposheit yad, nosnim lo,” anyone who puts out his hand, we give to him. The basic meaning is that we give Tzedakah on Purim without scrutiny of the recipient. But we’re also told that this rule applies to our davening as well. Anyone who makes requests of Hashem on this day, he is answered without being scrutinized. We should pour out our hearts to Hashem on this holy day for whatever is currently in our hearts and on our minds. We all have much to be thankful for, and we should absolutely should feel good about the Hashgacha, the watching over us, that Hashem provides us with daily. But we should make sure not to miss out on this opportunity to also talk to Hashem about what we or our loved ones need help with. So, what’s that got to do with Purim Vorts? I’m glad you asked!
We might already be familiar with the story of Purim. We may have already reviewed the narrative from start to finish. Perhaps we’ve done so a few dozen times. Maybe even well over a hundred times. But by looking closely into the details and the hidden meanings within the story of Purim, we can start to bring into view the understanding that everything that took place was orchestrated by Hashem. Mundane details that were seemingly planned by people in order to achieve certain goals were flipped on their heads in order to accomplish something else entirely to save our people. Only after close inspection and consideration do we realize that the details were, in fact, setup in that precise way by Hashem from the get-go. So, in reality, Hashem really had been watching over us and in charge all along, even when it wasn’t obvious to us, and even when it felt that like opposite might actually have been the case. By coming to this understanding, how can we not feel a sense of specialness and love that comes from being considered, cared for, and protected, as is evidenced in the hidden meanings within the Megillah. And it’s with the confidence spawned by those feelings that we can turn to Hashem, who we know is looking out for us, and ask him for whatever is on our mind specifically on Purim.
Welcome to the 13th year of Purim Vorts! Mazal Tov! We’re told that when the Pasuk in the Megillah (8:16) says “La’yehudim hayisa orah v’simcha v’sason vi’kar,” the word “vi’kar” (which is often translated as “honor”) is also a reference to Tefillin (besides being part of the literal description of what the Jews were experiencing at that time). I’m not wearing Tefillin as I write this, so, sorry, I didn’t bring donuts for this milestone year. But Mazal Tov anyway! I hope you enjoy the vorts, and that they help you get into the spirit of the holiday, and benefit from everything that this season of good fortune and redemption can provide us with.
Josh
[Purim Vorts] Check this out!
“Asa mishte l’chol sarav va’avadav…v’sarei hamedinos lifanav”
He made a feast for all his princes and servants…and the princes of the provinces who were before him
(1:3)
The last word in this Pasuk is “Lifanav,” which is usually translated as “before him.” The simple meaning of this phrase is that Achashveirosh invited the princes of the nearby provinces to the feast. But earlier in the Pasuk it already said that he invited “all his princes.” So the final phrase of this Pasuk must be referring to something else.
Targum tells to us that the reason Achashveirosh made this feast was to celebrate his victory over the provinces that revolted against him.
The Malbim then explains that once he was victorious, he replaced the rebellious princes with his own loyal princes. So, who did Achashveirosh invite to this feast? Well, of course he invited “kol sarav,” all of his princes--both the ones who were always loyal to him, as well as the princes who were recently appointed over the rebellious provinces. But that’s not all. Being the arrogant king that he was, he wanted to teach a lesson to the rebellious princes. He wanted to humiliate them, and stick their noses in the fact that they dared challenge him, and they lost! So he also invited “sarei hamedinos,” the princes of the provinces who had been in power “lefanav,” before he came to power. He wanted those deposed princes to witness the grand party he was throwing that celebrated his victory over them.
[Vedibarta Bam, p. 33]
2/22/23
[Purim Vorts] Finer than the best Italian suit
“Chur karpas u’sicheiles”
White, green, and blue hangings
(1:6)
If you look in a Megillah you’ll notice that the first letter of the word “Chur,” a Ches, is written larger than normal. What is the significance of this letter being oversized?
The Manos Halevi brings the Gemara (Megillah 12a) which tells us that during Achashveirosh’s party, he used the vessels from the Beis Hamikdash. Not only that, but he also wore the clothing of the Kohein Gadol. This detail is alluded to by the fact that the Gematriah of the oversized letter Ches is 8, which is the number of articles of clothing worn by the Kohein Gadol.
