Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

July 24, 2014 | ื›ืดื• ื‘ืชืžื•ื– ืชืฉืขืดื“

  • This month's learning is sponsored byย the students at the Emerging Scholars of Yeshivat Maharat inย honor of Rabbanit Michelle and all your work!

Megillah 13

ื“ืœื ืงื˜ืœื™ื” ื“ื•ื“ ืœืฉืžืขื™ ื“ืืชื™ืœื™ื“ ืžื™ื ื™ื” ืžืจื“ื›ื™ ื“ืžื™ืงื ื™ ื‘ื™ื” ื”ืžืŸ ื•ืžื” ืฉื™ืœื ืœื™ ื™ืžื™ื ื™ ื“ืœื ืงื˜ืœื™ื” ืฉืื•ืœ ืœืื’ื’ ื“ืืชื™ืœื™ื“ ืžื™ื ื™ื” ื”ืžืŸ ื“ืžืฆืขืจ ืœื™ืฉืจืืœ

the responsibility of Judah, as David did not kill Shimei, although he was liable to the death penalty. The grave consequences of this failure included that Mordecai was born from him, and it was he against whom Haman was jealous, leading Haman to issue a decree against all of the Jewish people. And how a Benjamite has repaid me is referring to the fact that Saul, who was from the tribe of Benjamin, did not kill the Amalekite king Agag immediately, from whom Haman was later born, and he caused suffering to the Jewish people.

ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ืœืขื•ืœื ืžื‘ื ื™ืžืŸ ืงืืชื™ ื•ืืžืื™ ืงืจื™ ืœื™ื” ื™ื”ื•ื“ื™ ืขืœ ืฉื•ื ืฉื›ืคืจ ื‘ืขื‘ื•ื“ื” ื–ืจื” ืฉื›ืœ ื”ื›ื•ืคืจ ื‘ืขื‘ื•ื“ื” ื–ืจื” ื ืงืจื ื™ื”ื•ื“ื™ ื›ื“ื›ืชื™ื‘ ืื™ืชื™ ื’ื•ื‘ืจื™ืŸ ื™ื”ื•ื“ืื™ืŸ ื•ื’ื•ืณ

Rabbi Yoแธฅanan said a different explanation of the verse: Actually, Mordecai came from the tribe of Benjamin. Why, then, was he referred to as Yehudi? On account of the fact that he repudiated idol worship, for anyone who repudiates idolatry is called Yehudi. It is understood here in the sense of yiแธฅudi, one who declares the oneness of God, as it is written: โ€œThere are certain Jews [Yehudaโ€™in] whom thou hast appointed over the affairs of the province of Babylonia, Shadrach, Meshach, and Abed-Nego; these men, O king, have not regarded you: They serve not your gods, nor worship the golden image which you have set upโ€ (Daniel 3:12). These three individuals were in fact Hananiah, Mishael, and Azariah, who were not all from the tribe of Judah but are referred to as Yehudaโ€™in because they repudiated idol worship.

ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืคื–ื™ ื›ื™ ื”ื•ื” ืคืชื— ื‘ื“ื‘ืจื™ ื”ื™ืžื™ื ืืžืจ ื”ื›ื™ ื›ืœ ื“ื‘ืจื™ืš ืื—ื“ ื”ื ื•ืื ื• ื™ื•ื“ืขื™ืŸ ืœื“ื•ืจืฉืŸ ื•ืืฉืชื• ื”ื™ื”ื•ื“ื™ื” ื™ืœื“ื” ืืช ื™ืจื“ ืื‘ื™ ื’ื“ื•ืจ ื•ืืช ื—ื‘ืจ ืื‘ื™ ืฉื•ื›ื• ื•ืืช ื™ืงื•ืชื™ืืœ ืื‘ื™ ื–ื ื•ื— ื•ืืœื” ื‘ื ื™ ื‘ืชื™ื” ื‘ืช ืคืจืขื” ืืฉืจ ืœืงื— ืžืจื“

ยง Incidental to the exposition of the word Yehudi as one who repudiates idolatry, the Gemara relates that when Rabbi Shimon ben Pazi introduced his exposition of the book of Chronicles, he addressed the book of Chronicles and said as follows: All of your words are one, and we know how to expound them. This introduction made reference to the fact that the book of Chronicles cannot always be interpreted literally but requires exposition, as the same individual might be called by various different names, as in the following verse: โ€œAnd his wife HaYehudiyya bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, whom Mered tookโ€ (Iย Chronicles 4:18).

ืืžืื™ ืงืจื™ ืœื” ื™ื”ื•ื“ื™ื” ืขืœ ืฉื•ื ืฉื›ืคืจื” ื‘ืขื‘ื•ื“ื” ื–ืจื” ื“ื›ืชื™ื‘ ื•ืชืจื“ ื‘ืช ืคืจืขื” ืœืจื—ื•ืฅ ืขืœ ื”ื™ืื•ืจ ื•ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉื™ืจื“ื” ืœืจื—ื•ืฅ ืžื’ื™ืœื•ืœื™ ื‘ื™ืช ืื‘ื™ื”

Why is she, who we are told at the end of the verse was Pharaohโ€™s daughter Bithiah, referred to as Yehudiyya? Because she repudiated idol worship, as it is written: โ€œAnd the daughter of Pharaoh came down to wash herself in the riverโ€ (Exodus 2:5), and Rabbi Yoแธฅanan said: She went down to wash and purify herself from the idols of her fatherโ€™s house.

ื™ืœื“ื” ื•ื”ื ืจื‘ื•ื™ื™ ืจื‘ื™ืชื™ื” ืœื•ืžืจ ืœืš ืฉื›ืœ ื”ืžื’ื“ืœ ื™ืชื•ื ื•ื™ืชื•ืžื” ื‘ืชื•ืš ื‘ื™ืชื• ืžืขืœื” ืขืœื™ื• ื”ื›ืชื•ื‘ ื›ืื™ืœื• ื™ืœื“ื•

The Gemara understands that all the names referred to in the verse as children of Pharaohโ€™s daughter refer to Moses, as it will soon explain. The Gemara asks: Pharaohโ€™s daughter bore Moses? But didnโ€™t she merely raise him? Rather, it is telling you that with regard to anyone who raises an orphan boy or girl in his house, the verse ascribes him credit as if he gave birth to him.

ื™ืจื“ ื–ื” ืžืฉื” ื•ืœืžื” ื ืงืจื ืฉืžื• ื™ืจื“ ืฉื™ืจื“ ืœื”ื ืœื™ืฉืจืืœ ืžืŸ ื‘ื™ืžื™ื• ื’ื“ื•ืจ ืฉื’ื“ืจ ืคืจืฆื•ืชื™ื”ืŸ ืฉืœ ื™ืฉืจืืœ ื—ื‘ืจ ืฉื—ื™ื‘ืจ ืืช ื™ืฉืจืืœ ืœืื‘ื™ื”ืŸ ืฉื‘ืฉืžื™ื ืกื•ื›ื• ืฉื ืขืฉื” ืœื”ื ืœื™ืฉืจืืœ ื›ืกื•ื›ื” ื™ืงื•ืชื™ืืœ ืฉืงื•ื• ื™ืฉืจืืœ ืœืืœ ื‘ื™ืžื™ื• ื–ื ื•ื— ืฉื”ื–ื ื™ื— ืขื•ื ื•ืชื™ื”ืŸ ืฉืœ ื™ืฉืจืืœ

The Gemara explains how all the names in fact are referring to Moses: โ€œJeredโ€; this is Moses, and why was he called Jered? Because manna came down [yarad] for the Jewish people in his days. He was also called โ€œGedorโ€ because he fenced in [gadar] the breaches of the Jewish people. He was called โ€œHeberโ€ because he connected [แธฅibber] the Jewish people to their Father in Heaven. He was called โ€œSocoโ€ because he was for the Jewish people like a shelter [sukka] and shield. He was called โ€œJekuthielโ€ because the Jewish people trusted in God [kivu laEl] in his days. Lastly, he was called โ€œZanoahโ€ because he caused the iniquities of the Jewish people to be disregarded [hizniaแธฅ].

ืื‘ื™ ืื‘ื™ ืื‘ื™ ืื‘ ื‘ืชื•ืจื” ืื‘ ื‘ื—ื›ืžื” ืื‘ ื‘ื ื‘ื™ืื•ืช

The Gemara notes that the words โ€œfather ofโ€ appear three times in that same verse: โ€œAnd his wife Hajehudijah bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah.โ€ This teaches that Moses was a father to all of the Jewish people in three respects: A father in Torah, a father in wisdom, and a father in prophecy.

ื•ืืœื” ื‘ื ื™ ื‘ืชื™ื” ืืฉืจ ืœืงื— ืžืจื“ ื•ื›ื™ ืžืจื“ ืฉืžื• ื•ื”ืœื ื›ืœื‘ ืฉืžื• ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื™ื‘ื ื›ืœื‘ ืฉืžืจื“ ื‘ืขืฆืช ืžืจื’ืœื™ื ื•ื™ืฉื ืืช ื‘ืช ืคืจืขื” ืฉืžืจื“ื” ื‘ื’ืœื•ืœื™ ื‘ื™ืช ืื‘ื™ื”

The aforementioned verse stated: โ€œAnd these are the sons of Bithiah the daughter of Pharaoh, whom Mered took.โ€ The Gemara asks: Was Bithiahโ€™s husbandโ€™s name Mered? Wasnโ€™t his name Caleb? Rather, the verse alludes to the reason that Caleb married Bithiah. The Holy One, Blessed be He, said: Let Caleb, who rebelled [marad] against the advice of the spies, come and marry the daughter of Pharaoh, who rebelled against the idols of her fatherโ€™s home.

ืืฉืจ ื”ื’ืœื” ืžื™ืจื•ืฉืœื™ื ืืžืจ ืจื‘ื ืฉื’ืœื” ืžืขืฆืžื•

ยง The Gemara resumes its explanation of the book of Esther. The verse states with regard to Mordecai: โ€œWho had been exiled from Jerusalemโ€ (Esther 2:6). Rava said: This language indicates that he went into exile on his own, not because he was forced to leave Jerusalem. He knew that he would be needed by those in exile, and therefore he consciously left Jerusalem to attend to the needs of his people.

