Rav began: “Woe! He gives drink to his neighbor, amplifies your wrath, and intoxicates him, so that you may look upon their nakedness” (Habakkuk 2:15). “Woe! He gives drink” – that is Nebuchadnezzar; “his neighbor” – that is Zedekiah. The Holy One blessed be He said to him [Nebuchadnezzar]: ‘Wicked one, is he not a king like you? Is he not a shepherd like you?’ “Amplifies your wrath” – ‘why are you leveling accusations against him in your wrath?’ He [Nebuchadnezzar] said to him [Zedekiah]: ‘Had you rebelled against me and not rebelled against your God, your God would have stood beside you. Had you rebelled against your God and not rebelled against me, I would have stood beside you. However, you rebelled against your God and rebelled against me,’– that is what is written: “He also rebelled against King Nebuchadnezzar, who had administered an oath to him by God” (II Chronicles 36:13). Upon what did he administer the oath? Rabbi Yosei son of Rabbi Ḥanina said: He administered the oath on the horns of the inner altar. What would that wicked one [Nebuchadnezzar] do to him [Zedekiah]? He would feed him warm barley bread and give him wine from the winepress to drink. Why did he do so? He did so to empty his bowels; that is what is written: “So that you may look upon their nakedness.” Rabbi Ḥanina bar Yitzḥak said: Your honor and the honor of your ancestors: You became royalty only because your grandfather respected his grandfather; that is what is written: “At that time Merodakh Baladan, son of Baladan, king of Babylon, sent scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered” (Isaiah 39:1). They said: Merodakh Baladan was a sun worshipper, and he was accustomed to eat at the sixth hour and sleep until the ninth hour. On that day, when the sphere of the sun reversed its course during the days of Hezekiah, he slept until the ninth hour and awakened at the fourth hour. Once he awoke from his sleep, he sought to kill all his servants. He said to them: ‘You allowed me to sleep the entire day and the entire night.’ They said to him: ‘No, rather, the sphere of the sun reversed its course.’ He said to them: ‘Is there a god who is greater than my god, who is capable of reversing it?’ They said to him: ‘Hezekiah’s God is greater than your god.’ Immediately he arose and sent [letters]: Peace to Hezekiah, peace to the God of Hezekiah, and peace to Jerusalem. Once the letters and messengers were on their way, he was calmed and he said: ‘I have honored Hezekiah only because of his God, and I offered salutations to Hezekiah, who is flesh and blood, before [I offered] salutations to his God?’ Immediately, he arose from his throne and took three steps, and sent messengers to recall the letters and wrote other scrolls: Peace to the great God of Hezekiah, peace to Hezekiah, and peace to Jerusalem. The Holy One blessed be He said to him: You arose from your throne and took three steps for the glory of My name; by your life, I will establish from you three kings, who will rule the entire world from one end to the other end, and these are they – Nebuchadnezzar, Evil Merodakh, and Belshatzar. That is why The Holy One blessed be He said [to Zedekiah, the last king of Judah]: ‘Your honor and your honored grandfather and father became kings only because he [Merodakh Baladan] honored this king’s grandfather [Hizkiyyahu], and you are dishonoring him?’ “You are sated with more shame than glory; you too, drink and be exposed! The cup in the right hand of the Lord shall come around to you, and disgrace upon your glory” (Habakkuk 2:16). “More shame than glory” – Zedekiah my son is being dishonored in the manner that anyone is dishonored, but you [Nebuchadnezzar], “disgrace [kikalon] upon your glory” – vomiting [ki] above and shame [kalon] below. Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav said: When the two commanders of his legions saw that he was vomiting above and being shamed below, they stood him from his throne, removed his crown from upon his head, and removed his royal cloak from upon him; that is what is written: “They removed his honor from him” (Daniel 5:20), and they stood him in his nakedness; the nakedness of shame. Who were the commanders of his legions? Cyrus and Darius. Rabbi Menaḥem, son-in-law of Rabbi Eliezer bar Avina, said in the name of Rabbi Yaakov bar Avina: The entire household of that wicked one are only judged naked. “You too, drink and be exposed naked” (Habakkuk 2:16), this is Nebuchadnezzar; “you too,” this is Belshatzar, “and be exposed naked,” this is Vashti.
“Also, Vashti the queen made a women’s banquet in the royal palace of King Aḥashverosh” (Esther 1:9). Rabbi Yehuda son of Rabbi Simon began: “My people, its oppressors are babes and women govern them” (Isaiah 3:12). “My people, its oppressors are babes [meolel]” – they are exacting with them, as you say: “Do to them [veolel lamo] as You did to me” (Lamentations 1:22). Another interpretation: “Meolel” – they pick their unripe grapes [olelot]; that is what you say: “Your vineyard you shall not harvest completely [teolel]” (Leviticus 19:10). They come against them with false accusations [alilot]; that is what you say: “He made a false accusation [alilot devarim] against her” (Deuteronomy 22:14). Rabbi Yehuda son of Rabbi Simon said: There are [male] cult prostitutes among them; that is what you say: “There shall not be a cult prostitute from the daughters of Israel, and there shall not be a cult prostitute from the sons of Israel” (Deuteronomy 23:18); that is what you say: “They abused her [vayitallelu] all night”1The word vayitallelu is used to the refer to the raping of the concubine in Giva, showing that this word can refer to licentiousness. (Judges 19:25). “And women govern them” – four women assumed dominion in the world: Jezebel and Atalya from Israel, and Shemiramit and Vashti from the nations of the world.
Another interpretation: “Also, Vashti the queen” – Shmuel began: “When they are inflamed, I will set out their banquet [and get them drunk, that they revel and then sleep an endless sleep, never to awake, says the Lord]” (Jeremiah 51:39). The Holy One blessed be He said: When they come to inflame themselves with their monarchy, “I will set out [ashit] their banquet [mishteihem]” – I will cut down their foundations [mishtoteihem]; “and I will get them drunk” – with their troubles; “that they revel” – because they rejoiced over the destruction of the Temple. The Holy One blessed be He said: The Temple is in ruins and this wicked man is making drinking parties. Wicked Vashti is also making drinking parties, as it is written: “Also, Vashti the queen, made a women’s banquet.”
Rabbi Yitzḥak began: “But you did not call Me, Jacob, for you wearied of Me, Israel” (Isaiah 43:22). Rabbi Yoḥanan understood it [the verse in Isaiah 43:22] from this, as it is written: “A prophecy of Damascus: Behold, Damascus is removed from being a city and it will be a heap of ruins. Abandoned are the cities of Aroer; [they will be for flocks, and they will lie down, and none will threaten]” (Isaiah 17:1–2). What is it that stands in Damascus and evokes Aroer? Isn’t Aroer within the region of Moav? Rather, there were three hundred and sixty-five houses of [different types of] idolatry in Damascus, and they would worship [in] each one of them on its day. They had one day when they would go around to all of them on that day and worship [all of] them, and Israel assembled them together and worshipped them; that is what is written: “The children of Israel continued to do evil in the eyes of the Lord, and they served the Be'alim, and the Ashtarot, and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Ammon, and the gods of the Philistines; they forsook the Lord, and they did not serve Him” (Judges 10:6), not even in conjunction with other gods. Rabbi Abba bar Kahana said: Shall a priestess not be like an innkeeper?2“Shall a priestess not be like an innkeeper” was apparently a popular saying. Here it means: Should not God be worshipped as much as other gods? Rabbi Yosei son of Rabbi Ḥanina: The Holy One blessed be He said: My children did not even make me like the dessert that comes at the end. Rabbi Levi said: [This is comparable] to a king’s servant who prepared a feast for his soldiers and invited all the king’s legions and did not invite his master. The king said to him: ‘If only you had treated me like all of my soldiers.’ So too, The Holy One blessed be He said: If only My children had treated me like the dessert that comes at the end; rather, “but you did not call Me, Jacob, for you wearied of Me, Israel” (Isaiah 43:22). Regarding the Baal, what is written? “They called in the name of the Baal from the morning until noon, saying: ‘The Baal, answer us.’ But there was no voice, and none responded” (I Kings 18:26). He sits and talks all day and does not tire, but when standing to pray, he tires; he sits and talks all day and does not tire, but when sitting to study,3The verb refers specifically to the practice of reviewing the Oral Torah. he tires. That is: “But you did not call Me, Jacob” – if only I had not known you, Jacob – “for you wearied of Me, Israel” (Isaiah 43:22). “You did not bring Me the sheep of your burnt offerings” (Isaiah 43:23) – these are the two daily offerings, as it is stated: “The one lamb you shall offer in the morning” (Numbers 28:4). “And you did not honor Me with your offerings” (Isaiah 43:23) – these are the portions of the offerings of sacred sanctity that are burned on the altar. “I have not burdened you with a meal offering” (Isaiah 43:23) – this is the handful of flour taken from the meal offering. “And I have not wearied you with frankincense” (Isaiah 43:23) – this is the handful of frankincense. “You did not buy a cane [kaneh] for Me with silver” (Isaiah 43:24). Rabbi Huna said in the name of Rabbi Yosei: Cinnamon [kinamon] grew in the Land of Israel and goats and deer would eat it. “And with the fat of your offerings you did not satisfy Me,” (Isaiah 43:24) – these are the portions of the offerings of lesser sanctity that are burned on the altar. “Rather, you burdened Me with your sins, you wearied Me with your iniquities” (Isaiah 43:24) – look what your sins have caused me, Jacob. Isn’t it enough that you count the days for the banquet of the men, but even made a banquet for the women; that is what is written: “Also, Vashti the queen made a women’s banquet.”
It is written: “You have seen, for You behold mischief and spite; to requite is in Your hand: the helpless man commits himself to You; You are the helper of the orphans” (Psalms 10:14). The congregation of Israel said before The Holy One blessed be He: ‘Master of the Universe, You saw that Esau the wicked came, and is destined to destroy the Temple, exile Israel from its land, and shackle them in collars – “You behold…to requite is in Your hand” – yet you rested Your Divine Presence upon Isaac, who said to him [Esau]: “Behold, the fat of the earth shall be your dwelling, and from the dew of the heavens from above” (Genesis 27:39). “The helpless man commits himself to You” – the next day he [Esau/Rome] comes and takes orphans and widows and incarcerates them in prison, and says to them: Will He about whom it is written: “The father of orphans and the judge of widows” (Psalms 68:6), come and rescue you from me? Rather, You helped his [Esau’s] orphan. Two orphans who remained from him, that is Remus and Romulus, you allowed the wolf to nurse them, and ultimately, they arose and constructed two great towers in Rome.’ Another matter: “You have seen, for You behold mischief and spite…” the congregation of Israel said before The Holy One blessed be He: ‘Master of the Universe, You saw Nebuchadnezzar the wicked, who came and destroyed the Temple, and exiled Israel, and shackled them in collars. “To requite is in Your hand” – yet You rested Your Divine Presence on Jeremiah, who said to us: “All the nations will serve him [Nebuchadnezzar] and his son and his son's son...” (Jeremiah 27:7). “The helpless man commits himself to You” – the next day he comes and takes Ḥananya, Mishael, and Azarya and puts them in the fiery furnace, and says to them: “Who is the God who will save you from my hands?” (Daniel 3:15). Rather, it is not, “You are the helper of the orphans,” but one orphan girl remained from him [Nebuchadnezzar] and you made her an empress in a kingdom that was not hers, and who was that? Vashti.’
