Tanach
Esther 3:1-7 אסתר ג׳:א׳-ז׳
Part of: Chapter 3
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)
אחר הדברים האלה. שנבראת רפואה זו להיות לתשועה לישראל:
After these events. That this remedy was created as a salvation for Yisroel.