4 min read

Ahasuerus Could Not Sleep and Suspected Everyone Around Him

The king lay awake convinced he was being poisoned. When that fear passed, a worse one took its place. His paranoia would save the Jewish people.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The King in the Dark
  2. The Suspicion That Would Undo Everything
  3. The Dream He Had
  4. Who Walked Through the Outer Court

The King in the Dark

Ahasuerus could not sleep. The Book of Esther mentions this in a single verse and moves on. The rabbinic tradition did not move on. It wanted to know what was actually happening in the king's head during those hours, and what it found was not a man mildly restless. It was a man spiraling through fears, each one generating the next, each one worse than the one before.

His first fear was poison. He had eaten well that evening, the dishes carried in from a kitchen he never saw and set before him by hands he did not know. Now, lying in the dark, the thought arrived fully formed: someone in that kitchen was trying to kill him through his food. He could feel it in his stomach, every ordinary pang turning into evidence. He was ready to order the execution of everyone who had handled his meals that night.

His cooks stopped him with a single logical observation: Esther and Haman had eaten the same food at the banquet, and both appeared fine. If there was poison in the preparation, it had not touched them. Ahasuerus paused. The logic was sound. But it immediately produced a second, darker thought: what if Esther and Haman were working together?

The Suspicion That Would Undo Everything

He tried to dismiss this. Surely there were loyal men around him who would have warned him of a conspiracy between his wife and his minister. But the more he reached for a reassuring name, the fewer of them he could trust, and the silence of the dark room gave him no answer back. He ordered the royal chronicles brought. Someone would read to him and he would take his mind off what was churning in it.

A son of Haman himself bent over the scroll that night, assigned the duty and intending to read no passage that reflected well on Mordecai. His finger moved down the columns, skipping forward through the chronicle, past the entry that recorded Mordecai's discovery of the assassination plot against the king. He tried to bury it in silence, rolling the scroll quickly so the king would never hear the name.

The tradition records that the words were heard even though they were not uttered. The names Mordecai and Israel fell from the page into the room without being spoken. The king heard them anyway, and the hearing quieted something in him enough that he finally fell asleep.

The Dream He Had

His sleep was not peaceful. He dreamed of Haman standing over him with a drawn sword, the blade lifted above the bed, about to cut him down. He woke from this dream with his heart still racing, already reaching for the chronicles he had heard read, already forming the question that would undo everything Haman had built: what has been done to honor this man Mordecai?

"Nothing," his servants said. "Nothing has been done for him."

Who Walked Through the Outer Court

At exactly this moment, Haman was arriving in the outer court of the palace. He had come to ask the king for permission to hang Mordecai that morning. The gallows were ready, raised and waiting in the gray light before dawn. The date was set. He just needed the formality of the signature.

The king called him in before he could speak. What should be done, Ahasuerus asked, for a man the king wishes to honor? And Haman, who assumed the king meant him, began to describe the ceremony he had always imagined for himself.


← All myths

From the tradition

Sources

2 sources

The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Legends of the Jews 12:197Legends of the Jews

King Ahasuerus certainly did. And his insomnia took a decidedly paranoid turn.

The Megillah, the Book of Esther, tells us that one night, the king just couldn't sleep (Esther 6:1). But what was really going on in his royal head?

In Legends of the Jews, Ahasuerus jumped to the conclusion that he was being poisoned! Can you imagine? He was ready to order the execution of everyone involved in preparing his meals. But his cooks, bless their quick-thinking hearts, managed to dissuade him. They pointed out that Esther and Haman had shared the very same meal, and they seemed perfectly fine. (Ginzberg).

This, naturally, shifted the king's suspicion. Now, he eyed his wife and his trusted advisor with a newfound distrust. Was it possible, he wondered, that Esther and Haman were in cahoots, plotting his demise?

He tried to dismiss the thought. Surely, if there was a conspiracy, his loyal friends would have warned him. Ah, but that's where the real trouble began. Did he even have any loyal friends? Had he, in his royal aloofness, neglected to reward valuable services? Had he, perhaps, inadvertently extinguished the very flame of friendship through his own lack of generosity?

Talk about a royal crisis of conscience!