It is written: “From people by Your hand, O Lord, from people from the world [meḥeled ], their portion is in life; Your hidden treasures will fill their bellies; their sons will be satisfied and they will leave their surplus to their young ones” (Psalms 17:14). Rabbi Ḥanina son of Rabbi Aḥa went to a place and found that this verse was at the head of the discussion: “The remnant of the meal offering shall be for Aaron and his sons…” (Leviticus 2:3, 10), and began: “From people by Your hand, O Lord” – how courageous are those who took their portion from under the hand of God; and who was that? It was the tribe of Levi. “From people from the world” – these are those who did take a portion in the land.4The midrash is reading “from the world” as removed from the land, i.e. the tribe of Levi, since it did not receive a portion in the Land of Israel. “Their portion is life” – these are the consecrations of the Temple offerings. “Your hidden treasures will fill their bellies” – these are the consecrations of the borders.5Consecrations of the borders refers to teruma, the portion of produce allocated to the priests which they may eat anywhere. “…their sons will be satisfied” – “every male among the priests shall eat it” (Leviticus 6:22). “And they will leave their surplus to their young ones” – “and the remnant of the meal offering shall be for Aaron and his sons…” (Leviticus 2:3, 10).
Another interpretation: “From people [mimtim] by Your hand” – who are these courageous men who took theirs from under the hand of God? And who was that? That was the generation of religious persecution. “From people [mimtim]by your hand” – killed [mumatim] by your hand. “From the world [meḥeled]” – those who had sores [ḥaludaot] arise in their flesh for the sanctification of Your name. Who were they? Rabbi Shimon ben Yoḥai and his son Rabbi Elazar, who went into hiding in a cave for thirteen years due to religious persecution until there arose sores in their flesh. They ate carobs and dates. At the end of thirteen years, Rabbi Shimon bar Yoḥai emerged and sat at the entrance to the cave. He saw a trapper spreading his trap to trap birds. He heard a divine voice say ‘freedom,’ and it was freed. A second time he heard a divine voice, it said ‘killing,’ and it was caught. He said: ‘Even a bird does not escape without a divine decree; that is all the more so true regarding us. Let us go and be healed in the hot springs of Tiberias.’ They went down and were healed in the hot springs of Tiberias. They said: ‘We must do good and benefit these residents of the place, just as Jacob our patriarch did, as it is stated: “He encamped [vayiḥan] before the city” (Genesis 33:18) – he established a market and sold to them at low prices. They established a market and sold to them at low prices. David said before the Holy One blessed be He: ‘Master of the Universe, say that I have a place with them in the World to Come.’ The Holy One blessed be He said to him: ‘David, is it not [written] “your hidden treasures will fill their bellies?” Their hidden treasures will fill your belly is not written here, but rather, “your hidden treasures will fill their bellies.” The entire people partakes of what is left over from your wealth.’6David’s merit is the source of the benefit of the entire nation. David received tidings that he had a portion in the World to Come. Moreover, he said before Him: ‘Master of the universe, these come based on Torah, mitzvot, and good deeds that they have to their credit, but I, “I shall see Your face in righteousness” (Psalms 17:15) forever.’
Another interpretation: “From people by Your hand, O Lord” – how mighty are they who took dominion from under the hand of God. Who is that? That is Nebuchadnezzar. “From people from the world” – those are they who took their portion in the Land. “Their portion is life” – those who took their portion while they were alive.7In other words, they receive their reward in this world, and do not merit the World to Come. “Your hidden treasures will fill their bellies” – they who became rich from what was hidden in the chamber [of the Temple]. “Their sons will be satisfied” – these are Evil [Merodakh] and Belshatzar.8Nebuchadnezzar’s son and grandson. “And they will leave their surplus to their young ones” – one young one remained for him, and you made her an empress in a kingdom that was not hers, and who was that? That is Vashti.
Another interpretation: “Also, Vashti the queen made a women’s banquet.” Why did Scripture see fit to publicize the banquet of Vashti? Rabbi Yehoshua ben Korḥa said: Why to that extent? It is to inform you of the [degree] of luxury to which Esther was entering. Rabbi Meir said: If it is so for those who anger Him, all the more so for those who perform His will. Alternatively, “Also [gam], Vashti the queen” – also [gam] is nothing but an amplification. Just as that one [Aḥashverosh’s banquet] was with six treasures, so was this one [Vashti’s banquet] with six treasures. Just as that one was with a great variety of expenditures, so was this one with a great variety of expenditures. Just as that one was a feast of the Land of Israel, so was this one a feast of the Land of Israel. Just as that one was with the vestments of the High Priest, so was this one with the vestments of the High Priest. Rabbi Berekhya said: Like that raven that flaunts both what is its own and what is not its own. Another interpretation: “Also, Vashti the queen.” “Also” [gam] – also the time had arrived for the foundation [mashtota] of Vashti9The play on words is between Vashti and mashtota. [to be overturned]. The time had come for Vashti to be cut down [ligamem].10A play on gam. The time had come for Vashti to be harvested. The time had come for Vashti to be trampled [like a grape].11The association of Vashti with the harvesting or trampling of grapes is a play on the word gam, which sounds similar to guma, the pit or depression in which grapes were pressed. Rabbi Huna said: Her time had arrived to die; that is what you say: “She took of its fruit12The tree of knowledge of good and evil. and ate and she also [gam] gave to her husband…” (Genesis 3:6).
“[Also [gam], Vashti the queen] made a women’s banquet,” she fed them kinds of soup [gema’in]. Rabbi Yitzḥak said: She fed them kinds of sweets. “In the royal palace” – she situated them in spacious rooms because a woman’s way is to cause damage.13The nature of this damage is unclear. Some understand it to mean that it is a woman’s way to be licentious and for this reason she provided the women with private rooms. Others understand it to mean that women’s clothing is likely to become soiled if rooms are too crowded Alternatively, “in the royal palace” – she situated them in decorated houses, as Rabbi Avun said: A woman prefers decorated houses and decorated garments more than eating fatted calves. Alternatively, “in the royal palace” – she situated them in her reception hall, saying that if the husband of one of them would seek to rebel, his wife would be inside and he would not rebel. “Of King Aḥashverosh,” Rabbi Yudan and Rabbi Levi said in the name of Rabbi Yoḥanan: Everywhere in this scroll that King Aḥashverosh is stated, Scripture is referring to King Aḥashverosh. Everywhere that king is stated alone, it can be either sacred [referring to God] or profane [referring to Aḥashverosh].
“On the seventh day, when the king was merry with wine, he said to Mehuman, Bizzeta, Ḥarvona, Bigta, and Avagta, Zetar, and Kharkas, the seven officials who attended King Aḥashverosh,” (Esther 1:10). “On the seventh day” – Rabbi Yehoshua ben Levi said: That was the day of Shabbat. “When the king was merry with wine” – idolaters do not have good [tova], as it is written: “And good [vetov] will not be for the wicked…” (Ecclesiastes 8:13). They objected: Is it not written: “When the king was merry [ketov lev hamelekh]14Literally, when the king’s heart was good. The question arises from the fact that the king’s heart was good even though he was an idolater. with wine”? He said to him [the person who raised the objection]: “In the good [betov] of the king’s heart” is not written here, rather “like the good [ketov] of the king’s heart” – good but not good.15Ketov is usually translated as “when [the king’s heart was] good,” i.e. when he was merry. The midrash is reading the prepositional prefix ke- to mean approximately, i.e. the king’s heart was approximately good, i.e. good but not good. However, the good for Israel is complete good, as it says [regarding Israel after the inauguration of the first Temple]: “…they went to their tents, joyful and good of heart over all the goodness that the Lord had shown…” (I Kings 8:66).
“He said to Mehuman, Bizzeta, Ḥarvona” – Rabbi Yoḥanan said: At that moment, the Holy One blessed be He called the angel who is appointed over fury16A reference to the verse: “Queen Vashti refused to come at the king's word by means of the officials, and the king was very angry, and his fury burned within him” (Esther 1:12). and said to him: “Bizzeta” – plunder his house [boz beitei];17“House,” in this context, can mean his wife. “Ḥarvona” – destroy his house [aḥriv beitei]; “Bigta and Avagta” – Plunder [buz] and despoil [bizbuz].18Replace the gimmel with a zayin. Bigta and Avagta thus becomes Bizta and Avazta, which sounds like a form of the verb buz meaning to despoil or plunder. Rabbi Shimon son of Rabbi Yannai said: The Holy One blessed be He said: I will make sport of them; I will bring the weaving women19Who gossip and mock. Buz can also mean mock. from behind the loom. “Zetar” – Rabbi Yaakov bar Avina explained before Rabbi Yitzḥak: See the licentiousness [zenut re’e] of that wicked one. “veKharkas” – Karkesa is written.20That is not how in appears in the Masoretic text of the book of Esther. Rabbi Shmuel bar Naḥman said: It is in the Greek language; that is what you say: Proclaim their doom [karkason]. “The seven officials who attended King Ahashverosh” – as the kingdom does not allow there to be less than seven officials before the king.
“To bring Queen Vashti before the king with a royal crown, to display her beauty to the peoples and the princes, for she was of fair appearance” (Esther 1:11). Rabbi Aivu said: The atonement of Israel is that when Israel eats, drinks, and rejoices, they bless, and praise, and acclaim The Holy One blessed be He. But when the nations of the world eat and drink, they engage in matters of lewdness. This one says: Medians are most beautiful; that one says: Persians are most beautiful. That foolish one [Aḥashverosh] said to them: ‘The vessel that this man uses [i.e., that I use] is neither Median nor Persian, but rather Chaldean.21This is a crude reference to Vashti as his vessel. Do you wish to see it?’ They said to him: ‘Yes, provided that she be naked.’ He said to them: ‘Yes, and naked.’ Rabbi Pinḥas and Rabbi Ḥama bar Gurya say in the name of Rav: She sought to enter with only a sash, like a prostitute, and they would not let her. He [Aḥashverosh] said to us [her attendants]: ‘And naked.’ She said: ‘I will enter without a crown.’22Vashti thought it would be less humiliating if she was not wearing her crown. ‘They will say that this is a maidservant.’ Even if she wears royal garments and enters [they will say she is a maidservant]. Rav Huna said: A commoner may not utilize royal garments.
“Queen Vashti refused to come at the king's word by means of the officials, and the king was very angry, and his fury burned within him” (Esther 1:12). She sent and said to him things that upset him. She said to him: ‘If they consider me beautiful, they will set their sights on taking advantage of me and will kill you. If they consider me ugly, you will be demeaned because of me.’ She alluded, but he did not grasp the allusions; she provoked him, but he was not provoked. She sent and said to him: ‘Weren’t you the stable boy of my father’s house, and you were accustomed to bringing naked prostitutes before you, and now that you have ascended to the throne, you have not abandoned your corruption.’ She alluded, but he did not grasp the allusions; she provoked him, but he was not provoked. She sent and she said: ‘Even the opposition to my father’s house was not judged naked; that is what is written: “Then these men were bound in their trousers, their tunics, their hats”’ (Daniel 3:21).23A reference to Ḥananya, Mishael, and Azarya [Shadrakh, Meshakh, and Aved Nego] who were cast into the fiery furnace by Nebuchadnezzar. Rabbi Yudan said: In their robes. Rabbi Huna said: In their official garments. Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: The Holy One blessed be He punishes the wicked to Gehenna only when they are naked. What is the reason? It is as it is written: “On awakening, You will humiliate their image” (Psalms 73:20). Rav Shmuel bar Naḥman said: In the place that the highwayman afflicts, there he is hanged. Rabbi Natan said: Also the Egyptians, in their descent into the sea, were condemned naked [arumim]. What is the reason? “With the blast of Your nostrils the water was piled [ne’ermu]” (Exodus 15:8). Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: The wicked one does not leave the world until The Holy One blessed be He shows him his net in which he will be trapped.
