Esther Rabbah Reader

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.

“And despite this, even when they are in the land of their enemies, I have not spurned them and have not rejected them, to destroy them, to violate My covenant with them, as I am the Lord their God” (Leviticus 26:44).Shmuel began: “And despite this, even when they are in the land of their enemies, I have not spurned them and have not rejected them, to destroy them, to violate My covenant with them, as I am the Lord their God.” – “I have not spurned them,” in Babylonia; “and have not rejected them,” in Media; “to destroy them,” in Greece; “to violate My covenant with them,” in the evil kingdom;8Rome. “as I am the Lord their God,” in the future.

Rabbi Ḥiyya taught: “I have not spurned them,” during the reign of Vespasian; “and have not rejected them,” during the reign of Trajan; “to destroy them,” in the days of Haman; “to violate My covenant with them,” in the days of the Romans; “as I am the Lord their God,” in the days of Gog and Magog.

“The king said to the wise men, those knowledgeable about the times, for so was the practice of the king before those learned in custom and law” (Esther 1:13).Who were they? Rabbi Simon said: This is the tribe of Issachar; that is what is written: “From the children of Issachar, possessors of understanding of the times, to know what Israel should do; [their leaders were two hundred, and all their brethren were at their command]” (I Chronicles 12:33).

Rabbi Tanḥuma said: For the [times of] festivals. Rabbi Yosei bar Kotzrat said: For intercalations.1Determining whether to add a month to the Hebrew calendar in order to keep it synchronized with the solar year. “To know what Israel should do” – that they knew how to cure kiros [lesions]. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced.

“And all their brethren were at their command” – and everyone agreed that the halakha was in accordance with their opinion as though it were a halakha transmitted to Moses from Sinai. That wicked one [Aḥashverosh] said to them [his wise men]: ‘Since I decreed that Vashti should enter [the banquet] naked and she did not enter, what is her sentence?’ They said to him: ‘Our master the king, when we were in our homeland, we would consult with the Urim veTumim.

Now, we are itinerant,’ and they read this verse before him: “Moav has been tranquil from its youth, and he is settled on his sediments, and was not emptied from vessel to vessel, and into exile he did not go; therefore, his taste has remained in him, and his scent has not dissipated” (Jeremiah 48:11). “Those close to him [i.e. the relatives for him] were Karshena, Shetar, Admata, Tarshish, Meres, Marsena, and Memukhan, the seven princes of Persia and Media who viewed the face of the king, who were seated first in the kingdom” (Esther 1:14).He [Aḥashverosh] said to them [the wise men for Issachar]: ‘Are there any of them [the Moabites mentioned in the verse above] here?’

They said to him: ‘Their relatives, that is what is stated: “Those close to him [i.e. the relatives for him] were Karshena, Shetar, Admata, Tarshish, Meres, Marsena, and Memukhan, the seven princes of Persia and…”’ (Esther 1:14).2The midrash does not read verse 13 as the direct continuation of verse 13. Rather, in verse 13, the king turns to the wise men, who are members of the tribe of Issachar according to the midrash.

He asks them about people from Moav, and they tell him that the seven wise men listed in verse 14 are all related, and descendants of Moav. “A righteous person is delivered from trouble, and a wicked one comes in his stead.” (Proverbs 11:8) “A righteous person is delivered from trouble” – that is the tribe of Issachar. “And a wicked one comes in his stead” – these are the seven princes of Persia and Media.Alternatively: “Those close to him” – it is written: “The mouth of a hypocrite destroys his neighbor, but with knowledge, the just will be delivered” (Proverbs 11:9).

“The mouth of a hypocrite destroys his neighbor” – these are the seven princes of Persia and Media; “but with knowledge, the just will be delivered” – that is the role of Issachar. Alternatively: “Those close to him” – it is written: “A wise man fears and turns away from evil, but the fool becomes enraged and confident” (Proverbs 14:16). “A wise man fears and turns away from evil” – that is the tribe of Issachar; “but the fool becomes enraged and confident” – these are the seven princes of Persia and Media.

Alternatively, “those close to him” – it is written: “The clever one sees evil and hides, but the naive pass and are punished” (Proverbs 22:3). “The clever one sees evil and hides” – that is the tribe of Issachar; “but the naive pass and are punished” – these are the seven princes of Persia and Media.

“Those close to him” (Esther 1:14) – they brought the calamity close to themselves. “Karshena” – who was appointed over the vetch3A plant used as animal feed. [karshinin]; “Shetar” – who was appointed over the wine [shetiya];4Shetiya means drink. “Admata” – who was appointed over land [adama] surveying; “Tarshish” – who was appointed over the house [which was tiled with tarshish – beryl]; “Meres” – who would blend [memares] the [spices for the] fowl; “Marsena” – who would blend [memares] the fine flours; “Memukhan” – the chief food supplier, whose wife would prepare everything they needed.5It is not clear whether there is a play on words also with the name Memukhan.

Perhaps his role is related to the word mukhan, meaning prepared. The ministering angels said before the Holy One blessed be He: ‘If the counsel of that wicked one [Aḥashverosh] is realized, who will sacrifice offerings before You?’ “Karshena” – who will sacrifice the year-old [shana] bull before You? “Shetar” – who will sacrifice two doves [shenei torim] before You?

“Admata” – who will build an earthen [adama] altar before You? As it is written: “You shall make for me an earthen altar” (Exodus 20:21). “Tarshish” – who wears priestly vestments and serves before You? As you say: “A beryl [tarshish], and an onyx, and a chalcedony” (Exodus 28:20).