[Vedibarta Bam, p. 36]
2/23/23
[Purim Vorts] It’s all about location, location, location
“Gam Vashti Hamalka a’sissa mishtei nashim beis hamalchus asher la’Melech Achashveirosh”
Queen Vashti also made a women’s banquet in the royal house of King Achashveirosh
(1:9)
Why does the Pasuk specifically call out that Vashti’s party was in the royal house of Achashveirosh? Isn’t it obvious where the party took place? I’m pretty sure no one thought that she hosted it at the Hyatt.
The Gemara understands that Vashti didn’t host her party just anywhere in the palace, but that her party actually took place in Achashveirosh’s inner chambers. This was an area of the palace that was, understandably, off limits to everyone aside from the king, the queen, and their servants. But for her party, Vashti made sure that she was able to host the women specifically there. The Gemara explains that both Achashveirosh and Vashti intended that their parties should eventually lead to sin. And so in order to further that cause, what better way than to invite the party-goers into the most private area of the entire palace complex.
[Glimpses of Light, p. 88]
2/25/23
[Purim Vorts] He filed her as a deduction and wrote her off
“Va’yikaseiv b’dasei Paras u’Madai v’lo ya’avru”
And let it be written into the laws of Persia and Media that it not be revoked
(1:19)
When Haman counseled Achashveirosh that he should depose Vashti from her position as Queen, he also advised another step to ensure the finality of that decision. He suggested to Achashveirosh that the decision to do so should be written into the official law books of the empire so that it should stand in perpetuity. Why was it important to Haman that this decision be absolutely final? Once Vashti was removed (or possibly killed, though that’s not written explicitly), why was this additional step needed?
The Manos Levi suggests that Haman was worried about what the fickle Achashveirosh might do later. Perhaps he would change his mind and decide to reinstate Vashti to her position. (This explanation would prove that the decision was in fact not to kill her.) And if Vashti were to regain her royal powers, she might want to take revenge on the person who coached Achashveirosh to have her removed in the first place.
So to avoid any possibility of reneging on his decision, Haman convinced Achashveirosh to have it written into the official law books such that it could never be revoked.
[Megillas Esther: The Answer Is…, p. 43]
2/26/23
[Purim Vorts] AKA…
“U’shemo Mordechai”
And his name was Mordechai
(2:5)
The Gemara (Menachos 65a) tells us that Mordechai’s real name was Pesachya. To help us make the connection between the two names, the Medrash brings a Pasuk from Iyov. The Pasuk (8:7) says, “Your beginning will be small, yet your latter end will greatly increase.” How does this Pasuk make a connection between Pesachya and Mordechai?
Both names are composed of five letters. Let’s use Gematriah to compare the names. Pesachya’s name has the letters Peh, Saf, Ches, Yud, Heih. Mordechai’s name has the letters Mem, Reish, Daled, Chaf, Yud.
We’ll start with the first three letters of Pesachya’s name:
The Peh has a value of 80, half of which is 40, the value of Mem.
The Saf has a value of 400, half of which is 200, the value of Reish.
The Ches has a value of 8, half of which is 4, the value of Daled.
As alluded to loosely by the Pasuk in Iyov when it stated that the “beginning will be small,” reducing the Gematriah of the first three letters of Pesachya’s name by half results in the first three letters of Mordechai’s name.
Then the Pasuk continues with, “your end will greatly increase.” We’ll continue with the final two letters’ of Pesachya’s name:
The Yud has a value of 10, which doubled is 20, the value of Chaf.
The Heih has a value of 5, which doubled is 10, the value of Yud.
We complete the calculation by looking at the last two letters of Pesachya’s name to see how increasing their Gematriah values finish the allusion to Mordechai. And now understand how the Pasuk in Iyov alludes to the connection between the names Pesachya and Mordechai.