“The king was very angry and his fury burned within him.” Rabbi Yoḥanan said: At that moment, The Holy One blessed be He said to the angel appointed over fury: Descend and blow wind into his belly, and fan his embers, and cast sulfur into his furnace. Rabbi Yoḥanan said: All those years, from the moment that Vashti was killed until Esther entered, the fury of Aḥashverosh did not abate. They raised an objection – but isn’t it written: “When the fury of King Aḥashverosh had abated [keshokh]” (Esther 2:1)? He said to them: With the abating of [beshokh] the fury of the king is not written here, but rather, like the abating [keshokh]the fury of the king; abating that is not abating.24The midrash is reading the prepositional prefix ke- to mean “like” rather than “when,” indicating that the king’s fury only abated somewhat. When did his fury abate? When Haman was impaled; that is what is written: “They hanged Haman on the gallows that he had prepared for Mordekhai, and the king's fury abated” (Esther 7:10) – the fury of the King of kings, the Holy One blessed be He, abated.
רַב פָּתַח (חבקוק ב, טו): הוֹי מַשְׁקֵה רֵעֵהוּ מְסַפֵּחַ חֲמָתְךָ וְאַף שַׁכֵּר לְמַעַן הַבִּיט עַל מְעוֹרֵיהֶם. הוֹי מַשְׁקֵה זֶה נְבוּכַדְנֶצַּר, רֵעֵהוּ זֶה צִדְקִיָּהוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִי רָשָׁע אֵינוֹ מֶלֶךְ כְּמוֹתְךָ אֵינוֹ רוֹעֶה כְּמוֹתְךָ, מְסַפֵּחַ חֲמָתְךָ, מָה אַתָּה מְסַפֵּחַ בּוֹ דְּבָרִים בַּחֲמָתְךָ. אָמַר לוֹ אִלּוּ מָרַדְתָּ בִּי וְלֹא מָרַדְתָּ בֵּאלֹהֶיךָ, הָיָה לֵאלֹהֶיךָ לְהִתְקַיֵּם עָלֶיךָ, אִלּוּ מָרַדְתָּ בֵּאלֹהֶיךָ וְלֹא מָרַדְתָּ בִּי, הָיָה לִי לְהִתְקַיֵּם בְּךָ, אֶלָּא שֶׁמָּרַדְתָּ בֵּאלֹהֶיךָ וּמָרַדְתָּ בִּי, הֲדָא הוּא דִכְתִיב (דברי הימים ב לו, יג): וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶצַּר מָרָד אֲשֶׁר הִשְׁבִּיעוֹ בֵּאלֹהִים. בַּמֶּה הִשְׁבִּיעוֹ אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא בְּקַרְנוֹת הַמִּזְבֵּחַ הַפְּנִימִי הִשְׁבִּיעוֹ, מֶה הָיָה עוֹשֶׂה לוֹ אוֹתוֹ רָשָׁע, הָיָה מַאֲכִילוֹ פַּת חַמָּה שֶׁל שְׂעוֹרִים, וּמַשְׁקֶה אוֹתוֹ יַיִן מִן הַגַּת חָדָשׁ, וְכָל כָּךְ לָמָּה, כְּדֵי שֶׁיִּתְחַלְּלוּ מֵעָיו, הֲדָא הוּא דִכְתִיב (חבקוק ב, טו): לְמַעַן הַבִּיט עַל מְעוֹרֵיהֶם. אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק יְקַר עַצְמְךָ וִיקַר אֲבוֹתֶיךָ לֹא נִכְנַסְתֶּם לַמַּלְכוּת אֶלָּא עַל יְדֵי שֶׁכִּבֵּד זְקֵנְךָ לִזְקֵנוֹ, הֲדָא הוּא דִכְתִיב (ישעיה לט, א): בָּעֵת הַהִיא שָׁלַח מְרֹאדַךְ בַּלְאֲדָן בֶּן בַּלְאֲדָן מֶלֶךְ בָּבֶל סְפָרִים וּמִנְחָה אֶל חִזְקִיָּהוּ וַיִּשְׁמַע כִּי חָלָה וַיֶּחֱזָק, אָמְרוּ מְרֹאדַךְ בַּלְאֲדָן עוֹבֵד לַחַמָּה הָיָה, וְהָיָה רָגִיל לֶאֱכֹל בְּשֵׁשׁ שָׁעוֹת וְלִישֹׁן עַד תֵּשַׁע שָׁעוֹת, וְאוֹתוֹ הַיּוֹם שֶׁחָזַר גַּלְגַּל חַמָּה לַאֲחוֹרָיו בִּימֵי חִזְקִיָּהוּ יָשֵׁן עַד תֵּשַׁע שָׁעוֹת וְעָמַד בְּאַרְבַּע שָׁעוֹת, וְכֵיוָן שֶׁנֵּעוֹר מִשְׁנָתוֹ בִּקֵּשׁ לַהֲרֹג אֶת כָּל עֲבָדָיו, אָמַר לָהֶם הִנַּחְתֶּם אוֹתִי יָשֵׁן כָּל הַיּוֹם וְכָל הַלַּיְלָה, אָמְרוּ לוֹ, לֹא, אֶלָּא שֶׁגַּלְגַּל חַמָּה חָזַר לַאֲחוֹרָיו. אָמַר לָהֶם וְכִי יֵשׁ אֱלוֹהַּ גָּדוֹל מֵאלֹהַי שֶׁיָּכוֹל לְהַחֲזִירוֹ. אָמְרוּ לוֹ אֱלוֹהוֹ שֶׁל חִזְקִיָּהוּ גָּדוֹל מֵאלֹהֶיךָ. מִיָּד עָמַד וְכָתַב שָׁלוֹם לְחִזְקִיָּהוּ וְשָׁלוֹם לֵאלֹהֵי חִזְקִיָּהוּ וְשָׁלוֹם לִירוּשָׁלַיִם. וְכֵיוָן שֶׁיָּצְאוּ הַכְּתָבִים וְהַבּוּלְדָרִין נִתְיַשְּׁבָה דַעְתּוֹ עָלָיו וְאָמַר הַכָּבוֹד הַזֶּה שֶׁחָלַקְתִּי לְחִזְקִיָּהוּ לֹא חָלַקְתִּי לוֹ אֶלָּא בִּשְׁבִיל אֱלֹהָיו, וַאֲנִי מַקְדִּים שָׁלוֹם שֶׁל חִזְקִיָּהוּ שֶׁהוּא בָּשָׂר וָדָם לִשְׁלוֹם אֱלֹהָיו, מִיָּד עָמַד מִכִּסְּאוֹ וּפָסַע שָׁלשׁ פְּסִיעוֹת וְשָׁלַח בּוּלְדָארִין וְהֶחֱזִיר אֶת הַכְּתָבִים וְכָתַב סְפָרִים אֲחֵרִים, שְׁלָם לֵאלָהָא רַבָּא שֶׁל חִזְקִיָּהוּ וּשְׁלָם לְחִזְקִיָּהוּ וּשְׁלָם לִירוּשְׁלֵם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה עָמַדְתָּ מִכִּסְאֲךָ וּפָסַעְתָּ שָׁלשׁ פְּסִיעוֹת בִּשְׁבִיל כְּבוֹד שְׁמִי, חַיֶּיךָ שֶׁאֲנִי מַעֲמִיד מִמְּךָ שָׁלשׁ מְלָכִים שֶׁיִּהְיוּ קוֹזְמֶקְרָטוֹרִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְאֵלּוּ הֵם, נְבוּכַדְנֶצַּר וֶאֱוִיל מְרוֹדַךְ וּבֵלְשַׁצַּר. לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבוֹדְךָ וּכְבוֹד זְקֵנְךָ וְאָבִיךָ לֹא נִכְנְסוּ לַמַּלְכוּת אֶלָּא בִּשְׁבִיל שֶׁכִּבֵּד לִזְקֵנוֹ שֶׁל זֶה וְאַתָּה מְבַזֶּה אוֹתוֹ (חבקוק ב, טז): שָׂבַעְתָּ קָלוֹן מִכָּבוֹד, צִדְקִיָּה בְּנִי מִתְבַּזֶּה כְּדֶרֶךְ כָּל אָדָם הַמִּתְבַּזֶּה, אֲבָל אַתְּ (חבקוק ב, טז): וְקִיקָלוֹן עַל כְּבוֹדֶךָ, מֵקִיא מִלְּמַעְלָן וְקָלוֹן מִלְּמַטָּה. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָמַר כֵּיוָן שֶׁרָאוּ שְׁנֵי גְדוֹלֵי לִגְיוֹנוֹתָיו שֶׁמֵּקִיא מִלְּמַעְלָן וְקָלוֹן מִלְּמַטָּן, עָמְדוּ וְהֶעֱמִידוּהוּ מִכִּסְּאוֹ וְהֵסִירוּ אֶת כִּתְרוֹ מֵעַל רֹאשׁוֹ וְהֵסִירוּ פּוֹרְפִּירָא שֶׁלּוֹ מֵעָלָיו, הֲדָא הוּא דִכְתִיב (דניאל ה, כ): וִיקָרָה הֶעְדִּיו מִנֵּהּ, וְהֶעֱמִידוֹ בְּעֶרְיָתוֹ עֶרְיַת בִּזּוּי. וּמִי הָיוּ שְׁנֵי גְּדוֹלֵי לִגְיוֹנוֹתָיו, כּוֹרֶשׁ וְדָרְיָוֶשׁ. רַבִּי מְנַחֵם חַתְנֵיהּ דְּרַבִּי אֱלִיעֶזֶר בַּר אֲבִינָא בְּשֵׁם רַבִּי יַעֲקֹב בַּר אֲבִינָא כָּל בֵּיתוֹ שֶׁל אוֹתוֹ רָשָׁע לֹא נִדּוֹנִים אֶלָּא עֲרֻמִּים (חבקוק ב, טז): שְׁתֵה גַּם אַתָּה וְהֵעָרֵל, זֶה נְבוּכַדְנֶצַּר. גַּם אַתָּה, זֶה בֵּלְשַׁצַּר. וְהֵעָרֵל, זוֹ וַשְׁתִּי.
Rav began: “Woe! He gives drink to his neighbor, amplifies your wrath, and intoxicates him, so that you may look upon their nakedness” (Habakkuk 2:15). “Woe! He gives drink” – that is Nebuchadnezzar; “his neighbor” – that is Zedekiah. The Holy One blessed be He said to him [Nebuchadnezzar]: ‘Wicked one, is he not a king like you? Is he not a shepherd like you?’ “Amplifies your wrath” – ‘why are you leveling accusations against him in your wrath?’ He [Nebuchadnezzar] said to him [Zedekiah]: ‘Had you rebelled against me and not rebelled against your God, your God would have stood beside you. Had you rebelled against your God and not rebelled against me, I would have stood beside you. However, you rebelled against your God and rebelled against me,’– that is what is written: “He also rebelled against King Nebuchadnezzar, who had administered an oath to him by God” (II Chronicles 36:13). Upon what did he administer the oath? Rabbi Yosei son of Rabbi Ḥanina said: He administered the oath on the horns of the inner altar. What would that wicked one [Nebuchadnezzar] do to him [Zedekiah]? He would feed him warm barley bread and give him wine from the winepress to drink. Why did he do so? He did so to empty his bowels; that is what is written: “So that you may look upon their nakedness.”
