אסתר ג׳

אחר הדברים האלה. שנבראת רפואה זו להיות לתשועה לישראל:

After these events. That this remedy was created as a salvation for Yisroel.

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.

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.”

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.

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)

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.

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)

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.

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.

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].

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)