ื•ื™ื”ื™ ืื•ืžืŸ ืืช ื”ื“ืกื” ืงืจื™ ืœื” ื”ื“ืกื” ื•ืงืจื™ ืœื” ืืกืชืจ ืชื ื™ื ืจื‘ื™ ืžืื™ืจ ืื•ืžืจ ืืกืชืจ ืฉืžื” ื•ืœืžื” ื ืงืจื ืฉืžื” ื”ื“ืกื” ืขืœ ืฉื ื”ืฆื“ื™ืงื™ื ืฉื ืงืจืื• ื”ื“ืกื™ื ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื•ื”ื•ื ืขื•ืžื“ ื‘ื™ืŸ ื”ื”ื“ืกื™ื

The verse states: โ€œAnd he had brought up Hadassah, that is, Estherโ€ (Esther 2:7). She is referred to as โ€œHadassahโ€ and she is referred to as โ€œEsther.โ€ What was her real name? It is taught in a baraita that the Sages differed in their opinion as to which was in fact her name and which one was a description: Rabbi Meir says: Esther was her real name. Why then was she called Hadassah? On account of the righteous, who are called myrtles [hadassim], and so it states: โ€œAnd he stood among the myrtles [hahadassim]โ€ (Zechariah 1:8).

ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื”ื“ืกื” ืฉืžื” ื•ืœืžื” ื ืงืจืืช ืฉืžื” ืืกืชืจ ืขืœ ืฉื ืฉื”ื™ืชื” ืžืกืชืจืช ื“ื‘ืจื™ื” ืฉื ืืžืจ ืื™ืŸ ืืกืชืจ ืžื’ื“ืช ืืช ืขืžื” ื•ื’ื•ืณ

Rabbi Yehuda differs and says: Hadassah was her real name. Why then was she called Esther? Because she concealed [masteret] the truth about herself, as it is stated: โ€œEsther had not yet made known her kindred nor her peopleโ€ (Esther 2:20).

ืจื‘ื™ ื ื—ืžื™ื” ืื•ืžืจ ื”ื“ืกื” ืฉืžื” ื•ืœืžื” ื ืงืจืืช ืืกืชืจ ืฉื”ื™ื• ืื•ืžื•ืช ื”ืขื•ืœื ืงื•ืจื™ืŸ ืื•ืชื” ืขืœ ืฉื•ื ืืกืชื”ืจ ื‘ืŸ ืขื–ืื™ ืื•ืžืจ ืืกืชืจ ืœื ืืจื•ื›ื” ื•ืœื ืงืฆืจื” ื”ื™ืชื” ืืœื ื‘ื™ื ื•ื ื™ืช ื›ื”ื“ืกื” ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ืืžืจ ืืกืชืจ ื™ืจืงืจื•ืงืช ื”ื™ืชื” ื•ื—ื•ื˜ ืฉืœ ื—ืกื“ ืžืฉื•ืš ืขืœื™ื”

Rabbi Neแธฅemya concurs and says: Hadassah was her real name. Why then was she called Esther? This was her non-Hebrew name, for owing to her beauty the nations of the world called her after Istahar, Venus. Ben Azzai says: Esther was neither tall nor short, but of average size like a myrtle tree, and therefore she was called Hadassah, the Hebrew name resembling that myrtle tree. Rabbi Yehoshua ben Korแธฅa said: Esther was called Hadassah because she was greenish, having a pale complexion like a myrtle, but a cord of Divine grace was strung around her, endowing her with a beautiful appearance.

ื›ื™ ืื™ืŸ ืœื” ืื‘ ื•ืื ื•ื‘ืžื•ืช ืื‘ื™ื” ื•ืืžื” ืœืžื” ืœื™ ืืžืจ ืจื‘ ืื—ื ืขื™ื‘ืจืชื” ืžืช ืื‘ื™ื” ื™ืœื“ืชื” ืžืชื” ืืžื”

The verse initially states with regard to Esther: โ€œFor she had neither father nor motherโ€ (Esther 2:7). Why do I need to be told in the continuation of the verse: โ€œAnd when her father and mother were dead, Mordecai took her for his own daughterโ€? Rav Aแธฅa said: This repetition indicates that when her mother became pregnant with her, her father died, and when she gave birth to her, her mother died, so that she did not have a mother or a father for even a single day.

ื•ื‘ืžื•ืช ืื‘ื™ื” ื•ืืžื” ืœืงื—ื” ืžืจื“ื›ื™ ืœื• ืœื‘ืช ืชื ื ืžืฉื•ื ืจื‘ื™ ืžืื™ืจ ืืœ ืชืงืจื™ ืœื‘ืช ืืœื ืœื‘ื™ืช ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื•ืœืจืฉ ืื™ืŸ ื›ืœ ื›ื™ ืื ื›ื‘ืฉื” ืื—ืช ืงื˜ื ื” ืืฉืจ ืงื ื” ื•ื™ื—ื™ื” ื•ืชื’ื“ืœ ืขืžื• ื•ืขื ื‘ื ื™ื• ื™ื—ื“ื• ืžืคืชื• ืชืื›ืœ ื•ืžื›ื•ืกื• ืชืฉืชื” ื•ื‘ื—ื™ืงื• ืชืฉื›ื‘ ื•ืชื”ื™ ืœื• ื›ื‘ืช ืžืฉื•ื ื“ื‘ื—ื™ืงื• ืชืฉื›ื‘ ื”ื•ื•ืช ืœื™ื” (ืœื‘ืช) ืืœื (ืœื‘ื™ืช) ื”ื›ื™ ื ืžื™ ืœื‘ื™ืช

The verse states: โ€œAnd when her father and mother were dead, Mordecai took her for his own daughterโ€ (Esther 2:7). A tanna taught a baraita in the name of Rabbi Meir: Do not read the verse literally as for a daughter [bat], but rather read it as for a home [bayit]. This indicates that Mordecai took Esther to be his wife. And so it states: โ€œBut the poor man had nothing, except one little ewe lamb, which he had bought and reared: And it grew up together with him, and with his children; it did eat of his bread, and drank of his own cup, and lay in his bosom, and was like a daughter [kevat] to himโ€ (IIย Samuel 12:3). The Gemara questions: Because it lay in his bosom, it โ€œwas like a daughter to himโ€? Rather, the parable in IIย Samuel referenced the illicit taking of anotherโ€™s wife, and the phrase should be read: Like a home [bayit] to him, i.e., a wife. So too, here, Mordecai took her for a home, i.e., a wife.

ื•ืืช ืฉื‘ืข ื”ื ืขืจื•ืช ื•ื’ื•ืณ ืืžืจ ืจื‘ื ืฉื”ื™ืชื” ืžื•ื ื” ื‘ื”ืŸ ื™ืžื™ ืฉื‘ืช ื•ื™ืฉื ื” ื•ืืช ื ืขืจื•ืชื™ื” ื•ื’ื•ืณ ืืžืจ ืจื‘ ืฉื”ืื›ื™ืœื” ืžืื›ืœ ื™ื”ื•ื“ื™

The verse states: โ€œAnd the seven maids chosen to be given her out of the kingโ€™s houseโ€ (Esther 2:9). Rava said: She would have a separate maid attend her each day, and she would count the days of the week by them, so she was always aware when Shabbat was. The verse continues: โ€œAnd he advanced her and her maids to the best place in the house of the women.โ€ Rav said: The advancement in the verse signals that he fed her food of Jews, i.e., kosher food.

ื•ืฉืžื•ืืœ ืืžืจ ืฉื”ืื›ื™ืœื” ืงื“ืœื™ ื“ื—ื–ื™ืจื™

And Shmuel said an alternative understanding: The advancement was a well-intentioned act in that he fed her pig hinds, thinking she would view it as a delicacy, although in fact they were not kosher.

ื•ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ื–ืจืขื•ื ื™ื ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื•ื™ื”ื™ ื”ืžืœืฆืจ ื ื•ืฉื ืืช ืคืช ื‘ื’ื ื•ื ื•ืชืŸ ืœื”ื ื–ืจืขื•ื ื™ื

And Rabbi Yoแธฅanan said a third understanding: He gave her vegetables, which did not pose a problem with regard to the kosher laws. And so it states with regard to the kindness done for Daniel and his associates: โ€œSo the steward took away their food and the wine that they should drink; and gave them vegetablesโ€ (Daniel 1:16).

ืฉืฉื” ื—ื“ืฉื™ื ื‘ืฉืžืŸ ื”ืžื•ืจ ืžืื™ ืฉืžืŸ ื”ืžื•ืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืืžืจ ืกื˜ื›ืช ืจื‘ ื”ื•ื ื ืืžืจ ืฉืžืŸ ื–ื™ืช ืฉืœื ื”ื‘ื™ื ืฉืœื™ืฉ ืชื ื™ื ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืื ืคืงื™ื ื•ืŸ ืฉืžืŸ ื–ื™ืช ืฉืœื ื”ื‘ื™ื ืฉืœื™ืฉ ื•ืœืžื” ืกื›ื™ืŸ ืื•ืชื• ืฉืžืฉื™ืจ ืืช ื”ืฉื™ืขืจ ื•ืžืขื“ืŸ ืืช ื”ื‘ืฉืจ

The verse states: โ€œSix months with oil of myrrhโ€ (Esther 2:12). The Gemara asks: What is โ€œoil of myrrhโ€? Rabbi แธคiyya bar Abba said: It is the aromatic oil called setakt. Rav Huna said: It is a cosmetic oil derived from olives that have not yet reached one-third of their growth. It is similarly taught in a baraita: Rabbi Yehuda says: Anpakinon is the oil of olives that have not reached one-third of their growth. And why is it smeared on the body? Because it removes the hair and softens the skin.

