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Esther Poured Haman His Wine Until He Thought He Was Honored

Haman left the queen's first banquet certain he was the only man in Persia she wanted at her table. He had one night left.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. They Sealed the Order and Sat Down to Drink
  2. The Cup She Kept Filling
  3. Sold Over Bread, Bought Back Over Wine
  4. Wisdom Cut Her Pillars Out of Fire
  5. The Two That Do Not Get Cancelled
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They Sealed the Order and Sat Down to Drink

The couriers rode out of Shushan with the order in their bags. Every Jew in a hundred and twenty-seven provinces, on one day, in the twelfth month, and their property to whoever wanted it. Behind them, in the palace, the king and Haman sat down to drink, and the city outside came apart.

Nothing sealed with that ring had ever been recalled. Mordecai tore his clothes and went through the streets crying out, and sent word into the harem that whatever protection Esther thought the palace gave her was a story she was telling herself.

She had one way in and it was a capital offense. Anyone who came before the king unsummoned died where they stood, unless he lifted the gold sceptre, and he had not sent for her in a month.

She went in anyway. He lifted it. And with the whole ruin of her people in front of her and the man who had bought it standing at the far end of the hall, she asked for something small. Come to a private dinner tonight. Bring Haman.

The Cup She Kept Filling

Haman came. Three of them at the table: the king, the queen, and the man who had paid ten thousand talents of silver for the right to kill her nation. She poured for him herself.

The king asked her twice what she wanted. "Half the kingdom," he said, "and it is done." Both times she asked him to come back tomorrow, and to bring Haman again.

Haman went home that night light on his feet. He called his friends and his wife together and listed it all out for them, his money, his sons, his promotions over every official in Persia, and then the thing that mattered most, which was that the queen had let no man into that room but him and had asked him back for a second night. Nobody at his table pointed out that a woman who wanted him dead would have done exactly the same thing.

She poured again the next evening. She went on pouring, and by the time the wine was in him he was certain he was the best-loved man in the empire.

Then the king asked a third time, and she answered him. Someone had bought her and her people, she said, to be destroyed and killed and wiped out. The king asked who. She said: this man. This wicked Haman.

He got up and went out into the garden because he could not stay in the room, and Haman, who had no language for begging a king, went for the queen instead and fell across her couch. That is where the king found him when he came back in.

Sold Over Bread, Bought Back Over Wine

Generations before Shushan, ten brothers threw the eleventh into a pit and then sat down to eat bread, and while they were chewing they sold him to a caravan going down to Egypt.

God had kept that on the books. "You sold your brother over food and drink," He told them. "Your children will be sold at a feast in Shushan."

So the debt was run up over a meal and it was called in over a meal, and the ransom had to be paid the same way it was borrowed. Esther set the table both times.

Wisdom Cut Her Pillars Out of Fire

Wisdom built her house and cut seven pillars for it, and the pillars were not quarried out of any hill. They were hewn out of the seven skies. Each sky is fire, five hundred years thick, with five hundred years of open space between it and the one above it. Out of that structure the Torah came down into human hands, and a man who takes hold of it holds up the world, and a man who lets go of it gets scattered across seven countries.

Then Wisdom slaughtered her meat, and mixed her wine, and set her table.

The table is the one in Shushan. The meat and the mingled wine are the dinner Esther served to a man who thought he was being honored and did not know a net was going up under his chair. What she got out of that room was a good name, which is a place set for her in this world and another set for her in the world that comes after it.

The Two That Do Not Get Cancelled

Every festival on the calendar will be annulled one day. The days of Purim will not pass from among the Jews, and the Day of Atonement will not pass either, and those two are what is left standing at the end.

Haman went up the timber he had cut for Mordecai, fifty cubits of it standing in his own courtyard, put up the night before by a man who was so sure of the morning that he had the carpenters working in the dark. He had walked into the queen's room twice. Both times he checked the guest list and never once looked at the table.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Mishlei 9:1Midrash Mishlei

Translation of the source text.Midrash Mishlei (Buber, Hebrew Wikisource) + Sefaria Community Translation · CC-BY-SA