So, what did Ahasuerus do? He didn't call a therapist. Instead, he ordered the royal chronicles, the historical records of the Persian kings, to be read aloud to him. He figured he could compare his own reign with those of his predecessors, see where he measured up, and maybe, just maybe, figure out if he had any true friends left in the kingdom.

It's fascinating, isn't it? This moment of royal insomnia, born out of paranoia, becomes a catalyst. It forces Ahasuerus to confront his own actions and question the very nature of his relationships. It also sets the stage for Mordechai's eventual rise to power, as it was during this sleepless night that the king remembered Mordechai's previously unrewarded loyalty.

What about us? What keeps us up at night? And what do we do when those sleepless hours force us to confront uncomfortable truths about ourselves and our relationships? Maybe, just maybe, there's a little bit of Ahasuerus in all of us.

Full source
Shemot Rabbah 18:10Shemot Rabbah

Shemot Rabbah, a classic midrashic (rabbinic interpretive commentary) collection, explores the details of the Exodus narrative, painting a vivid picture of that pivotal moment. One passage, Shemot Rabbah 18, focuses on the final plague – the slaying of the firstborn – and its immediate aftermath. It's a brutal event, no doubt. But the rabbis try to understand its nuances.

The passage reminds us that the Holy One, blessed be He, performed many miracles for Israel. But this one…it was different. It wasn't just about saving the Israelites; it was about judging those who actively opposed their freedom. The midrash uses a rather harsh analogy, comparing the Egyptians, specifically the firstborn, to animals, referencing (Ezekiel 23:20): “Whose flesh is the flesh of donkeys.” It’s a stark image, meant to emphasize the depth of their depravity in the eyes of the divine.

It doesn't stop there. The midrash expands the scope of the plague, noting that even the firstborn of captives were affected. Why? Because these captives, when offered freedom in exchange for Israel's release, refused. They preferred to remain in bondage rather than see Israel liberated. A chilling choice, isn't it? A choice that sealed their fate. "Therefore, He judged them with [the Egyptians]."

The passage then presents a powerful analogy: a king celebrating his son's celebration by vanquishing his enemies. The king declares that those who rejoice with him are welcome, while those who hate him will share the enemies' fate. Similarly, God celebrated Israel's redemption and extended an invitation. Those Egyptians who were righteous and supported Israel’s exodus joined the Israelites, becoming part of the "mixed multitude" that ascended with them, as described in (Exodus 12:38).

But those who opposed Israel’s freedom? They perished with the firstborn. The midrash emphasizes the sheer magnitude of the event, quoting (Exodus 12:30): “Pharaoh rose during the night, he, all his servants, and all of Egypt; and there was a great cry in Egypt, as there was no house in which there was no one dead.” The horror and chaos are palpable. The Egyptians, blaming Pharaoh for the catastrophe, were ready to kill him!

It's a moment of utter desperation. (Exodus 12:33) tells us that "the Egyptians urged the people, [to hastily send them from the land]." But even in this moment of forced exodus, God's plan unfolds with precision. God declared that the Israelites would not be expelled at night, but rather depart overtly at noon. A statement of power and control.

While the Egyptians were busy urging the Israelites to leave, the Israelites themselves were busy, too. According to the midrash, based on (Exodus 12:35), they were gathering possessions from the Egyptians. And Moses, as we find, was occupied with Joseph’s bones and the Tabernacle vessels that our patriarch Jacob had prepared. (See Shemot Rabba 33:8). Imagine that scene – amidst the chaos and grief, the quiet dignity of fulfilling ancient promises.

The passage concludes with a powerful verse from (Psalms 58:11): “The righteous shall rejoice when he sees vengeance.” The Israelites witnessed the punishment of their oppressors as they were being redeemed, and they rejoiced. It’s a complicated emotion to confront, isn’t it? Joy at the suffering of others, even when those others were your oppressors.

This passage from Shemot Rabbah offers a glimpse into the complexities of the Exodus story. It's not a simple tale of good versus evil. It's a story of choices, consequences, and the long, arduous journey toward freedom, both physical and spiritual. It challenges us to consider the cost of freedom, the nature of justice, and the enduring power of hope, even in the face of unimaginable suffering. What does it mean to truly be free? And what are we willing to do to achieve it?

Full source