ื‘ืขืจื‘ ื”ื™ื ื‘ืื” ื•ื‘ื‘ืงืจ ื”ื™ื ืฉื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžื’ื ื•ืชื• ืฉืœ ืื•ืชื• ืจืฉืข ืœืžื“ื ื• ืฉื‘ื—ื• ืฉืœื ื”ื™ื” ืžืฉืžืฉ ืžื˜ืชื• ื‘ื™ื•ื

The verse states: โ€œIn the evening she went, and in the morning she returnedโ€ (Esther 2:14). Rabbi Yoแธฅanan said: From the implicit criticism of that wicked man, Ahasuerus, who cohabited with many women, we have incidentally learned his praise as well, that he would not engage in sexual relations during the day, but in a more modest fashion at night.

ื•ืชื”ื™ ืืกืชืจ ื ืฉืืช ื—ืŸ ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืžืœืžื“ ืฉืœื›ืœ ืื—ื“ ื•ืื—ื“ ื ื“ืžืชื” ืœื• ื›ืื•ืžืชื• ื•ืชืœืงื— ืืกืชืจ ืืœ ื”ืžืœืš ืื—ืฉื•ืจื•ืฉ ืืœ ื‘ื™ืช ืžืœื›ื•ืชื• ื‘ื—ื“ืฉ ื”ืขืฉื™ืจื™ ื”ื•ื ื—ื“ืฉ ื˜ื‘ืช ื™ืจื— ืฉื ื”ื ื” ื’ื•ืฃ ืžืŸ ื”ื’ื•ืฃ

The verse states: โ€œAnd Esther obtained favor in the sight of all those who looked upon herโ€ (Esther 2:15). Rabbi Elazar said: This teaches that she appeared to each and every one as if she were a member of his own nation, and therefore she obtained favor in the eyes of all. The next verse states: โ€œSo Esther was taken to King Ahasuerus into his royal house in the tenth month, which is the month Tevetโ€ (Esther 2:16). It was by act of divine providence that Esther was taken to Ahasuerus in a cold winter month, in which the body takes pleasure in the warmth of another body, and therefore she found favor in his eyes.

ื•ื™ืื”ื‘ ื”ืžืœืš ืืช ืืกืชืจ ืžื›ืœ ื”ื ืฉื™ื ื•ืชืฉื ื—ืŸ ื•ื—ืกื“ ืœืคื ื™ื• ืžื›ืœ ื”ื‘ืชื•ืœื•ืช ืืžืจ ืจื‘ ื‘ื™ืงืฉ ืœื˜ืขื•ื ื˜ืขื ื‘ืชื•ืœื” ื˜ืขื ื˜ืขื ื‘ืขื•ืœื” ื˜ืขื

The verse states: โ€œAnd the king loved Esther more than all the women, and she obtained grace and favor in his sight more than all the virginsโ€ (Esther 2:17). Rav said: This double language indicates that if he wanted to taste in her the taste of a virgin during intercourse, he tasted it, and if he wanted to experience the taste of a non-virgin, he tasted it, and therefore he loved her more than all the other women.

ื•ื™ืขืฉ ื”ืžืœืš ืžืฉืชื” ื’ื“ื•ืœ ืขื‘ื“ ืžืฉืชื™ื ื•ืœื ื’ืœื™ื ืœื™ื” ื“ืœื™ ื›ืจื’ื ื•ืœื ื’ืœื™ื ืœื™ื” ืฉื“ืจ ืคืจื“ื™ืฉื ื™ ื•ืœื ื’ืœื™ื ืœื™ื”

The verse states: โ€œThen the king made a great feast for all his princes and his servants, even Estherโ€™s feastโ€ (Esther 2:18). The Gemara explains that this was part of an attempt to have Esther reveal her true identity. He made a great feast in her honor, but she did not reveal her identity to him. He lowered the taxes [karga] in her name, but still she did not reveal it to him. He sent gifts [pardishenei] to the ministers in her name, but even so she did not reveal it to him.

ื•ื‘ื”ืงื‘ืฅ ื‘ืชื•ืœื•ืช ืฉื ื™ืช ื•ื’ื•ืณ ืื–ื™ืœ ืฉืงืœ ืขืฆื” ืžืžืจื“ื›ื™ ืืžืจ ืื™ืŸ ืืฉื” ืžืชืงื ืื” ืืœื ื‘ื™ืจืš ื—ื‘ื™ืจืชื” ื•ืืคื™ืœื• ื”ื›ื™ ืœื ื’ืœื™ื ืœื™ื” ื“ื›ืชื™ื‘ ืื™ืŸ ืืกืชืจ ืžื’ื“ืช ืžื•ืœื“ืชื” ื•ื’ื•ืณ

The verse states: โ€œAnd when the virgins were gathered together the second time and Mordecai sat in the kingโ€™s gateโ€ (Esther 2:19). The Gemara explains: The reason Ahasuerus gathered the women together was that he went and took advice from Mordecai as to what he should do to get Esther to reveal her identity. Mordecai said to him: As a rule, a woman is jealous only of the thigh of another woman. Therefore, you should take for yourself additional women. But even so she did not reveal her origins to him, as it is written: โ€œEsther had not yet made known her kindred nor her peopleโ€ (Esther 2:20).

ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืžืื™ ื“ื›ืชื™ื‘

ยง Rabbi Elazar said: What is the meaning of that which is written:

ืœื ื™ื’ืจืข ืžืฆื“ื™ืง ืขื™ื ื™ื• ื‘ืฉื›ืจ ืฆื ื™ืขื•ืช ืฉื”ื™ืชื” ื‘ื” ื‘ืจื—ืœ ื–ื›ืชื” ื•ื™ืฆื ืžืžื ื” ืฉืื•ืœ ื•ื‘ืฉื›ืจ ืฆื ื™ืขื•ืช ืฉื”ื™ื” ื‘ื• ื‘ืฉืื•ืœ ื–ื›ื” ื•ื™ืฆืืช ืžืžื ื• ืืกืชืจ

โ€œHe withdraws not His eyes from the righteous; but with kings upon the throne He establishes them forever, and they are exaltedโ€ (Job 36:7)? This teaches that in reward for the modesty shown by Rachel she merited that Saul, who was also modest, should descend from her, and in reward for the modesty shown by Saul, he merited that Esther should descend from him.

ื•ืžืื™ ืฆื ื™ืขื•ืช ื”ื™ืชื” ื‘ื” ื‘ืจื—ืœ ื“ื›ืชื™ื‘ ื•ื™ื’ื“ ื™ืขืงื‘ ืœืจื—ืœ ื›ื™ ืื—ื™ ืื‘ื™ื” ื”ื•ื ื•ื›ื™ ืื—ื™ ืื‘ื™ื” ื”ื•ื ื•ื”ืœื ื‘ืŸ ืื—ื•ืช ืื‘ื™ื” ื”ื•ื

The Gemara explains: What was the modesty shown by Rachel? It is as it is written: โ€œAnd Jacob told Rachel that he was her fatherโ€™s brother, and that he was Rebeccaโ€™s sonโ€ (Genesisย 29:12). It may be asked: Was he, Jacob, in fact her fatherโ€™s brother? But wasnโ€™t he the son of her fatherโ€™s sister?

ืืœื ืืžืจ ืœื” ืžื™ื ืกื‘ื ืœื™ ืืžืจื” ืœื™ื” ืื™ืŸ ืžื™ื”ื• ืื‘ื ืจืžืื” ื”ื•ื ื•ืœื ื™ื›ืœืช ืœื™ื” ืืžืจ ืœื” ืื—ื™ื• ืื ื ื‘ืจืžืื•ืช ืืžืจื” ืœื™ื” ื•ืžื™ ืฉืจื™ ืœืฆื“ื™ืงื™ ืœืกื’ื•ื™ื™ ื‘ืจืžื™ื•ืชื ืืžืจ ืœื” ืื™ืŸ ืขื ื ื‘ืจ ืชืชื‘ืจ ื•ืขื ืขืงืฉ ืชืชืคืœ

Rather, it must be understood that when Jacob met Rachel, he said to her: Will you marry me? She said to him: Yes, but my father, Laban, is a swindler, and you will not be able to outwit him. Jacob alleviated her fears, as he said to her that he is her fatherโ€™s brother, referring not to their familial affiliation but rather to his ability to deal with her father on his level, as if to say: I am his brother in deception. She said to him: But is it really permitted for the righteous to be involved in deception? He said to her: Yes, it is permitted when dealing with deceptive individuals, as the verse states: โ€œWith the pure you will show yourself pure, and with the perverse you will show yourself subtleโ€ (IIย Samuel 22:27), indicating that one should deal with others in the manner appropriate for their personality.

ืืžืจ ืœื” ื•ืžืื™ ืจืžื™ื•ืชื ืืžืจื” ืœื™ื” ืื™ืช ืœื™ ืื—ืชื ื“ืงืฉื™ืฉื ืžื™ื ืื™ ื•ืœื ืžื ืกื™ื‘ ืœื™ ืžืงืžื” ืžืกืจ ืœื” ืกื™ืžื ื™ื

Jacob then said to her: What is the deception that he will plan to carry out and I should be prepared for? Rachel said to him: I have a sister who is older than I, and he will not marry me off before her, and will try to give you her in my place. So Jacob gave her certain distinguishing signs that she should use to indicate to him that she was actually Rachel and not her sister.

ื›ื™ ืžื˜ื ืœื™ืœื™ื ืืžืจื” ื”ืฉืชื ืžื™ื›ืกืคื ืื—ืชืื™ ืžืกืจืชื™ื ื”ื• ื ื™ื”ืœื” ื•ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ ื•ื™ื”ื™ ื‘ื‘ืงืจ ื•ื”ื ื” ื”ื™ื ืœืื” ืžื›ืœืœ ื“ืขื“ ื”ืฉืชื ืœืื• ืœืื” ื”ื™ื ืืœื ืžืชื•ืš ืกื™ืžื ื™ืŸ ืฉืžืกืจื” ืจื—ืœ ืœืœืื” ืœื ื”ื•ื” ื™ื“ืข ืขื“ ื”ืฉืชื ืœืคื™ื›ืš ื–ื›ืชื” ื•ื™ืฆื ืžืžื ื” ืฉืื•ืœ

When the wedding night arrived, and Laban planned to switch the sisters, Rachel said to herself: Now my sister will be embarassed, for Jacob will ask her for the signs and she will not know them. So she gave them to her. And this is as it is written: โ€œAnd it came to pass, that in the morning, behold, it was Leahโ€ (Genesis 29:25). Does this imply by inference that until now she was not Leah? Rather, due to the distinguishing signs that Rachel had given to Leah, he did not know until now, when it was light outside, that she was Leah. Therefore, Rachel merited that Saul should descend from her, due to her act of modesty in not revealing to Jacob that she had shown the signs to Leah.

