“That night, the king’s sleep was disturbed; he said to bring the book of records, the chronicles, and they were read before the king” (Esther 6:1). “That night, the king’s sleep was disturbed” – The heavens disturbed the throne of the king of kings, the Holy one blessed be He, who saw Israel in distress. Does the Omnipresent sleep? Does it not already say: “Behold, the guardian of Israel neither slumbers nor sleeps” (Psalms 121:4)? Rather, at a time when Israel is immersed in trouble and the nations of the world are at peace [it is said allegorically that God is sleeping, and] for this [reason] it says: “Rouse Yourself; why do You sleep, O Lord?” (Psalms 44:24). King Aḥashverosh’s sleep was disturbed as he saw in his dream that Haman took a sword to kill him; he was frightened and awoke from his sleep. He said to his scribes: ‘Bring the book of records,’ to read and to see what had happened to him. They opened the scrolls and found the matter that Mordekhai reported about Bigtana and Teresh. When they said to the king: “Here is Haman standing in the courtyard” (Esther 6:5), the king said: ‘The thing I saw in my dream is true. This one would not come at this hour except to kill me.’
“The king said: Who is in the court? Haman had come into the outer court of the king's palace, to tell the king to hang Mordekhai on the gibbet that he had prepared for him” (Esther 6:4). “To hang Mordekhai on the gibbet that he had prepared for him.” It is taught: He [Haman] prepared it for himself, and about him it is said: “Then against himself he readies deadly weapons, and makes his arrows sharp” (Psalms 7:14), and “He dug a pit and deepened it and he fell into the trap he made” (Psalms 7:16).
“Haman entered, and the king asked him: ‘What is to be done to the man whom the king wishes to honor?’ Haman said in his heart: Whom would the king delight to honor besides myself?” (Esther 6:6). “Haman entered, and the king asked him… Haman said in his heart.” The wicked are controlled by their hearts: “Esau said in his heart” (Genesis 27:41); “The scoundrel said in his heart” (Psalms 14:1); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart.” However, the righteous are in control of their hearts. That is what is written: “Hannah was speaking upon her heart” (I Samuel 1:13); “Daniel set over his heart” (Daniel 1:8); “David said to his heart” (I Samuel 27:1). And they are similar to their Creator: “The Lord said to his heart” (Genesis 8:21).
“The king said to Haman: Hurry, take the garments and the horse; as you have said, do so to Mordekhai the Jew who sits at the king’s gate. Do not omit anything that you spoke of. Haman took the garments and the horse, dressed Mordekhai and led him, riding, through the city square and proclaimed before him: ‘So shall be done for anyone the king wishes to honor!’” (Esther 6:10-11). “Take the garments and the horse… Haman took the garments and the horse.” He went to Mordekhai. When he [Mordekhai] was told that he was coming, he was very afraid, and he was sitting with his students before him. He said to his students: ‘My children, run and remove yourselves from here that you are not burned with my coal, as the wicked Haman is coming to kill me.’ They said: ‘If you die, we will die with you.’ He said to them: ‘If so, let us stand in prayer and pass away while praying.’ They completed their prayers and sat and engaged in the halakhot of Sefirat ha-Omer,5 The commandment to count the days between Passover and Shavuot. When the Temple stood, they would bring a meal offering of barley measuring one omer (the omer offering) on the 16th of Nisan, the second day of Passover. as that day was the 16th of Nisan and on that day they would bring the omer offering at the time when the Temple stood. Haman came to them and said to them: ‘What are you engaged in?’ They said to him: ‘In the commandment of the omer. That is what it says: “And if you present an offering of the first fruits to the Lord…”’ (Leviticus 2:14). There6For the residents of the Land of Israel, “there” refers to Babylonia, and vice versa. In the Babylonian Talmud (Megilla 16a) it is stated that Mordekhai was demonstrating to his students how to take a handful of a meal offering (Etz Yosef). they say: They showed him the halakhot of taking a handful [of a meal offering]. And [these interpretations] are one and the same, as they would take a handful from the omer. He said to them: ‘This omer, what is it? Is it [made] of gold or of silver?’ They said to him: ‘Not of gold and not of silver and not of wheat, but of barley.’ He said to them: ‘What is its value? Is it ten kantrin?’7Kantrin, or singular Kantar, is a measurement of silver equivalent to one talent, ~33 kg. They said to him: ‘It goes for ten manin.’8Manin, or singular maneh, in this context is equivalent to the small silver coin known as a ma’a. He said to them: ‘Rise, for your ten manin have vanquished my ten thousand kantrin of silver.’ Once [Mordekhai] had finished praying, Haman said to Mordekhai: ‘Put on these royal garments.’ He said to him: ‘Why are you dishonoring the monarchy? Is there any man who would put on royal garments without bathing?’ He [Haman] went and sought a bath attendant and could not find one. What did he do? He girded his loins and went in and bathed him. When he came out, he said to him: ‘Take this crown.’ He [Mordekhai] said to him: ‘Why are you dishonoring the monarchy? Is there any man who would put on a royal crown without a haircut?’ He [Haman] went and sought a barber and did not find one. What did he do? He went to his house and brought scissors and sat and gave him a haircut. He began to sigh. He [Mordekhai] said to him: ‘Why are you sighing?’ He said to him: ‘Woe to this man’s9 Referring to oneself in the first person was considered bad luck. “This man” in this context is Haman, referring to himself. father – he [Haman] has been removed from being a high official and an overlord and has been made a bath attendant and a barber!’ He [Mordekhai] said to him: ‘That is why I asked you. Do I not know that the father of that man [Haman] was a bath attendant and a barber in Kefar Karyanus and you have found his barber tools?’ He [Haman] said to him: ‘Arise and ride this horse.’ He said to him: ‘I have not the strength [to mount it], for I am old.’ He said to him: ‘Am I not an old man?’ He said to him: ‘Was it not you who brought it on yourself?’ He said to him: ‘Get up, for I will bend my back for support and you step on me and get up and ride, to fulfill for you that which Scripture says: “And you shall tread on their high places” (Deut. 33:29).
Another interpretation: “Haman took the garments and the horse....” (Esther 6:11). He came to Mordekhai and said: ‘Rise and get dressed.’ How unlucky is this man; last night I was engaged in arranging a gibbet for him, and the Holy one blessed be He arranged a crown for him. ‘I would have arranged for you ropes and nails, and the Holy one blessed be He arranged for you royal garments. I sought from the king to hang you on a gibbet, and he said to mount you on a horse. Stand up and get dressed.’ And he did everything we said above. When he [Mordekhai] was riding, he began praising the Holy one blessed be He: “I will exalt You, O Lord, for You have lifted me up and have not caused my enemies to rejoice over me. O Lord my God, I cried out to You and You have healed me. O Lord, You brought my soul up from the grave; You have given me life that I not go down to a pit” (Psalms 30:2–4). What did his students say? “Sing to the Lord, his devout ones, and give thanks to His holy name. For His anger is a moment, life is by His will; in the evening one may lie down weeping, and in the morning, joy” (Psalms 30:5–6). What did that wicked one say? “And I said in my tranquility, I shall never be shaken. O Lord, by Your will You set my mountain strong – You hid Your face, I became terrified” (Psalms 30:7–8). What did Esther say? “To You, O Lord, I will call, and to the Lord I will make supplication. What profit is there in my blood, when I go down to destruction? Will dust thank You, will it declare Your truth?” (Psalms 30:9–10) What did the congregation of Israel say? “Hear O Lord and show favor to me; [O Lord, be my aid;] You have turned my lamenting into dance for me; [You have undone my sackcloth and girded me with joy]” (Psalms 30:11–12). What did the holy spirit say? “So that I can sing to You glorious praise, and not be silent, O Lord my God, forever I will thank You” (Psalms 30:13). Haman’s daughter gazed from the window to see the hanging, and when she saw Mordekhai riding and her father declaring before him ‘so will be done for the man…,’ she cast herself to the ground and died.
“Mordekhai returned to the king’s gate and Haman hastened home, mourning and covering his head” (Esther 6:12). Mordekhai returned to the king’s gate; [this phrase] teaches that he returned to his sackcloth and fasting. Rabbi Ḥelbo said: Anyone who wears sackcloth and fasts does not cease to do so until his petition is fulfilled.
Mordekhai returned to the king’s gate and Haman hastened home, mourning and covering his head” (Esther 6:12) – Mourning for his daughter, and covering his head because of what had happened to him. He had performed four jobs: bath attendant, barber, orderly, and herald.
“Haman told his wife Zeresh and all his friends everything that had befallen him. His advisers and his wife Zeresh said to him: If Mordekhai, before whom you have begun to fall, is of the progeny of the Jews, you will not overcome him, for you will fall before him” (Esther 6:13). “Haman told his wife Zeresh…” At that moment the king’s attendants arrived and took him to the feast on the sixteenth of Nisan. When they had eaten and drunk, the king said to Esther: ‘What is your petition?’ She said to him: ‘My lord the king, I am only petitioning you for “my life with my petition, and my people with my request”’ (Esther 7:3).