Rabbi Ḥanina bar Yitzḥak said: Your honor and the honor of your ancestors: You became royalty only because your grandfather respected his grandfather; that is what is written: “At that time Merodakh Baladan, son of Baladan, king of Babylon, sent scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered” (Isaiah 39:1). They said: Merodakh Baladan was a sun worshipper, and he was accustomed to eat at the sixth hour and sleep until the ninth hour. On that day, when the sphere of the sun reversed its course during the days of Hezekiah, he slept until the ninth hour and awakened at the fourth hour. Once he awoke from his sleep, he sought to kill all his servants. He said to them: ‘You allowed me to sleep the entire day and the entire night.’ They said to him: ‘No, rather, the sphere of the sun reversed its course.’
He said to them: ‘Is there a god who is greater than my god, who is capable of reversing it?’ They said to him: ‘Hezekiah’s God is greater than your god.’ Immediately he arose and sent [letters]: Peace to Hezekiah, peace to the God of Hezekiah, and peace to Jerusalem. Once the letters and messengers were on their way, he was calmed and he said: ‘I have honored Hezekiah only because of his God, and I offered salutations to Hezekiah, who is flesh and blood, before [I offered] salutations to his God?’ Immediately, he arose from his throne and took three steps, and sent messengers to recall the letters and wrote other scrolls: Peace to the great God of Hezekiah, peace to Hezekiah, and peace to Jerusalem. The Holy One blessed be He said to him: You arose from your throne and took three steps for the glory of My name; by your life, I will establish from you three kings, who will rule the entire world from one end to the other end, and these are they – Nebuchadnezzar, Evil Merodakh, and Belshatzar. That is why The Holy One blessed be He said [to Zedekiah, the last king of Judah]: ‘Your honor and your honored grandfather and father became kings only because he [Merodakh Baladan] honored this king’s grandfather [Hizkiyyahu], and you are dishonoring him?’
“You are sated with more shame than glory; you too, drink and be exposed! The cup in the right hand of the Lord shall come around to you, and disgrace upon your glory” (Habakkuk 2:16). “More shame than glory” – Zedekiah my son is being dishonored in the manner that anyone is dishonored, but you [Nebuchadnezzar], “disgrace [kikalon] upon your glory” – vomiting [ki] above and shame [kalon] below. Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav said: When the two commanders of his legions saw that he was vomiting above and being shamed below, they stood him from his throne, removed his crown from upon his head, and removed his royal cloak from upon him; that is what is written: “They removed his honor from him” (Daniel 5:20), and they stood him in his nakedness; the nakedness of shame.
Who were the commanders of his legions? Cyrus and Darius. Rabbi Menaḥem, son-in-law of Rabbi Eliezer bar Avina, said in the name of Rabbi Yaakov bar Avina: The entire household of that wicked one are only judged naked. “You too, drink and be exposed naked” (Habakkuk 2:16), this is Nebuchadnezzar; “you too,” this is Belshatzar, “and be exposed naked,” this is Vashti.
גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים (אסתר א, ט), רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן פָּתַח (ישעיה ג, יב): עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ, עַמִּי נֹגְשָׂיו מְעוֹלֵל, מְדַקְדְּקִין בְּהוֹן, הָאֵיךְ מָה דְאַתְּ אָמַר (איכה א, כב): וְעוֹלֵל לָמוֹ. דָּבָר אַחֵר, מְעוֹלֵל, מְקַטְפִין עוֹלְלוֹתֵיהֶן, הָאֵיךְ מָה דְאַתְּ אָמַר (ויקרא יט, י): וְכַרְמְךָ לֹא תְעוֹלֵל. בָּאִין עֲלֵיהוֹן בַּעֲלִילוֹת, הָאֵיךְ מָה דְאַתְּ אָמַר (דברים כב, יד): וְשָׂם לָהּ עֲלִילֹת דְּבָרִים. וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר קְדֵשִׁים בְּהוֹן, הָאֵיךְ מָה דְאַתְּ אָמַר (דברים כג, יח): לֹא תִהְיֶה קְדֵשָׁה, הָאֵיךְ מָה דְאַתְּ אָמַר (שופטים יט, כה): וַיִּתְעַלְּלוּ בָהּ כָּל הַלַּיְלָה. וְנָשִׁים מָשְׁלוּ בוֹ, אָמַר רַבִּי חוֹנְיָא קוֹפְצִין עֲלֵיהֶן כְּבַעַל חוֹב. דָּבָר אַחֵר, וְנָשִׁים מָשְׁלוּ בוֹ, אַרְבַּע נָשִׁים נָטְלוּ מֶמְשָׁלָה בָּעוֹלָם, וְאֵלּוּ הֵן, אִיזֶבֶל וַעֲתַלְיָה מִיִּשְׂרָאֵל, וּשְׁמִירָמִית וּוַשְׁתִּי מֵאֻמּוֹת הָעוֹלָם.
“Also, Vashti the queen made a women’s banquet in the royal palace of King Aḥashverosh” (Esther 1:9).
Rabbi Yehuda son of Rabbi Simon began: “My people, its oppressors are babes and women govern them” (Isaiah 3:12). “My people, its oppressors are babes [meolel]” – they are exacting with them, as you say: “Do to them [veolel lamo] as You did to me” (Lamentations 1:22).
Another interpretation: “Meolel” – they pick their unripe grapes [olelot]; that is what you say: “Your vineyard you shall not harvest completely [teolel]” (Leviticus 19:10). They come against them with false accusations [alilot]; that is what you say: “He made a false accusation [alilot devarim] against her” (Deuteronomy 22:14). Rabbi Yehuda son of Rabbi Simon said: There are [male] cult prostitutes among them; that is what you say: “There shall not be a cult prostitute from the daughters of Israel, and there shall not be a cult prostitute from the sons of Israel” (Deuteronomy 23:18); that is what you say: “They abused her [vayitallelu] all night”1The word vayitallelu is used to the refer to the raping of the concubine in Giva, showing that this word can refer to licentiousness. (Judges 19:25). “And women govern them” – four women assumed dominion in the world: Jezebel and Atalya from Israel, and Shemiramit and Vashti from the nations of the world.
דָּבָר אַחֵר, גַּם וַשְׁתִּי הַמַּלְכָּה, שְׁמוּאֵל פָּתַח (ירמיה נא, לט): בְּחֻמָּם אָשִׁית אֶת מִשְׁתֵּיהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁהֵן בָּאִין לְהִתְחַמֵּם בַּמַּלְכוּת, אָשִׁית אֶת מִשְׁתֵּיהֶם, אֲנָא מְגַדֵּיר יַת מַשְׁתּוֹתֵיהֶן, וְהִשְׁכַּרְתִּים, בְּצָרוֹתֵיהֶם, לְמַעַן יַעֲלֹזוּ, עַל יְדֵי שֶׁהָיוּ שְׂמֵחִים הֵם בְּחֻרְבַּן הַבַּיִת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ חָרֵב וְרָשָׁע זֶה עוֹשֶׂה מַרְזֵיחִין, וְגַם וַשְׁתִּי הָרְשָׁעָה עוֹשָׂה מַרְזֵיחִין, דִּכְתִיב גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים.
Another interpretation: “Also, Vashti the queen” – Shmuel began: “When they are inflamed, I will set out their banquet [and get them drunk, that they revel and then sleep an endless sleep, never to awake, says the Lord]” (Jeremiah 51:39). The Holy One blessed be He said: When they come to inflame themselves with their monarchy, “I will set out [ashit] their banquet [mishteihem]” – I will cut down their foundations [mishtoteihem]; “and I will get them drunk” – with their troubles; “that they revel” – because they rejoiced over the destruction of the Temple. The Holy One blessed be He said: The Temple is in ruins and this wicked man is making drinking parties. Wicked Vashti is also making drinking parties, as it is written: “Also, Vashti the queen, made a women’s banquet.”