[Vedibarta Bam, p. 60]
2/27/23
[Purim Vorts] A favor for your friend
“Gidel hemelech Achashveirosh es Haman”
King Achashveirosh promoted Haman
(3:1)
The previous Perek concludes with Mordechai saving Achashveirosh’s life (by way of Esther) from the plot of Bigsan and Seresh. So it’s quite odd that the next thing to happen is Haman getting promoted. How did it come to be that Haman was promoted as a result of something he played no part in?
The Shut Tirosh v’Yitzhar explains that when Achashveirosh’s life was saved, he questioned Mordechai’s true intention and sincerity. He reasoned that if Mordechai really wanted to save his life, why had he not come directly to him? Why did he instead bring the information to Esther? Because of this doubt, he felt less inclined to reward Mordechai, and instead decided to focus his gratitude on the person who brought the report directly to him—Esther. However, the new dilemma, as anyone married to a queen knows, was what do you give the woman who seemingly has everything?
Achashveirosh then considered the possibility that Esther felt a sense of gratitude towards Haman. After all, if Haman had not suggested that Vashti be deposed for her insolent behavior towards the king, Esther would not have become the queen. Figuring that Haman was probably in Esther’s good graces, he decided that the next best thing to rewarding Esther would be to reward Haman. And with that, Achashveirosh promoted Haman.
[Vedibarta Bam, p. 78]
2/28/23
[Purim Vorts] He took it personally
“Vayaged lo Mordechai eis kol asher asahu”
And Mordechai told her all that had happened to him
(4:7)
When Esther sees Mordechai sitting outside the palace gate wearing sackcloth and ashes, she sends a change of clothing to him so that he can wear something more presentable--something more appropriate for where he was. However, Mordechai refuses the clothing. To find out what is going on, Esther sends Hasach, one of the royal servants, to shuttle a conversation back-and-forth between her and Mordechai. Through Hasach, Esther inquires of Mordechai what is going on that caused him to act this way. But Mordechai’s response is worded peculiarly.
Mordechai informs Esther of the conversation that Haman had with Achashveirosh and the royal edict of annihilation that resulted from it. But Mordechai doesn’t tell Esther “all that happened to Klal Yisroel.” Rather he tells Esther “all that happened to him.” The reality is that since Mordechai was part of the king’s cabinet, his personal safety was never really in jeopardy. However, as a true leader, he did not simply sympathize with the plight of his people, or participate in their sorrow (or happiness). Mordechai fully internalized their situation like it was his own personal situation. He was a leader of the highest caliber. As such, the message that he sent to Esther was very true to his feelings. He told her about everything that happened to him!
[Vedibarta Bam, p. 110]
3/1/23
[Purim Vorts] I really can’t accept
“Vayoshet hamelech l’Esther es sharvit hazahav asher b’yado
vatikrav Esther va’tiga b’rosh hasharvit”
The king held out to Esther the gold scepter that was in his hand
and Esther approached and touched the top of the scepter
(5:2)
When describing the scepter that the king extended toward Esther, the words “that was in his hand” seem to be quite unnecessary. If he’s extending the scepter toward Esther, isn’t it obvious that it’s in his hand? This observation is reinforced by looking later in the Megillah (8:4) right after Haman is killed (Yay!), and Mordechai and Esther plead with Achashveirosh to rescind the royal decree of annihilation. In this case, the description of extending his scepter towards Esther does not include the words “that was in his hand.”
Additionally, the Gemara (Megillah 15b) tells us that an angel stretched the scepter from its original length of two amos until it was either twelve or sixty amos long. That being the case, what need was there for Esther to approach the king before touching the top of the scepter? Wasn’t she already close enough to it?
The Kehilos Moshe explains that Achashveirosh’s scepter had a handle. As you would expect, when he wanted to extend the scepter toward someone, he would hold the handle and reach with it toward the person.
In this case, however, Achashveirosh wanted to display his deep affection for Esther. So he turned the scepter around and extended to Esther “Asher b’yado,” the part that was normally in his hand—the handle. However, in a gesture of respect for the king, Esther did not take it. Rather she approached him until she was close enough to touch the head of the scepter which was pointing away from her because of Achashveirosh’s “nahafoch hu” (backwards) orientation of his scepter.
[Vedibarta Bam, p. 124]
3/2/23
[Purim Vorts] Shabbos Zachor
This is a collection of different thoughts regarding this shabbos.