“The king rose in his fury from the wine banquet to the palace garden and Haman stood to plead for his life from Esther the queen, for he saw that the king has resolved to do him harm” (Esther 7:7). “The king rose in his fury from the wine banquet to the palace garden.” What did the angel Michael do? He began cutting the saplings before him, adding fury to his fury; he returned to the wine banquet and Haman stood up to plead for his life. What did Michael do? He pushed him [Haman] onto Esther, and she was crying ‘My lord, the king, here he is overpowering me before you!’ The king said: “Will he also overpower the queen with me in the house?” (Esther 7:8). Haman heard this statement and his face fell. What did Eliyahu, of blessed memory, do? He appeared as Ḥarvona and said to him [to the king]: ‘My lord the king, “indeed, here is the gibbet that Haman had made for Mordekhai…”’ (Esther 7:9). As Rabbi Pinḥas said: One must say ‘Ḥarvona, of blessed memory.’ And Rav said: One must say ‘cursed is Haman, cursed are his sons, cursed is Zeresh his wife, as it is written: “The name of the wicked will rot”’ (Proverbs 10:7). The king immediately commanded to hang him on the gibbet that he had prepared for Mordekhai, and about this, Solomon, in his wisdom, said: “A righteous person will be delivered from trouble and the wicked will come in his stead” (Proverbs 11:8). For Haman got up early to hang Mordekhai and was hanged himself on the gibbet that he prepared for Mordekhai, and [the king] gave everything that was Haman’s to Esther the queen, and Esther gave it to Mordekhai. This is what is written: “On that day King Aḥashverosh gave the house of Haman, adversary of the Jews, to Queen Esther…” (Esther 8:1), and it is written: “As for his harvest, the hungry will eat it and take it from shields [tzinim] and the bound [tzamim] will swallow their wealth”10 The midrash understands this verse idiosyncratically. The word mitzinim, here translated as ‘from shields,’ is usually translated as ‘from thorns’ or ‘from baskets.’ The word tzamim, here translated as ‘the bound,’ is usually translated as ‘the thirsty.’ (Job 5:5). “As for his harvest,” that is Haman. “The hungry will eat it,” that is Mordekhai and Esther. “Take it from shields,” not with a weapon, and not with a shield, but with prayer and supplication, as you say: “His truth is a shield [tzina] and a buckler” (Psalms 91:4). That is prayer, which protects him from trouble like a shield protects a person in battle. By the merit of prayer, which is called a shield, he will take Haman. From where [is it known] that they engaged in prayer? That is what is written: “Sackcloth and ashes were worn by many” (Esther 4:3). What is the use of sackcloth and ashes without prayer? “And the bound will swallow their wealth.” Who overcame Haman’s wealth? Mordekhai and Esther and those bound to them.
“And you, write about the Jews as is pleasing in your eyes in the name of the king” (Esther 8:8), and send to all the provinces “to destroy and to kill and to eliminate” (Esther 8:11) all the enemies of the Jews, “on the day that the enemies of the Jews had hoped to have power over them and it was reversed” (Esther 9:1) for them: “It will be renown for the Lord” (Isaiah 55:13) – this is the miracle that the Holy one blessed be He performed, the like of which has never been performed. Was there ever in the world an event like this miracle where Israel extracted vengeance against the nations of the world and did to their enemies as they wished?
“The Jews gathered in their cities in all the provinces of King Aḥashverosh, to lay hand on those who sought their harm. And no one stood against them for the fear of them had fallen on all the peoples” (Esther 9:2). “The Jews gathered in their cities…and no one stood against them for the fear of them had fallen on all the peoples.” Israel was becoming stronger, like a lion that has fallen upon flocks of sheep and continues to prey with none to stop him. That is what is written: “The remnant of Israel will be among the nations, in the midst of many peoples, like a lion upon the beasts of the forest, and like a young lion among the flocks of sheep…” (Micah 5:7). And they killed Haman’s sons and hanged them. Emperor Hadrian said to Rabbi Yehoshua: ‘Great is the lamb that survives among seventy wolves.’ He said to him: ‘Great is the shepherd who saves it [the lamb] and crushes them before it. That is what is written: “No weapon formed against you will succeed”’ (Isaiah 54:17).
“And Mordekhai went out from before the king in royal dress of blue and white wool, and a great gold crown, and a robe of fine linen and purple. The city of Shushan reveled and rejoiced” (Esther 8:15). “And Mordekhai went out from before the king in royal dress…” Rabbi Pinḥas says: Mordekhai reigned over the Jews. Just as the king wears purple, so did Mordekhai wear purple. Just as the king sets a great crown on his head, so did Mordekhai wear “a great gold crown” (Esther 8:15). Just as fear of the king is over the whole land, so was fear of Mordekhai over all of them, as it says: “For fear of Mordekhai had fallen upon them” (Esther 9:3). Just as the king’s coin is accepted in the entire land, so was Mordekhai’s coin accepted. And what was his coin? Mordekhai on one side and Esther on the other. Why? Because he was a good man and a peaceful man and sought peace, as it says: “For Mordekhai the Jew…[a seeker of good for his people and a spokesman of peace for all his descendants] (Esther 10:3). About him scripture says: “Mark the man of integrity and behold the upright one, for there is a future for the man of peace” (Psalms 37:37).
Rabbi Berekhya said: The Holy one blessed be He recorded the redemption of Israel in the Torah, as it is written: “If a stranger who is a resident among you shall prosper…” (Leviticus 25:47). “A stranger who is a resident” – that is Haman, who became great and grew rich, and became prosperous enough to weigh out ten thousand talents of silver (see Esther 3:9). He is called a resident stranger since he was a descendant of Amalek and was a stranger in Media and Persia. “And your brother becomes poor with him” (Leviticus 25:47) – these are [the people of] Israel who were destitute and poor. “And is sold to a resident stranger” (Leviticus 25:47) – that Aḥashverosh sold them to Haman, to destroy, to kill and to eliminate. “Or to an offshoot [eker] of a stranger’s family” (Leviticus 25:47) – that he made himself an object of idolatry.11The midrash here follows the interpretation in Kiddushin 20a–b that an eker is a false god. According to that reading, the verse is referring to a Hebrew slave who was sold to serve in an idolatrous temple. That is what is written: “Bowing and prostrating themselves to Haman” (Esther 3:2). “After he is sold, he shall have redemption” (Leviticus 25:48) – that the Holy One blessed be He redeemed them from his [Haman’s] hand and delivered them from his decree and rescued them. “One of his brothers shall redeem him” (Leviticus 25:48) – that is Mordekhai, as it is written about him “and accepted by most of his brethren” (Esther 10:3). “Or his uncle or his cousin shall redeem him” (Leviticus 25:49) – that is Esther, who was the daughter of his [Mordekhai’s] uncle, and Israel were redeemed by her. “For I will surely erase [maḥo emḥeh] the memory of Amalek” (Exodus 17:14) – erase [maḥo] in this world, surely erase [emḥeh] in the World to Come. “The memory [zekher] of Amalek” – that is Haman. Read with regard to him, “a male [zakhar] of Amalek.” Even Jacob our forefather alluded to it in the blessing of the tribes: “Benjamin, a wolf who will take prey. In the morning he will consume plunder” (Genesis 49:27) – that is Saul, who was the morning of Israel, as he was the first of the kings and was from the tribe of Benjamin, and [he] smote Amalek and plundered everything they had. “And in the evening will distribute booty” (Genesis 49:27) – that is Mordekhai and Esther, who arose for Israel in their exile, which resembles the evening, and distributed the booty of Haman. [Benjamin] is compared to a wolf, as the Holy One blessed be He set him to stand against the wolf – that is the kings of Media and Persia, who are compared to a wolf. That is what is written, “And behold, another beast, a second one, resembling a wolf”12The word in the verse, dov, is generally translated “bear.” However, when it is spelled without a vav, its meaning in Aramaic is “wolf.” In the verse from Daniel, which is written in Aramaic, dov is spelled without a vav (Etz Yosef). (Daniel 7:5). There13The midrash, written in Eretz Yisrael, refers here to the interpretation of the Babylonian sages, who understood the term dov in this verse as referring to a bear (see Megilla 11a; Kiddushin 72a; Avoda Zara 2b). they say that [the verse refers to] the kings of Media and Persia, who eat like a bear and have no rest like a bear and grow their hair like a bear. The Holy One blessed be He set Mordekhai and Esther to stand against them, as they were from the tribe of Benjamin, as it is written: “A wolf will take prey” (Genesis 49:27).
Rabbi Ḥiya Raba and Rabbi Shimon ben Ḥalafta were walking in the valley of Arbel and they saw the breaking of the dawn’s light. Rabbi Ḥiya Raba said to Rabbi Shimon ben Ḥalafta: So is the greatness of Israel. First a little and then, as it proceeds, it continuously increases. What is the explanation? “Although I sit in darkness, the Lord is a light for me” (Micah 7:8).14Even while Israel sits in darkness, God is already setting in motion the chain of events that will lead to their redemption. So, too, the midrash cites the verse from Esther 2:21 in which Mordekhai sits at the king’s gate and hears the plot of Bigtan and Teresh. This event leads to the eventual salvation of the Jewish people. So initially “Mordekhai was sitting at the king’s gate…” (Esther 2:21) and afterwards, “And Mordekhai went forth from the presence of the king [in royal dress of blue and white wool, and with a great crown of gold]” (Esther 8:15), and afterwards, “For the Jews there was light and joy and jubilation and honor” (Esther 8:16).