רַבִּי יִצְחָק פָּתַח (ישעיה מג, כב): וְלֹא אֹתִי קָרָאתָ יַעֲקֹב כִּי יָגַעְתָּ בִּי יִשְׂרָאֵל. רַבִּי יוֹחָנָן שָׁמַע לָהּ מִן הֲדָא, דִּכְתִיב (ישעיה יז, א): מַשָֹּׂא דַּמָּשֶׂק הִנֵּה דַמֶּשֶׂק מוּסָר מֵעִיר וְהָיְתָה מְעִי מַפָּלָה, עֲזֻבוֹת עָרֵי עֲרֹעֵר, מַה זֶּה עוֹמֵד בְּדַמֶּשֶׂק וּמַזְכִּיר עֲרוֹעֵר, וַהֲלֹא אֵין עֲרוֹעֵר נְתוּנָה אֶלָּא בִּתְחוּם מוֹאָב, אֶלָּא שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה בָּתֵּי עֲבוֹדַת כּוֹכָבִים הָיוּ בְּדַמֶּשֶׂק וְהָיוּ עוֹבְדִין כָּל אֶחָד וְאֶחָד מֵהֶם אֶת יוֹמוֹ, וְהָיָה לָהֶם יוֹם אֶחָד שֶׁהֵם מַחֲזִירִין עַל כֻּלָּן בְּאוֹתוֹ הַיּוֹם וְעוֹבְדִין אוֹתָן, וְכֻלָּן עָשׂוּ יִשְׂרָאֵל אוּמוֹנִיאָה וְעָבְדוּ אוֹתָן, הֲדָא הוּא דִכְתִיב (שופטים י, ו): וַיֹּסִיפוּ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הָרַע בְּעֵינֵי ה' וַיַּעַבְדוּ אֶת הַבְּעָלִים וְאֶת הָעַשְׁתָּרוֹת וְאֶת אֱלֹהֵי אֲרָם וְאֶת אֱלֹהֵי צִידוֹן וְאֵת אֱלֹהֵי מוֹאָב וְאֵת אֱלֹהֵי בְנֵי עַמּוֹן וְאֵת אֱלֹהֵי פְלִשְׁתִּים וַיַּעַזְבוּ אֶת ה' וְלֹא עֲבָדוּהוּ, וַאֲפִלּוּ בְּשֻׁתָּפוּת. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא לֹא תְהֵא כֹּהֶנֶת כְּפֻנְדָּקִית. אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עֲשָׂאוּנִי בָּנַי כַּכַּרְזִימִין הַזֶּה שֶׁבָּא בָּאַחֲרוֹנָה. אָמַר רַבִּי לֵוִי לְעַבְדוֹ שֶׁל מֶלֶךְ שֶׁעָשָׂה סְעוּדָה לַחֲיָלוֹתָיו וְזִמֵּן כָּל לִגְיוֹנוֹתָיו שֶׁל מֶלֶךְ וּלְרַבּוֹ לֹא קָרָא, אָמַר לוֹ הַמֶּלֶךְ הַלְּוַאי הִשְׁוֵיתָ אוֹתִי כְּכָל חֲיָלוֹתַי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַלְּוַאי עֲשָׂאוּנִי בָּנַי כַּכַּרְזִימִין הַזֶּה שֶׁבָּא בָּאַחֲרוֹנָה, אֶלָּא וְלֹא אֹתִי קָרָאתָ יַעֲקֹב. כִּי יָגַעְתָּ בִּי יִשְׂרָאֵל, אֵצֶל הַבַּעַל מַה כְּתִיב (מלכים א יח, כו): וַיִּקְרְאוּ בְשֵׁם הַבַּעַל מֵהַבֹּקֶר וְעַד הַצָּהֳרַיִם לֵאמֹר הַבַּעַל עֲנֵנוּ וְאֵין קוֹל וְאֵין עֹנֶה, יָתִיב וּמִשְׁתָּעֵי כָּל יוֹמָא וְלָא לָעֵי וְקָאֵים לְצַלָּאָה וְהוּא לָעֵי, יָתִיב וּמִשְׁתָּעֵי כָּל יוֹמָא וְלָא לָעֵי יָתִיב לְמִיתְנָא וְלָעֵי, הֱוֵי וְלֹא אֹתִי קָרָאתָ יַעֲקֹב, הַלְּוַאי לֹא הִכַּרְתִּיךָ יַעֲקֹב, מִפְּנֵי כִּי יָגַעְתָּ בִּי יִשְׂרָאֵל. לֹא הֵבֵיאתָ לִי שֵׂה עֹלֹתֶיךָ, אֵלּוּ שְׁנֵי תְמִידִין, שֶׁנֶּאֱמַר (במדבר כח, ד): אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר. וּזְבָחֶיךָ לֹא כִבַּדְתָּנִי, אֵלּוּ אֵמוּרֵי קָדְשֵׁי קָדָשִׁים. לֹא הֶעֱבַדְתִּיךָ בְּמִנְחָה, זֶה קֹמֶץ מִנְחָה. וְלֹא הוֹגַעְתִּיךְ בִּלְבוֹנָה, זֶה קֹמֶץ לְבוֹנָה, לֹא קָנִיתָ לִי בַכֶּסֶף קָנֶה, רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר קִנָּמוֹן הָיָה גָּדֵל בְּאֶרֶץ יִשְׂרָאֵל וְהָיוּ עִזִּים וּצְבָאִים אוֹכְלִין מִמֶּנּוּ. וְחֵלֶב זְבָחֶיךָ לֹא הִרְוִיתָנִי, אֵלּוּ אֵמוּרֵי קָדָשִׁים קַלִּים. אַךְ הֶעֱבַדְתַּנִי בְּחַטֹּאותֶיךָ הוֹגַעְתַּנִי בַּעֲוֹנֹתֶיךָ, רְאֵה מַה גָּרְמוּ לִי חוֹבוֹתֶיךָ יַעֲקֹב, לֹא דַי לְךָ שֶׁהָיִיתָ מוֹנֶה לִסְעוּדַת אֲנָשִׁים אַף לִסְעוּדַת נָשִׁים, הֲדָא הוּא דִכְתִיב: גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים.
Rabbi Yitzḥak began: “But you did not call Me, Jacob, for you wearied of Me, Israel” (Isaiah 43:22). Rabbi Yoḥanan understood it [the verse in Isaiah 43:22] from this, as it is written: “A prophecy of Damascus: Behold, Damascus is removed from being a city and it will be a heap of ruins. Abandoned are the cities of Aroer; [they will be for flocks, and they will lie down, and none will threaten]” (Isaiah 17:1–2). What is it that stands in Damascus and evokes Aroer? Isn’t Aroer within the region of Moav? Rather, there were three hundred and sixty-five houses of [different types of] idolatry in Damascus, and they would worship [in] each one of them on its day. They had one day when they would go around to all of them on that day and worship [all of] them, and Israel assembled them together and worshipped them; that is what is written: “The children of Israel continued to do evil in the eyes of the Lord, and they served the Be'alim, and the Ashtarot, and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Ammon, and the gods of the Philistines; they forsook the Lord, and they did not serve Him” (Judges 10:6), not even in conjunction with other gods.
Rabbi Abba bar Kahana said: Shall a priestess not be like an innkeeper?2“Shall a priestess not be like an innkeeper” was apparently a popular saying. Here it means: Should not God be worshipped as much as other gods? Rabbi Yosei son of Rabbi Ḥanina: The Holy One blessed be He said: My children did not even make me like the dessert that comes at the end. Rabbi Levi said: [This is comparable] to a king’s servant who prepared a feast for his soldiers and invited all the king’s legions and did not invite his master. The king said to him: ‘If only you had treated me like all of my soldiers.’ So too, The Holy One blessed be He said: If only My children had treated me like the dessert that comes at the end; rather, “but you did not call Me, Jacob, for you wearied of Me, Israel” (Isaiah 43:22). Regarding the Baal, what is written? “They called in the name of the Baal from the morning until noon, saying: ‘The Baal, answer us.’ But there was no voice, and none responded” (I Kings 18:26). He sits and talks all day and does not tire, but when standing to pray, he tires; he sits and talks all day and does not tire, but when sitting to study,3The verb refers specifically to the practice of reviewing the Oral Torah. he tires. That is: “But you did not call Me, Jacob” – if only I had not known you, Jacob – “for you wearied of Me, Israel” (Isaiah 43:22). “You did not bring Me the sheep of your burnt offerings” (Isaiah 43:23) – these are the two daily offerings, as it is stated: “The one lamb you shall offer in the morning” (Numbers 28:4). “And you did not honor Me with your offerings” (Isaiah 43:23) – these are the portions of the offerings of sacred sanctity that are burned on the altar. “I have not burdened you with a meal offering” (Isaiah 43:23) – this is the handful of flour taken from the meal offering. “And I have not wearied you with frankincense” (Isaiah 43:23) – this is the handful of frankincense.
“You did not buy a cane [kaneh] for Me with silver” (Isaiah 43:24). Rabbi Huna said in the name of Rabbi Yosei: Cinnamon [kinamon] grew in the Land of Israel and goats and deer would eat it. “And with the fat of your offerings you did not satisfy Me,” (Isaiah 43:24) – these are the portions of the offerings of lesser sanctity that are burned on the altar. “Rather, you burdened Me with your sins, you wearied Me with your iniquities” (Isaiah 43:24) – look what your sins have caused me, Jacob. Isn’t it enough that you count the days for the banquet of the men, but even made a banquet for the women; that is what is written: “Also, Vashti the queen made a women’s banquet.”
כְּתִיב (תהלים י, יד): רָאִיתָ כִּי אַתָּה עָמָל וָכַעַס תַּבִּיט לָתֵת בְּיָדֶךָ עָלֶיךָ יַעֲזֹב חֵלֵכָה יָתוֹם אַתָּה הָיִיתָ עוֹזֵר, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם רָאִיתָ שֶׁעֵשָׂו הָרָשָׁע בָּא וְעָתִיד לְהַחֲרִיב אֶת בֵּית הַמִּקְדָּשׁ וּמַגְלֶה אֶת יִשְׂרָאֵל מֵאַרְצָם וּמְשַׁלְשְׁלָן בַּקּוֹלָרִין, תַּבִּיט לָתֵת בְּיָדֶךָ, וְאַתָּה הָיִיתָ מַשְׁרֶה שְׁכִינָתְךָ עַל יִצְחָק וְאוֹמֵר לוֹ (בראשית כז, לט): הִנֵּה מִשְׁמַנֵּי הָאָרֶץ יִהְיֶה מוֹשָׁבֶךָ וְעַל חַרְבְּךָ תִחְיֶה. עָלֶיךָ יַעֲזֹב חֵלֵכָה, לְמָחָר הוּא בָּא וְנוֹטֵל יְתוֹמִים וְאַלְמָנוֹת וְחוֹבְשָׁן בְּבֵית הָאֲסוּרִין וְאוֹמֵר לָהֶם אוֹתוֹ שֶׁכָּתוּב בּוֹ אֲבִי יְתוֹמִים וְדַיַּן אַלְמָנוֹת יָבוֹא וְיַצִיל אֶתְכֶם מִיָּדִי, אֶלָּא יָתוֹם אַתָּה הָיִיתָ עוֹזֵר, שְׁנֵי יְתוֹמִים שֶׁנִּשְׁתַּיְרוּ לוֹ, זֶה רוֹמוּס וְרוֹמִילוּס, נָתַתָּ רְשׁוּת לָהּ לַזְּאֵבָה לְהָנִיקָן, וּבַסּוֹף עָמְדוּ וּבָנוּ שְׁנֵי צְרִיפִין גְּדוֹלִים בְּרוֹמִי. דָּבָר אַחֵר, רָאִיתָ כִּי אַתָּה עָמָל וְכַעַס וגו', אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם רָאִיתָ נְבוּכַדְנֶצַּר הָרָשָׁע שֶׁבָּא וּמַחְרִיב בֵּית הַמִּקְדָּשׁ וּמַגְלֶה אֶת יִשְׂרָאֵל וּמְשַׁלְשְׁלָן בַּקּוֹלָרִין, לָתֵת בְּיָדֶךָ, וְהָיִיתָ מַשְׁרֶה שְׁכִינָתְךָ עַל יִרְמְיָה וְאוֹמֵר לָנוּ (ירמיה כז, ז): וְעָבְדוּ אֹתוֹ כָּל הַגּוֹיִם אֶת בְּנוֹ וְאֶת בֶּן בְּנוֹ וגו'. עָלֶיךָ יַעֲזֹב חֵלֵכָה, לְמָחָר הוּא בָּא וְנוֹטֵל אֶת חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה וְנוֹתְנָם לְתוֹךְ כִּבְשַׁן הָאֵשׁ וְאוֹמֵר לָהֶם (דניאל ג, טו): וּמַן הוּא אֱלָהּ דִּי יְשֵׁיזְבִנְכוֹן מִן יְדָי, אֶלָּא וְלֹא עוֹד יָתוֹם אַתָּה הָיִיתָ עוֹזֵר, יְתוֹמָה אַחַת שֶׁנִּשְׁתַּיְרָה לוֹ וְעָשִׂיתָ אוֹתָהּ אָגוּסְטָא בְּמַלְכוּת שֶׁאֵינוֹ שֶׁלָּהּ, וְאֵיזוֹ זוֹ, זוֹ וַשְׁתִּי.
It is written: “You have seen, for You behold mischief and spite; to requite is in Your hand: the helpless man commits himself to You; You are the helper of the orphans” (Psalms 10:14). The congregation of Israel said before The Holy One blessed be He: ‘Master of the Universe, You saw that Esau the wicked came, and is destined to destroy the Temple, exile Israel from its land, and shackle them in collars – “You behold…to requite is in Your hand” – yet you rested Your Divine Presence upon Isaac, who said to him [Esau]: “Behold, the fat of the earth shall be your dwelling, and from the dew of the heavens from above” (Genesis 27:39). “The helpless man commits himself to You” – the next day he [Esau/Rome] comes and takes orphans and widows and incarcerates them in prison, and says to them: Will He about whom it is written: “The father of orphans and the judge of widows” (Psalms 68:6), come and rescue you from me? Rather, You helped his [Esau’s] orphan. Two orphans who remained from him, that is Remus and Romulus, you allowed the wolf to nurse them, and ultimately, they arose and constructed two great towers in Rome.’