ื•ืžื” ืฆื ื™ืขื•ืช ื”ื™ืชื” ื‘ืฉืื•ืœ ื“ื›ืชื™ื‘ ื•ืืช ื“ื‘ืจ ื”ืžืœื•ื›ื” ืœื ื”ื’ื™ื“ ืœื• ืืฉืจ ืืžืจ ืฉืžื•ืืœ ื–ื›ื” ื•ื™ืฆืืช ืžืžื ื• ืืกืชืจ ื•ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ื›ืฉื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืคื•ืกืง ื’ื“ื•ืœื” ืœืื“ื ืคื•ืกืง ืœื‘ื ื™ื• ื•ืœื‘ื ื™ ื‘ื ื™ื• ืขื“ ืกื•ืฃ ื›ืœ ื”ื“ื•ืจื•ืช ืฉื ืืžืจ ื•ื™ื•ืฉื™ื‘ื ืœื ืฆื— ื•ื™ื’ื‘ื”ื• (ื•ื’ื•ืณ) ื•ืื ื”ื’ื™ืก ื“ืขืชื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžืฉืคื™ืœื• ืฉื ืืžืจ ื•ืื ืืกื•ืจื™ื ื‘ื–ืงื™ื ื•ื’ื•ืณ

And what was the modesty shown by Saul? As it is written: โ€œBut of the matter of the kingdom, of which Samuel spoke, he did not tell himโ€ (Iย Samuel 10:16). Saul expressed his modesty by not revealing Samuelโ€™s promise that he would be king, and thereby merited that Esther would descend from him. Similarly, Rabbi Elazar said: When the Holy One, Blessed be He, assigns greatness to a person, He assigns it to his sons and to his sonโ€™s sons for all generations, as it is stated: โ€œHe withdraws not his eyes from the righteous; but with kings upon the throne He establishes them forever, and they are exaltedโ€ (Job 36:7). And if he becomes arrogant due to this, the Holy One, Blessed be He, lowers him in order to humble him, as it is stated in the next verse: โ€œAnd if they are bound in chains, and are held in cords of affliction, then He declares unto them their work, and their transgressions, that they have behaved proudlyโ€ (Job 36:8โ€“9).

ื•ืืช ืžืืžืจ ืžืจื“ื›ื™ ืืกืชืจ ืขื•ืฉื” ืืžืจ ืจื‘ื™ ื™ืจืžื™ื” ืฉื”ื™ืชื” ืžืจืื” ื“ื ื ื“ื” ืœื—ื›ืžื™ื ื›ืืฉืจ ื”ื™ืชื” ื‘ืืžื ื” ืืชื• ืืžืจ ืจื‘ื” ื‘ืจ ืœื™ืžื (ืžืฉืžื™ื” ื“ืจื‘) ืฉื”ื™ืชื” ืขื•ืžื“ืช ืžื—ื™ืงื• ืฉืœ ืื—ืฉื•ืจื•ืฉ ื•ื˜ื•ื‘ืœืช ื•ื™ื•ืฉื‘ืช ื‘ื—ื™ืงื• ืฉืœ ืžืจื“ื›ื™

ยง The Gemara returns to its exposition of the Megilla. The verse states: โ€œFor Esther adhered to the words of Mordecai, as she did when she was brought up with himโ€ (Esther 2:20). Rabbi Yirmeya said: This teaches that she would show discharges of her menstrual blood to the Sages to inquire whether she was pure or impure. The verse continues: โ€œAs she did when she was brought up with himโ€ (Esther 2:20). Rabba bar Lima said in the name of Rav: This means that she maintained a relationship with Mordecai, as she would arise from the lap of Ahasuerus, immerse herself in a ritual bath, and sit in the lap of Mordecai.

ื‘ื™ืžื™ื ื”ื”ื ื•ืžืจื“ื›ื™ ื™ื•ืฉื‘ ื‘ืฉืขืจ ื”ืžืœืš ืงืฆืฃ ื‘ื’ืชืŸ ื•ืชืจืฉ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื”ืงืฆื™ืฃ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืื“ื•ืŸ ืขืœ ืขื‘ื“ื™ื• ืœืขืฉื•ืช ืจืฆื•ืŸ ืฆื“ื™ืง ื•ืžื ื• ื™ื•ืกืฃ ืฉื ืืžืจ ื•ืฉื ืืชื ื• ื ืขืจ ืขื‘ืจื™ ื•ื’ื•ืณ

The Megilla continues: โ€œIn those days, while Mordecai sat in the kingโ€™s gate, two of the kingโ€™s chamberlains, Bigthan and Teresh, of those that guarded the doors, became angry, and sought to lay hands on the king Ahasuerusโ€ (Esther 2:21). Rabbi แธคiyya bar Abba said that Rabbi Yoแธฅanan said: The Holy One, Blessed be He, caused a master to become angry with his servants in order to fulfill the will of a righteous man. And who is this? It is Joseph, as it is stated in the chief butlerโ€™s account of how Pharaoh had become angry with him and with the chief baker and sent them to jail: โ€œAnd there was with us there a young man, a Hebrewโ€ (Genesis 41:12).

ืขื‘ื“ื™ื ืขืœ ืื“ื•ื ื™ื”ืŸ ืœืขืฉื•ืช ื ืก ืœืฆื“ื™ืง ื•ืžื ื• ืžืจื“ื›ื™ ื“ื›ืชื™ื‘ ื•ื™ื•ื“ืข ื”ื“ื‘ืจ ืœืžืจื“ื›ื™ ื•ื’ื•ืณ

Similarly, the Holy One, Blessed be He, also caused servants to become angry with their master in order to perform a miracle for another righteous man. And who is he? It is Mordecai, as with regard to the plot to kill the king it is written: โ€œAnd the matter became known to Mordecaiโ€ (Esther 2:22).

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื‘ื’ืชืŸ ื•ืชืจืฉ ืฉื ื™ ื˜ืจืกื™ื™ื ื”ื•ื• ื•ื”ื™ื• ืžืกืคืจื™ืŸ ื‘ืœืฉื•ืŸ ื˜ื•ืจืกื™ ื•ืื•ืžืจื™ื ืžื™ื•ื ืฉื‘ืืช ื–ื• ืœื ืจืื™ื ื• ืฉื™ื ื” ื‘ืขื™ื ื™ื ื• ื‘ื ื•ื ื˜ื™ืœ ืืจืก ื‘ืกืคืœ ื›ื“ื™ ืฉื™ืžื•ืช ื•ื”ืŸ ืœื ื”ื™ื• ื™ื•ื“ืขื™ืŸ ื›ื™ ืžืจื“ื›ื™ ืžื™ื•ืฉื‘ื™ ืœืฉื›ืช ื”ื’ื–ื™ืช ื”ื™ื” ื•ื”ื™ื” ื™ื•ื“ืข ื‘ืฉื‘ืขื™ื ืœืฉื•ืŸ

The Gemara explains how the matter became known to him. Rabbi Yoแธฅanan said: Bigthan and Teresh were two Tarsians, and they would talk with one another in the Tarsian language. They said: From the day that Esther arrived we have not slept, as Ahasuerus has been with Esther all night, and he has been busying us with his demands. Come, let us cast poison in the goblet from which he drinks so that he will die. But they did not know that Mordecai was one of those who sat on the Sanhedrin, which convened in the Chamber of Hewn Stone, and that he knew seventy languages, a necessity for members of the Sanhedrin.

ืืžืจ ืœื• ื•ื”ืœื ืื™ืŸ ืžืฉืžืจืชื™ ื•ืžืฉืžืจืชืš ืฉื•ื” ืืžืจ ืœื• ืื ื™ ืืฉืžื•ืจ ืžืฉืžืจืชื™ ื•ืžืฉืžืจืชืš ื•ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ ื•ื™ื‘ืงืฉ ื”ื“ื‘ืจ ื•ื™ืžืฆื ืฉืœื ื ืžืฆืื• ื‘ืžืฉืžืจืชืŸ

While planning their plot, one of them said to the other: But my post and your post are not identical. How then can one of us leave our position to succeed in our plot to poison the king? The other one said to him: I will guard both my post and your post. And this is as it is written with regard to the kingโ€™s verifying Mordecaiโ€™s revelation of the plan to kill the king: โ€œAnd when inquiry was made of the matter, it was found to be soโ€ (Esther 2:23); it was discovered that they were not both found at their posts.

ืื—ืจ ื”ื“ื‘ืจื™ื ื”ืืœื” (ืื—ืจ ืžืื™) ืืžืจ ืจื‘ื ืื—ืจ ืฉื‘ืจื ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืจืคื•ืื” ืœืžื›ื”

The verse describes when the rest of the events of the Megilla occurred: โ€œAfter these events did King Ahasuerus promote Hamanโ€ (Esther 3:1). The Gemara asks: After what particular events? Rava said: Only after the Holy One, Blessed be He, created a remedy for the blow and set in place the chain of events that would lead to the miraculous salvation was Haman appointed, setting the stage for the decree against the Jews to be issued.