That is what is written: “Say to God: How awesome are Your works” (Psalms 66:3). How terrifying are Your wonders. [Those slated to be] killed, kill those who would be their killers, and [those slated to be] hanged, hang those who would hang them. [Those who would be] drowned in the sea, drown those who would have drowned them. So it is, “In the greatness of Your power Your enemies cringe before You” (Psalms 66:3). You find the benevolent qualities of the Holy One blessed be He are abundant, lasting, and of superior quality.15The translation of these terms is in accordance with the interpretation of the Etz Yosef. The term abundance in the continuation of the midrash refers to all of the characteristics mentioned here. Benevolence in abundance, kindness in abundance, mercy in abundance, righteousness in abundance, faithfulness in abundance, redemption in abundance, blessing in abundance, praise in abundance, peace in abundance. Benevolence in abundance, as it says: “How abundant is Your benevolence that You have set aside for those who revere You” (Psalms 31:20). Kindness in abundance, as it says: “And abundant in kindness and truth” (Exodus 34:6). Mercy in abundance, as it says: “Your mercy is abundant, O Lord” (Psalms 119:156). Righteousness in abundance, as it says: “And justice and abundant righteousness” (Job 37:23). Faithfulness in abundance, as it says: “New every morning, Your faithfulness is abundant” (Lamentations 3:23). Your redemption is abundant, as it says: “Israel will implore the Lord, for kindness is with the Lord and His redemption is abundant” (Psalms 130:7). Blessing in abundance, as it says: “I will pour out upon you blessing without limit [beli dai]” (Malachi 3:10). What is “without limit” [beli dai]? Until your lips will wear out [yivlu] from saying enough [dai]. Praise in abundance [raba] as it says: “A God dreaded in the great [raba] council of the holy, awesome to all around Him” (Psalms 89:8). And it is written: “How abundant are your works O Lord, You perform them all with wisdom, the earth is full of Your creations” (Psalms 104:24). Peace in abundance, as it says: “All your children will be disciples of the Lord and abundant will be your children’s peace” (Isaiah 54:13). Do not read “your children” [banayikh] but rather “your builders” [bonayikh].16 “Builders” is understood to refer Torah scholars who build up the world through their teachings. “May there be peace within your walls and tranquility in your palaces. For the sake of my brothers and companions I will say: Peace be with you. For the sake of the house of Lord our God, I will seek your good” (Psalms 122:7–9). “May you see children of your children, peace upon Israel” (Psalms 128:6). “Abundant peace to those who love Your Torah and may they not falter” (Psalms 119:165). May the Lord give might to His people; May the Lord bless his people with peace” (Psalms 29:11). Midrash Esther is complete. *!*
בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ (אסתר ו, א), נָדְדוּ שָׁמַיִם כִּסְאוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁרָאָה אֶת יִשְׂרָאֵל בַּצָּרָה. וְכִי יֵשׁ שֵׁנָה לִפְנֵי הַמָּקוֹם, וַהֲלֹא כְּבָר נֶאֱמַר (תהלים קכא, ד): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל, אֶלָּא בִּזְּמַן שֶׁיִּשְׂרָאֵל שְׁרוּיִין בְּצַעַר וְאֻמּוֹת הָעוֹלָם בְּשַׁלְוָה, לְכָךְ נֶאֱמַר (תהלים מד, כד): עוּרָה לָמָּה תִישַׁן ה'. וְנָדְדָה שְׁנַת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, שֶׁרָאָה בַּחֲלוֹמוֹ אֶת הָמָן שֶׁנָּטַל סַיָּף לְהָרְגוֹ, וְנִבְהַל וְהֵקִיץ מִשְׁנָתוֹ, וְאָמַר לְסוֹפְרָיו הָבִיאוּ סֵפֶר הַזִּכְרוֹנוֹת לִקְרוֹת וְלִרְאוֹת מַה שֶּׁעָבַר עָלָיו, וּפָתְחוּ הַסְּפָרִים וּמָצְאוּ אֶת הַדָּבָר שֶׁהִגִּיד מָרְדֳּכַי עַל בִּגְתָנָא וָתֶרֶשׁ, וְכֵיוָן שֶׁאָמְרוּ לַמֶּלֶךְ: הִנֵּה הָמָן עוֹמֵד בֶּחָצֵר, אָמַר הַמֶּלֶךְ אֱמֶת הַדָּבָר שֶׁרָאִיתִי בַּחֲלוֹמִי, לֹא בָּא זֶה בְּשָׁעָה זוֹ אֶלָּא לְהָרְגֵנִי.
“That night, the king’s sleep was disturbed; he said to bring the book of records, the chronicles, and they were read before the king” (Esther 6:1).
“That night, the king’s sleep was disturbed” – The heavens disturbed the throne of the king of kings, the Holy one blessed be He, who saw Israel in distress. Does the Omnipresent sleep? Does it not already say: “Behold, the guardian of Israel neither slumbers nor sleeps” (Psalms 121:4)? Rather, at a time when Israel is immersed in trouble and the nations of the world are at peace [it is said allegorically that God is sleeping, and] for this [reason] it says: “Rouse Yourself; why do You sleep, O Lord?” (Psalms 44:24).
King Aḥashverosh’s sleep was disturbed as he saw in his dream that Haman took a sword to kill him; he was frightened and awoke from his sleep. He said to his scribes: ‘Bring the book of records,’ to read and to see what had happened to him. They opened the scrolls and found the matter that Mordekhai reported about Bigtana and Teresh. When they said to the king: “Here is Haman standing in the courtyard” (Esther 6:5), the king said: ‘The thing I saw in my dream is true. This one would not come at this hour except to kill me.’
לִתְלוֹת אֶת מָרְדֳּכַי עַל הָעֵץ אֲשֶׁר הֵכִין לוֹ (אסתר ו, ד), תָּנָא לוֹ הֵכִין, וְעָלָיו נֶאֱמַר (תהלים ז, יד): וְלוֹ הֵכִין כְּלֵי מָוֶת חִצָּיו לְדֹלְקִים יִפְעָל (תהלים ז, טז): בּוֹר כָּרָה וַיַּחְפְּרֵהוּ וַיִּפֹּל בְּשַׁחַת יִפְעָל.
“The king said: Who is in the court? Haman had come into the outer court of the king's palace, to tell the king to hang Mordekhai on the gibbet that he had prepared for him” (Esther 6:4).
“To hang Mordekhai on the gibbet that he had prepared for him.” It is taught: He [Haman] prepared it for himself, and about him it is said: “Then against himself he readies deadly weapons, and makes his arrows sharp” (Psalms 7:14), and “He dug a pit and deepened it and he fell into the trap he made” (Psalms 7:16).
וַיָּבוֹא הָמָן וַיֹּאמֶר לוֹ הַמֶּלֶךְ וגו' וַיֹּאמֶר הָמָן בְּלִבּוֹ (אסתר ו, ו), הָרְשָׁעִים בִּרְשׁוּת לִבָּם, (בראשית כז, מא): וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ. (תהלים יד, א): אָמַר נָבָל בְּלִבּוֹ. (מלכים א יב, כו): וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ. וַיֹּאמֶר הָמָן בְּלִבּוֹ. אֲבָל הַצַּדִּיקִים לִבָּם בִּרְשׁוּתָם, הֲדָא הוּא דִכְתִיב (שמואל א א, יג): וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ. (דניאל א, ח): וַיָּשֶׂם דָּנִיֵּאל עַל לִבּוֹ. (שמואל א כז, א): וַיֹּאמֶר דָּוִד אֶל לִבּוֹ. וְדוֹמִין לְבוֹרְאָן (בראשית ח, כא): וַיֹּאמֶר ה' אֶל לִבּוֹ.
“Haman entered, and the king asked him: ‘What is to be done to the man whom the king wishes to honor?’ Haman said in his heart: Whom would the king delight to honor besides myself?” (Esther 6:6).
“Haman entered, and the king asked him… Haman said in his heart.” The wicked are controlled by their hearts: “Esau said in his heart” (Genesis 27:41); “The scoundrel said in his heart” (Psalms 14:1); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart.” However, the righteous are in control of their hearts. That is what is written: “Hannah was speaking upon her heart” (I Samuel 1:13); “Daniel set over his heart” (Daniel 1:8); “David said to his heart” (I Samuel 27:1). And they are similar to their Creator: “The Lord said to his heart” (Genesis 8:21).