“Meres” – who will blend [memares] spices for the fowl before You? “Marsena” – who will blend [memares] the fine flour before You? “Memukhan” – who will establish [mekhin] the altar before You? As you say: “They established [vayakhinu] the altar on its foundations” (Ezra 3:3).At that moment, the Holy One blessed be He said regarding Israel: They are My children, they are My companions, they are My intimates, they are My beloved, they are the descendants of My beloved, who is Abraham, as it is written: “Descendants of Abraham who loved me” (Isaiah 41:8).

I will exalt their horn, as you say: “He exalted the horn for his people” (Psalms 148:14).6“Horn” in this verse is a metaphor for glory or renown.Another interpretation: “Karshena” – the Holy One blessed be He said: I will spread vetch [karshinin] before them and will eradicate them [mashiran] from the world. “Shetar” – I will give them to drink [lishtot] a cup of poison [tarela]; “Admata Tarshish” – I will make their blood [damam] flow as free as water [like the sea of Tarshish].

“Meres, Marsena, Memukhan” – I will stir [memares], twist [mesares], and crush [mema’ekh] their lives within their bowels. Where was the doom of all of them arranged? Rabbi Hoshaya said: It is from Isaiah the prophet, that is as you say: “Prepare a slaughter for his sons for the iniquity of their fathers, that they not rise and inherit the earth…” (Isaiah 14:21).

“The seven princes of Persia and Media” – Rav and Shmuel, Rav said: Scripture is referring to the kingdom of Aḥashverosh, and Shmuel said: Scripture is referring to the kingdom of Belshatzar. According to Rav, who said the kingdom of Aḥashverosh, it works out well. According to Shmuel, who said the kingdom of Belshatzar, how were they [still in power after] all those years? Rabbi Huna said: It was because they [these seven princes] did not make use of the Temple vessels [when Belshatzar did]; that is what is written: “Belshatzar, as he tasted the wine, [said to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the Temple which was in Jerusalem, that the king and his lords, his consorts and his concubines, might drink from them.]” (Daniel 5:2), and as a result: “On that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).

“Who viewed the face of the king” – there were two families [who had permission] to appear before Rabbi Yehuda haNasi; that of Rabbi Hoshaya, and that of the household of Rabbi Yehuda ben Pazzi. After the family of Rabbi Yehuda ben Pazzi married into the family of Rabbi Yehuda haNasi, they sought to enter first, but Rabbi Ammi would not allow them to do so. He said to them, it is written: “You shall establish the Tabernacle in accordance with its law [kemishpato] that you were shown on the mountain” (Exodus 26:30).7Kemishpato in this verse is usually understood to mean in the appropriate manner.

Is there law for wood? Rather, a beam that was privileged to be placed in the north shall be placed in the north, and a beam that was privileged to be placed in the south shall be placed in the south.8Likewise, the arrangements of precedence for appearing before Rabbi Yehuda haNasi are fixed. When they wanted to appoint new judges, from where did they do so? Rabbi Simon said to them: From the south, as it is stated: “The Lord said: Judah will go up”9Judah is in the south of the Land of Israel.

Judges should be appointed from the lands to the south. (Judges 1:2). Rabbi Mani said: That is in war; however, regarding appointments: “Who viewed the face of the king, who were seated first in the kingdom” 10The judges should be chosen from those who live in proximity to the Nasi and the Sanhedrin. (Esther 1:14).

“According to the law, what shall be done to Vashti the queen, who has not done the bidding of Aḥashverosh the king [conveyed] by the officials?” (Esther 1:15).Rabbi Yitzḥak said: For a pig,11Vashti. according to the law, and for a holy nation, not according to the law, but with cruelty.12Haman’s later plan to annihilate the Jews was not justified by law. “To Vashti the queen” – all the more so to a queen who is not Vashti.13According to the midrash, Vashti was from royal stock. Any other queen would be punished more harshly.

“Memukhan said before the king and the princes: It is not against the king alone that Vashti the queen has sinned; rather, it is against all the princes and all the peoples who are in all the provinces of Aḥashverosh the king” (Esther 1:16).What did Memukhan see that led him to leap and offer counsel first? [One can learn] from here that the ignorant leap first. Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon, and Rabbi Elazar, and Rabbi Yoḥanan.

One said: Our legal system is like their legal system, and one said: Our legal system is not like their legal system. The one who said our legal system is like their legal system, it is as we learned (Sanhedrin 32a): In monetary laws, and in matters of ritual impurity and purity, one commences from the greatest judge. In capital laws, one commences from the side.14Meaning., the lowest ranking judge.

The one who said that our legal system is not like their legal system, what is the significance of “Memukhan said?” [It is comparable to:] The statement of Rabbi Yehuda appears to be correct. [Likewise:] The statement of Memukhan appears to be correct.15There is no indication who spoke first, and the reason only Memukhan’s counsel is mentioned is because his counsel was that which was accepted. Rabbi Yoḥanan said there are three amora’im [who explained why Memukhan sought to depose Vashti].

One said: Because she would slap him with her slippers on this side and that. Another said: Because she did not invite his wife to the women’s banquet. And the other said: Because he had a daughter and he sought to marry her to royalty. The one who said: Because she would slap him with her slippers on this side and that, it is as he said: “It is not against the king alone that Vashti has committed an offense” (Esther 1:16).

And the one who said: Because she did not invite his wife to the women’s banquet, it is as he said: “For the queen’s deed will get out to all the women, rendering their husbands contemptible in their eyes” (Esther 1:17); that [indicates that] she was not there. And the one who said: Because he had a daughter and he sought to marry her to royalty, as he said: “And may the king grant her queenship to another who is worthier than she” (Esther 1:19).16This opinion is alluded to by the fact that Memukhan brings up the possibility of a better queen.