1)
“V’hayamim ha’eileh nizkarim v’na’asim b’chol dor va’dor”
These days should be remembered and performed in each generation
(9:28)
The Gemara (Megillah 30a) tells us that the word “nizkarim” (remembered) in our pasuk is a reference to the mitzvah of zechiras mechiyas Amalek, the obligation to wipe out the memory (the “zechirah”) of Amalek. The Gemara continues and teaches us that the word “na’asim” (performed) is a reference to performing the Mitzvos of Purim itself. So we fulfil the first mitzvah by reading Parshas Zachor on the Shabbos preceding Purim, in which we’re commanded to wipe out Amalek.
In our time, how do we fulfil the mitzvah of wiping out the memory of Amalek? According to Rabbeinu Shimshon m’Shantz, by learning the halachos (laws) of Megillah, that itself is a method of wiping out the memory of Amalek. Another opinion is that by delving into anything relevant to Purim, like learning the Gemara of Maseches Megillah, Megillas Esther, or the Halachos and Mitzvos of Purim, any of that would qualify to add to the wiping out of the memory of Amalek.
2)
Rebbe Tzaddok HaCohen relays that he was taught that Shabbos Zachor is an auspicious time to earn merit to have children. What is the connection? In the reading of Parshas Zachor, we have the mitzvah to eradicate Amalek. This not only means that they should die, but it also means that they should not have offspring which would perpetuate their nation. We’re famously taught that Amalek and Klal Yisrael are viewed as being on opposite sides of a balance, such that when one goes up the other goes down. So as Amalek is being cut off and reduced, the result is that Klal Yisroel’s numbers increase.
3)
There are a couple of reasons given for why this Shabbos is called Shabbos Zachor. These two reasons are similar to each other, and have nothing to do with the reading of Parshas Zachor.
Moshe Rabbeinu was born on the 7th day of Adar. The minhag (custom) is that we make a Shalom Zachor for a boy on the Friday night after his birth. Since this is the Shabbos immediately following Moshe’s birth, this would be the Shabbos that his Shalom Zachor would have taken place on.
Similarly, the Gemara (Shabbos 89b) tells us that the Sinai Desert is known by five names. One of them is Midbar Paran. The word “Paran” is related to the word “Peru” (as in “Peru ur’vu,” the mitzvah to be fruitful and multiply). This desert was named this as a result of right after Matan Torah (receiving the Torah) on the 7th of Sivan, all of the women becoming pregnant. Nine months later brings us to the 7th of Adar. And, as before, this Shabbos is the Shabbos right after all of those women would have given birth, which would have been the largest concentration of Shalmei Zachar on a singular Friday night.
So, in commemoration of these two occurrences of significant Shalmei Zachar, this Shabbos is referred to as Shabbos Zachor.
[Torah Wellsprings - Purim, pp. 1-9]
3/4/23
[Purim Vorts] There must be something else
“Mah she’eilaseich”
What is your request
(5:6)
When Esther approached Achashveirosh after fasting for three days, he asked her what it was that she wanted. As we know, her response was that she wanted Achashveirosh and Haman to attend a party that she would host. Curiously, at the party, Achashveirosh again asked Esther what it is that she wanted. What prompted him to ask this? What caused him to think that she wanted something besides the pleasure of hosting a dinner party for the two most powerful men in the empire?
The Medrash Lekach Tov explains that once the party got started, Achashveirosh and Haman enthusiastically helped themselves to the food and drink. But Achashveirosh noticed that Esther was not joining them in their fressing. In fact, she simply sat there in a sullen mood. It quickly became clear to Achashveirosh that there was more to Esther’s invitation than simply enjoying sumptuous food and delicious wine in the company of the king and his top advisor. There must be something else weighing on her mind. So, again, he asked her what it was that she wanted.