מַהֵר קַח אֶת הַלְּבוּשׁ וְאֶת הַסּוּס [וגו'] וַיִּקַּח הָמָן אֶת הַלְּבוּשׁ וְאֶת הַסּוּס (אסתר ו, י יא), הָלַךְ לוֹ אֵצֶל מָרְדֳּכַי, כֵּיוָן שֶׁהִגִּידוּ לְמָרְדֳּכַי שֶׁהוּא בָּא, נִתְיָרֵא עַד מְאֹד, וְהָיָה יוֹשֵׁב וְתַלְמִידָיו לְפָנָיו. אָמַר לָהֶם לְתַלְמִידָיו, בָּנַי, רוּצוּ וְהִבָּדְלוּ מִכָּאן שֶׁלֹא תִכָּווּ בְּגַחַלְתִּי, שֶׁהֲרֵי הָמָן הָרָשָׁע בָּא לְהָרְגֵנִי. אָמְרוּ, אִם תָּמוּת נָמוּת עִמְּךָ. אָמַר לָהֶם, אִם כֵּן נַעֲמֹד בִּתְפִלָּה וְנִפָּטֵר מִתּוֹךְ הַתְּפִלָּה, וַחֲסַלּוּן צְלוֹתְהוֹן יָתְבוּן וְעָסְקִין בְּהִלְכוֹת מִצְוַת הָעֹמֶר, שֶׁהֲרֵי אוֹתוֹ הַיּוֹם ט"ז בְּנִיסָן הָיָה, וּבְאוֹתוֹ הַיּוֹם הָיוּ מַקְרִיבִין עֹמֶר בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם. אֲתָא הָמָן לְגַבֵּיהוֹן אֲמַר לוֹן בַּמֶּה אַתּוּן עָסְקִין, אָמְרוּ לוֹ בְּמִצְוַת הָעֹמֶר, הֲדָא הוּא דִכְתִיב (ויקרא ב, יד): וְאִם תַּקְרִיב מִנְחַת בִּכּוּרִים לַה' וגו', תַּמָּן אָמְרֵי הִלְכוֹת קְמִיצָה אַחֲווּ לֵיהּ וְדָבָר אֶחָד שֶׁהָיוּ קוֹמְצִין מִן הָעֹמֶר. אֲמַר לוֹן וְהָדֵין עוּמְרָא מַהוּ דִּדְהַב אוֹ דִּכְסַף, אַמְרֵי לֵיהּ לָא דִּדְהַב וְלָא דִּכְסַף וְלָא דְּחִיטִין, אֶלָּא דִּשְׂעוֹרִין. אֲמַר לוֹן בְּכַמָּה הוּא טִימֵיהּ דִּידֵיהּ הֲוָה בְּעַשְׂרָה קַנְטְרִין, אָמְרִין לֵיהּ סַגְיָן בְּעַשְׂרָה מָנִין. אֲמַר לוֹן קוּמוּ דְּנַצְחוּן עַשְׂרָה מִנְכוֹן לְעַשְׂרָה אַלְפֵי קַנְטְרִין דִּכְסַף דִּילִי. כֵּיוָן דַּחֲסַל מִמִּצְלֵי, אֲמַר לֵיהּ הָמָן לְמָרְדֳּכַי לְבוֹשׁ הָדֵין לְבוּשָׁא דְמַלְכָּא, אָמַר לוֹ מָה אַתְּ מְבַזֶּה מַלְכוּת, אִית בַּר נָשׁ לָבֵישׁ לְבוּשָׁא דְמַלְכוּתָא וְלָא סָח. אֲזַל בְּעָא בַּלָּנָא וְלָא אַשְׁכַּח, מָה עֲבַד אֲסַר חַרְצֵיהּ וְעָאל וְאַסְחֵי, כֵּיוָן דִּנְפַק אָמַר לוֹ סַב לְבֵישׁ הָדֵין כְּלִילָא. אֲמַר לֵיהּ מָה אַתְּ מְבַזֶּה מַלְכוּתָא, אִית בַּר נָשׁ לָבֵישׁ כְּלִילָא דְמַלְכוּתָא וְלָא מְסַפַּר. אֲזַל בְּעֵי סַפָּר וְלָא אַשְׁכַּח, מָה עֲבֵיד אֲזִיל לְבֵיתֵיהּ וְאַיְיתֵי סַפָּרָא וְיָתֵיב וְקָא מְסַפַּר לֵיהּ, שָׁרֵי וּמִתְנַח, אֲמַר לֵיהּ מַה לָּךְ מִתְנַח, אֲמַר לֵיהּ וַוי לַאֲבוּהּ דְּהַהוּא גַבְרָא מַעֲבֵיר דּוּמִין פַּנְטוֹן קוֹמִין קְלֵטוֹ עֲבֵיד בַּלָּן סַפָּר. אֲמַר לֵיהּ וּבְהַהִיא שְׁאֵילִית לָךְ לֵית אֲנָא חַכִּים לַאֲבוּי דְּהַהוּא גַבְרָא בַּלָּן וְסַפָּר בִּכְפַר קַרְיָינוּס וְאַתְּ מַשְׁכַּחַת מָאנֵי סַפָּרָא דִידֵיהּ. אֲמַר לֵיהּ קוּם רְכוֹב עַל הָדֵין סוּסְיָא, אֲמַר לֵיהּ לֵית בִּי כֹּחַ, דַּאֲנָא סָב. אֲמַר לֵיהּ וְלֵית אֲנָא גְּבַר סָב, אָמַר לוֹ וְלָא אַתְּ הוּא דִּגְרַמְתְּ לְנַפְשָׁךְ. אֲמַר לֵיהּ קוּם דַּאֲנָא סָמֵיךְ קָדְלִי וְאַתְּ דָּרֵיס עֲלוֹי וּסְלֵיק וּרְכַב לִמְקַיְימָה לְכוֹן מַה דַּאֲמַר כְּתָבָא (דברים לג, כט): וְאַתָּה עַל בָּמוֹתֵימוֹ תִדְרֹךְ.
“The king said to Haman: Hurry, take the garments and the horse; as you have said, do so to Mordekhai the Jew who sits at the king’s gate. Do not omit anything that you spoke of. Haman took the garments and the horse, dressed Mordekhai and led him, riding, through the city square and proclaimed before him: ‘So shall be done for anyone the king wishes to honor!’” (Esther 6:10-11).
“Take the garments and the horse… Haman took the garments and the horse.” He went to Mordekhai. When he [Mordekhai] was told that he was coming, he was very afraid, and he was sitting with his students before him. He said to his students: ‘My children, run and remove yourselves from here that you are not burned with my coal, as the wicked Haman is coming to kill me.’ They said: ‘If you die, we will die with you.’ He said to them: ‘If so, let us stand in prayer and pass away while praying.’ They completed their prayers and sat and engaged in the halakhot of Sefirat ha-Omer,5 The commandment to count the days between Passover and Shavuot. When the Temple stood, they would bring a meal offering of barley measuring one omer (the omer offering) on the 16th of Nisan, the second day of Passover. as that day was the 16th of Nisan and on that day they would bring the omer offering at the time when the Temple stood. Haman came to them and said to them: ‘What are you engaged in?’ They said to him: ‘In the commandment of the omer. That is what it says: “And if you present an offering of the first fruits to the Lord…”’ (Leviticus 2:14). There6For the residents of the Land of Israel, “there” refers to Babylonia, and vice versa. In the Babylonian Talmud (Megilla 16a) it is stated that Mordekhai was demonstrating to his students how to take a handful of a meal offering (Etz Yosef). they say: They showed him the halakhot of taking a handful [of a meal offering]. And [these interpretations] are one and the same, as they would take a handful from the omer. He said to them: ‘This omer, what is it? Is it [made] of gold or of silver?’ They said to him: ‘Not of gold and not of silver and not of wheat, but of barley.’ He said to them: ‘What is its value? Is it ten kantrin?’7Kantrin, or singular Kantar, is a measurement of silver equivalent to one talent, ~33 kg. They said to him: ‘It goes for ten manin.’8Manin, or singular maneh, in this context is equivalent to the small silver coin known as a ma’a. He said to them: ‘Rise, for your ten manin have vanquished my ten thousand kantrin of silver.’
Once [Mordekhai] had finished praying, Haman said to Mordekhai: ‘Put on these royal garments.’ He said to him: ‘Why are you dishonoring the monarchy? Is there any man who would put on royal garments without bathing?’ He [Haman] went and sought a bath attendant and could not find one. What did he do? He girded his loins and went in and bathed him. When he came out, he said to him: ‘Take this crown.’ He [Mordekhai] said to him: ‘Why are you dishonoring the monarchy? Is there any man who would put on a royal crown without a haircut?’
He [Haman] went and sought a barber and did not find one. What did he do? He went to his house and brought scissors and sat and gave him a haircut. He began to sigh. He [Mordekhai] said to him: ‘Why are you sighing?’ He said to him: ‘Woe to this man’s9 Referring to oneself in the first person was considered bad luck. “This man” in this context is Haman, referring to himself. father – he [Haman] has been removed from being a high official and an overlord and has been made a bath attendant and a barber!’ He [Mordekhai] said to him: ‘That is why I asked you. Do I not know that the father of that man [Haman] was a bath attendant and a barber in Kefar Karyanus and you have found his barber tools?’ He [Haman] said to him: ‘Arise and ride this horse.’ He said to him: ‘I have not the strength [to mount it], for I am old.’ He said to him: ‘Am I not an old man?’ He said to him: ‘Was it not you who brought it on yourself?’ He said to him: ‘Get up, for I will bend my back for support and you step on me and get up and ride, to fulfill for you that which Scripture says: “And you shall tread on their high places” (Deut. 33:29).
דָּבָר אַחֵר, וַיִּקַּח הָמָן אֶת הַלְּבוּשׁ וְאֶת הַסּוּס וגו'. אֲתָא לְגַבֵּי מָרְדֳּכַי וַאֲמַר, עֲמוֹד וּלְבוֹשׁ, כַּמָּה בִּישׁ גַּדָּא דְּהַהוּא גַּבְרָא, אֱמֶשׁ אֲנִי הָיִיתִי עָסֵיק לְהַתְקִין לֵיהּ צְלִיבָא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְתַקֵּין לֵיהּ כְּלִילָא. אֲנִי הָיִיתִי מְתַקֵּן לְךָ חֲבָלִים וּמַסְמֵרִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְתַקֵּן לְךָ לְבוּשׁ מַלְכוּת. אֲנָא בָּעֵינָא מִן מַלְכָּא לְמִיצְלִיב יָתָךְ עַל צְלִיבָא, וְהוּא אֲמַר לִי לְמִירְכַּב לָךְ עַל סוּסְיָא, עֲמוֹד וּלְבוֹשׁ וְעָבֵיד לֵיהּ כָּל מַה דַּאֲמָרָן לְעֵיל. וְכֵיוָן דְּרָכֵיב, הִתְחִיל מְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא (תהלים ל, ב): אֲרוֹמִמְךָ ה' כִּי דִּלִּיתָנִי וְלֹא שִׂמַּחְתָּ אֹיְבַי לִי ה' אֱלֹהָי שִׁוַּעְתִּי אֵלֶיךָ וַתִּרְפָּאֵנִי ה' הֶעֱלִיתָ מִן שְׁאוֹל נַפְשִׁי חִיִּיתַנִי מִיָּרְדִי בוֹר. תַּלְמִידָיו מָה הָיוּ אוֹמְרִים (תהלים ל, ה): זַמְרוּ לַה' חֲסִידָיו וְהוֹדוּ לְזֵכֶר קָדְשׁוֹ כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ בָּעֶרֶב יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה. אוֹתוֹ רָשָׁע מָה הָיָה אוֹמֵר (תהלים ל, ז): וַאֲנִי אָמַרְתִּי בְשַׁלְוִי בַּל אֶמּוֹט לְעוֹלָם ה' בִּרְצוֹנְךָ הֶעֱמַדְתָּ לְהַרְרִי עֹז הִסְתַּרְתָּ פָנֶיךָ הָיִיתִי נִבְהָל. אֶסְתֵּר מָה הָיְתָה אוֹמֶרֶת (תהלים ל, ט): אֵלֶיךָ ה' אֶקְרָא וְאֶל ה' אֶתְחַנָּן מַה בֶּצַע בְּדָמִי בְּרִדְתִּי אֶל שָׁחַת הֲיוֹדְךָ עָפָר הֲיַגִּיד אֲמִתֶּךָ. כְּנֶסֶת יִשְׂרָאֵל מָה הָיְתָה אוֹמֶרֶת (תהלים ל, יא): שְׁמַע ה' וְחָנֵנִי ה' הֱיֵה עֹזֵר לִי הָפַכְתָּ מִסְפְּדִי לְמָחוֹל לִי פִּתַּחְתָּ שַׂקִּי וַתְּאַזְרֵנִי שִׂמְחָה, וְרוּחַ הַקֹּדֶשׁ מָה הָיְתָה אוֹמֶרֶת (תהלים ל, יג): לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם ה' אֱלֹהַי לְעוֹלָם אוֹדֶךָּ. בִּתּוֹ שֶׁל הָמָן נִשְׁקְפָה מִן הַחַלּוֹן לִרְאוֹת בַּצְּלִיבָא, וְכֵיוָן שֶׁרָאֲתָה מָרְדֳּכַי רוֹכֵב וְאָבִיהָ מַכְרִיז לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ, הִשְׁלִיכָה עַצְמָהּ לָאָרֶץ וּמֵתָה.