“For the queen’s deed will get out to all the women, making their husbands contemptible in their eyes; that King Aḥashverosh said to bring Queen Vashti before him, but she did not come” (Esther 1:17). Rav Shmuel said: Even without this, she needed [to be banished].

“This day, the ladies of Persia and Media, who have heard of the queen’s deed, will tell it to all the king’s princes, and there will be no end [kedaiy] of humiliation and wrath” (Esther 1:18).Rav and Shmuel: Rav said: The humiliation is deserving [kedaiy] of this wrath. Shmuel said: The wrath is deserving [kedaiy] of this humiliation. Rabbi Ḥanina said: As her father dishonored the Temple vessels, the humiliation [of Vashti] is deserving of the wrath [that was its result], that was wrathful towards her and killed her.

“If it please the king, let a royal edict be issued before you, and let it be written into the laws of Persia and Media, so that it cannot be abrogated, that Vashti shall never [again] enter the presence of King Aḥashverosh, and may the king grant her queenship to another who is worthier than she” (Esther 1:19).He [Memukhan] said to him: ‘My master the king, let the word emerge from your mouth, and I will bring in her head in to you on a platter.’

“And let it be written into the laws of Persia and Media, so that it cannot be abrogated…” – Rabbi Ḥanina son of Rabbi Abbahu said: It is written: “For He causes pain and He bandages; He crushes and His hands heal” (Job 5:18). In the language that [announced that] the kingdom was being taken from her [Esther’s] ancestor, as Samuel said to him [Saul]: “And has given it to another, who is worthier than you” (I Samuel 15:28), in the same language, the kingdom was returned to him [to Saul, through his descendant Esther]; that is what is written: “And the king will give her queenship to another who is worthier than she” [that being Esther].

“The king’s decree about what he will do will be heard throughout his entire kingdom, vast as it is, and all wives will give honor to their husbands, from great to small” (Esther 1:20).Rabbi Levi and Rabbi Yitzḥak, Rabbi Levi said: We are destined to hear a great decree from that one who will become queen. What is that? “There was great mourning among the Jews” (Esther 4:3). Rabbi Yitzḥak said: We are destined to hear a great decree from that one who will become queen.

What is that? “There was joy and gladness for the Jews” (Esther 8:17). Rabbi Yehuda son of Rabbi Simon said: The decree of the King of kings will be heard, who said in His wisdom and His understanding: “I will expunge the memory of Amalek” (Exodus 17:14). “Vast as it is” – Rav and Shmuel, one said: This kingdom is too vast for this sin; and one said: This sin is too great for this kingdom.17Rav and Shmuel disagree as to whether the word ‘vast’ in the verse refers to the kingdom, or to Vashti’s sin. “And all the wives will give honor to their husbands…”

“The matter was pleasing in the eyes of the king and the princes, and the king did as Memukhan had said” (Esther 1:21).He issued the decree and brought in her head on a platter.

“He sent scrolls to all the king’s provinces, to each province in its script, and to each people in its language; for every man to be the ruler in his house, and speak the language of his people” (Esther 1:22).Rav Huna said: Aḥashverosh had a warped sensibility. The way of the world is that if a man wishes to eat lentils and his wife wishes to eat peas, can he compel her? No, she will do whatever she wants.

Rabbi Pinḥas said: Moreover, he became a laughingstock throughout the world. The way of the world is if a Median man marries a Persian woman, is she to speak the Median language? And if a Persian man marries a Median woman, is she to speak the Persian language?18If the wife does not know the language, how is she to speak it? However, the Holy One blessed be He spoke with the people of Israel in the language that they learned; that is what is written: “I am [anokhi] the Lord your God” (Exodus 20:2),19According to Pesikta deRav Kahana, ‘anokhi’ means ‘I am’ in Egyptian and that is why God used it instead of the more usual ‘ani’. an expression of yeḥonekha.20This is perhaps a reference to Genesis 43:29, where Joseph, the ruler of Egypt, blesses Benjamin, saying: ‘May God show grace to you [yeḥonekha], my son.’

Rabbi Natan of Beit Guvrin said: There are four languages that are the most beautiful that the world uses: Greek for song, Persian for elegy, Hebrew for speech, Latin for intimacy; some say: Assyrian for writing. Hebrew has speech, but does not have a script. Assyrian has a script, but does not have speech. They chose for themselves Assyrian script and Hebrew speech.21The characters used for writing Hebrew are known as ‘Assyrian script.’A certain villager said they selected for themselves the Latin language from the Greek language.22Latin is derived from Greek.

Rabbi Yehuda son of Rabbi Simon said: It is a disgrace for them that its mark is not its own. Rav Ḥanin bar Ada said: Nevertheless, “its claws were of bronze”23The animal described in Daniel is understood to refer to Rome. (Daniel 7:19), its seals are only with its language.24Perhaps this means that although Greek was spoken in the Roman empire, official documents were in Latin. Rav Shmuel bar Naḥman said: From here it is derived that a person is required to review his Torah portions.

Had Moses not reviewed the Torah, from where would we know the meaning of “hashesua”25This is understood to be a distinct animal with two backs and two spines, and not a description of cloven hooves.? (Deuteronomy 14:7). Likewise, had Daniel not reviewed his dream for us, from where would we know “its claws of bronze”?