Another matter: “You have seen, for You behold mischief and spite…” the congregation of Israel said before The Holy One blessed be He: ‘Master of the Universe, You saw Nebuchadnezzar the wicked, who came and destroyed the Temple, and exiled Israel, and shackled them in collars. “To requite is in Your hand” – yet You rested Your Divine Presence on Jeremiah, who said to us: “All the nations will serve him [Nebuchadnezzar] and his son and his son's son...” (Jeremiah 27:7). “The helpless man commits himself to You” – the next day he comes and takes Ḥananya, Mishael, and Azarya and puts them in the fiery furnace, and says to them: “Who is the God who will save you from my hands?” (Daniel 3:15). Rather, it is not, “You are the helper of the orphans,” but one orphan girl remained from him [Nebuchadnezzar] and you made her an empress in a kingdom that was not hers, and who was that? Vashti.’
כְּתִיב (תהלים יז, יד): מִמְתִים יָדְךָ ה' מִמְתִים מֵחֶלֶד וגו', רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַחָא אֲזַל לְחַד אֲתַר וְאַשְׁכַּח הָדֵין פְּסוּקָא רֹאשׁ הַסֵּדֶר (ויקרא ב, ג): וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו וגו', וּפָתַח מִמְתִים יָדְךָ ה', מַה גִּבּוֹרִים הֵם אֵלּוּ שֶׁנָּטְלוּ חֶלְקָם מִתַּחַת יָדְךָ ה', וְאֵיזֶה זֶה, זֶה שֵׁבֶט לֵוִי. מִמְתִים מֵחֶלֶד, אֵלּוּ שֶׁלֹא נָטְלוּ חֵלֶק בָּאָרֶץ. חֶלְקָם בַּחַיִּים, אֵלּוּ קָדְשֵׁי הַמִּקְדָּשׁ. וּצְפוּנְךָ תְּמַלֵּא בִטְנָם, אֵלּוּ קָדְשֵׁי הַגְּבוּל. יִשְׂבְּעוּ בָנִים, (ויקרא ו, כב): כָּל זָכָר בַּכֹּהֲנִים יֹאכַל אֹתָהּ. וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם. וְהַנּוֹתֶרֶת מִן הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו וגו'.
It is written: “From people by Your hand, O Lord, from people from the world [meḥeled ], their portion is in life; Your hidden treasures will fill their bellies; their sons will be satisfied and they will leave their surplus to their young ones” (Psalms 17:14). Rabbi Ḥanina son of Rabbi Aḥa went to a place and found that this verse was at the head of the discussion: “The remnant of the meal offering shall be for Aaron and his sons…” (Leviticus 2:3, 10), and began: “From people by Your hand, O Lord” – how courageous are those who took their portion from under the hand of God; and who was that? It was the tribe of Levi. “From people from the world” – these are those who did take a portion in the land.4The midrash is reading “from the world” as removed from the land, i.e. the tribe of Levi, since it did not receive a portion in the Land of Israel. “Their portion is life” – these are the consecrations of the Temple offerings. “Your hidden treasures will fill their bellies” – these are the consecrations of the borders.5Consecrations of the borders refers to teruma, the portion of produce allocated to the priests which they may eat anywhere. “…their sons will be satisfied” – “every male among the priests shall eat it” (Leviticus 6:22). “And they will leave their surplus to their young ones” – “and the remnant of the meal offering shall be for Aaron and his sons…” (Leviticus 2:3, 10).
דָּבָר אַחֵר, מִמְתִים יָדְךָ ה', מַה גִּבּוֹרִים הֵם שֶׁנָּטְלוּ אֶת שֶׁלָּהֶם מִתַּחַת יָדְךָ ה', וְאֵיזֶה זֶה, זֶה דּוֹרוֹ שֶׁל שְׁמַד. מִמְתִים יָדְךָ, מוּמָתִים מִיָּדְךָ. מֵחֶלֶד, אֵלּוּ שֶׁהֶעֱלָה בְּשָׂרָן חֲלוּדָאוֹת עַל קִדּוּשׁ שִׁמְךָ, מִי הֵן, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבִּי אֶלְעָזָר בְּרֵיהּ, עֲבַדוּן הֵן טְמִירִין בִּמְעַרְתָּה תְּלַת עֲשַׂר שְׁנִין בִּשְׁמָדָא עַד דִּסְלֵיק בִּשְׂרְהוֹן חֲלוּדָה, וַהֲווֹן אָכְלִין חֲרוּבִין וּתְמָרִין, וּלְסוֹף תְּלַת עֲשַׂר שְׁנִין נְפַק רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וִיתֵיב לֵיהּ עַל פִּילֵי דִמְעַרְתָּא, חֲמָא חַד צַיָּד פָּרֵיס מְצוּדְתֵיהּ לְמֵצָד צִפֳּרִין, שָׁמַע בְּרַת קָלָא אֲמָרָה דִימוֹס וְאִשְׁתֵּזְבַת, זְמַן תִּנְיָנוּת שָׁמַע בְּרַת קָלָא אֲמָרָה סְפִיקֻלָא וְאִתְּפַשַֹּׂת, אָמַר אֲפִלּוּ צִפּוֹר מִבַּלְעֲדֵי שְׁמַיָא לָא יִבְרַח כָּל שֶׁכֵּן נַפְשָׁתָנָא, נֵיחוֹת וְנִיתַּסַּאי בַּהֲדֵין מוֹי דְמוֹקֵד דִּטְבֶרְיָה, נָחֲתוּן וְאִיתַּסּוּן בְּמוֹי דְּמוֹקֵד דִּטְבֶרְיָא, אָמְרִין צְרִיכִין אָנוּ לַעֲשׂוֹת טוֹבָה וְנֵיהֲנֵי לַהֲלוֹן בְּנֵי אַתְרָא כְּדֶרֶךְ שֶׁעָשָׂה יַעֲקֹב אָבִינוּ, שֶׁנֶּאֱמַר (בראשית לג, יח): וַיִּחַן אֶת פְּנֵי הָעִיר, שֶׁהָיָה עוֹשֶׂה אִיטְלִיס וּמוֹכֵר לָהֶם בְּזוֹל, עָשׂוּ אִיטְלִיס וּמָכְרוּ בְּזוֹל. אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם תֹּאמַר שֶׁיֵּשׁ לִי חֵלֶק עִמָּהֶם לָעוֹלָם הַבָּא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, דָּוִד, לֹא צְפוּנְךָ תְּמַלֵּא בִטְנָם, צְפוּנָם תְּמַלֵּא בִטְנְךָ אֵין כְּתִיב כָּאן, אֶלָּא וּצְפוּנְךָ תְּמַלֵּא בִטְנָם, כָּל עַמָּא מִיתֵרָא עוּתְרָא אָכְלִין, אִיתְבַּשַֹּׂר דָּוִד שֶׁיֵּשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא. וְעוֹד אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֵלּוּ בָּאִין מִכֹּחַ תּוֹרָה וּמִצְווֹת וּמַעֲשִׂים טוֹבִים שֶׁיֵּשׁ בְּיָדָם, אֲבָל אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ לְעוֹלָם.
Another interpretation: “From people [mimtim] by Your hand” – who are these courageous men who took theirs from under the hand of God? And who was that? That was the generation of religious persecution. “From people [mimtim] by your hand” – killed [mumatim] by your hand. “From the world [meḥeled]” – those who had sores [ḥaludaot] arise in their flesh for the sanctification of Your name. Who were they? Rabbi Shimon ben Yoḥai and his son Rabbi Elazar, who went into hiding in a cave for thirteen years due to religious persecution until there arose sores in their flesh. They ate carobs and dates. At the end of thirteen years, Rabbi Shimon bar Yoḥai emerged and sat at the entrance to the cave. He saw a trapper spreading his trap to trap birds. He heard a divine voice say ‘freedom,’ and it was freed. A second time he heard a divine voice, it said ‘killing,’ and it was caught. He said: ‘Even a bird does not escape without a divine decree; that is all the more so true regarding us. Let us go and be healed in the hot springs of Tiberias.’ They went down and were healed in the hot springs of Tiberias. They said: ‘We must do good and benefit these residents of the place, just as Jacob our patriarch did, as it is stated: “He encamped [vayiḥan] before the city” (Genesis 33:18) – he established a market and sold to them at low prices. They established a market and sold to them at low prices.
David said before the Holy One blessed be He: ‘Master of the Universe, say that I have a place with them in the World to Come.’ The Holy One blessed be He said to him: ‘David, is it not [written] “your hidden treasures will fill their bellies?” Their hidden treasures will fill your belly is not written here, but rather, “your hidden treasures will fill their bellies.” The entire people partakes of what is left over from your wealth.’6David’s merit is the source of the benefit of the entire nation.
David received tidings that he had a portion in the World to Come. Moreover, he said before Him: ‘Master of the universe, these come based on Torah, mitzvot, and good deeds that they have to their credit, but I, “I shall see Your face in righteousness” (Psalms 17:15) forever.’
דָּבָר אַחֵר, מִמְתִים יָדְךָ ה', מַה גִּבּוֹרִים הֵם, שֶׁנָּטְלוּ מֶמְשָׁלָה מִתַּחַת יָדְךָ ה', וְאֵיזֶה זֶה, זֶה נְבוּכַדְנֶצַּר. מִמְתִים מֵחֶלֶד, אֵלּוּ שֶׁנָּטְלוּ חֶלְקָם בָּאָרֶץ. חֶלְקָם בַּחַיִּים, אֵלּוּ שֶׁנָּטְלוּ חֶלְקָם כְּשֶׁהֵן חַיִּים. וּצְפוּנְךָ תְּמַלֵּא בִטְנָם, שֶׁהָיוּ עֲשִׁירִים מִן הַטָּמוּן בַּלִּשְׁכָּה. יִשְׂבְּעוּ בָנִים, זֶה אֱוִיל וּבֵלְשַׁצַּר. וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם, עוֹלָלָה אַחַת שֶׁנִּשְׁתַּיְּרָה לוֹ עָשִׂיתָ אוֹתָהּ אָגוּסְטָא בְּמַלְכוּת שֶׁאֵינָהּ שֶׁלָּה, וְאֵיזוֹ זוֹ, זוֹ וַשְׁתִּי.
Another interpretation: “From people by Your hand, O Lord” – how mighty are they who took dominion from under the hand of God. Who is that? That is Nebuchadnezzar. “From people from the world” – those are they who took their portion in the Land. “Their portion is life” – those who took their portion while they were alive.7In other words, they receive their reward in this world, and do not merit the World to Come. “Your hidden treasures will fill their bellies” – they who became rich from what was hidden in the chamber [of the Temple]. “Their sons will be satisfied” – these are Evil [Merodakh] and Belshatzar.8Nebuchadnezzar’s son and grandson. “And they will leave their surplus to their young ones” – one young one remained for him, and you made her an empress in a kingdom that was not hers, and who was that? That is Vashti.