Another interpretation: “Haman took the garments and the horse....” (Esther 6:11). He came to Mordekhai and said: ‘Rise and get dressed.’ How unlucky is this man; last night I was engaged in arranging a gibbet for him, and the Holy one blessed be He arranged a crown for him. ‘I would have arranged for you ropes and nails, and the Holy one blessed be He arranged for you royal garments. I sought from the king to hang you on a gibbet, and he said to mount you on a horse. Stand up and get dressed.’ And he did everything we said above.
When he [Mordekhai] was riding, he began praising the Holy one blessed be He: “I will exalt You, O Lord, for You have lifted me up and have not caused my enemies to rejoice over me. O Lord my God, I cried out to You and You have healed me. O Lord, You brought my soul up from the grave; You have given me life that I not go down to a pit” (Psalms 30:2–4). What did his students say? “Sing to the Lord, his devout ones, and give thanks to His holy name. For His anger is a moment, life is by His will; in the evening one may lie down weeping, and in the morning, joy” (Psalms 30:5–6). What did that wicked one say? “And I said in my tranquility, I shall never be shaken. O Lord, by Your will You set my mountain strong – You hid Your face, I became terrified” (Psalms 30:7–8). What did Esther say? “To You, O Lord, I will call, and to the Lord I will make supplication. What profit is there in my blood, when I go down to destruction? Will dust thank You, will it declare Your truth?” (Psalms 30:9–10) What did the congregation of Israel say? “Hear O Lord and show favor to me; [O Lord, be my aid;] You have turned my lamenting into dance for me; [You have undone my sackcloth and girded me with joy]” (Psalms 30:11–12). What did the holy spirit say? “So that I can sing to You glorious praise, and not be silent, O Lord my God, forever I will thank You” (Psalms 30:13).
Haman’s daughter gazed from the window to see the hanging, and when she saw Mordekhai riding and her father declaring before him ‘so will be done for the man…,’ she cast herself to the ground and died.
וַיָּשָׁב מָרְדֳּכַי אֶל שַׁעַר הַמֶּלֶךְ (אסתר ו, יב), מְלַמֵּד שֶׁשָּׁב לְשַׂקּוֹ וּלְתַעֲנִיתוֹ. אָמַר רַבִּי חֶלְבּוֹ כָּל מִי שֶׁלּוֹבֵשׁ שַׂק וּמִתְעַנֶּה, אֵינוֹ מַעֲבִירוֹ מִמֶּנּוּ עַד שֶׁתֵּעָשֶׂה בַּקָּשָׁתוֹ.
“Mordekhai returned to the king’s gate and Haman hastened home, mourning and covering his head” (Esther 6:12).
Mordekhai returned to the king’s gate; [this phrase] teaches that he returned to his sackcloth and fasting. Rabbi Ḥelbo said: Anyone who wears sackcloth and fasts does not cease to do so until his petition is fulfilled.
וְהָמָן נִדְחַף אֶל בֵּיתוֹ אָבֵל וַחֲפוּי רֹאשׁ, אָבֵל עַל בִּתּוֹ, וַחֲפוּי רֹאשׁ עַל מַה שֶּׁקָּרָהוּ, וּבְיָדוֹ אַרְבַּע מְלָאכוֹת: בַּלָּן, וְסַפָּר, וְגַלְיוֹר, וְכוֹרֵז.
Mordekhai returned to the king’s gate and Haman hastened home, mourning and covering his head” (Esther 6:12) – Mourning for his daughter, and covering his head because of what had happened to him. He had performed four jobs: bath attendant, barber, orderly, and herald.
וַיְסַפֵּר הָמָן לְזֶרֶשׁ אִשְׁתּוֹ וגו' (אסתר ו, יג), בְּאוֹתָהּ שָׁעָה בָּאוּ סָרִיסֵי הַמֶּלֶךְ וֶהֱבִיאוּהוּ לַסְּעוּדָה בְּיוֹם שִׁשָּׁה עָשָׂר בְּנִיסָן, כֵּיוָן שֶׁאָכְלוּ וְשָׁתוּ אָמַר הַמֶּלֶךְ לְאֶסְתֵּר מַה שְּׁאֵלָתֵךְ, אָמְרָה לוֹ אֲדוֹנִי הַמֶּלֶךְ אֵינִי שׁוֹאֶלֶת מִמְךָ אֶלָּא נַפְשִׁי בִּשְׁאֵלָתִי וְעַמִּי בְּבַקָּשָׁתִי.
“Haman told his wife Zeresh and all his friends everything that had befallen him. His advisers and his wife Zeresh said to him: If Mordekhai, before whom you have begun to fall, is of the progeny of the Jews, you will not overcome him, for you will fall before him” (Esther 6:13).
“Haman told his wife Zeresh…” At that moment the king’s attendants arrived and took him to the feast on the sixteenth of Nisan. When they had eaten and drunk, the king said to Esther: ‘What is your petition?’ She said to him: ‘My lord the king, I am only petitioning you for “my life with my petition, and my people with my request”’ (Esther 7:3).
וְהַמֶּלֶךְ קָם בַּחֲמָתוֹ מִמִּשְׁתֵּה הַיַּיִן אֶל גִּנַּת הַבִּיתָן (אסתר ז, ז), מֶה עָשָׂה מִיכָאֵל הַמַּלְאָךְ הִתְחִיל מְקַצֵּץ אֶת הַנְּטִיעוֹת לְפָנָיו, וְהוֹסִיף חֵמָה עַל חֲמָתוֹ, וְשָׁב אֶל מִשְׁתֵּה הַיַּיִן, וְהָמָן עָמַד לְבַקֵּשׁ עַל נַפְשׁוֹ, מֶה עָשָׂה מִיכָאֵל דְּחָפוֹ עַל אֶסְתֵּר, וְהָיְתָה מְצַעֶקֶת אֲדוֹנִי הַמֶּלֶךְ הֲרֵי הוּא כֹּבְשֵׁנִי לְפָנֶיךָ, וַיֹּאמֶר הַמֶּלֶךְ הֲגַם לִכְבּוֹשׁ אֶת הַמַּלְכָּה עִמִּי בַּבָּיִת. וְשָׁמַע הָמָן הַדָּבָר הַזֶּה וְנָפְלוּ פָנָיו. מֶה עָשָׂה אֵלִיָּהוּ זָכוּר לַטּוֹב, נִדְמָה לְחַרְבוֹנָה וְאָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ גַּם הִנֵּה הָעֵץ אֲשֶׁר עָשָׂה הָמָן לְמָרְדֳּכַי וגו'. דְּאָמַר רַבִּי פִּנְחָס צָרִיךְ לוֹמַר חַרְבוֹנָה זָכוּר לַטּוֹב. וְאָמַר רַב צָרִיךְ לוֹמַר אָרוּר הָמָן, אֲרוּרִים בָּנָיו, אֲרוּרָה זֶרֶשׁ אִשְׁתּוֹ, כְּדִכְתִיב (משלי י, ז): וְשֵׁם רְשָׁעִים יִרְקָב. מִיָּד צִוָּה הַמֶּלֶךְ לִתְלוֹתוֹ עַל הָעֵץ אֲשֶׁר הֵכִין לְמָרְדֳּכָי, וְעָלָיו אָמַר שְׁלֹמֹה בְּחָכְמָתוֹ (משלי י, ז יא, ח): צַדִּיק מִצָּרָה נֶחֱלָץ וַיָּבֹא רָשָׁע תַּחְתָּיו. שֶׁהִשְׁכִּים הָמָן לִתְלוֹת אֶת מָרְדֳּכַי וְנִתְלָה הוּא עַל הָעֵץ אֲשֶׁר הֵכִין לְמָרְדֳּכַי, וְנָתַן אֶת כָּל אֲשֶׁר לְהָמָן לְאֶסְתֵּר הַמַּלְכָּה, וְאֶסְתֵּר נָתְנָה לְמָרְדֳּכַי, הֲדָא הוּא דִכְתִיב: בַּיּוֹם הַהוּא נָתַן הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ לְאֶסְתֵּר הַמַּלְכָּה אֶת בֵּית הָמָן צֹרֵר הַיְּהוּדִים וגו', וּכְתִיב (איוב ה, ה): אֲשֶׁר קְצִירוֹ רָעֵב יֹאכֵל וְאֶל מִצִּנִּים יִקָּחֵהוּ וְשָׁאַף צַמִּים חֵילָם. אֲשֶׁר קְצִירוֹ, זֶה הָמָן. רָעֵב יֹאכֵל, זֶה מָרְדֳּכַי וְאֶסְתֵּר. וְאֶל מִצִּנִּים יִקָּחֵהוּ, לֹא בְזַיִין וְלֹא בְצִנָּה אֶלָּא בִּתְפִלָּה וּבְתַחֲנוּנִים, כְּמָה דְאַתְּ אָמַר (תהלים צא, ד): צִנָּה וְסֹחֵרָה אֲמִתּוֹ, זוֹ הִיא הַתְּפִלָּה הַמְּגִנָּה עַל הַצָּרָה כַּצִּנָּה שֶׁמְּגִנָּה עַל הָאָדָם בַּמִּלְחָמָה, וּבִזְכוּת הַתְּפִלָּה שֶׁנִּתְכַּנָּה לַצִּנָּה יִקָּחֵהוּ לְהָמָן. וּמִנַּיִן שֶׁעָשׂוּ תְּפִלָּה, הֲדָא הוּא דִכְתִיב: שַׂק וָאֵפֶר יֻצַּע לָרַבִּים, וּמַה תַּקָּנָה לְשַׂק וָאֵפֶר בְּלֹא תְּפִלָּה. וְשָׁאַף צַמִּים חֵילָם, וּמִי דָחַק לְמָמוֹנוֹ שֶׁל הָמָן, מָרְדֳּכַי וְאֶסְתֵּר וְהַמְצֻמָּתִים לָהֶם.