“As when a man fled from the lion and a bear attacked him; he came home and leaned his hand on the wall, and a snake bit him” (Amos 5:19).Rabbi Yuda son of Rabbi Simon began: “As when a man fled from the lion and a bear attacked him; he came home and leaned his hand on the wall, and a snake bit him.” Rabbi Huna and Rabbi Aḥa in the name of Rabbi Ḥama bar Rabbi Ḥanina said: “As when a man fled from the lion,” that is Babylonia, according to: “The first was like a lion” (Daniel 7:4); “and a bear attacked him,” that is Media, according to: “And behold, another beast, a second one, resembling a bear” (Daniel 7:5).

Rabbi Yoḥanan said: le dev is written [“a second one, resembling a bear (dov)].”9 The words in the verse in Daniel 7:5 domeh le-dov, “resembling a bear,” could be vocalized domeh le-dev, meaning resembling a wolf, as dev can mean wolf in Aramaic. This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), that is Babylonia; “a wolf of the deserts will plunder them” (Jeremiah 5:6), that is Media; “a leopard lies in wait near their cities” (Jeremiah 5:6), that is Greece; “everyone who emerges from them will be mauled” (Jeremiah 5:6), that is Edom; “he comes home” (Amos 5:19), that is Greece when the Temple stood; “and a snake bit him” (Amos 5:19), that is Edom, as it is stated: “Its sound will go forth like a snake” (Jeremiah 46:22).Likewise, it says: “Open for me, my sister, my love, my dove, my faultless one,” (Song of Songs 5:2).

“Open for me, my sister,” that is Babylonia; “my love,” that is Media; “my faultless one,” in Greece; “my dove,” in Edom, as throughout the days of Greece[’s hegemony] the Temple was standing and Israel was offering doves and pigeons on the altar.Rabbi Pinḥas and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina offered an interpretation [of “In my distress I called to the Lord and to my God I cried; from His Sanctuary He heard my voice, and my cry before Him came into His ears” (Psalms 18:7)]: It is written: “In my distress I called to the Lord,” in Babylonia; “and to my God I cried,” in Media; from His Sanctuary He heard my voice,” in Greece, as Rabbi Huna himself said: “My dove,” in Greece, as throughout the days of Greece, the Temple was standing and Israel was offering there doves and pigeons on the altar.

That is: “from His Sanctuary He heard my voice and my cry before Him came into His ears,” in the kingdom of Edom.Another matter: “ As when a man fled from the lion,” that is Nebuchadnezzar; “and a bear attacked him,” that is Belshatzar; “he came home and leaned his hand on the wall, and a snake bit him,” that is Haman, who would crush the people like a snake. That is as it is written: “Reḥum the commander and Shimshai the scribe” (Ezra 4:8), that is the son of Haman; “wrote a letter…to Artaxerxes the king, as follows” (ibid.).

And what was written in it? “Now issue a decree to cease, and that this city not be rebuilt ….” (Ezra 4:21), [“they will no longer pay] minda” (Ezra 4:13), that is land tax; “belo” (ibid.), that is the poll tax; and “halakh” (ibid.), that is the king’s service; “and the revenue of the kings will be harmed” (ibid.). Rav Huna and Rabbi Pinḥas said: Even things with which the kingdom entertains itself, e.g., theaters and circuses, this people harms.

When he sent it, it was received by the king, and he canceled work on the Temple. When they saw that, everyone began screaming: 'Woe [vai];' “it was [vayhi] during the days of Aḥashverosh” (Esther 1:1).

Rabbi Azarya began: “Do not see wine in its redness, for one who sets his eye on the cup will walk the straight path” (Proverbs 23:31). Rabbi Azarya said: “Do not see wine in its redness [yitadam]” – as he will lust [yitav] for menstrual blood [dam] and for the blood of discharge [ziva]. “For one who directs his eye to the cup [kos]” – kis is written, a euphemism;1This is a euphemism for licentiousness. that is what you say: “We will have one purse [kis] for all of us” (Proverbs 1:14).

“Will walk the straight path”2The midrash understands this phrase in the verse to be ironic. – ultimately his wife says: I have seen like a red rose, and he does not separate from her. Rabbi Asi said: If he is a Torah scholar, he will ultimately purify the ritually impure, and impurify the ritually pure.Alternatively, “do not see wine in its redness” – it will certainly cause him to flush. “For one who sets his eye on the cup” – he fixes his eyes on the cup and the storekeeper fixes his eye on the purse.

“Will walk the straight path [bemeisharim]” – ultimately, he will render his house a plain [meishra].3Meaning it will be empty. He says: Whatever this bronze cup does an earthenware cup does, and he sells it and drinks wine with its proceeds. Whatever this bronze pot does an earthenware pot does, and he sells it and drinks wine with its proceeds. Rabbi Yitzḥak bar Raddifa said in the name of Rabbi Ami: Ultimately, he will sell all the vessels in his house and drink wine with [what he gets for] them.Rabbi Aḥa said: There was an incident involving a certain person who sold all the vessels in his house and drank wine with [what he got for] them.

His sons said: This father of ours is not leaving us anything. What did they do? They gave him to drink, they lifted him up and carried him, and placed him in a certain cemetery. Some wine merchants passed the gate of the cemetery and heard the angaria [military unit commandeering provisions] was in the city.

They unloaded their burden in that cemetery. They said: Let us go and see what is being said in the city. The old man awoke from his slumber and saw a wineskin that had been placed above his head. He untied it and put it in his mouth and drank.

He drank until he fell asleep. After three days, his sons said: Should we not go and see how our father is doing? They went and found him and there was a wineskin in his mouth. They said: Here, too, your Creator has not forsaken you.