דָּבָר אַחֵר, גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים. מָה רָאָה הַכָּתוּב לְפַרְסֵם סְעוּדָתָהּ שֶׁל וַשְׁתִּי, רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אָמַר כָּל כָּךְ לָמָּה, לְהוֹדִיעֲךָ לְאֵיזוֹ שַׁלְוָה אֶסְתֵּר נִכְנֶסֶת. אָמַר רַבִּי מֵאִיר, אִם כָּךְ לְמַכְעִיסָיו, קַל וָחֹמֶר לְעוֹשֵׂי רְצוֹנוֹ. דָּבָר אַחֵר, גַּם וַשְׁתִּי הַמַּלְכָּה. אֵין גַּם אֶלָּא רִבּוּי, מַה זֶּה בְּשִׁשָּׁה נִסִּין, אַף זוֹ בְּשִׁשָּׁה נִסִּין. מַה זֶּה בְּמִינֵי יְצִיאוֹת, אַף זוֹ בְּמִינֵי יְצִיאוֹת. מַה זֶּה בִּסְעוּדַת אֶרֶץ יִשְׂרָאֵל, אַף זוֹ בִּסְעוּדַת אֶרֶץ יִשְׂרָאֵל. מַה זֶּה בְּבִגְדֵי כְּהֻנָּה גְדוֹלָה, אַף זוֹ בְּבִגְדֵי כְּהֻנָּה גְדוֹלָה. רַבִּי בֶּרֶכְיָה אָמַר כַּהֲדָא צַרְצְרָא דְּמִתְגַּלְגְּלָא בְּדִילָהּ וּדְלָא דִילָהּ. דָּבָר אַחֵר, גַּם וַשְׁתִּי הַמַּלְכָּה, גַּם, וְגַם. הִגִּיעַ מַשְׁתּוֹתָא שֶׁל וַשְׁתִּי, הִגִּיעַ זְמַנָּהּ שֶׁל וַשְׁתִּי לִגָּמֵם, הִגִּיעַ זְמַנָּהּ שֶׁל וַשְׁתִּי לִבָּצֵר. הִגִּיעַ זְמַנָּהּ שֶׁל וַשְׁתִּי לִדָּרֵךְ. רַבִּי הוּנָא אָמַר הִגִּיעַ עֵת זְמַנָּהּ לִמְמָת, הָאֵיךְ מָה דְאַתְּ אָמַר (בראשית ג, ו): וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם לְאִישָׁהּ וגו'.
Another interpretation: “Also, Vashti the queen made a women’s banquet.” Why did Scripture see fit to publicize the banquet of Vashti? Rabbi Yehoshua ben Korḥa said: Why to that extent? It is to inform you of the [degree] of luxury to which Esther was entering. Rabbi Meir said: If it is so for those who anger Him, all the more so for those who perform His will.
Alternatively, “Also [gam], Vashti the queen” – also [gam] is nothing but an amplification. Just as that one [Aḥashverosh’s banquet] was with six treasures, so was this one [Vashti’s banquet] with six treasures. Just as that one was with a great variety of expenditures, so was this one with a great variety of expenditures. Just as that one was a feast of the Land of Israel, so was this one a feast of the Land of Israel. Just as that one was with the vestments of the High Priest, so was this one with the vestments of the High Priest. Rabbi Berekhya said: Like that raven that flaunts both what is its own and what is not its own.
Another interpretation: “Also, Vashti the queen.” “Also” [gam] – also the time had arrived for the foundation [mashtota] of Vashti9The play on words is between Vashti and mashtota. [to be overturned]. The time had come for Vashti to be cut down [ligamem].10A play on gam. The time had come for Vashti to be harvested. The time had come for Vashti to be trampled [like a grape].11The association of Vashti with the harvesting or trampling of grapes is a play on the word gam, which sounds similar to guma, the pit or depression in which grapes were pressed. Rabbi Huna said: Her time had arrived to die; that is what you say: “She took of its fruit12The tree of knowledge of good and evil. and ate and she also [gam] gave to her husband…” (Genesis 3:6).
עָשְׂתָה מִשְׁתֵּה נָשִׁים, מִינֵי גְּמָאִין הֶאֱכִילָה אוֹתָן. רַבִּי יִצְחָק אוֹמֵר מִינֵי מְתוּקִים הֶאֱכִילָה אוֹתָן. בֵּית הַמַּלְכוּת, נָתְנָה אוֹתָן בְּבָתִּים מְרֻוָּחִים מִפְּנֵי שֶׁדַּרְכָּהּ שֶׁל אִשָּׁה מְצוּיָה לְקַלְקֵל. דָּבָר אַחֵר, בֵּית הַמַּלְכוּת, נָתְנָה אוֹתָן בְּבָתִּים מְצֻיָּרִין, דְּאָמַר רַבִּי אָבוּן רוֹצָה אִשָּׁה שֶׁתְּהֵא בְּבָתִּים מְצֻיָּרִין וּבְגָדִים מְצֻיָּרִין, מִלֶּאֱכֹל עֲגָלִים מְפֻטָּמִין. דָּבָר אַחֵר, בֵּית הַמַּלְכוּת, נָתְנָה אוֹתָן בְּבֵית אִיסְפְּלִידָא שֶׁלָּהּ, לוֹמַר שֶׁאִם יִמְרֹד בַּעֲלָהּ שֶׁל אַחַת מֵהֶם תְּהֵא אִשְׁתּוֹ מִבִּפְנִים נְתוּנָה וְלֹא יִמְרֹד. אֲשֶׁר לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ. רַבִּי יוּדָן וְרַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן, כָּל מָקוֹם שֶׁנֶּאֱמַר בִּמְגִלָּה זוֹ לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, בַּמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הַכָּתוּב מְדַבֵּר, וְכָל מָקוֹם שֶׁנֶּאֱמַר לַמֶּלֶךְ סְתָם, מְשַׁמֵּשׁ קֹדֶשׁ וָחֹל.
“[Also [gam], Vashti the queen] made a women’s banquet,” she fed them kinds of soup [gema’in]. Rabbi Yitzḥak said: She fed them kinds of sweets. “In the royal palace” – she situated them in spacious rooms because a woman’s way is to cause damage.13The nature of this damage is unclear. Some understand it to mean that it is a woman’s way to be licentious and for this reason she provided the women with private rooms. Others understand it to mean that women’s clothing is likely to become soiled if rooms are too crowded Alternatively, “in the royal palace” – she situated them in decorated houses, as Rabbi Avun said: A woman prefers decorated houses and decorated garments more than eating fatted calves. Alternatively, “in the royal palace” – she situated them in her reception hall, saying that if the husband of one of them would seek to rebel, his wife would be inside and he would not rebel.
“Of King Aḥashverosh,” Rabbi Yudan and Rabbi Levi said in the name of Rabbi Yoḥanan: Everywhere in this scroll that King Aḥashverosh is stated, Scripture is referring to King Aḥashverosh. Everywhere that king is stated alone, it can be either sacred [referring to God] or profane [referring to Aḥashverosh].
בַּיּוֹם הַשְּׁבִיעִי (אסתר א, י), רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר זֶה יוֹם הַשַּׁבָּת. כְּטוֹב לֵב הַמֶּלֶךְ בַּיָּיִן, אָמַר רַבִּי יִצְחָק עוֹבְדֵי כּוֹכָבִים אֵין לָהֶם טוֹבָה, דִּכְתִיב (קהלת ח, יג): וְטוֹב לֹא יִהְיֶה לָרָשָׁע וגו', אֲתִיבוּן, וְהָכְתִיב כְּטוֹב לֵב הַמֶּלֶךְ בַּיָּיִן, אָמַר לוֹ בְּטוֹב לֵב הַמֶּלֶךְ אֵין כְּתִיב כָּאן אֶלָּא כְּטוֹב לֵב הַמֶּלֶךְ, טוֹבָה וְאֵינָהּ טוֹבָה, אֲבָל טוֹבָתָן שֶׁל יִשְׂרָאֵל, טוֹבָה שְׁלֵמָה, שֶׁנֶּאֱמַר (מלכים א ח, סו): וַיֵּלְכוּ לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל כָּל הַטּוֹבָה וגו'.
“On the seventh day, when the king was merry with wine, he said to Mehuman, Bizzeta, Ḥarvona, Bigta, and Avagta, Zetar, and Kharkas, the seven officials who attended King Aḥashverosh,” (Esther 1:10).
“On the seventh day” – Rabbi Yehoshua ben Levi said: That was the day of Shabbat. “When the king was merry with wine” – idolaters do not have good [tova], as it is written: “And good [vetov] will not be for the wicked…” (Ecclesiastes 8:13). They objected: Is it not written: “When the king was merry [ketov lev hamelekh]14Literally, when the king’s heart was good. The question arises from the fact that the king’s heart was good even though he was an idolater. with wine”? He said to him [the person who raised the objection]: “In the good [betov] of the king’s heart” is not written here, rather “like the good [ketov] of the king’s heart” – good but not good.15Ketov is usually translated as “when [the king’s heart was] good,” i.e. when he was merry. The midrash is reading the prepositional prefix ke- to mean approximately, i.e. the king’s heart was approximately good, i.e. good but not good. However, the good for Israel is complete good, as it says [regarding Israel after the inauguration of the first Temple]: “…they went to their tents, joyful and good of heart over all the goodness that the Lord had shown…” (I Kings 8:66).
אָמַר לִמְהוּמָן בִּזְּתָא, אָמַר רַבִּי יוֹחָנָן בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָךְ שֶׁמְּמֻנֶּה עַל הַחֵמָה וְאָמַר לוֹ: בִּזְּתָא בֹּז בֵּיתֵיהּ, חַרְבוֹנָא אַחֲרֵיב בֵּיתֵיהּ, בִּגְתָא וַאֲבַגְתָא בּוּז וּבִזְבּוּז, אָמַר רַבִּי שִׁמְעוֹן בְּרַבִּי יַנַּאי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׂחֵק אֲנִי עֲלֵיהֶן, אָבִיא גִּתִּיּוֹת מֵאֲחוֹרֵי הַקּוֹרַיָיס. זֵתַר, תִּרְגֵּם רַבִּי יַעֲקֹב בַּר אֲבִינָא קֳדָם רַבִּי יִצְחָק זְנוּת רְאֵה שֶׁל אוֹתוֹ רָשָׁע, וְכַרְכַּס, כַּרְכָּסָא כְּתִיב, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לָשׁוֹן יְוָנִי הוּא, הָאֵיךְ מָה דְאַתְּ אָמַר כַּרְכָּסוֹן. שִׁבְעַת הַסָּרִיסִים הַמְּשָׁרְתִים אֶת פְּנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, שֶׁאֵין הַמַּלְכוּת מַעֲמֶדֶת פָּחוֹת מִשִּׁבְעָה סָרִיסִים לִפְנֵי הַמֶּלֶךְ.
“He said to Mehuman, Bizzeta, Ḥarvona” – Rabbi Yoḥanan said: At that moment, the Holy One blessed be He called the angel who is appointed over fury16A reference to the verse: “Queen Vashti refused to come at the king's word by means of the officials, and the king was very angry, and his fury burned within him” (Esther 1:12). and said to him: “Bizzeta” – plunder his house [boz beitei];17“House,” in this context, can mean his wife. “Ḥarvona” – destroy his house [aḥriv beitei]; “Bigta and Avagta” – Plunder [buz] and despoil [bizbuz].18Replace the gimmel with a zayin. Bigta and Avagta thus becomes Bizta and Avazta, which sounds like a form of the verb buz meaning to despoil or plunder. Rabbi Shimon son of Rabbi Yannai said: The Holy One blessed be He said: I will make sport of them; I will bring the weaving women19Who gossip and mock. Buz can also mean mock. from behind the loom. “Zetar” – Rabbi Yaakov bar Avina explained before Rabbi Yitzḥak: See the licentiousness [zenut re’e] of that wicked one. “veKharkas” – Karkesa is written.20That is not how in appears in the Masoretic text of the book of Esther. Rabbi Shmuel bar Naḥman said: It is in the Greek language; that is what you say: Proclaim their doom [karkason]. “The seven officials who attended King Ahashverosh” – as the kingdom does not allow there to be less than seven officials before the king.