“The king rose in his fury from the wine banquet to the palace garden and Haman stood to plead for his life from Esther the queen, for he saw that the king has resolved to do him harm” (Esther 7:7).
“The king rose in his fury from the wine banquet to the palace garden.” What did the angel Michael do? He began cutting the saplings before him, adding fury to his fury; he returned to the wine banquet and Haman stood up to plead for his life. What did Michael do? He pushed him [Haman] onto Esther, and she was crying ‘My lord, the king, here he is overpowering me before you!’ The king said: “Will he also overpower the queen with me in the house?” (Esther 7:8). Haman heard this statement and his face fell. What did Eliyahu, of blessed memory, do? He appeared as Ḥarvona and said to him [to the king]: ‘My lord the king, “indeed, here is the gibbet that Haman had made for Mordekhai…”’ (Esther 7:9). As Rabbi Pinḥas said: One must say ‘Ḥarvona, of blessed memory.’ And Rav said: One must say ‘cursed is Haman, cursed are his sons, cursed is Zeresh his wife, as it is written: “The name of the wicked will rot”’ (Proverbs 10:7).
The king immediately commanded to hang him on the gibbet that he had prepared for Mordekhai, and about this, Solomon, in his wisdom, said: “A righteous person will be delivered from trouble and the wicked will come in his stead” (Proverbs 11:8). For Haman got up early to hang Mordekhai and was hanged himself on the gibbet that he prepared for Mordekhai, and [the king] gave everything that was Haman’s to Esther the queen, and Esther gave it to Mordekhai. This is what is written: “On that day King Aḥashverosh gave the house of Haman, adversary of the Jews, to Queen Esther…” (Esther 8:1), and it is written: “As for his harvest, the hungry will eat it and take it from shields [tzinim] and the bound [tzamim] will swallow their wealth”10 The midrash understands this verse idiosyncratically. The word mitzinim, here translated as ‘from shields,’ is usually translated as ‘from thorns’ or ‘from baskets.’ The word tzamim, here translated as ‘the bound,’ is usually translated as ‘the thirsty.’ (Job 5:5). “As for his harvest,” that is Haman. “The hungry will eat it,” that is Mordekhai and Esther. “Take it from shields,” not with a weapon, and not with a shield, but with prayer and supplication, as you say: “His truth is a shield [tzina] and a buckler” (Psalms 91:4). That is prayer, which protects him from trouble like a shield protects a person in battle. By the merit of prayer, which is called a shield, he will take Haman. From where [is it known] that they engaged in prayer? That is what is written: “Sackcloth and ashes were worn by many” (Esther 4:3). What is the use of sackcloth and ashes without prayer? “And the bound will swallow their wealth.” Who overcame Haman’s wealth? Mordekhai and Esther and those bound to them.
וְאַתֶּם כִּתְבוּ עַל הַיְּהוּדִים כַּטּוֹב בְּעֵינֵיכֶם בְּשֵׁם הַמֶּלֶךְ (אסתר ח, ח), וְשִׁלְחוּ לְכָל הַמְּדִינוֹת לְהַשְּׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת כָּל שׂוֹנְאֵי הַיְּהוּדִים בַּיּוֹם אֲשֶׁר שִׂבְּרוּ אֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא לָהֶם, (ישעיה נה, יג): וְהָיָה לַה' לְשֵׁם, זֶה הַנֵּס שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא נַעֲשָׂה כָּמוֹהוּ, יֵשׁ לְךָ בָּעוֹלָם שֶׁנַּעֲשָׂה כַּנֵּס הַזֶּה, שֶׁעָשׂוּ נְקָמָה יִשְׂרָאֵל בְּאֻמּוֹת הָעוֹלָם וְעָשׂוּ בְשׂוֹנְאֵיהֶם כִּרְצוֹנָם.
“And you, write about the Jews as is pleasing in your eyes in the name of the king” (Esther 8:8), and send to all the provinces “to destroy and to kill and to eliminate” (Esther 8:11) all the enemies of the Jews, “on the day that the enemies of the Jews had hoped to have power over them and it was reversed” (Esther 9:1) for them: “It will be renown for the Lord” (Isaiah 55:13) – this is the miracle that the Holy one blessed be He performed, the like of which has never been performed. Was there ever in the world an event like this miracle where Israel extracted vengeance against the nations of the world and did to their enemies as they wished?
נִקְהֲלוּ הַיְּהוּדִים בְּעָרֵיהֶם וגו' וְאִישׁ לֹא עָמַד בִּפְנֵיהֶם כִּי נָפַל פַּחְדָּם עַל כָּל הָעַמִּים (אסתר ט, ב), וְיִשְׂרָאֵל מִתְגַּבְּרִים כְּאַרְיֵה שֶׁנָּפַל בְּעֶדְרֵי צֹאן וּמַכֶּה וְהוֹלֵךְ וְאֵין מַצִּיל מִיָּדוֹ, הֲדָא הוּא דִכְתִיב (מיכה ה, ז): וְהָיָה שְׁאֵרִית יַעֲקֹב בַּגּוֹיִם בְּקֶרֶב עַמִּים רַבִּים כְּאַרְיֵה בְּבַהֲמוֹת יַעַר וְכִכְפִיר בְּעֶדְרֵי צֹאן וגו', וְהָרְגוּ בָּנָיו שֶׁל הָמָן וּתְלָאוּם. אַנְדְּרִיָּאנוֹס קֵיסָר אָמַר לוֹ לְרַבִּי יְהוֹשֻׁעַ, גְּדוֹלָה הִיא הַכִּבְשָׂה שֶׁעוֹמֶדֶת בֵּין שִׁבְעִים זְאֵבִים. אָמַר לוֹ גָּדוֹל הוּא הָרוֹעֶה שֶׁמַּצִּילָהּ וְשׁוֹבְרָן לִפְנֵיהֶם, הֲדָא הוּא דִכְתִיב (ישעיה נד, יז): כָּל כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלָח וגו'.
“The Jews gathered in their cities in all the provinces of King Aḥashverosh, to lay hand on those who sought their harm. And no one stood against them for the fear of them had fallen on all the peoples” (Esther 9:2).
“The Jews gathered in their cities…and no one stood against them for the fear of them had fallen on all the peoples.” Israel was becoming stronger, like a lion that has fallen upon flocks of sheep and continues to prey with none to stop him. That is what is written: “The remnant of Israel will be among the nations, in the midst of many peoples, like a lion upon the beasts of the forest, and like a young lion among the flocks of sheep…” (Micah 5:7). And they killed Haman’s sons and hanged them. Emperor Hadrian said to Rabbi Yehoshua: ‘Great is the lamb that survives among seventy wolves.’ He said to him: ‘Great is the shepherd who saves it [the lamb] and crushes them before it. That is what is written: “No weapon formed against you will succeed”’ (Isaiah 54:17).
וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת וגו' (אסתר ח, טו): רַבִּי פִּנְחָס אוֹמֵר מָלַךְ מָרְדֳּכַי עַל הַיְּהוּדִים, מָה הַמֶּלֶךְ לוֹבֵשׁ פּוֹרְפְּרִין, כָּךְ מָרְדֳּכַי לוֹבֵשׁ פּוֹרְפְּרִין. מָה הַמֶּלֶךְ עוֹשֶׂה עֲטָרָה כְּלוּלָה בְּרֹאשׁוֹ, כָּךְ מָרְדֳּכַי לוֹבֵשׁ וַעֲטֶרֶת זָהָב גְּדוֹלָה. מָה הַמֶּלֶךְ אֵימָתוֹ עַל כָּל הָאָרֶץ, כָּךְ מָרְדֳּכַי אֵימָתוֹ עֲלֵיהֶם, שֶׁנֶּאֱמַר: כִּי נָפַל פַּחַד מָרְדֳּכַי עֲלֵיהֶם. מָה הַמֶּלֶךְ מוֹנִיטָה שֶׁלּוֹ הוֹלֶכֶת בְּכָל הָאָרֶץ, כָּךְ מָרְדֳּכַי מוֹנִיטָה שֶׁלּוֹ הוֹלֶכֶת. וּמַה מּוֹנִיטָה שֶׁלּוֹ, מָרְדֳּכַי מִכָּאן וְאֶסְתֵּר מִכָּאן. לָמָּה, שֶׁהָיָה אִישׁ טוֹב וְאִישׁ שָׁלוֹם וּמְבַקֵּשׁ שָׁלוֹם, שֶׁנֶּאֱמַר: כִּי מָרְדֳּכַי הַיְּהוּדִי וגו', וְעָלָיו אָמַר הַכָּתוּב (תהלים לז, לז): שְׁמָר תָּם וּרְאֵה יָשָׁר כִּי אַחְרִית לְאִישׁ שָׁלוֹם.
“And Mordekhai went out from before the king in royal dress of blue and white wool, and a great gold crown, and a robe of fine linen and purple. The city of Shushan reveled and rejoiced” (Esther 8:15).
“And Mordekhai went out from before the king in royal dress…” Rabbi Pinḥas says: Mordekhai reigned over the Jews. Just as the king wears purple, so did Mordekhai wear purple. Just as the king sets a great crown on his head, so did Mordekhai wear “a great gold crown” (Esther 8:15). Just as fear of the king is over the whole land, so was fear of Mordekhai over all of them, as it says: “For fear of Mordekhai had fallen upon them” (Esther 9:3). Just as the king’s coin is accepted in the entire land, so was Mordekhai’s coin accepted. And what was his coin? Mordekhai on one side and Esther on the other. Why? Because he was a good man and a peaceful man and sought peace, as it says: “For Mordekhai the Jew…[a seeker of good for his people and a spokesman of peace for all his descendants] (Esther 10:3). About him scripture says: “Mark the man of integrity and behold the upright one, for there is a future for the man of peace” (Psalms 37:37).
אָמַר רַבִּי בֶּרֶכְיָה, הַקָּדוֹשׁ בָּרוּךְ הוּא כָּתַב גְּאֻלַּת יִשְׂרָאֵל בַּתּוֹרָה, דִּכְתִיב (ויקרא כה, מז): וְכִי תַשִֹּׂיג יַד גֵּר וְתוֹשָׁב עִמָּךְ וגו', יַד גֵּר וְתוֹשָׁב זֶה הָמָן, שֶׁנִּתְגַּדֵּל וְנִתְעַשֵּׁר. וְהִשִֹּׂיגָה יָדוֹ, לִשְׁקֹל עֲשֶׂרֶת אֲלָפִים כִּכַּר כֶּסֶף, וְנִקְרָא גֵּר תּוֹשָׁב, שֶׁהוּא מִזַּרְעוֹ שֶׁל עֲמָלֵק, וְהָיָה גָּר בְּמָדַי וּפָרָס. (ויקרא כה, מז): וּמָךְ אָחִיךָ עִמָּךְ, אֵלּוּ יִשְׂרָאֵל, שֶׁהָיוּ דַּלִּים וּמָכִים. (ויקרא כה, מז): וְנִמְכַּר לְגֵר תּוֹשָׁב, שֶׁמְּכָרָם אֲחַשְׁוֵרוֹשׁ לְהָמָן לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד. (ויקרא כה, מז): אוֹ לְעֵקֶר מִשְׁפַּחַת גֵּר, שֶׁעָשָׂה עַצְמוֹ עֲבוֹדַת כּוֹכָבִים, הֲדָא הוּא דִכְתִיב: כֹּרְעִים וּמִשְׁתַּחֲוִים לְהָמָן. (ויקרא כה, מז): אַחֲרֵי נִמְכַּר גְּאֻלָּה תִּהְיֶה לּוֹ, שֶׁגְּאָלָם הַקָּדוֹשׁ בָּרוּךְ הוּא מִיָּדוֹ וְהִצִּילָם מִגְּזֵרָתוֹ וּפְדָאָם. (ויקרא כה, מז): אֶחָד מֵאֶחָיו יִגְאָלֶנּוּ, זֶה מָרְדֳּכַי דִּכְתִיב בֵּיהּ: וְרָצוּי לְרֹב אֶחָיו. (ויקרא כה, מז): אוֹ דֹדוֹ אוֹ בֶן דֹּדוֹ יִגְאָלֶנּוּ, זוֹ אֶסְתֵּר שֶׁהָיְתָה בַּת דֹּדוֹ, וְנִגְאֲלוּ יִשְׂרָאֵל עַל יָדֶיהָ. (שמות יז, יד): כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק, מָחֹה בָּעוֹלָם הַזֶּה, אֶמְחֶה לָעוֹלָם הַבָּא. אֶת זֵכֶר עֲמָלֵק זֶה הָמָן, קְרִי בֵיהּ זָכָר עֲמָלֵק. וְאַף יַעֲקֹב אָבִינוּ רְמָזָהּ בְּבִרְכַּת הַשְּׁבָטִים, הֲדָא הוּא דִכְתִיב (בראשית מט, כז): בִּנְיָמִין זְאֵב יִטְרָף בַּבֹּקֶר יֹאכַל עַד, זֶה שָׁאוּל שֶׁהָיָה בָּקְרָן שֶׁל יִשְׂרָאֵל, שֶׁהָיָה תְּחִלָּה לַמְּלָכִים, וְהָיָה מִשֵּׁבֶט בִּנְיָמִין, וְהִכָּה אֶת עֲמָלֵק וּבָזַז אֶת כָּל אֲשֶׁר לָהֶם. (בראשית מט, כז): וְלָעֶרֶב יְחַלֵּק שָׁלָל, זֶה מָרְדֳּכַי וְאֶסְתֵּר, שֶׁעָמְדוּ לָהֶם לְיִשְׂרָאֵל בְּגָלוּתָם שֶׁהוּא דּוֹמֶה לְעֶרֶב, וְחִלְּקוּ שָׁלָל שֶׁל הָמָן שֶׁנִּמְשַׁל לִזְאֵב, שֶׁהֶעֱמִידוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּנֶגֶד הַזְּאֵב, אֵלּוּ מַלְכֵי מָדַי וּפָרַס שֶׁנִּמְשְׁלוּ לִזְאֵב, הֲדָא הוּא דִכְתִיב (דניאל ז, ה): וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה דָּמְיָה לְדֹב. תַּמָּן אָמְרִין אֵלּוּ מַלְכֵי מָדַי וּפָרַס שֶׁאוֹכְלִין כְּדֹב וְאֵין לָהֶם מְנוּחָה כְּדֹב וּמְגַדְּלִין שֵׂעָר כְּדֹב. הֶעֱמִיד הַקָּדוֹשׁ בָּרוּךְ הוּא כְּנֶגְדָּן מָרְדֳּכַי וְאֶסְתֵּר שֶׁהָיוּ מִשֵּׁבֶט בִּנְיָמִין, דִּכְתִיב בֵּיהּ: זְאֵב יִטְרָף.
Rabbi Berekhya said: The Holy one blessed be He recorded the redemption of Israel in the Torah, as it is written: “If a stranger who is a resident among you shall prosper…” (Leviticus 25:47). “A stranger who is a resident” – that is Haman, who became great and grew rich, and became prosperous enough to weigh out ten thousand talents of silver (see Esther 3:9). He is called a resident stranger since he was a descendant of Amalek and was a stranger in Media and Persia. “And your brother becomes poor with him” (Leviticus 25:47) – these are [the people of] Israel who were destitute and poor. “And is sold to a resident stranger” (Leviticus 25:47) – that Aḥashverosh sold them to Haman, to destroy, to kill and to eliminate. “Or to an offshoot [eker] of a stranger’s family” (Leviticus 25:47) – that he made himself an object of idolatry.11The midrash here follows the interpretation in Kiddushin 20a–b that an eker is a false god. According to that reading, the verse is referring to a Hebrew slave who was sold to serve in an idolatrous temple. That is what is written: “Bowing and prostrating themselves to Haman” (Esther 3:2). “After he is sold, he shall have redemption” (Leviticus 25:48) – that the Holy One blessed be He redeemed them from his [Haman’s] hand and delivered them from his decree and rescued them. “One of his brothers shall redeem him” (Leviticus 25:48) – that is Mordekhai, as it is written about him “and accepted by most of his brethren” (Esther 10:3). “Or his uncle or his cousin shall redeem him” (Leviticus 25:49) – that is Esther, who was the daughter of his [Mordekhai’s] uncle, and Israel were redeemed by her. “For I will surely erase [maḥo emḥeh] the memory of Amalek” (Exodus 17:14) – erase [maḥo] in this world, surely erase [emḥeh] in the World to Come. “The memory [zekher] of Amalek” – that is Haman. Read with regard to him, “a male [zakhar] of Amalek.”