Wisdoms have built her house (Proverbs 9:1): This is the Torah that has created all of the worlds; it hewed out pillars seven which is hewed from the seven firmaments and given to people. Another [understanding] - Wisdoms have built her house: The Holy One, blessed be He said, "If a man merits and studies Torah and wisdom, he is considered in front of Me as if he stood up entirely all of the world; it hewed out pillars seven these are seven lands - if a man merits and sustains it, he inherits seven lands, and if not, he is divided among seven lands. She prepared her meat, she mingled her wine (Proverbs 9:2): Rabbi Abahu said, "This is Esther the Queen, as at the time that trouble came to Israel in the days of Mordekhai, what did she do? She set up a meal for Achashverosh and Haman the evildoer and she got him very drunk with wine, and the evildoer thought to himself that she was granting him honor and he did not know that she opened a trap for him - from that which she got him drunk with wine, she acquired her people forever; she even prepared her table that she set herself up a table in this world and in the world to come. And what is that? That is the good name that she acquired in this world and in the world to come; since all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'" Rabbi Elazar said, "Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year.'" Another [understanding]: she even prepared her table: This is the Torah, that sets up a table for one who is involved with it, in this world and in the next world, as it is stated (Ezekiel 41:22), "and He spoke to me, 'This is the table that is in front of the Lord.'" Another [understanding]: she even prepared her table: It once happened that Rabbi Akiva was imprisoned in jail and Rabbi Yehoshua the Garsi, his student, was serving him. [On] the eve of the holiday, [the latter] departed from him and went to his house. Eliyahu came and stood at the entrance of his house. He said to him, "Peace be unto you, my teacher." He said [back] to him, "Peace be unto you, my teacher and master." He said to him, "Is there nothing that you require? He said to him, "I am a priest and I have come to tell you that Rabbi Akiva has died in jail." Immediately they both went to the jail and found the opening of the gate of the jail open and the minister of the jail was sleeping and all of the people that were in the jail were [also] sleeping; and they lay Rabbi Akiva on the bed and went out [with him]. Immediately Eliyahu, may he be remembered for the good, attended to him and took him on his shoulders. And when Rabbi Yehoshua the Garsi saw this, he said to Eliyahu, "My teacher, did you not say to me, I am Eliyahu [the] priest, and a priest is forbidden to become impure through [contact with a dead [body]!" He said [back] to him, "It is enough for you, Rabbi Yehoshua, my son, God forbid - as there is no impurity from the righteous, and also not from their students." And they carried him the whole night until they reached the mansion house of Caesarea. And when they reached there, they went up three steps and went down inclines and a cave opened in front of them and there they saw a chair and a bench and a candelabra. And they laid down Rabbi Akiva on the bed and left. And when they went out, the cave sealed and the lamp on the candelabra became lit. And when Eliyahu saw this, he opened and said, "Happy are the righteous and happy are those that toil in the Torah and happy are those that fear God - as covered and hidden and reserved for you is a place in the Garden of Eden in the future to come. Happy are you Rabbi Akiva, that you should find a resting place prepared for you at the time of your death. That is why it is stated, 'she even prepared her table.'" And it also once happened with Rabban Gamliel, that the elders were reclining [to eat] with him and Tabi, his servant, was standing to serve him. Rabbi Elazar ben Azariya said, "Woe is to you Canaan that you obligated your children [to servitude], whether they be righteous or whether they be evil." Rabbi Yishmael said, "We have found greater than this - Avraham was the great one of the world who served the Canaanites." Rabbi Tarfon said, "We have found greater than this - the High priest serves Israel on Yom Kippur." Rabban Gamliel said to them, "You have left over the honor of the Holy One, blessed be He, and you are dealing with the honor of flesh and blood? The Holy One, blessed be He, created His world, makes the wind blow, makes the sun shine, brings down the rain, makes the due appear, makes the plants grow and sets up a table in front of each and every [person], as it is written, (Psalms 23:5), 'Set a table in front of me.' And why [does He do] so much? In the merit of Torah. Therefore Shlomo prophesied and said, 'she even prepared her table.'" Rabbi Nechemiah said, "Come and see how great is the honor of Torah: It is not enough for them, for the sages, that He prepares a table for them, but it [even] adds wisdom to their wisdom. This is what is written (Proverbs 9:9), 'Give to a wise man, and he will become even wiser; inform a righteous one, and he will increase in teaching' - If you see a Torah scholar for whom words of Torah are beloved, give him wisdom and he will become even wiser; 'inform a righteous one, and he will increase in teaching' - that since he destroys his soul to hear words of Torah, it also adds fear [of God] to him."