ื“ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืื™ืŸ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžื›ื” ืืช ื™ืฉืจืืœ ืืœื ืื ื›ืŸ ื‘ื•ืจื ืœื”ื ืจืคื•ืื” ืชื—ื™ืœื” ืฉื ืืžืจ ื›ืจืคืื™ ืœื™ืฉืจืืœ ื•ื ื’ืœื” ืขื•ืŸ ืืคืจื™ื ืื‘ืœ ืื•ืžื•ืช ื”ืขื•ืœื ืื™ื ื• ื›ืŸ ืžื›ื” ืื•ืชืŸ ื•ืื—ืจ ื›ืš ื‘ื•ืจื ืœื”ื ืจืคื•ืื” ืฉื ืืžืจ ื•ื ื’ืฃ ื”ืณ ืืช ืžืฆืจื™ื ื ื’ื•ืฃ ื•ืจืคื•ื

Rava explains: As Reish Lakish said: The Holy One, Blessed be He, does not strike at the Jewish people unless He has already created a remedy for them beforehand, as it is stated: โ€œWhen I would have healed Israel, then the iniquity of Ephraim was uncoveredโ€ (Hosea 7:1). But this is not so with regard to the nations of the world. With them, God first strikes them and only afterward does He create a remedy, as it is stated: โ€œAnd the Lord shall smite Egypt, smiting and healingโ€ (Isaiah 19:22).

ื•ื™ื‘ื– ื‘ืขื™ื ื™ื• ืœืฉืœื•ื— ื™ื“ ื‘ืžืจื“ื›ื™ ืœื‘ื“ื• ืืžืจ ืจื‘ื ื‘ืชื—ื™ืœื” ื‘ืžืจื“ื›ื™ ืœื‘ื“ื• ื•ืœื‘ืกื•ืฃ ื‘ืขื ืžืจื“ื›ื™ ื•ืžื ื• ืจื‘ื ืŸ ื•ืœื‘ืกื•ืฃ ื‘ื›ืœ ื”ื™ื”ื•ื“ื™ื

The verse states: โ€œBut it seemed contemptible in his eyes to lay his hand on Mordecai alone; for they had made known to him the people of Mordecai; wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecaiโ€ (Esther 3:6). Rava said: At first he wanted to lay his hands on Mordecai alone, and in the end on the people of Mordecai. And who were the people of Mordecai? They were the Sages, i.e., Mordecaiโ€™s special people. And ultimately he sought to bring harm on all the Jews.

ื”ืคื™ืœ ืคื•ืจ ื”ื•ื ื”ื’ื•ืจืœ ืชื ื ื›ื™ื•ืŸ ืฉื ืคืœ ืคื•ืจ ื‘ื—ื•ื“ืฉ ืื“ืจ ืฉืžื— ืฉืžื—ื” ื’ื“ื•ืœื” ืืžืจ ื ืคืœ ืœื™ ืคื•ืจ ื‘ื™ืจื— ืฉืžืช ื‘ื• ืžืฉื” ื•ืœื ื”ื™ื” ื™ื•ื“ืข ืฉื‘ืฉื‘ืขื” ื‘ืื“ืจ ืžืช ื•ื‘ืฉื‘ืขื” ื‘ืื“ืจ ื ื•ืœื“

The verse states: โ€œThey cast pur, that is, the lotโ€ (Esther 3:7). A Sage taught the following baraita: Once the lot fell on the month of Adar, he, Haman, greatly rejoiced, for he saw this as a favorable omen for the execution of his plans. He said: The lot has fallen for me in the month that Moses died, which is consequently a time of calamity for the Jewish people. But he did not know that not only did Moses die on the seventh of Adar, but he was also born on the seventh of Adar, and therefore it is also a time of rejoicing for the Jewish people.

ื™ืฉื ื• ืขื ืื—ื“ ืืžืจ ืจื‘ื ืœื™ื›ื ื“ื™ื“ืข ืœื™ืฉื ื ื‘ื™ืฉื ื›ื”ืžืŸ ืืžืจ ืœื™ื” ืชื ื ื™ื›ืœื™ื ื”ื• ืืžืจ ืœื™ื” ืžืกืชืคื™ื ื ืžืืœื”ื™ื• ื“ืœื ืœื™ืขื‘ื™ื“ ื‘ื™ ื›ื“ืขื‘ื“ ื‘ืงืžืื™ ืืžืจ ืœื™ื” ื™ืฉื ื• ืžืŸ ื”ืžืฆื•ืช

Haman said to Ahasuerus: โ€œThere is [yeshno] one people scattered abroad [mefuzar] and dispersed [meforad] among the peoples in all the provinces of your kingdom; and their laws are diverse from those of every people; nor do they keep the kingโ€™s laws; therefore it does not profit the king to tolerate themโ€ (Esther 3:8). Rava said: There was none who knew how to slander like Haman, as in his request to the king he included responses to all the reasons Ahasuerus might be reluctant to destroy the Jewish people. He said to Ahasuerus: Let us destroy them. Ahasuerus said to him: I am afraid of their God, lest He do to me as He did to those who stood against them before me. Haman said to him: They have been asleep [yashnu] with respect to the mitzvot, having ceased to observe the mitzvot, and, therefore there is no reason to fear.

ืืžืจ ืœื™ื” ืื™ืช ื‘ื”ื• ืจื‘ื ืŸ ืืžืจ ืœื™ื” ืขื ืื—ื“ ื”ืŸ

Ahasuerus said to him: There are the Sages among them who observe the mitzvot. Haman said to him: They are one people, i.e., they are all the same; nobody observes the mitzvot.

ืฉืžื ืชืืžืจ ืงืจื—ื” ืื ื™ ืขื•ืฉื” ื‘ืžืœื›ื•ืชืš ืžืคื•ื–ืจื™ืŸ ื”ื ื‘ื™ืŸ ื”ืขืžื™ื ืฉืžื ืชืืžืจ ืื™ืช ื”ื ืื” ืžื™ื ื™ื™ื”ื• ืžืคื•ืจื“ ื›ืคืจื™ื“ื” ื–ื• ืฉืื™ื ื” ืขื•ืฉื” ืคื™ืจื•ืช ื•ืฉืžื ืชืืžืจ ืื™ื›ื ืžื“ื™ื ืชื ืžื™ื ื™ื™ื”ื• ืชืœืžื•ื“ ืœื•ืžืจ ื‘ื›ืœ ืžื“ื™ื ื•ืช ืžืœื›ื•ืชืš

Haman continued with his next response as expressed in the verse: Perhaps you will say that I am making a bald spot in your kingdom, i.e., you fear that if an entire nation is wiped out there will be a desolate area within the kingdom. There is no need to worry, though, as they are scattered [mefuzarin] among the peoples, and eradicating them will not result in the creation of an unpopulated zone in the area where they had once lived. Furthermore, perhaps you will say that there is benefit from them; but this nation is meforad, like this barren mule [pereida] that cannot bear offspring, and there is no benefit to be gained from them. And perhaps you will say that there is at least a province that is filled with them. Therefore the verse states that they are scattered โ€œin all the provinces of your kingdomโ€ (Esther 3:8), and they do not inhabit one place.

ื•ื“ืชื™ื”ื ืฉื•ื ื•ืช ืžื›ืœ ืขื ื“ืœื ืื›ืœื™ ืžื™ื ืŸ ื•ืœื ื ืกื‘ื™ ืžื™ื ืŸ ื•ืœื ืžื ืกื‘ื™ ืœืŸ ื•ืืช ื“ืชื™ ื”ืžืœืš ืื™ื ื ืขื•ืฉื™ื ื“ืžืคืงื™ ืœื›ื•ืœื ืฉืชื ื‘ืฉื”ื™ ืคื”ื™ ื•ืœืžืœืš ืื™ืŸ ืฉื•ื” ืœื”ื ื™ื—ื ื“ืื›ืœื• ื•ืฉืชื• ื•ืžื‘ื–ื• ืœื™ื” ืœืžืœื›ื•ืช ื•ืืคื™ืœื• ื ื•ืคืœ ื–ื‘ื•ื‘ ื‘ื›ื•ืกื• ืฉืœ ืื—ื“ ืžื”ืŸ ื–ื•ืจืงื• ื•ืฉื•ืชื”ื• ื•ืื ืื“ื•ื ื™ ื”ืžืœืš ื ื•ื’ืข ื‘ื›ื•ืกื• ืฉืœ ืื—ื“ ืžื”ืŸ ื—ื•ื‘ื˜ื• ื‘ืงืจืงืข ื•ืื™ื ื• ืฉื•ืชื”ื•

Haman continued: โ€œAnd their laws are diverse from those of every peopleโ€ (Esther 3:8), as they do not eat from our food, nor do they marry from our women, nor do they marry off their women to us. โ€œNor do they keep the kingโ€™s lawsโ€ (Esther 3:8). They spend the entire year in idleness, as they are constantly saying: Shehi pehi, an acronym for: It is Shabbat today [Shabbat hayom]; it is Passover today [Pesaแธฅ hayom]. The verse continues: โ€œTherefore it does not profit the king to tolerate them,โ€ as they eat and drink and scorn the throne. And a proof of this is that even if a fly falls into the cup of one of them, he will throw the fly out and drink the wine it fell into, but if my master the king were to touch the glass of one of them, he would throw it to the ground, and would not drink it, since it is prohibited to drink wine that was touched by a gentile.

ืื ืขืœ ื”ืžืœืš ื˜ื•ื‘ ื™ื›ืชื‘ ืœืื‘ื“ื ื•ืขืฉืจืช ืืœืคื™ื ื›ื›ืจ ื›ืกืฃ ื•ื’ื•ืณ ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ื’ืœื•ื™ ื•ื™ื“ื•ืข ืœืคื ื™ ืžื™ ืฉืืžืจ ื•ื”ื™ื” ื”ืขื•ืœื ืฉืขืชื™ื“ ื”ืžืŸ ืœืฉืงื•ืœ ืฉืงืœื™ื ืขืœ ื™ืฉืจืืœ ืœืคื™ื›ืš ื”ืงื“ื™ื ืฉืงืœื™ื”ืŸ ืœืฉืงืœื™ื•

Therefore, Haman concluded: โ€œIf it please the king, let it be written that they be destroyed, and I will weigh out ten thousand talents of silver into the hands of those who have the charge of the business, to bring it into the kingโ€™s treasuriesโ€ (Esther 3:9). Reish Lakish said: It is revealed and known in advance to the One Who spoke and the world came into being, that in the future Haman was going to weigh out shekels against the Jewish people; therefore, He arranged that the Jewish peopleโ€™s shekels that were given to the Temple preceded Hamanโ€™s shekels.