Even Jacob our forefather alluded to it in the blessing of the tribes: “Benjamin, a wolf who will take prey. In the morning he will consume plunder” (Genesis 49:27) – that is Saul, who was the morning of Israel, as he was the first of the kings and was from the tribe of Benjamin, and [he] smote Amalek and plundered everything they had. “And in the evening will distribute booty” (Genesis 49:27) – that is Mordekhai and Esther, who arose for Israel in their exile, which resembles the evening, and distributed the booty of Haman. [Benjamin] is compared to a wolf, as the Holy One blessed be He set him to stand against the wolf – that is the kings of Media and Persia, who are compared to a wolf. That is what is written, “And behold, another beast, a second one, resembling a wolf”12The word in the verse, dov, is generally translated “bear.” However, when it is spelled without a vav, its meaning in Aramaic is “wolf.” In the verse from Daniel, which is written in Aramaic, dov is spelled without a vav (Etz Yosef). (Daniel 7:5). There13The midrash, written in Eretz Yisrael, refers here to the interpretation of the Babylonian sages, who understood the term dov in this verse as referring to a bear (see Megilla 11a; Kiddushin 72a; Avoda Zara 2b). they say that [the verse refers to] the kings of Media and Persia, who eat like a bear and have no rest like a bear and grow their hair like a bear. The Holy One blessed be He set Mordekhai and Esther to stand against them, as they were from the tribe of Benjamin, as it is written: “A wolf will take prey” (Genesis 49:27).
רַבִּי חִיָּא רַבָּה וְרַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲווֹן מְהַלְּכִין בַּהֲדָא בִּקְעָתָא דְּאַרְבֵּל, וַחֲזוֹן אֶת אַיֶּלֶת הַשַּׁחַר שֶׁבָּקְעָה אֶת הָאוֹרָה, אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה לְרַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא כָּךְ הוּא גְּדֻלָּתָן שֶׁל יִשְׂרָאֵל בַּתְּחִלָּה קִימְעָא, כָּל מַה שֶּׁהוֹלֵךְ הוּא גָּדֵל וְרָבֶה וְהוֹלֵךְ, מַה טַּעַם (מיכה ז, ח): כִּי אֵשֵׁב בַּחשֶׁךְ ה' אוֹר לִי. כָּךְ, בַּתְּחִלָּה וּמָרְדֳּכַי יוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ, וְאַחַר כָּךְ, וַיָּשָׁב מָרְדֳּכַי אֶל שַׁעַר הַמֶּלֶךְ וגו', וְאַחַר כָּךְ, וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ וגו', וְאַחַר כָּךְ, לַיְהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשׂוֹן וִיקָר.
Rabbi Ḥiya Raba and Rabbi Shimon ben Ḥalafta were walking in the valley of Arbel and they saw the breaking of the dawn’s light. Rabbi Ḥiya Raba said to Rabbi Shimon ben Ḥalafta: So is the greatness of Israel. First a little and then, as it proceeds, it continuously increases. What is the explanation? “Although I sit in darkness, the Lord is a light for me” (Micah 7:8).14Even while Israel sits in darkness, God is already setting in motion the chain of events that will lead to their redemption. So, too, the midrash cites the verse from Esther 2:21 in which Mordekhai sits at the king’s gate and hears the plot of Bigtan and Teresh. This event leads to the eventual salvation of the Jewish people. So initially “Mordekhai was sitting at the king’s gate…” (Esther 2:21) and afterwards, “And Mordekhai went forth from the presence of the king [in royal dress of blue and white wool, and with a great crown of gold]” (Esther 8:15), and afterwards, “For the Jews there was light and joy and jubilation and honor” (Esther 8:16).
הֲדָא הוּא דִכְתִיב (תהלים סו, ג): אִמְרוּ לֵאלֹהִים מַה נּוֹרָא מַעֲשֶׂיךָ, מַה דְּחִילִין אִינוּן מַנְגְּנוֹת שֶׁלָּךְ, [פרוש אותות שלך] הַנֶּהֱרָגִים הוֹרְגִין אֶת הוֹרְגֵיהֶם, וְהַנִּצְלָבִין צוֹלְבִין אֶת צוֹלְבֵיהֶן. הַמְשֻׁקָּעִין בַּיָּם מְשַׁקְּעִין אֶת מַשְׁקִיעֵיהֶן, הֱוֵי (תהלים סו, ג): בְּרֹב עֻזְּךָ יְכַחֲשׁוּ לְךָ אֹיְבֶיךָ. אַתְּ מוֹצֵא שֶׁמִּדּוֹת טוֹבוֹת שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּהַשְׁפֵּעַ בְּפִרוּי וְרִבּוּי, הַטּוֹב בְּרִבּוּי, הַחֶסֶד בְּרִבּוּי, הָרַחֲמִים בְּרִבּוּי, הַצְּדָקָה בְּרִבּוּי, הָאֱמוּנָה בְּרִבּוּי, הַפְּדוּת בְּרִבּוּי, הַבְּרָכָה בְּרִבּוּי, הַשֶּׁבַח בְּרִבּוּי, הַשָּׁלוֹם בְּרִבּוּי. הַטּוֹב בְּרִבּוּי, שֶׁנֶּאֱמַר (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ. הַחֶסֶד בְּרִבּוּי, שֶׁנֶּאֱמַר (שמות לד, ו): וְרַב חֶסֶד וֶאֱמֶת. הָרַחֲמִים בְּרִבּוּי, שֶׁנֶּאֱמַר (תהלים קיט, קנו): רַחֲמֶיךָ רַבִּים ה'. הַצְּדָקָה בְּרִבּוּי, שֶׁנֶּאֱמַר (איוב לז, כג): וּמִשְׁפָּט וְרֹב צְדָקָה. הָאֱמוּנָה בְּרִבּוּי, שֶׁנֶּאֱמַר (איכה ג, כג): חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ. הַפְּדוּת בְּרִבּוּי, שֶׁנֶּאֱמַר (תהלים קל, ז): יַחֵל יִשְׂרָאֵל אֶל ה' כִּי עִם ה' הַחֶסֶד וְהַרְבֵּה עִמּוֹ פְדוּת. הַבְּרָכָה בְּרִבּוּי, שֶׁנֶּאֱמַר (מלאכי ג, י): וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד בְּלִי דָּי, מַאי עַד בְּלִי דָּי, עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם לוֹמַר דַּי. הַשֶּׁבַח בְּרִבּוּי, שֶׁנֶּאֱמַר (תהלים פט, ח): אֵל נַעֲרָץ בְּסוֹד קְדשִׁים רַבָּה וְנוֹרָא עַל כָּל סְבִיבָיו, וּכְתִיב (תהלים קד, כד): מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. הַשָּׁלוֹם בְּרִבּוּי, שֶׁנֶּאֱמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה' וְרַב שְׁלוֹם בָּנָיִךְ, אַל תִּקְרֵי בָּנָיִךְ אֶלָּא בּוֹנָיִךְ. (תהלים קכב, ז): יְהִי שָׁלוֹם בְּחֵילֵךְ שַׁלְוָה בְּאַרְמְנוֹתָיִךְ לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָא שָׁלוֹם בָּךְ לְמַעַן בֵּית ה' אֱלֹהֵינוּ אֲבַקְּשָׁה טוֹב לָךְ, (תהלים קכח, ו): וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל. (תהלים קיט, קסה): שָׁלוֹם רָב לְאֹהֲבֵי תוֹרָתֶךָ וְאֵין לָמוֹ מִכְשׁוֹל. (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. נִשְׁלַם מִדְרַשׁ אֶסְתֵּר
That is what is written: “Say to God: How awesome are Your works” (Psalms 66:3). How terrifying are Your wonders. [Those slated to be] killed, kill those who would be their killers, and [those slated to be] hanged, hang those who would hang them. [Those who would be] drowned in the sea, drown those who would have drowned them. So it is, “In the greatness of Your power Your enemies cringe before You” (Psalms 66:3).
You find the benevolent qualities of the Holy One blessed be He are abundant, lasting, and of superior quality.15The translation of these terms is in accordance with the interpretation of the Etz Yosef. The term abundance in the continuation of the midrash refers to all of the characteristics mentioned here. Benevolence in abundance, kindness in abundance, mercy in abundance, righteousness in abundance, faithfulness in abundance, redemption in abundance, blessing in abundance, praise in abundance, peace in abundance. Benevolence in abundance, as it says: “How abundant is Your benevolence that You have set aside for those who revere You” (Psalms 31:20). Kindness in abundance, as it says: “And abundant in kindness and truth” (Exodus 34:6). Mercy in abundance, as it says: “Your mercy is abundant, O Lord” (Psalms 119:156). Righteousness in abundance, as it says: “And justice and abundant righteousness” (Job 37:23). Faithfulness in abundance, as it says: “New every morning, Your faithfulness is abundant” (Lamentations 3:23). Your redemption is abundant, as it says: “Israel will implore the Lord, for kindness is with the Lord and His redemption is abundant” (Psalms 130:7). Blessing in abundance, as it says: “I will pour out upon you blessing without limit [beli dai]” (Malachi 3:10). What is “without limit” [beli dai]? Until your lips will wear out [yivlu] from saying enough [dai]. Praise in abundance [raba] as it says: “A God dreaded in the great [raba] council of the holy, awesome to all around Him” (Psalms 89:8). And it is written: “How abundant are your works O Lord, You perform them all with wisdom, the earth is full of Your creations” (Psalms 104:24). Peace in abundance, as it says: “All your children will be disciples of the Lord and abundant will be your children’s peace” (Isaiah 54:13). Do not read “your children” [banayikh] but rather “your builders” [bonayikh].16 “Builders” is understood to refer Torah scholars who build up the world through their teachings. “May there be peace within your walls and tranquility in your palaces. For the sake of my brothers and companions I will say: Peace be with you. For the sake of the house of Lord our God, I will seek your good” (Psalms 122:7–9). “May you see children of your children, peace upon Israel” (Psalms 128:6). “Abundant peace to those who love Your Torah and may they not falter” (Psalms 119:165). May the Lord give might to His people; May the Lord bless his people with peace” (Psalms 29:11).
Midrash Esther is complete.
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