[Zvi Fleisher @ ShemaYisrael.com]
[Purim Vorts] More than just the wife of evil
“Va’tomer lo Zeresh ishto”
Then his wife, Zeresh, said to him
(5:14)
After leaving Esther’s first party, Targum Rishon tells us that Haman encountered Mordechai teaching Torah to children outside the palace gates. Incensed at Mordechai’s refusal to bow to him or even acknowledge his presence, Haman stormed home in a fit of rage. He then called for his wife, Zeresh, and his cronies to gather around so he could vent about his “Mordechai problem.” Of course, before getting to the heart of his problem, he detailed all of the honorable things that had happened to him, from his wealth and sizable family of sons, to all of his professional promotions within the palace, including that day’s banquet hosted by the queen for no one else but he and the king. Yet all of that honor and prestige was worthless because of Mordechai and his behavior.
At that point, Zeresh, along with Haman’s cronies, made their suggestion to build a 50 ammos high gallows on which to hang Mordechai. Then Haman would be able to attend Esther’s second banquet the following day in better spirits. In all likelihood, this wasn’t Zeresh’s first time participating in a plan to do evil to the Jews. If we consider Haman’s lineage from Amaleik, we have to believe that anti-Semitism was in his blood. So when it came time for him to get married, he probably required “hatred of Jews” to be present on a Shidduch resume for him to even consider the girl. How excited he must have been when he first met Zeresh. After all, she was the daughter of Tattenai, the Persian governor of a province “beyond the river,”which included Eretz Yirsroel. We’re told that when Tattenai came to inspect the Beis Hamikdash construction work that the Jews who returned from exile were doing, he decided that the work needed to stop. So he sent a message back to the king saying that the Jews claimed to have been given permission by King Koresh himself to rebuild the Beis Hamikdash.
So, it’s pretty understandable why Haman married Zeresh, and why he now called his buddies and his wife to gather around so he could share his frustration with them. Zeresh wasn’t just the wife of Haman. She also had a familial connection to acts against the Jews.
And aside from the reading of the Megillah, we make sure not to glance past her. After both the night and day readings of the Megillah, we recite a paragraph which includes the phrase, “accursed be Zeresh the wife of my terrorizer.” But, don’t forget; she wasn’t just the wife of Haman. She also was the daughter of a governor who halted the rebuilding of the Beis Hamikdash.
[Purim Revealed, p. 114]
3/5/23
[Purim Vorts] Their cover was blown
“Mi’shomrei hasaf…va’yevukash hadavar va’yimatzei”
Of the guardians of the threshold…and they investigated the matter and it was found
(2:21, 23)
When the Megillah describes the planned assassination of Achashveirosh, it describes Bigsan and Seresh as being part “of the guardians of the threshold.” They were not the only two people tasked with guard duty. Rather, from among a group of guards, they each had specific shifts when they were on-duty.
According to the Gra, the plan to kill Achashveirosh involved adding a poison to his drink. The process of obtaining the poison and preparing it for use would take some time. So one of the guards covered for the other while the other was obtaining and preparing the poison. That’s why the pasuk uses the word “Va’yimatzei,” and it was found. What was found from the investigation? They found that there had been a guard on duty during a shift that was not his while he was covering for his co-conspirator. And this information led to the discovery of the assassination plot, which ultimately led to saving the life of the king.
[Shared with me by my daughter, Rivka Miriam, from her teacher, Mrs. Irons.]
[Purim Vorts] The Shechinah rested upon her
“Va’tilbosh Esther malchus”
And Esther donned royalty
(5:1)
In preparation for presenting herself to the king uninvited, Esther donned “malchus,”which is typically translated as royal garbs. But the Gemara (Megillah 14b) tells us that in fact, the Shechinah (Divine presence) rested upon her in order to act as an escort to strengthen and protect her from this most dangerous of maneuvers she was attempting to pull off.
The Rokeach teaches that we see a hint to this by looking closely at the above three words of our pasuk. The sofei teivos (ending letters) of “Vatilbash Esther malchus” are the letters Shin, Reish, and Saf, which spell the word “Shareis,”which means rested upon. This is an allusion to the Shechinah resting upon Esther as she embarked on her dangerous mission to save Klal Yisroel.
[Inside Purim, p. 277]
3/6/23
SIX Vorts for Purim!!!!!!
