Tanach
Esther 3 אסתר ג׳
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
אַחַר ׀ הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶת־הָמָן בֶּֽן־הַמְּדָתָא הָאֲגָגִי וַֽיְנַשְּׂאֵהוּ וַיָּשֶׂם אֶת־כִּסְאוֹ מֵעַל כׇּל־הַשָּׂרִים אֲשֶׁר אִתּֽוֹ׃
After these events, King Achashverosh conferred eminence on Haman, the son of Hamdasa, the Agagite, and exalted him, placing his seat of office above all of his fellow ministers.
After these events, King Achashverosh conferred eminence on Haman, the son of Hamdasa, the Agagite, and exalted him, placing his seat of office above all of his fellow ministers.
Rashi
גדל המלך וגו'. את המן שהקב"ה בורא רפואה למכתן של ישראל קודם שיביא המכה עליהם:
King [Achashveirosh] conferred eminence on Haman. For the Holy One Blessed Is He, creates a remedy for Yisroel’s blow before He brings the blow upon them.1Maseches Megillah 13b.
וְכׇל־עַבְדֵי הַמֶּלֶךְ אֲשֶׁר־בְּשַׁעַר הַמֶּלֶךְ כֹּרְעִים וּמִֽשְׁתַּחֲוִים לְהָמָן כִּי־כֵן צִוָּה־לוֹ הַמֶּלֶךְ וּמׇרְדֳּכַי לֹא יִכְרַע וְלֹא יִֽשְׁתַּחֲוֶֽה׃
And all of the king’s servants who were at the gateway to the king kneeled and prostrated themselves before Haman, for the king had so commanded concerning him—but Mordechai would neither kneel nor prostrate himself.
And all of the king’s servants who were at the gateway to the king kneeled and prostrated themselves before Haman, for the king had so commanded concerning him—but Mordechai would neither kneel nor prostrate himself.
Rashi
כרעים ומשתחוים. שעשה עצמו אלוה לפיכך ומרדכי לא יכרע ולא ישתחוה:
Kneeled and prostrated themselves. Because he made himself as a god;2Esther Rabbah 7:5. Alternatively, his robes were decorated with idols. (Ibn Ezra) therefore, “but Mordechai would neither kneel nor prostrate himself.”
וַיֹּאמְרוּ עַבְדֵי הַמֶּלֶךְ אֲשֶׁר־בְּשַׁעַר הַמֶּלֶךְ לְמׇרְדֳּכָי מַדּוּעַ אַתָּה עוֹבֵר אֵת מִצְוַת הַמֶּֽלֶךְ׃
Said the king’s servants who were at the gateway of the king to Mordechai, “Why are you flouting the king’s command?”
Said the king’s servants who were at the gateway of the king to Mordechai, “Why are you flouting the king’s command?”
וַיְהִי (באמרם) [כְּאׇמְרָם] אֵלָיו יוֹם וָיוֹם וְלֹא שָׁמַע אֲלֵיהֶם וַיַּגִּידוּ לְהָמָן לִרְאוֹת הֲיַֽעַמְדוּ דִּבְרֵי מׇרְדֳּכַי כִּֽי־הִגִּיד לָהֶם אֲשֶׁר־הוּא יְהוּדִֽי׃
It happened that, when they spoke to him daily, and he paid them no heed, they informed Haman, to see whether Mordechai’s avowal would be sustained—for he told them that he was a Yehudi.
It happened that, when they spoke to him daily, and he paid them no heed, they informed Haman, to see whether Mordechai’s avowal would be sustained—for he told them that he was a Yehudi.
Rashi
היעמדו דברי מרדכי. האומר שלא ישתחוה עולמית כי הוא יהודי והוזהר על ע"א:
If Mordechai’s avowal would be sustained. Who said that he would never prostrate himself because he is a Jew, and was admonished against idolatry.3Esther Rabbah 7:8. When his servants told him that Mordechai refused to kneel, Haman remarked that Mordechai’s ancestors, Yaakov, Rachel and their children had prostrated themselves before Eisav, Haman’s ancestor. Upon hearing Haman’s remark, Mordechai replied that he was a descendant of Binyamin, who was born after Yaakov’s meeting with Eisav, and who had thus never prostrated himself before Eisav. Alternatively, היעמדו דברי מרדכי means “whether Mordechai’s words will avail,” i.e., if his actions were successful they would become a precedent for others to follow.