Since you have it from Heaven, we don’t know what we to do with you. They made an arrangement among themselves that each of them [in turn] would provide him with drink on each day.It is written:4These verses relate to the drinker of wine referred to above, and describe the results of drunkenness. “You will be like one lying in the midst of the sea, like one who lies atop a mast” (Proverbs 23:34). You will be like this ship that is becalmed on the high seas.5Some understand this to mean: “like a ship that is tossed on the high seas.”

“Like one who lies atop a mast,” – like a rooster that sits on a rope and goes constantly to and fro; like a captain who sits atop a mast and goes constantly to and fro. “They struck me, but I did not feel it” (Proverbs 23:35) – they struck him, but he did not feel. “They beat me, but I did not know” – they exploit him, but he is unaware. He drinks five kustin6A measure of liquid volume, about a third of a liter. of beer and they say to him: ‘You drank ten kustin.’

If you say that he will awaken from his sleep and forget it, Scripture says [about the drunk]: “When will I awaken? I will continue to seek it” (Ibid.).]“To whom is there woe? To whom alas? To whom strife?

To whom talk? To whom wounds without cause? To whom redness of eyes? To those who linger over wine”] (Proverbs 23:29-30).

“To whom is there woe? To whom alas?” Rav Huna said: To one who does not toil in Torah study. “To whom strife?” – to whom disputes?

“To whom talk” – to whom prattle? “To whom wounds without cause” – to whom wounds for nothing? “To those who linger over wine” (Proverbs 23:30).There was an incident involving a certain man who was accustomed to drink twelve kistin of wine every day. One day he drank eleven kistin, and he lay down but sleep would not come.

He awoke in the dark and went to the storekeeper. He said to him: ‘Sell me one kista.’ He [the storekeeper] said to him: ‘I will not open for you, because it is dark and I fear the watchmen.’ He directed his eyes and saw a hole in the door.

He said to him: ‘Give me from it through the hole, you will position it inside and I will drink it outside.’ He did so for him. He drank and fell asleep before the door. The watchmen passed by him; they thought he was a thief, they struck him and they wounded him.

They proclaimed about him: “To whom wounds without cause” – to whom wounds for nothing? “To whom redness of eyes” – to whom eyes red like the sun? All these befall whom? “Those who linger over wine” – this is one who enters the store first and leaves last.

“To those who come to assess the mixture” – to one who hears that this [particular] person has fine wine and pursues him. What is written about him at the end? “Its [wine’s] end is that it bites like a serpent and secretes [poison] like an adder” (Proverbs 23:32). Just as this adder separates between death and life, so wine separated between Adam and Eve, as Rabbi Yehuda ben Rabbi Ilai said: The tree from which Adam the first man ate was a grape [vine].

That is what is written: “Their grapes are grapes of gall, bitter clusters for them” (Deuteronomy 32:32). These brought bitterness to the world.Alternatively, “and secretes [yafrish] like an adder” – just as this adder separates [mafrish]7The verb lehafrish can mean both to secrete and to separate. between death and life, so, wine separated between Noah and his sons for enslavement. That is what is written: “He drank from the wine and was intoxicated and he was exposed inside the tent” (Genesis 9:21), as a result8 Subsequently, Noah’s son Ham, father of Canaan, “saw the nakedness of his father.” he [Noah] said: “Cursed is Canaan [a slave of slaves he shall be to his brothers]” (Genesis 9:25).“And secretes [yafrish] like an adder” – just as this adder separates [mafrish] between death and life, so wine separated between Lot and his daughters for mamzerut.9The status of a child born from incest.

That is what is written: “They gave their father to drink that night” (Genesis 19:33), as a result he said: “Lot’s two daughters conceived from their father” (Genesis 19:36).Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between Aaron and his sons for death, as it is taught: Rabbi Shimon says: The sons of Aaron died only because they entered the Tent of Meeting intoxicated with wine.

Rabbi Pinḥas in the name of Rabbi Levi said: This is comparable to a king who had a loyal member of his household. He found him standing at the entrance of his house, and he decapitated him without saying anything and appointed another member of his household in his stead. We do not know the reason that he killed the first one. It is only from what he commanded the second one and said to him: ‘Do not enter the house’ that we know why he killed the first one.

Likewise, “Fire emerged from before the Lord and consumed them” (Leviticus 10:2) – we do not know the reason they died. It is only from what he commanded Aaron and said to him “You shall not drink wine or intoxicating drink” (Leviticus 10:9), that we know that they died only due to the wine.Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between the ten tribes and the tribes of Judah and Benjamin for exile.

That is what is written: “Woe! Those who rise early in the morning pursue intoxicating drink; those who tarry late, wine will inflame” (Isaiah 5:11), as a result: “Therefore, My people is exiled for lack of knowledge” (Isaiah 5:13).Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated the tribe of Judah and the tribe of Benjamin for exile.

That is what is written: “These too erred with wine and strayed with intoxicating drink” (Isaiah 28:7); these and those.10Not only the ten tribes of Israel but also the tribes of Judah and Benjamin were eventually exiled.Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between kingdom and kingdom for death. That is what is written: “Belshatzar said, as he tasted the wine” (Daniel 5:2), as a result it says: “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between Aḥashverosh and Vashti for death.

That is what is written: “On the seventh day, when the king was merry with wine” (Esther 1:10) – as a result he became angry and killed her.

“After these matters, when the fury of king Aḥashverosh had abated, he remembered Vashti and what she had done, and what was decreed against her” (Esther 2:1).“After [aḥar] these matters, when the fury of King Aḥashverosh had abated” – Rabbi Aivu said in the name of Rabbi Yosei ben Zimra: Everywhere that aḥar is stated, it means just after; aḥarei – significantly after. The Rabbis in the name of Rabbi Yosei ben Zimra: Everywhere that aḥarei is stated, it means just after; aḥar – significantly after.