[Purim Vorts] Resolution to competing Mitzvos
“L’hiyos osim es yom arba’ah asar l’chodesh Adar…b’chol shanah v’shanah”
To observe annually the fourteenth day of Adar
(9:21)
At the end of the Megillah, Mordechai and Esther record that the day of Purim was established as a holiday to be observed on the 14th of Adar annually.
On occasion, there are instances when the time to perform two Mitzvos coincide, and we must determine which Mitzvah is to be performed before the other so as to reduce the conflict between the two. We often employ the principle of “Tadir” which dictates that the more frequently occurring Mitzvah should be performed first.
We know that Moshe Rabbeinu was born on the 7th of Adar, which meant that his Bris was on the 14th of Adar. So, the question begs to be asked, was the Bris performed before or after the reading of the Megillah?
Really it’s not that much of a question. We’re told that Moshe, being the great Tzaddik that he was, passed away on the same day that he was born. Since we know that he passed away on Shabbos, we understand that he was also born on Shabbos. That being the case, since the 14th of Adar was a Shabbos, the Rabbis (as is taught in the Gemara Megillah) allowed for the reading of the Megillah to be moved up to the previous market day (Mondays and Thursday), which in this case was Thursday. So since the Megillah was read on Thursday, the 12th of Adar, you’ll find that by the Bris of Moshe Rabbeinu there was in fact never a conflict with the Mitzvah of Megillah.
[Vedibarta Bam, p. 222]
[Purim Vorts] Feh!
“V’Haman nidchaf el beiso aveil v’chafuey rosh”
And Haman rushed home, mourning with his head covered
(6:12)
The word “nidchaf” literally means “was pushed.” How are we to understand the literal meaning of this word in our Pasuk?
The Gemara (Megillah 16a) tells us how it came to be that Haman’s daughter mistakenly dumped the chamber pot onto her father’s head thinking that it was Mordechai. Haman’s situation truly stank!
When a dignitary walks through a crowd, most people are clamoring for an opportunity to see him, even if just for a moment. They all wish that he would slow down his stride and extend the time that he is in their presence, even if just for a few extra moments.
Contrast that with what happens when someone dressed in filthy clothing and smelling of the worst of stenches walks through a crowd. Everyone present tries to get that person to speed up his pace in order to save themselves of having to endure his stink presence for any longer than necessary. And in this case, it was so bad that those close enough to Haman actually pushed him along the way in order to rid themselves of him and his stench as quickly as possible.
[Vedibarta Bam, p. 148]
[Purim Vorts] Redemption
“V’Haman amad l’vakeish al nafsho mei’Esther hamalka”
And Haman remained to beg Queen Esther for his life
(7:7)
After Esther revealed to Achashveirosh that it was Haman who was threatening the lives of her and her nation, Achashveirosh stormed out of the party, and Haman started to plead to Esther for his life. We know that everything that takes place in the Megillah illustrates Divine Providence. How does that principle apply to Haman pleading with Esther for his life?
Esther was a descendant of King Shaul. Shaul made a mistake when instructed to kill Agag, the king of Amalek, by allowing feelings of mercy or pity to cause him to delay the execution. This mistake was not insignificant, and demanded rectification.
According to Rambam, complete Teshuvah is accomplished when the same situation presents itself again, and this time the mistake is not repeated. Since Esther was a descendant of Shaul, she was in a position to effect the Teshuvah that Shaul needed. Haman, a descendant of Amalek, needed to plead with Esther for his life so that Esther could withstand the same test that Shaul had faced. By not giving in to Haman’s cries for mercy, she was able to accomplish a complete Teshuvah that her ancestor needed, and with that, “v’chamas Hamelech shachachah,” the anger of the King (Hashem) subsided.”
[Vedibarta Bam, p. 158]
[Purim Vorts] The key word
“Hadavar yatzah mipi Hamelech u’fenei Haman chafu”
The word had just come out of the King’s mouth and Haman’s face was covered
(7:8)
Achashveirosh returned to Ether’s party from his walk in his garden, but, from his perspective, things were only looking worse. Putting aside is incredulity at Haman’s plan to kill his queen’s people, he barked, “Would he actually assault the queen while I’m in the house?” At which point they covered Haman’s face, having essentially condemned Haman to death.