וַיַּרְא הָמָן כִּי־אֵין מׇרְדֳּכַי כֹּרֵעַ וּמִֽשְׁתַּחֲוֶה לוֹ וַיִּמָּלֵא הָמָן חֵמָֽה׃
Haman then observed that Mordechai neither kneeled nor prostrated himself before him, and Haman was totally incensed.
Haman then observed that Mordechai neither kneeled nor prostrated himself before him, and Haman was totally incensed.
וַיִּבֶז בְּעֵינָיו לִשְׁלֹחַ יָד בְּמׇרְדֳּכַי לְבַדּוֹ כִּֽי־הִגִּידוּ לוֹ אֶת־עַם מׇרְדֳּכָי וַיְבַקֵּשׁ הָמָן לְהַשְׁמִיד אֶת־כׇּל־הַיְּהוּדִים אֲשֶׁר בְּכׇל־מַלְכוּת אֲחַשְׁוֵרוֹשׁ עַם מׇרְדֳּכָֽי׃
But it was demeaning, in his view, to strike at Mordechai alone, for he was informed of [the identity of] Mordechai’s people. Haman sought to destroy all the Yehudim throughout Achashverosh’s realm—Mordechai’s people.
But it was demeaning, in his view, to strike at Mordechai alone, for he was informed of [the identity of] Mordechai’s people. Haman sought to destroy all the Yehudim throughout Achashverosh’s realm—Mordechai’s people.
בַּחֹדֶשׁ הָרִאשׁוֹן הוּא־חֹדֶשׁ נִיסָן בִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הִפִּיל פּוּר הוּא הַגּוֹרָל לִפְנֵי הָמָן מִיּוֹם ׀ לְיוֹם וּמֵחֹדֶשׁ לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָֽר׃ {ס}
In the first month, which is the month of Nisan, during King Achashverosh’s twelfth year, a “pur”, meaning “lot”, was cast in the presence of Haman, for a specific day, and, specifically, the twelfth month, which is the month of Adar.
In the first month, which is the month of Nisan, during King Achashverosh’s twelfth year, a “pur”, meaning “lot”, was cast in the presence of Haman, for a specific day, and, specifically, the twelfth month, which is the month of Adar.
Rashi
הפיל פור. הפיל מי שהפיל ולא פירש מי ומקרא קצר הוא:
A pur was cast. Whoever cast, cast, and the verse does not specify who [cast the pur]. This is an abbreviated verse.
הוא הגורל. הכתוב מפרש ומהו הפור הוא גורל הפיל הגורל באיזה חדש יצליח:
Meaning “lot.” Scripture explains; and what is the pur? “That is the lot.” He cast lots [to determine] in which month he would succeed.
מיום ליום. באיזה יום בחדש שיצליח:
For a specific day. On which day of the month he would succeed.4Haman felt gratified when the lot he cast resulted in the month of Adar, because Moshe died in that month so it was obviously an inopportune time for the Jews. (Maseches Megillah 13b)
וַיֹּאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם־אֶחָד מְפֻזָּר וּמְפֹרָד בֵּין הָֽעַמִּים בְּכֹל מְדִינוֹת מַלְכוּתֶךָ וְדָתֵיהֶם שֹׁנוֹת מִכׇּל־עָם וְאֶת־דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים וְלַמֶּלֶךְ אֵין־שֹׁוֶה לְהַנִּיחָֽם׃
Haman then said to King Achashverosh: “There exists a particular people, far-flung, widespread among the peoples in all the colonies of your realm. Their customs differ from those of all peoples, and they do not abide by his majesty’s bylaws; his majesty has nothing to gain by tolerating them.
Haman then said to King Achashverosh: “There exists a particular people, far-flung, widespread among the peoples in all the colonies of your realm. Their customs differ from those of all peoples, and they do not abide by his majesty’s bylaws; his majesty has nothing to gain by tolerating them.
Rashi
ואת דתי המלך. לתת מס לעבודת המלך:
And [they do not abide by] his majesty’s bylaws. To pay taxes for the king’s work.