לְהָבִיא אֶת וַשְׁתִּי הַמַּלְכָּה לִפְנֵי הַמֶּלֶךְ בְּכֶתֶר מַלְכוּת (אסתר א, יא), אָמַר רַבִּי אַיְּבוּ כַּפָּרָתָן שֶׁל יִשְׂרָאֵל, כְּשֶׁיִּשְׂרָאֵל אוֹכְלִין וְשׁוֹתִין וּשְׂמֵחִין, הֵן מְבָרְכִין וּמְשַׁבְּחִין וּמְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וּכְשֶׁאֻמּוֹת הָעוֹלָם אוֹכְלִין וְשׁוֹתִין, מִתְעַסְּקִין הֵן בְּדִבְרֵי תִּפְלוּת, זֶה אוֹמֵר מָדִיּוֹת נָאוֹת, וְזֶה אוֹמֵר פַּרְסִיּוֹת נָאוֹת. אָמַר לָהֶם אוֹתוֹ טִפֵּשׁ, כְּלִי שֶׁאוֹתוֹ הָאִישׁ מִשְׁתַּמֵּשׁ בּוֹ אֵינוֹ לֹא מָדִית וְלֹא פַּרְסִית אֶלָּא כַּשְׂדִּית, מְבַקְּשִׁים אַתֶּם לִרְאוֹתוֹ, אָמְרוּ לוֹ הֵן וּבִלְבָד שֶׁתְּהֵא עֲרֻמָּה, אָמַר לְהוֹן הֵן וַעֲרֻמָּה. רַבִּי פִּנְחָס וְרַבִּי חָמָא בַּר גּוּרְיָא בְּשֵׁם רַב אָמַר בִּקְּשָׁה לִכָּנֵס אֲפִלּוּ בְּצִלְצוּל כְּזוֹנָה וְלֹא הִנִּיחוּ אוֹתָהּ, אֲמַר לוֹן וַעֲרֻמָּה, אָמְרָה אֶכָּנֵס בְּלֹא כֶתֶר הֵן אוֹמְרִים שִׁפְחָה הִיא זוֹ, תִּלְבַּשׁ בִּגְדֵי מַלְכוּת וְתִכָּנֵס, אָמַר רַב הוּנָא אֵין הֶדְיוֹט מִשְׁתַּמֵּשׁ בְּבִגְדֵי מַלְכוּת.
“To bring Queen Vashti before the king with a royal crown, to display her beauty to the peoples and the princes, for she was of fair appearance” (Esther 1:11).
Rabbi Aivu said: The atonement of Israel is that when Israel eats, drinks, and rejoices, they bless, and praise, and acclaim The Holy One blessed be He. But when the nations of the world eat and drink, they engage in matters of lewdness. This one says: Medians are most beautiful; that one says: Persians are most beautiful. That foolish one [Aḥashverosh] said to them: ‘The vessel that this man uses [i.e., that I use] is neither Median nor Persian, but rather Chaldean.21This is a crude reference to Vashti as his vessel. Do you wish to see it?’ They said to him: ‘Yes, provided that she be naked.’ He said to them: ‘Yes, and naked.’ Rabbi Pinḥas and Rabbi Ḥama bar Gurya say in the name of Rav: She sought to enter with only a sash, like a prostitute, and they would not let her. He [Aḥashverosh] said to us [her attendants]: ‘And naked.’ She said: ‘I will enter without a crown.’22Vashti thought it would be less humiliating if she was not wearing her crown. ‘They will say that this is a maidservant.’ Even if she wears royal garments and enters [they will say she is a maidservant]. Rav Huna said: A commoner may not utilize royal garments.
וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי (אסתר א, יב), שָׁלְחָה וְאָמְרָה לוֹ דְּבָרִים שֶׁהֵן נוֹגְעִין בְּלִבּוֹ, אָמְרָה לוֹ אִם רוֹאִין אוֹתִי נָאָה, הֵן נוֹתְנִין עֵינֵיהֶם לְהִשְׁתַּמֵּשׁ בִּי וְהוֹרְגִים אוֹתְךָ, וְאִם רוֹאִין אוֹתִי כְּעוּרָה, אַתְּ מִתְגַּנֶּה בִּי. רְמָזַתּוּ וְלֹא נִרְמָז עֲקָצַתּוּ וְלֹא נֶעֱקָץ, שָׁלְחָה וְאָמְרָה לוֹ קוֹמִיס אִיסְטַבְּלָאטִי שֶׁל בֵּית אַבָּא הָיִיתָ וְהָיִיתָ לָמוּד לִהְיוֹת מַכְנִיס לְפָנֶיךָ נָשִׁים זוֹנוֹת עֲרֻמּוֹת, וְעַכְשָׁיו שֶׁנִּכְנַסְתָּ לַמַּלְכוּת לֹא חָזַרְתָּ מִקִּלְקוּלְךָ, רְמָזַתּוּ וְלֹא נִרְמָז עֲקָצַתּוּ וְלֹא נֶעֱקָץ, שָׁלְחָה וְאָמְרָה, אֲפִלּוּ אַנְדִּתִיקוּס שֶׁל בֵּית אַבָּא לֹא נִדּוֹנוּ עֲרֻמִּים, הֲדָא הוּא דִכְתִיב (דניאל ג, כא): בֵּאדַיִן גֻּבְרַיָא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן פַּטְּשֵׁיהוֹן. רַבִּי יוּדָן אָמַר בְּגוּלֵיהוֹן, וְרַבִּי הוּנָא אָמַר בְּמוֹקְסֵיהוֹן. רַבִּי שִׁמְעוֹן בַּר אַבָּא אָמַר בְּשֵׁם רַבִּי יוֹחָנָן, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא דָּן אֶת הָרְשָׁעִים בַּגֵּיהִנֹּם אֶלָּא עֲרֻמִּים, וּמַה טַּעַם, דִּכְתִיב (תהלים עג, כ): בָּעִיר צַלְמָם תִּבְזֶה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן הֵן דְּלִיסְטָאוֹת מְקַפֵּחַ תַּמָּן מִצְטְלֵב. אָמַר רַבִּי נָתָן אַף מִצְרִיִּים בְּרִידְתָּן בַּיָּם לֹא נִדּוֹנוּ אֶלָּא עֲרֻמִּים, מַה טַּעַם (שמות טו, ח): וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי יוֹנָתָן אָמַר אֵין הָרָשָׁע יוֹצֵא מִן הָעוֹלָם עַד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַרְאֶה קִנִיגִין דִּידֵיהּ הֵיאַךְ הֲוָה מִיתְּצֵיד.
“Queen Vashti refused to come at the king's word by means of the officials, and the king was very angry, and his fury burned within him” (Esther 1:12).
She sent and said to him things that upset him. She said to him: ‘If they consider me beautiful, they will set their sights on taking advantage of me and will kill you. If they consider me ugly, you will be demeaned because of me.’ She alluded, but he did not grasp the allusions; she provoked him, but he was not provoked. She sent and said to him: ‘Weren’t you the stable boy of my father’s house, and you were accustomed to bringing naked prostitutes before you, and now that you have ascended to the throne, you have not abandoned your corruption.’ She alluded, but he did not grasp the allusions; she provoked him, but he was not provoked. She sent and she said: ‘Even the opposition to my father’s house was not judged naked; that is what is written: “Then these men were bound in their trousers, their tunics, their hats”’ (Daniel 3:21).23A reference to Ḥananya, Mishael, and Azarya [Shadrakh, Meshakh, and Aved Nego] who were cast into the fiery furnace by Nebuchadnezzar. Rabbi Yudan said: In their robes. Rabbi Huna said: In their official garments.
Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: The Holy One blessed be He punishes the wicked to Gehenna only when they are naked. What is the reason? It is as it is written: “On awakening, You will humiliate their image” (Psalms 73:20). Rav Shmuel bar Naḥman said: In the place that the highwayman afflicts, there he is hanged. Rabbi Natan said: Also the Egyptians, in their descent into the sea, were condemned naked [arumim]. What is the reason? “With the blast of Your nostrils the water was piled [ne’ermu]” (Exodus 15:8). Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: The wicked one does not leave the world until The Holy One blessed be He shows him his net in which he will be trapped.
וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ, אָמַר רַבִּי יוֹחָנָן בְּאוֹתָהּ שָׁעָה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָךְ הַמְמֻנֶּה עַל הַחֵמָה חוּת פַּח זִיקָא בְּכָרְסְיֵהּ, וּנְפַח בְּקִיטְמֵיהּ, וּזְרֹק גּוּפְרִיתָא בְּאַתּוּנֵיהּ. אָמַר רַבִּי יוֹחָנָן כָּל אוֹתָן הַשָּׁנִים מִשָּׁעָה שֶׁנֶּהֶרְגָה וַשְׁתִּי עַד שֶׁנִּכְנְסָה אֶסְתֵּר, לֹא שָׁכְכָה חֲמָתוֹ שֶׁל אֲחַשְׁוֵרוֹשׁ. אֲתִיבוּן, וְהָכְתִיב כְּשֹׁךְ חֲמַת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, אָמַר לָהֶם בְּשֹׁךְ חֲמַת הַמֶּלֶךְ אֵין כְּתִיב כָּאן, אֶלָּא כְּשֹׁךְ חֲמַת הַמֶּלֶךְ, שְׁכִיכָה שֶׁאֵינָהּ שְׁכִיכָה, אֵימָתַי שָׁכְכָה חֲמָתוֹ, כְּשֶׁנִּצְלַב הָמָן, הֲדָא הוּא דִכְתִיב: וַיִּתְלוּ אֶת הָמָן עַל הָעֵץ אֲשֶׁר הֵכִין לְמָרְדֳּכָי וַחֲמַת הַמֶּלֶךְ שָׁכָכָה, חֲמָתוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא.
“The king was very angry and his fury burned within him.” Rabbi Yoḥanan said: At that moment, The Holy One blessed be He said to the angel appointed over fury: Descend and blow wind into his belly, and fan his embers, and cast sulfur into his furnace. Rabbi Yoḥanan said: All those years, from the moment that Vashti was killed until Esther entered, the fury of Aḥashverosh did not abate. They raised an objection – but isn’t it written: “When the fury of King Aḥashverosh had abated [keshokh]” (Esther 2:1)? He said to them: With the abating of [beshokh] the fury of the king is not written here, but rather, like the abating [keshokh] the fury of the king; abating that is not abating.24The midrash is reading the prepositional prefix ke- to mean “like” rather than “when,” indicating that the king’s fury only abated somewhat. When did his fury abate? When Haman was impaled; that is what is written: “They hanged Haman on the gallows that he had prepared for Mordekhai, and the king's fury abated” (Esther 7:10) – the fury of the King of kings, the Holy One blessed be He, abated.