ื•ื”ื™ื™ื ื• ื“ืชื ืŸ ื‘ืื—ื“ ื‘ืื“ืจ ืžืฉืžื™ืขื™ืŸ ืขืœ ื”ืฉืงืœื™ื ื•ืขืœ ื”ื›ืœืื™ื

And this is as we learned in a mishna (Shekalim 2a): On the first of Adar the court makes a public announcement about the contribution to the Temple of half-shekels that will soon be due, and about the need to uproot forbidden mixtures of diverse kinds of seeds from the fields now that they have begun to sprout. Therefore, it turns out that the Jewish people give the shekels on the first of Adar, preceding the date of Hamanโ€™s planned destruction of the Jewish people and his own collecting of shekels.

ื•ื™ืืžืจ ื”ืžืœืš ืœื”ืžืŸ ื”ื›ืกืฃ ื ืชื•ืŸ ืœืš ื•ื”ืขื ืœืขืฉื•ืช ื‘ื• ื›ื˜ื•ื‘ ื‘ืขื™ื ื™ืš ืืžืจ ืจื‘ื™ ืื‘ื

Ahasuerus responded to Hamanโ€™s request: โ€œAnd the king said to Haman: The silver is given to you; the people also, to do with them as it seems good to youโ€ (Esther 3:11). Rabbi Abba said:

  • This month's learning is sponsored byย the students at the Emerging Scholars of Yeshivat Maharat inย honor of Rabbanit Michelle and all your work!

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn gemara for purim

Learning Recommendations for Purim

Prepare for Purim with Insightful Gemara Learning Learn Dapim related to Purim: Halachot of Purim: Masechet Megillah 2-7 and Megillah...
learn daf yomi one week at a time with tamara spitz

Megillah: 10-16 – Daf Yomi One Week at a Time

This week we will be learning Megilat Ester, the Book of Esther, in depth. The Gemara quotes numerous verses and...
talking talmud_square

Megillah 13: What Was Esther’s Real Name, Anyway?

On Mordechai... and his generation. On Esther... and why she is called both Esther and Hadassah. And what was her...

Megillah 13

The William Davidson Talmud | Powered by Sefaria

Megillah 13

ื“ืœื ืงื˜ืœื™ื” ื“ื•ื“ ืœืฉืžืขื™ ื“ืืชื™ืœื™ื“ ืžื™ื ื™ื” ืžืจื“ื›ื™ ื“ืžื™ืงื ื™ ื‘ื™ื” ื”ืžืŸ ื•ืžื” ืฉื™ืœื ืœื™ ื™ืžื™ื ื™ ื“ืœื ืงื˜ืœื™ื” ืฉืื•ืœ ืœืื’ื’ ื“ืืชื™ืœื™ื“ ืžื™ื ื™ื” ื”ืžืŸ ื“ืžืฆืขืจ ืœื™ืฉืจืืœ

the responsibility of Judah, as David did not kill Shimei, although he was liable to the death penalty. The grave consequences of this failure included that Mordecai was born from him, and it was he against whom Haman was jealous, leading Haman to issue a decree against all of the Jewish people. And how a Benjamite has repaid me is referring to the fact that Saul, who was from the tribe of Benjamin, did not kill the Amalekite king Agag immediately, from whom Haman was later born, and he caused suffering to the Jewish people.

ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ืœืขื•ืœื ืžื‘ื ื™ืžืŸ ืงืืชื™ ื•ืืžืื™ ืงืจื™ ืœื™ื” ื™ื”ื•ื“ื™ ืขืœ ืฉื•ื ืฉื›ืคืจ ื‘ืขื‘ื•ื“ื” ื–ืจื” ืฉื›ืœ ื”ื›ื•ืคืจ ื‘ืขื‘ื•ื“ื” ื–ืจื” ื ืงืจื ื™ื”ื•ื“ื™ ื›ื“ื›ืชื™ื‘ ืื™ืชื™ ื’ื•ื‘ืจื™ืŸ ื™ื”ื•ื“ืื™ืŸ ื•ื’ื•ืณ

Rabbi Yoแธฅanan said a different explanation of the verse: Actually, Mordecai came from the tribe of Benjamin. Why, then, was he referred to as Yehudi? On account of the fact that he repudiated idol worship, for anyone who repudiates idolatry is called Yehudi. It is understood here in the sense of yiแธฅudi, one who declares the oneness of God, as it is written: โ€œThere are certain Jews [Yehudaโ€™in] whom thou hast appointed over the affairs of the province of Babylonia, Shadrach, Meshach, and Abed-Nego; these men, O king, have not regarded you: They serve not your gods, nor worship the golden image which you have set upโ€ (Daniel 3:12). These three individuals were in fact Hananiah, Mishael, and Azariah, who were not all from the tribe of Judah but are referred to as Yehudaโ€™in because they repudiated idol worship.

ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืคื–ื™ ื›ื™ ื”ื•ื” ืคืชื— ื‘ื“ื‘ืจื™ ื”ื™ืžื™ื ืืžืจ ื”ื›ื™ ื›ืœ ื“ื‘ืจื™ืš ืื—ื“ ื”ื ื•ืื ื• ื™ื•ื“ืขื™ืŸ ืœื“ื•ืจืฉืŸ ื•ืืฉืชื• ื”ื™ื”ื•ื“ื™ื” ื™ืœื“ื” ืืช ื™ืจื“ ืื‘ื™ ื’ื“ื•ืจ ื•ืืช ื—ื‘ืจ ืื‘ื™ ืฉื•ื›ื• ื•ืืช ื™ืงื•ืชื™ืืœ ืื‘ื™ ื–ื ื•ื— ื•ืืœื” ื‘ื ื™ ื‘ืชื™ื” ื‘ืช ืคืจืขื” ืืฉืจ ืœืงื— ืžืจื“

ยง Incidental to the exposition of the word Yehudi as one who repudiates idolatry, the Gemara relates that when Rabbi Shimon ben Pazi introduced his exposition of the book of Chronicles, he addressed the book of Chronicles and said as follows: All of your words are one, and we know how to expound them. This introduction made reference to the fact that the book of Chronicles cannot always be interpreted literally but requires exposition, as the same individual might be called by various different names, as in the following verse: โ€œAnd his wife HaYehudiyya bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, whom Mered tookโ€ (Iย Chronicles 4:18).

ืืžืื™ ืงืจื™ ืœื” ื™ื”ื•ื“ื™ื” ืขืœ ืฉื•ื ืฉื›ืคืจื” ื‘ืขื‘ื•ื“ื” ื–ืจื” ื“ื›ืชื™ื‘ ื•ืชืจื“ ื‘ืช ืคืจืขื” ืœืจื—ื•ืฅ ืขืœ ื”ื™ืื•ืจ ื•ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉื™ืจื“ื” ืœืจื—ื•ืฅ ืžื’ื™ืœื•ืœื™ ื‘ื™ืช ืื‘ื™ื”

Why is she, who we are told at the end of the verse was Pharaohโ€™s daughter Bithiah, referred to as Yehudiyya? Because she repudiated idol worship, as it is written: โ€œAnd the daughter of Pharaoh came down to wash herself in the riverโ€ (Exodus 2:5), and Rabbi Yoแธฅanan said: She went down to wash and purify herself from the idols of her fatherโ€™s house.

ื™ืœื“ื” ื•ื”ื ืจื‘ื•ื™ื™ ืจื‘ื™ืชื™ื” ืœื•ืžืจ ืœืš ืฉื›ืœ ื”ืžื’ื“ืœ ื™ืชื•ื ื•ื™ืชื•ืžื” ื‘ืชื•ืš ื‘ื™ืชื• ืžืขืœื” ืขืœื™ื• ื”ื›ืชื•ื‘ ื›ืื™ืœื• ื™ืœื“ื•

The Gemara understands that all the names referred to in the verse as children of Pharaohโ€™s daughter refer to Moses, as it will soon explain. The Gemara asks: Pharaohโ€™s daughter bore Moses? But didnโ€™t she merely raise him? Rather, it is telling you that with regard to anyone who raises an orphan boy or girl in his house, the verse ascribes him credit as if he gave birth to him.

ื™ืจื“ ื–ื” ืžืฉื” ื•ืœืžื” ื ืงืจื ืฉืžื• ื™ืจื“ ืฉื™ืจื“ ืœื”ื ืœื™ืฉืจืืœ ืžืŸ ื‘ื™ืžื™ื• ื’ื“ื•ืจ ืฉื’ื“ืจ ืคืจืฆื•ืชื™ื”ืŸ ืฉืœ ื™ืฉืจืืœ ื—ื‘ืจ ืฉื—ื™ื‘ืจ ืืช ื™ืฉืจืืœ ืœืื‘ื™ื”ืŸ ืฉื‘ืฉืžื™ื ืกื•ื›ื• ืฉื ืขืฉื” ืœื”ื ืœื™ืฉืจืืœ ื›ืกื•ื›ื” ื™ืงื•ืชื™ืืœ ืฉืงื•ื• ื™ืฉืจืืœ ืœืืœ ื‘ื™ืžื™ื• ื–ื ื•ื— ืฉื”ื–ื ื™ื— ืขื•ื ื•ืชื™ื”ืŸ ืฉืœ ื™ืฉืจืืœ

The Gemara explains how all the names in fact are referring to Moses: โ€œJeredโ€; this is Moses, and why was he called Jered? Because manna came down [yarad] for the Jewish people in his days. He was also called โ€œGedorโ€ because he fenced in [gadar] the breaches of the Jewish people. He was called โ€œHeberโ€ because he connected [แธฅibber] the Jewish people to their Father in Heaven. He was called โ€œSocoโ€ because he was for the Jewish people like a shelter [sukka] and shield. He was called โ€œJekuthielโ€ because the Jewish people trusted in God [kivu laEl] in his days. Lastly, he was called โ€œZanoahโ€ because he caused the iniquities of the Jewish people to be disregarded [hizniaแธฅ].

ืื‘ื™ ืื‘ื™ ืื‘ื™ ืื‘ ื‘ืชื•ืจื” ืื‘ ื‘ื—ื›ืžื” ืื‘ ื‘ื ื‘ื™ืื•ืช

The Gemara notes that the words โ€œfather ofโ€ appear three times in that same verse: โ€œAnd his wife Hajehudijah bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah.โ€ This teaches that Moses was a father to all of the Jewish people in three respects: A father in Torah, a father in wisdom, and a father in prophecy.