“When [keshokh] the fury of King Aḥashverosh had abated,” beshokh is not written here, but rather keshokh,11The prepositional prefix ke- can mean “when” or “approximately” or “nearly.” The midrash is interpreting keshokh to mean that the king’s fury had nearly abated. abatement that is not abatement.“He remembered Vashti” – that decree that he had decreed for her to enter naked before him and she did not enter he became angry and killed her.

Once he had killed her, he began regretting it. Why? Because she had behaved correctly.12As the verse says: “And what she had done.” “And what was decreed against her,” unjustly.

Why did this befall her? Because she would not allow Aḥashverosh to grant permission to build the Temple, saying to him: You are seeking to build what my ancestors destroyed? “The king's lads, his attendants, said...” 13She was killed so Esther could replace her, and the Temple could be rebuilt. (Esther 2:2).

“Have the king appoint officials in all the provinces of his kingdom and they will gather every virgin young woman of fair appearance to the Shushan citadel, to the harem, to the custody of Hegai the king's eunuch, guardian of the women, and their cosmetics will be provided.” (Esther 2:3).“Have the king appoint officials in all the provinces of his kingdom” – What did he [the king] see? Rabbi Huna said: Because they would demean the daughters of Israel and call them ugly, and that no person would look at them; therefore, they [the women of the kingdom] came into the hands of this purveyor.Rabbi Ḥanina bar Shilka and Rabbi Yehoshua of Sikhnin and Rabbi Levi in the name of Rabbi Yoḥanan said: When a Jew and a gentile are residing in one courtyard, and the Jew places his pot on the fire and the gentile touches it, it is not ritually impure.

If the gentile places his pot on the fire and the Jew touches it, he [the gentile] would say it is impure. Even if several repugnant creatures and creeping animals fall into it, he would eat it, but if a Jew places his food in it, he [the gentile] would break it. So, it is written: “Muster archers against Babylon, all who draw the bow, […repay it in accordance with its actions]” (Jeremiah 50:29). Did it take silver that it will repay silver, gold that it will repay gold?

“They ravished women in Zion” (Lamentations 5:11). What does it teach? Rather, so said the Holy One blessed be He: You are eager for licentiousness; by your lives, I will bring upon you a nation that seeks neither silver nor gold from you. That is what is written: “Behold, I will rouse Media against them, who do not appreciate silver and do not desire gold” (Isaiah 13:17).

What do they seek from you? “And bows will cleave youths, and they will not have mercy on the fruit of the womb” (Isaiah 13:18).“To the custody of Hegai, the king’s eunuch [seris], guardian of the women” (Esther 2:3) – he was crushed,14His testicles were crushed. and was appointed over the virgins. Similarly, “to the custody of Shaashgaz, official [seris] of the king, guardian of the concubines” (Esther 2:14) – he was withered and was appointed over the wives.

“The young woman who will please the king will reign in place of Vashti. The proposal pleased the king and he did so” (Esther 2:4).“The young woman who will please the king” – who is fitting for this thing? 15Fit to raise the woman who would be chosen as queen. Mordekhai – “there was a Jewish man in the Shushan citadel, and his name was Mordekhai” (Esther 2:5).16This is the immediately following verse.

This and the subsequent passages are all cases where the midrash addresses the juxtaposition of two verses. It asks about the first verse: who is fitting for this thing? It then finds the answer in the next verse.Similarly, “God saw the children of Israel and God knew” (Exodus 2:25). Who is fitting for this matter?

Moses – “And Moses was herding” (Exodus 3:1).Similarly, “Samuel said to the men of Israel: Go, each man to his city” (I Samuel 8:22). Who is fitting for this thing [to be appointed king]? Saul, as it is stated: “There was a man of Benjamin, and his name was Kish…[and he had a son and his name was Saul…]” (I Samuel 9:1–2).Similarly, “Saul and all Israel heard these words of the Philistine, and they were dismayed and were greatly afraid.” (I Samuel 17:11).

Who is fitting for this thing [fighting Goliath]? David – “David was the son of that Efrati [from Bethlehem]” (I Samuel 17:12).Rabbi Yehoshua bar Aviram said two things. It is written: “He [Yavin king of Canaan] oppressed the children of Israel strongly [beḥozka] for twenty years” (Judges 4:3). What is beḥozka?

Rabbi Yitzḥak said: With cursing and blaspheming. That is what is written: “Your words have been harsh against Me” (Malachi 3:13). Who is fitting for this thing? Deborah, as it is written: “Deborah was a prophetess, wife of Lapidot” (Judges 4:4).

Rabbi Yehoshua bar Aviram said another: “The people, the princes of Gilad, said one to another: Who is the man who will begin to wage war against the children of Amon? He will be the head of all the inhabitants of Gilad” (Judges 10:18). Who is fitting for this thing? Yiftaḥ – “Yiftaḥ the Giladite was a mighty warrior” (Judges 11:1).

Rabbi Yitzḥak began: “With the rise of the righteous the people rejoice, and with the rule of the wicked the people sigh.” (Proverbs 29:2). When the righteous achieve prominence, there is joy and happiness in the world; there is joy [va]10The word king [melekh] is preceded with the prefix vav heh. Va is an expression of joy. in the world: “And the King [vehamelekh] David” (II Samuel 3:31), va that David reigned; “and the King [vehamelekh] Solomon” (I Kings 2:45) va that Solomon reigned; “and the King [vehamelekh] Asa” (I Kings 15:22), va that Asa reigned.