אין שוה. אין חשש כלומר אין בצע:
Has nothing to gain. There is no apprehension; i.e., there is no profit by letting the Jews live.
אִם־עַל־הַמֶּלֶךְ טוֹב יִכָּתֵב לְאַבְּדָם וַעֲשֶׂרֶת אֲלָפִים כִּכַּר־כֶּסֶף אֶשְׁקוֹל עַל־יְדֵי עֹשֵׂי הַמְּלָאכָה לְהָבִיא אֶל־גִּנְזֵי הַמֶּֽלֶךְ׃
If his majesty deems it proper, let it be inscribed that they are to be exterminated. And I shall weigh out ten thousand silver kikars under the auspices of the executive staff, to be deposited in the royal coffers.”
If his majesty deems it proper, let it be inscribed that they are to be exterminated. And I shall weigh out ten thousand silver kikars under the auspices of the executive staff, to be deposited in the royal coffers.”
Rashi
יכתב לאבדם. יכתב ספרים לשלוח לשרי המדינות לאבדם:
Let it be inscribed that they are to be exterminated. Let letters be written to be sent to the ministers of the provinces to destroy them.5Haman had advised Achashveirosh to entice the Jews into behaving sinfully so that they would incur God’s wrath. Following Haman’s advice, Achashveirosh invited the Jews to the royal feast. Using his foresight, Mordechai them not to attend. However, many ignored his warning and joined in the drunken debauchery. The incriminating angel then argued that the Jews were worthy of destruction, and God agreed. (Esther Rabbah 7:13)
וַיָּסַר הַמֶּלֶךְ אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַֽיִּתְּנָהּ לְהָמָן בֶּֽן־הַמְּדָתָא הָאֲגָגִי צֹרֵר הַיְּהוּדִֽים׃
The king removed his ring from his hand, and presented it to Haman the son of Hamdasa the Agagite, oppressor of the Yehudim.
The king removed his ring from his hand, and presented it to Haman the son of Hamdasa the Agagite, oppressor of the Yehudim.
Rashi
ויסר המלך את טבעתו. הוא מתן כל דבר גדול שישאלו מאת המלך להיות מי שהטבעת בידו שליט בכל דבר המלך:
The king removed his ring. This represents the granting of any great matter that is required of the king;6Otherwise why would the king present the ring to Haman who did not ask for it but rather requested to annihilate the Jews. The king’s removal of his ring was more effective than the forty-eight prophets sent by God to admonish the Jews. They were unable to convince them to repent, but the transfer of the ring to Haman resulted in repentance and three days of fasting. (Maseches Megillah 14a) that the one who has the ring on his hand is the ruler over all the king’s affairs.
וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן הַכֶּסֶף נָתוּן לָךְ וְהָעָם לַעֲשׂוֹת בּוֹ כַּטּוֹב בְּעֵינֶֽיךָ׃
And the king said to Haman, “Keep the silver and do as you wish with the[se] people.”
And the king said to Haman, “Keep the silver and do as you wish with the[se] people.”
וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ בַּחֹדֶשׁ הָרִאשׁוֹן בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ וַיִּכָּתֵב כְּֽכׇל־אֲשֶׁר־צִוָּה הָמָן אֶל אֲחַשְׁדַּרְפְּנֵֽי־הַמֶּלֶךְ וְֽאֶל־הַפַּחוֹת אֲשֶׁר ׀ עַל־מְדִינָה וּמְדִינָה וְאֶל־שָׂרֵי עַם וָעָם מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשׁוֹנוֹ בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ נִכְתָּב וְנֶחְתָּם בְּטַבַּעַת הַמֶּֽלֶךְ׃
The royal scribes were then summoned, during the first month, on the thirteenth day of the month, and transcripts were made of all of Haman’s directives, to the imperial envoys, to the governors of each of the colonies, and to the ministers of each people, each and every colony in its own script, each and every people in its own language; it was written in King Achashverosh’s name and sealed with the royal ring.
The royal scribes were then summoned, during the first month, on the thirteenth day of the month, and transcripts were made of all of Haman’s directives, to the imperial envoys, to the governors of each of the colonies, and to the ministers of each people, each and every colony in its own script, each and every people in its own language; it was written in King Achashverosh’s name and sealed with the royal ring.
וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים אֶל־כׇּל־מְדִינוֹת הַמֶּלֶךְ לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת־כׇּל־הַיְּהוּדִים מִנַּעַר וְעַד־זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבֽוֹז׃
So that scrolls would be dispatched, carried by couriers, to all of the king’s colonies; to devastate, slaughter, and annihilate all the Yehudim, young and old, children, women, in a single day—on the thirteenth day of the twelfth month, which is the month of Adar—with their booty to be despoiled.
So that scrolls would be dispatched, carried by couriers, to all of the king’s colonies; to devastate, slaughter, and annihilate all the Yehudim, young and old, children, women, in a single day—on the thirteenth day of the twelfth month, which is the month of Adar—with their booty to be despoiled.
Rashi
ונשלוח ספרים. ויהיו נשלחים ספרים איש"טרא טרמי"ש בלע"ז והוא מגזרת (שופטי' יא) אם נלחום נלחם (ש"א א ב) הנגלה נגליתי (הושע י') נדמה נדמה:
So that scrolls would be dispatched. And letters shall be sent, estre tramis in O.F. [to be sent], which is of the [same grammatical] form as, “Did he ever fight [נִלְחוֹם]?”7Shoftim 11:25. and as “Did I not appear [הַנִגְלֹה]?”8I Shmuel 2:27. and as “will be silenced [נִדְמֹה].”9Hoshea 10:15.
בשלושה עשר לחדש שנים עשר. ביום י"ג לאותו חדש שהוא י"ב לחדשי השנה:
On the thirteenth day of the twelfth month. On the thirteenth day of that month [Adar], which is the twelfth of the months of the year.
פַּתְשֶׁגֶן הַכְּתָב לְהִנָּתֵֽן דָּת בְּכׇל־מְדִינָה וּמְדִינָה גָּלוּי לְכׇל־הָֽעַמִּים לִהְיוֹת עֲתִדִים לַיּוֹם הַזֶּֽה׃
The terms of the writ would become legally binding in each and every colony—displayed conspicuously before all the peoples, so that they would be poised on that day.
The terms of the writ would become legally binding in each and every colony—displayed conspicuously before all the peoples, so that they would be poised on that day.
Rashi
פתשגן. לשון ארמי ספור הכתב דרישממ"נט בלעז:
The terms. An Aramaic term [meaning] the account of the writ, disreinement in O.F. [text, content, account].
להנתן דת. ציווי הכתב שהיה אומר להנתן חוק גזירת המלך:
Would become legally binding. The command of the writ which proclaimed that the decree of the king should be issued as a statute.
גלוי לכל העמים. דבר זה:
Displayed conspicuously before all the people. This matter [that they be prepared for this specific date].
הָֽרָצִים יָצְאוּ דְחוּפִים בִּדְבַר הַמֶּלֶךְ וְהַדָּת נִתְּנָה בְּשׁוּשַׁן הַבִּירָה וְהַמֶּלֶךְ וְהָמָן יָשְׁבוּ לִשְׁתּוֹת וְהָעִיר שׁוּשָׁן נָבֽוֹכָה׃ {ס}
The couriers were dispatched by urgent royal command, and the decree was delivered in the capital city of Shushan. The king and Haman then sat down for drinks, while the city of Shushan was in confusion.
The couriers were dispatched by urgent royal command, and the decree was delivered in the capital city of Shushan. The king and Haman then sat down for drinks, while the city of Shushan was in confusion.
Rashi
והדת נתנה בשושן. מקום שהיה המלך שם ניתן החוק בו ביום להיות עתידים ליום י"ג לחדש אדר לכך:
And the decree was delivered in Shushan. The place where the king was situated; there the statute was issued on that day, to be poised for the thirteenth day of the month of Adar. Therefore,
והעיר שושן נבוכה. היהודים שבה:
The city of Shushan was in confusion. I.e., the Jews therein.10The gentiles of Shushan began to harass and taunt the Jews by telling them that they will be killed and their money will be confiscated. (Esther Rabbah 7:25)
אחר הדברים האלה. שנבראת רפואה זו להיות לתשועה לישראל:
After these events. That this remedy was created as a salvation for Yisroel.