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Tikkunei Zohar 74:26Tikkunei Zohar

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

Tikkunei Zohar turns to Seven Firmaments Made of Divine Flames.

The Tikkunei (spiritual repair) Zohar gets specific. It tells us that these aren't just abstract flames; they are intimately connected to the structure of the cosmos. Specifically, it links these flames to the seven firmaments, the layers of the heavens described in ancient cosmology. And these seven firmaments? They correspond to the seven lower sephirot, the emanations of God’s divine attributes through which the world is created and sustained. Think of it like this: the divine energy is so potent it manifests as both the structure of the universe and the very qualities we associate with God – kindness, judgment, beauty, and so on.

Get this: Between each and every one of these firmaments is a distance of 500 years. That's according to the Babylonian Talmud, Pesaḥim 94b. Not just distance, but also a sense of separation, of layers upon layers of divine manifestation. And the breadth of each firmament is also 500 years! All of this, adding up to a "specific measure," a single point, a defined amount. This meticulous detailing suggests a universe carefully constructed, with each element precisely placed and measured.

Here's where it gets even more intriguing. The text speaks of nine points on every side, included in the point of its central empty space – the ḥalal. Ḥalal means "empty space," but it's not just a void. It’s a space pregnant with potential, the space from which creation itself emerges. And because of the sanctity of this space, we find in (Exodus 31:14), "...its profaners – meḥale-leha – shall surely die.." Meḥale-leha refers to those who profane or defile this sacred space. The implication? The boundary between the created world and the divine source is not to be trespassed lightly.

So, what does it all mean? Are we supposed to take this literally? Maybe, maybe not. But what's undeniable is the sense of awe and reverence it inspires. The Tikkunei Zohar invites us to contemplate the vastness of creation, the power of the divine, and the delicate balance that sustains it all. Maybe, just maybe, feeling that heat, that devouring fire, is a reminder of the awesome responsibility that comes with being a part of this intricate and sacred cosmos.

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Midrash Tehillim 10:3Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

It’s like a spiritual echo chamber, where actions reverberate through generations.

The Midrash (rabbinic interpretive commentary) opens with a stark statement: "The arrogance of the wicked kindles the poor." It uses the story of Lot, caught up in the wickedness of Sodom, as an example. He thought he was clever, but ultimately, his arrogance led to his downfall, didn't it?

Then, we shift to a really fascinating teaching about forgiveness. Rabbi Yudan says something incredibly profound: “The one who says 'the merciful One will forgive' is not forgiven until he appeases his friend.” Can we truly expect divine forgiveness if we haven’t even bothered to make amends with those we've wronged? It’s a powerful call to take responsibility for our actions and actively seek reconciliation.

The text then turns to the story of Joseph and his brothers. Remember how they sold him into slavery? The Midrash connects this act to the story of Purim, where Haman plots to annihilate the Jewish people in Shushan (ancient Persia) while he and the king are "sat down to drink" ((Esther 3:1)5). God essentially says to the tribes: you sold your brother for food and drink, so your children will be sold into danger during a feast.

Rabbi Yissachar adds an intriguing layer. What if Joseph hadn’t forgiven his brothers when he had the chance? The Midrash suggests that Joseph's act of forgiveness corrected a wrong. It highlights just how important forgiveness is. Because, the text argues, "He who does not forgive his friend, even for a minor offense, is guilty of many sins."

Rabbi Chanin then brings another perspective. The Holy One, blessed be He, says to the tribes: You sold Joseph as a slave, so you will be called slaves every year. This isn’t just about historical events; it’s about enduring consequences. The label of "slave," the experience of oppression, becomes a recurring theme in Jewish history, a direct result of their actions.

Finally, Rabbi Pinchas, quoting Rabbi Hosea, points out that the tribes caused their father Jacob’s coat to be torn when they told him Joseph had been killed. And what was their punishment? "They tore their clothes" in Egypt (Genesis 44:13). But the echo doesn't stop there. Joseph, in turn, caused the tribes to tear their clothes, and his descendant, Joshua, was punished in the Book of Joshua, where we read, "And Joshua tore his clothes" (Joshua 7:6).

The Midrash here isn't just telling us stories; it's revealing a profound pattern. Actions have consequences, not just for the individual, but for generations to come. It’s a complex web of cause and effect, sin and punishment, and ultimately, the potential for redemption through forgiveness. It asks us: What kind of legacy are we creating with our actions today? What echoes will our choices send into the future?

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