ื•ืืœื” ื‘ื ื™ ื‘ืชื™ื” ืืฉืจ ืœืงื— ืžืจื“ ื•ื›ื™ ืžืจื“ ืฉืžื• ื•ื”ืœื ื›ืœื‘ ืฉืžื• ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื™ื‘ื ื›ืœื‘ ืฉืžืจื“ ื‘ืขืฆืช ืžืจื’ืœื™ื ื•ื™ืฉื ืืช ื‘ืช ืคืจืขื” ืฉืžืจื“ื” ื‘ื’ืœื•ืœื™ ื‘ื™ืช ืื‘ื™ื”

The aforementioned verse stated: โ€œAnd these are the sons of Bithiah the daughter of Pharaoh, whom Mered took.โ€ The Gemara asks: Was Bithiahโ€™s husbandโ€™s name Mered? Wasnโ€™t his name Caleb? Rather, the verse alludes to the reason that Caleb married Bithiah. The Holy One, Blessed be He, said: Let Caleb, who rebelled [marad] against the advice of the spies, come and marry the daughter of Pharaoh, who rebelled against the idols of her fatherโ€™s home.

ืืฉืจ ื”ื’ืœื” ืžื™ืจื•ืฉืœื™ื ืืžืจ ืจื‘ื ืฉื’ืœื” ืžืขืฆืžื•

ยง The Gemara resumes its explanation of the book of Esther. The verse states with regard to Mordecai: โ€œWho had been exiled from Jerusalemโ€ (Esther 2:6). Rava said: This language indicates that he went into exile on his own, not because he was forced to leave Jerusalem. He knew that he would be needed by those in exile, and therefore he consciously left Jerusalem to attend to the needs of his people.

ื•ื™ื”ื™ ืื•ืžืŸ ืืช ื”ื“ืกื” ืงืจื™ ืœื” ื”ื“ืกื” ื•ืงืจื™ ืœื” ืืกืชืจ ืชื ื™ื ืจื‘ื™ ืžืื™ืจ ืื•ืžืจ ืืกืชืจ ืฉืžื” ื•ืœืžื” ื ืงืจื ืฉืžื” ื”ื“ืกื” ืขืœ ืฉื ื”ืฆื“ื™ืงื™ื ืฉื ืงืจืื• ื”ื“ืกื™ื ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื•ื”ื•ื ืขื•ืžื“ ื‘ื™ืŸ ื”ื”ื“ืกื™ื

The verse states: โ€œAnd he had brought up Hadassah, that is, Estherโ€ (Esther 2:7). She is referred to as โ€œHadassahโ€ and she is referred to as โ€œEsther.โ€ What was her real name? It is taught in a baraita that the Sages differed in their opinion as to which was in fact her name and which one was a description: Rabbi Meir says: Esther was her real name. Why then was she called Hadassah? On account of the righteous, who are called myrtles [hadassim], and so it states: โ€œAnd he stood among the myrtles [hahadassim]โ€ (Zechariah 1:8).

ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ื”ื“ืกื” ืฉืžื” ื•ืœืžื” ื ืงืจืืช ืฉืžื” ืืกืชืจ ืขืœ ืฉื ืฉื”ื™ืชื” ืžืกืชืจืช ื“ื‘ืจื™ื” ืฉื ืืžืจ ืื™ืŸ ืืกืชืจ ืžื’ื“ืช ืืช ืขืžื” ื•ื’ื•ืณ

Rabbi Yehuda differs and says: Hadassah was her real name. Why then was she called Esther? Because she concealed [masteret] the truth about herself, as it is stated: โ€œEsther had not yet made known her kindred nor her peopleโ€ (Esther 2:20).

ืจื‘ื™ ื ื—ืžื™ื” ืื•ืžืจ ื”ื“ืกื” ืฉืžื” ื•ืœืžื” ื ืงืจืืช ืืกืชืจ ืฉื”ื™ื• ืื•ืžื•ืช ื”ืขื•ืœื ืงื•ืจื™ืŸ ืื•ืชื” ืขืœ ืฉื•ื ืืกืชื”ืจ ื‘ืŸ ืขื–ืื™ ืื•ืžืจ ืืกืชืจ ืœื ืืจื•ื›ื” ื•ืœื ืงืฆืจื” ื”ื™ืชื” ืืœื ื‘ื™ื ื•ื ื™ืช ื›ื”ื“ืกื” ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ืืžืจ ืืกืชืจ ื™ืจืงืจื•ืงืช ื”ื™ืชื” ื•ื—ื•ื˜ ืฉืœ ื—ืกื“ ืžืฉื•ืš ืขืœื™ื”

Rabbi Neแธฅemya concurs and says: Hadassah was her real name. Why then was she called Esther? This was her non-Hebrew name, for owing to her beauty the nations of the world called her after Istahar, Venus. Ben Azzai says: Esther was neither tall nor short, but of average size like a myrtle tree, and therefore she was called Hadassah, the Hebrew name resembling that myrtle tree. Rabbi Yehoshua ben Korแธฅa said: Esther was called Hadassah because she was greenish, having a pale complexion like a myrtle, but a cord of Divine grace was strung around her, endowing her with a beautiful appearance.

ื›ื™ ืื™ืŸ ืœื” ืื‘ ื•ืื ื•ื‘ืžื•ืช ืื‘ื™ื” ื•ืืžื” ืœืžื” ืœื™ ืืžืจ ืจื‘ ืื—ื ืขื™ื‘ืจืชื” ืžืช ืื‘ื™ื” ื™ืœื“ืชื” ืžืชื” ืืžื”

The verse initially states with regard to Esther: โ€œFor she had neither father nor motherโ€ (Esther 2:7). Why do I need to be told in the continuation of the verse: โ€œAnd when her father and mother were dead, Mordecai took her for his own daughterโ€? Rav Aแธฅa said: This repetition indicates that when her mother became pregnant with her, her father died, and when she gave birth to her, her mother died, so that she did not have a mother or a father for even a single day.

ื•ื‘ืžื•ืช ืื‘ื™ื” ื•ืืžื” ืœืงื—ื” ืžืจื“ื›ื™ ืœื• ืœื‘ืช ืชื ื ืžืฉื•ื ืจื‘ื™ ืžืื™ืจ ืืœ ืชืงืจื™ ืœื‘ืช ืืœื ืœื‘ื™ืช ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื•ืœืจืฉ ืื™ืŸ ื›ืœ ื›ื™ ืื ื›ื‘ืฉื” ืื—ืช ืงื˜ื ื” ืืฉืจ ืงื ื” ื•ื™ื—ื™ื” ื•ืชื’ื“ืœ ืขืžื• ื•ืขื ื‘ื ื™ื• ื™ื—ื“ื• ืžืคืชื• ืชืื›ืœ ื•ืžื›ื•ืกื• ืชืฉืชื” ื•ื‘ื—ื™ืงื• ืชืฉื›ื‘ ื•ืชื”ื™ ืœื• ื›ื‘ืช ืžืฉื•ื ื“ื‘ื—ื™ืงื• ืชืฉื›ื‘ ื”ื•ื•ืช ืœื™ื” (ืœื‘ืช) ืืœื (ืœื‘ื™ืช) ื”ื›ื™ ื ืžื™ ืœื‘ื™ืช

The verse states: โ€œAnd when her father and mother were dead, Mordecai took her for his own daughterโ€ (Esther 2:7). A tanna taught a baraita in the name of Rabbi Meir: Do not read the verse literally as for a daughter [bat], but rather read it as for a home [bayit]. This indicates that Mordecai took Esther to be his wife. And so it states: โ€œBut the poor man had nothing, except one little ewe lamb, which he had bought and reared: And it grew up together with him, and with his children; it did eat of his bread, and drank of his own cup, and lay in his bosom, and was like a daughter [kevat] to himโ€ (IIย Samuel 12:3). The Gemara questions: Because it lay in his bosom, it โ€œwas like a daughter to himโ€? Rather, the parable in IIย Samuel referenced the illicit taking of anotherโ€™s wife, and the phrase should be read: Like a home [bayit] to him, i.e., a wife. So too, here, Mordecai took her for a home, i.e., a wife.

ื•ืืช ืฉื‘ืข ื”ื ืขืจื•ืช ื•ื’ื•ืณ ืืžืจ ืจื‘ื ืฉื”ื™ืชื” ืžื•ื ื” ื‘ื”ืŸ ื™ืžื™ ืฉื‘ืช ื•ื™ืฉื ื” ื•ืืช ื ืขืจื•ืชื™ื” ื•ื’ื•ืณ ืืžืจ ืจื‘ ืฉื”ืื›ื™ืœื” ืžืื›ืœ ื™ื”ื•ื“ื™

The verse states: โ€œAnd the seven maids chosen to be given her out of the kingโ€™s houseโ€ (Esther 2:9). Rava said: She would have a separate maid attend her each day, and she would count the days of the week by them, so she was always aware when Shabbat was. The verse continues: โ€œAnd he advanced her and her maids to the best place in the house of the women.โ€ Rav said: The advancement in the verse signals that he fed her food of Jews, i.e., kosher food.

ื•ืฉืžื•ืืœ ืืžืจ ืฉื”ืื›ื™ืœื” ืงื“ืœื™ ื“ื—ื–ื™ืจื™

And Shmuel said an alternative understanding: The advancement was a well-intentioned act in that he fed her pig hinds, thinking she would view it as a delicacy, although in fact they were not kosher.

ื•ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ื–ืจืขื•ื ื™ื ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื•ื™ื”ื™ ื”ืžืœืฆืจ ื ื•ืฉื ืืช ืคืช ื‘ื’ื ื•ื ื•ืชืŸ ืœื”ื ื–ืจืขื•ื ื™ื

And Rabbi Yoแธฅanan said a third understanding: He gave her vegetables, which did not pose a problem with regard to the kosher laws. And so it states with regard to the kindness done for Daniel and his associates: โ€œSo the steward took away their food and the wine that they should drink; and gave them vegetablesโ€ (Daniel 1:16).