This is regarding kings of Israel; from where [do we know] regarding kings of the nations of the world? As it is stated: “And Cyrus the King [vehamelekh]” (Ezra 1:4), va that Cyrus reigned.But when the wicked achieve prominence, woe [vai],11The word reign [yimlokh] is preceded with the prefix vav yod. Vai is an expression of woe. sighing, and enflamed wrath are in the world. “Ahab son of Omri reigned [vayimlokh] over Israel” (I Kings 16:29), vai that Ahab son of Omri reigned.

“Hoshe’a son of Ela…reigned [vayimlokh]” (II Kings 15:30), vai that Hoshe’a son of Ela reigned. “Zedekiah son of Yoshiyahu reigned [vayimlokh]” (Jeremiah 37:1), vai that Zedekiah son of Josiah reigned. Regarding kings of the nations of the world, it is as it is written: “It was [vayhi] during the days of Aḥashverosh” (Esther 1:1), vai that Aḥashverosh reigned.

“Happy are those who observe the law, who act with righteousness at all times” (Psalms 106:3). They were counted1They assembled to vote to decide matters of halakha. in the loft of Rabbi Tarfon and said: Who is the one who acts with righteousness at all times? If you say that these are scribes2Those who teach Bible. and Mishna teachers; do they not eat, drink, and sleep? Rather, are they writers of phylacteries and mezuzot; do they not eat, drink, and sleep?

Rather, who is the one who acts with righteousness at all times? You must say: This one, who raises an orphan in his house.3This is an allusion to Mordekhai, who raised Esther after her parents died. Wouldn’t you say that he doesn’t turn over naked at night?4When the orphan who is sleepingturns over and is uncovered, he is not benefiting from the kindness of his foster parent. They said: We still need the moda’i [from Modi’in], as Rabbi Elazar HaModa’i came and taught: The Torah referred only to the slice of bread that he eats in his house.5Since the orphan is sustained by the food he eats in his foster parent’s house, righteousness is being done for him at all times.Alternatively, “happy are those who observe the law” – that is Mordekhai; “who act with righteousness at all times” – because he raised an orphan girl in his house.

David said before the Holy One blessed be He: Master of the universe: “Remember me, Lord, when You favor Your people” (Psalms 106:4) – when You bring salvation for Israel by means of Mordekhai and Esther, when Haman sought to destroy Israel and weighed out ten thousand silver talents by means of the king’s craftsmen, as it is written: “And ten thousand talents of silver…” (Esther 3:9). What is written there? “There was a Judean man in the Shushan citadel, and his name was Mordekhai…” (Esther 2:5).

“There was a Judean man in the Shushan citadel, and his name was Mordekhai, son of Ya'ir, son of Shimi, son of Kish, a Benjamite” (Esther 2:5).“There was a Judean man [ish] in the Shushan citadel” – ish teaches that Mordekhai, in his generation, was the equivalent of Moses, in his generation, as it is written about him: “And the man [veha’ish] Moses was very humble” (Numbers 12:3). Just as Moses stood in the breach, as it is written: “He said He would destroy them, were it not for Moses His chosen one, who stood before Him in the breach…” (Psalms 106:23); also Mordekhai did likewise: “A seeker of good for his people and spokesman of peace for all his descendants” (Esther 10:3).Just as Moses taught Torah to Israel, as it is written: “See, I have taught you statutes and ordinances” (Deuteronomy 4:5), also Mordekhai did so, as it is written: “Matters of peace and truth” (Esther 9:30), and as it is written: “Acquire truth and do not sell” (Proverbs 23:23).“And his name was Mordekhai” (Esther 2:5) – the wicked precede their names: “Naval was his name” (I Samuel 25:25); “Sheva ben Bikhri was his name” (II Samuel 20:21).

However, the righteous, their names precede them: “And his name was Manoaḥ” (Judges 13:2); “And his name was Kish” (I Samuel 9:1); “And his name was Elkana” (I Samuel 1:1); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai.” It is because they are similar to their Creator, as it is written: “But by My name, the Lord, I was not known by them” (Exodus 6:3).“Judean” – why was he called Judean?

Was he not a Benjaminite?6Mordekhai is identified as coming from the tribe of Benjamin in Esther 2:5. It is because he unified the name of the Holy One blessed be He7Actions which assert that there is only one God are referred to as “unifying the name.” before all creatures; that is what is written: “[And Mordekhai] would not bow and would not prostrate himself” (Esther 3:2). Was he contrary and violating the king’s decree?

Rather, when Aḥashverosh commanded [everyone] to prostrate themselves to Haman, he [Haman] carved an idol [and set it] over his heart, intending that they prostrate themselves to the idol. When Haman saw that Mordekhai would not prostrate himself to him, he was filled with fury. Mordekhai said to him: ‘There is a Master who exalts over all the exalted; how can I forsake him and prostrate myself to an idol?’

Because he unified the name of the Holy One blessed be He, he is called Judean [Yehudi], meaning by himself [yeḥidi].8Just as God is only one [yeḥidi] so was Mordekhai called yeḥidi.Some say that he was the equivalent of Abraham in his generation. Just as Abraham allowed himself to be put into the fiery furnace and went about causing people to acknowledge the greatness of the Holy One blessed be He – that is what is written: “And the souls they had gotten in Ḥaran” (Genesis 12:5), so too, Mordekhai, in his time, people acknowledged the greatness of the Holy One blessed be He.

That is what is written: “Many of the peoples of the land became Jews, as the fear of the Jews had fallen upon them” (Esther 8:17). He unified the name of the Holy One blessed be He, and sanctified it. Therefore, he is called yehudi, as it is written: “A Judean [yehudi] man” – don’t read it as yehudi, but rather, as yeḥidi.