The oddity in this Pasuk is that it says that “the word had just come out of the King’s mouth,” using the singular “word,” when in fact Achashveirosh had roared quite a few words.
So what was he so upset about? He had just walked into the room and he sees Haman in some kind of inappropriate position relative to Esther. The Megilah doesn’t state explicitly what was happening, but suffice it to say, Achashveirosh was none to happy about the interaction that he saw between the two of them.
But based on what happened afterwards, we get a better idea of what Achashveirosh surmised was taking place. It doesn’t say that he heard Esther scream and he came running back in from the garden to save her. But if it didn’t appear that Esther was resisting Haman’s advances, why was Esther not also condemned to death for her participation.
The answer is that he determined that Esther was in fact not a willing participant. The word he used to accuse Haman was “Lichvosh,” to subdue/conquer/assault. And that’s why the Pasuk says in the singular that “the word had just come out of the King’s mouth.” It was the word “Lichvosh” that dictated that only Haman, the attacker, would be executed and not also Esther, the victim.
[Videbarta Bam, p. 159]
[Purim Vorts] Can you believe this guy???
“Omeid b’veis Haman”
Is (still) standing in Haman’s house
(7:9)
At the beginning of the Megillah, Achashveirosh metes out incredibly swift justice, under the advisement of councilman Haman, against Vashti for the humiliating way that she responded to his demand to come to his party. In yet another example of the tables being turned, justice is applied just as fast, if not faster, against Haman. Seemingly out of nowhere, Charvonah pops into the picture and offers a quick solution to the Haman problem that Achashveirosh decided needed to be resolved with Haman’s execution.
Charvonah offers up that there’s a gallows available, even within eye sight, on which Haman can be hanged. Ever the fair weather advisor, the Malbim tells us that Charvonah felt the need to really drive home the point that the decision to hang Haman shouldn’t be changed. Perhaps he was worried that the fickle Achashveirosh might release Haman, and Haman might seek revenge on Charvonah. Or perhaps Charvonah just liked to stoke the coals given the opportunity. Regardless, he points out that the gallows was built by Haman himself. The irony of using Haman’s own gallows to hang him on probably tickled Achashveirosh’s fancy. Then Charvonah added that the gallows had been built specifically to hang Mordechai, the same person who had spoken good things for the king. Yeah, that likely really got Achashveirosh’s blood boiling. Then he lowered the boom. Charvonah then added that the gallows were STILL standing on his property, despite Haman knowing full well that Mordechai was someone that the king desired to show honor to. He had stoked the coals by pointing out that Haman had such little respect for Achashveirosh that he hadn’t even bothered to take down the gallows!
And with that, swift justice was applied to Haman in the very next Pasuk.
[Vedibarta Bam, p. 162]
[Purim Vorts] The property title was scrubbed
“Nasan Hamelech Achashveirosh l’Esther Hamalka es beis Haman tzorer haYehudim”
King Achashveirosh gave Esther the queen the house of Haman, adversary of the Jews
(8:1)
Rambam tells us (Hilchos Melachim 5:5) that we have a mitzvah to destroy the memory of Amalek. Based on that, how could Esther accept Haman’s house? Shouldn’t she have destroyed it, or at the very least refused to accept it?
The gemara (Sanhedrin 48b) tells us that when the king puts someone to death, that person’s property becomes the property of the king. Since Achashveirosh had issued Haman’s death sentence, Haman’s property became his. So when Achashveirosh told Esther that he was giving Haman’s estate to her, he called it “the house of Haman, the adversary of the Jews” as a way of easily identifying what property he was referring to, and the reason Haman had been put to death. But at that point, it already belonged to him, and was permitted for Esther to accept ownership of it.
We find a similar concept related in the gemara (Gittin 38a) regarding the lands of Amon and Moav. The Torah tells us (Devarim 2:10, 19) that we are forbidden to distress either nation, and that we may not provoke, to the point of war, the nation of Moav. Based on that, we are not allowed to annex their land. However, that only applies to land currently belonging to Amon or Moav. But once Sichon defeated them and was in control of their land, Klal Yisroel were allowed to take possession of that land.
[Vedibarta Bam, p. 166]