“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end.9 He was righteous from beginning to end. They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)?10 Abraham began his life as an idolater; he wasn’t the same at the beginning and the end. He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator.

That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172),11Ayin – 70, kof –100, beit – 2 and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent.12Although Abraham was not a believer in God his whole life, he had the potential from the beginning.“[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die.

“The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator.

“Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption.Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five. Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18),13Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive. indicating that he witnessed a new world.Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world.Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world.Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world.Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15).

“And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices,14It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23). so was Mordekhai first among the righteous in his generation.

“Who had been exiled from Jerusalem with the exile that was exiled with Yekhonya king of Judah, whom Nebuchadnezzar king of Babylonia exiled” (Esther 2:6).“Who had been exiled from Jerusalem” – Rabbi Berekhya, and Rabbi Yirmeya, and Rabbi Ḥiyya in the name of Rabbi Yosei said: When Rabbi Yonatan and the Rabbis would reach this verse: “…whom Nebuchadnezzar [king of Babylon] exiled,” they would say: Nebuchadnezzar, may his bones be crushed. Why didn’t they say so in the book of Jeremiah? It is only because in every mention of Nebuchadnezzar in Jeremiah, he was alive; here however, he was dead.

“He fostered Hadassa, that is, Esther, his uncle’s daughter, for she had neither father nor mother, and the girl was fair and beautiful; and with the death of her father and her mother Mordekhai took her for his own daughter” (Esther 2:7). “He fostered Hadassa” – just as myrtle [hadassa] has a sweet fragrance and a bitter taste, so was Esther sweet to Mordekhai and bitter to Haman. “For she had neither father nor mother” – Rabbi Pinḥas and Rabbi Ḥama bar Guryon said in the name of Rav: Was she a girl whose parents are unknown, that you say: “For she had neither father nor mother”? Rather, when her mother conceived, her father died, and when she was born, her mother died.

It is written: “And set it in the ears of Joshua” (Exodus 17:14), this is one of four righteous people to whom a portent was given; two sensed it and two did not sense it. A portent was given to Moses, but he did not sense it. A portent was given to Jacob, but he did not sense it. A portent was given to David and Mordekhai, and they sensed it.

Jacob – the Holy One blessed be He said to him: “I will protect you wherever you go” (Genesis 28:15), and he was frightened. A person to whom the Holy One blessed be He made a promise was frightened, as it is written: “He was frightened” (Genesis 32:8)? Rather, he said: Perhaps when I was in the house of Laban the impure, I became sullied with impurity.Moses – “and set it in the ears of Joshua,” indicating that Joshua will lead Israel into the land.

And it is written: “I pleaded with the Lord [… please let me cross over and see the good land on the other side of the Jordan]” (Deuteronomy 3:23-25).However, David and Mordekhai were given a portent and they sensed it. David said: “Your servant has smitten both the lion and the bear” (I Samuel 17:36). David said: Am I so important that I was able to smite these wild beasts? Rather, he said: Perhaps an event is destined to befall Israel, and they are destined to be rescued by me.

Mordekhai – “Mordekhai would walk before the courtyard of the harem” (Esther 2:11). He said: Is it possible that this righteous one [Esther] will mary an uncircumcised man? Rather, a great event is destined to befall Israel and they are destined to be rescued by her.

Rabbi Berekhya said in the name of Rabbi Levi: The Holy One blessed be He said to them, to Israel: You wept and said: “We have become orphans, fatherless” (Lamentations 5:3). By your lives, also the savior that I will establish for you in Media in the future will not have a mother or father. That is what is written: “For she had neither father nor mother.”

“On each day, Mordekhai would walk before the courtyard of the harem, to find out how Esther was, and what would be done with her” (Esther 2:11). “On each day, Mordekhai would walk before the courtyard of the harem” – [to give her the opportunity] to ask about her blood stains and her menstrual status.15According to the midrash, Mordekhai was the head of the Sanhedrin and Esther would ask him halakhic questions about her status as a menstruant.

“To find out how Esther was” – that they should not cast any spells of sorcery upon her. Rabbi Yaakov bar Aḥa said: The Holy One blessed be He said to him: You sought to ascertain the wellbeing of one person – “to find out how Esther was”; by your life, ultimately you will seek to ascertain the wellbeing of an entire nation. That is what is written: “Seeking good for his people and speaking of peace for all his descendants” (Esther 10:3).

“With the arrival of the turn of Esther, daughter of Aviḥayil uncle of Mordekhai, who had taken her as his daughter, to go to the king, she did not request anything except that which Hegai, the king's official, guardian of the women, said; and Esther found favor in the eyes of everyone who saw her” (Esther 2:15). “With the arrival of the turn of Esther…Esther found favor in the eyes of everyone who saw her” – Rabbi Yuda says: Like that portrait that a thousand people look at and it is beautiful to them all.

Rabbi Neḥemya says: They positioned Median women on one side and Persian women on the other side and Esther was more beautiful than them all. The Rabbis said: “And Esther found favor in the eyes of everyone who saw her” – in the eyes of the higher beings [angels] and of the lower [humans]; that is what is written: “And you shall find favor and good grace in the eyes of God and man” (Proverbs 3:4).

“Esther was taken to King Ahashverosh, to his royal palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign” (Esther 2:16). “Esther was taken [vatilakaḥ] to King Aḥashverosh” – she was rising in price [likuḥin]; this one said: I will give one hundred dinars to escort her to the king, and that one said: I will give two hundred to escort her to the king.