ืฉืฉื” ื—ื“ืฉื™ื ื‘ืฉืžืŸ ื”ืžื•ืจ ืžืื™ ืฉืžืŸ ื”ืžื•ืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืืžืจ ืกื˜ื›ืช ืจื‘ ื”ื•ื ื ืืžืจ ืฉืžืŸ ื–ื™ืช ืฉืœื ื”ื‘ื™ื ืฉืœื™ืฉ ืชื ื™ื ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืื ืคืงื™ื ื•ืŸ ืฉืžืŸ ื–ื™ืช ืฉืœื ื”ื‘ื™ื ืฉืœื™ืฉ ื•ืœืžื” ืกื›ื™ืŸ ืื•ืชื• ืฉืžืฉื™ืจ ืืช ื”ืฉื™ืขืจ ื•ืžืขื“ืŸ ืืช ื”ื‘ืฉืจ

The verse states: โ€œSix months with oil of myrrhโ€ (Esther 2:12). The Gemara asks: What is โ€œoil of myrrhโ€? Rabbi แธคiyya bar Abba said: It is the aromatic oil called setakt. Rav Huna said: It is a cosmetic oil derived from olives that have not yet reached one-third of their growth. It is similarly taught in a baraita: Rabbi Yehuda says: Anpakinon is the oil of olives that have not reached one-third of their growth. And why is it smeared on the body? Because it removes the hair and softens the skin.

ื‘ืขืจื‘ ื”ื™ื ื‘ืื” ื•ื‘ื‘ืงืจ ื”ื™ื ืฉื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžื’ื ื•ืชื• ืฉืœ ืื•ืชื• ืจืฉืข ืœืžื“ื ื• ืฉื‘ื—ื• ืฉืœื ื”ื™ื” ืžืฉืžืฉ ืžื˜ืชื• ื‘ื™ื•ื

The verse states: โ€œIn the evening she went, and in the morning she returnedโ€ (Esther 2:14). Rabbi Yoแธฅanan said: From the implicit criticism of that wicked man, Ahasuerus, who cohabited with many women, we have incidentally learned his praise as well, that he would not engage in sexual relations during the day, but in a more modest fashion at night.

ื•ืชื”ื™ ืืกืชืจ ื ืฉืืช ื—ืŸ ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืžืœืžื“ ืฉืœื›ืœ ืื—ื“ ื•ืื—ื“ ื ื“ืžืชื” ืœื• ื›ืื•ืžืชื• ื•ืชืœืงื— ืืกืชืจ ืืœ ื”ืžืœืš ืื—ืฉื•ืจื•ืฉ ืืœ ื‘ื™ืช ืžืœื›ื•ืชื• ื‘ื—ื“ืฉ ื”ืขืฉื™ืจื™ ื”ื•ื ื—ื“ืฉ ื˜ื‘ืช ื™ืจื— ืฉื ื”ื ื” ื’ื•ืฃ ืžืŸ ื”ื’ื•ืฃ

The verse states: โ€œAnd Esther obtained favor in the sight of all those who looked upon herโ€ (Esther 2:15). Rabbi Elazar said: This teaches that she appeared to each and every one as if she were a member of his own nation, and therefore she obtained favor in the eyes of all. The next verse states: โ€œSo Esther was taken to King Ahasuerus into his royal house in the tenth month, which is the month Tevetโ€ (Esther 2:16). It was by act of divine providence that Esther was taken to Ahasuerus in a cold winter month, in which the body takes pleasure in the warmth of another body, and therefore she found favor in his eyes.

ื•ื™ืื”ื‘ ื”ืžืœืš ืืช ืืกืชืจ ืžื›ืœ ื”ื ืฉื™ื ื•ืชืฉื ื—ืŸ ื•ื—ืกื“ ืœืคื ื™ื• ืžื›ืœ ื”ื‘ืชื•ืœื•ืช ืืžืจ ืจื‘ ื‘ื™ืงืฉ ืœื˜ืขื•ื ื˜ืขื ื‘ืชื•ืœื” ื˜ืขื ื˜ืขื ื‘ืขื•ืœื” ื˜ืขื

The verse states: โ€œAnd the king loved Esther more than all the women, and she obtained grace and favor in his sight more than all the virginsโ€ (Esther 2:17). Rav said: This double language indicates that if he wanted to taste in her the taste of a virgin during intercourse, he tasted it, and if he wanted to experience the taste of a non-virgin, he tasted it, and therefore he loved her more than all the other women.

ื•ื™ืขืฉ ื”ืžืœืš ืžืฉืชื” ื’ื“ื•ืœ ืขื‘ื“ ืžืฉืชื™ื ื•ืœื ื’ืœื™ื ืœื™ื” ื“ืœื™ ื›ืจื’ื ื•ืœื ื’ืœื™ื ืœื™ื” ืฉื“ืจ ืคืจื“ื™ืฉื ื™ ื•ืœื ื’ืœื™ื ืœื™ื”

The verse states: โ€œThen the king made a great feast for all his princes and his servants, even Estherโ€™s feastโ€ (Esther 2:18). The Gemara explains that this was part of an attempt to have Esther reveal her true identity. He made a great feast in her honor, but she did not reveal her identity to him. He lowered the taxes [karga] in her name, but still she did not reveal it to him. He sent gifts [pardishenei] to the ministers in her name, but even so she did not reveal it to him.

ื•ื‘ื”ืงื‘ืฅ ื‘ืชื•ืœื•ืช ืฉื ื™ืช ื•ื’ื•ืณ ืื–ื™ืœ ืฉืงืœ ืขืฆื” ืžืžืจื“ื›ื™ ืืžืจ ืื™ืŸ ืืฉื” ืžืชืงื ืื” ืืœื ื‘ื™ืจืš ื—ื‘ื™ืจืชื” ื•ืืคื™ืœื• ื”ื›ื™ ืœื ื’ืœื™ื ืœื™ื” ื“ื›ืชื™ื‘ ืื™ืŸ ืืกืชืจ ืžื’ื“ืช ืžื•ืœื“ืชื” ื•ื’ื•ืณ

The verse states: โ€œAnd when the virgins were gathered together the second time and Mordecai sat in the kingโ€™s gateโ€ (Esther 2:19). The Gemara explains: The reason Ahasuerus gathered the women together was that he went and took advice from Mordecai as to what he should do to get Esther to reveal her identity. Mordecai said to him: As a rule, a woman is jealous only of the thigh of another woman. Therefore, you should take for yourself additional women. But even so she did not reveal her origins to him, as it is written: โ€œEsther had not yet made known her kindred nor her peopleโ€ (Esther 2:20).

ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืžืื™ ื“ื›ืชื™ื‘

ยง Rabbi Elazar said: What is the meaning of that which is written:

ืœื ื™ื’ืจืข ืžืฆื“ื™ืง ืขื™ื ื™ื• ื‘ืฉื›ืจ ืฆื ื™ืขื•ืช ืฉื”ื™ืชื” ื‘ื” ื‘ืจื—ืœ ื–ื›ืชื” ื•ื™ืฆื ืžืžื ื” ืฉืื•ืœ ื•ื‘ืฉื›ืจ ืฆื ื™ืขื•ืช ืฉื”ื™ื” ื‘ื• ื‘ืฉืื•ืœ ื–ื›ื” ื•ื™ืฆืืช ืžืžื ื• ืืกืชืจ

โ€œHe withdraws not His eyes from the righteous; but with kings upon the throne He establishes them forever, and they are exaltedโ€ (Job 36:7)? This teaches that in reward for the modesty shown by Rachel she merited that Saul, who was also modest, should descend from her, and in reward for the modesty shown by Saul, he merited that Esther should descend from him.

ื•ืžืื™ ืฆื ื™ืขื•ืช ื”ื™ืชื” ื‘ื” ื‘ืจื—ืœ ื“ื›ืชื™ื‘ ื•ื™ื’ื“ ื™ืขืงื‘ ืœืจื—ืœ ื›ื™ ืื—ื™ ืื‘ื™ื” ื”ื•ื ื•ื›ื™ ืื—ื™ ืื‘ื™ื” ื”ื•ื ื•ื”ืœื ื‘ืŸ ืื—ื•ืช ืื‘ื™ื” ื”ื•ื

The Gemara explains: What was the modesty shown by Rachel? It is as it is written: โ€œAnd Jacob told Rachel that he was her fatherโ€™s brother, and that he was Rebeccaโ€™s sonโ€ (Genesisย 29:12). It may be asked: Was he, Jacob, in fact her fatherโ€™s brother? But wasnโ€™t he the son of her fatherโ€™s sister?

ืืœื ืืžืจ ืœื” ืžื™ื ืกื‘ื ืœื™ ืืžืจื” ืœื™ื” ืื™ืŸ ืžื™ื”ื• ืื‘ื ืจืžืื” ื”ื•ื ื•ืœื ื™ื›ืœืช ืœื™ื” ืืžืจ ืœื” ืื—ื™ื• ืื ื ื‘ืจืžืื•ืช ืืžืจื” ืœื™ื” ื•ืžื™ ืฉืจื™ ืœืฆื“ื™ืงื™ ืœืกื’ื•ื™ื™ ื‘ืจืžื™ื•ืชื ืืžืจ ืœื” ืื™ืŸ ืขื ื ื‘ืจ ืชืชื‘ืจ ื•ืขื ืขืงืฉ ืชืชืคืœ

Rather, it must be understood that when Jacob met Rachel, he said to her: Will you marry me? She said to him: Yes, but my father, Laban, is a swindler, and you will not be able to outwit him. Jacob alleviated her fears, as he said to her that he is her fatherโ€™s brother, referring not to their familial affiliation but rather to his ability to deal with her father on his level, as if to say: I am his brother in deception. She said to him: But is it really permitted for the righteous to be involved in deception? He said to her: Yes, it is permitted when dealing with deceptive individuals, as the verse states: โ€œWith the pure you will show yourself pure, and with the perverse you will show yourself subtleโ€ (IIย Samuel 22:27), indicating that one should deal with others in the manner appropriate for their personality.

ืืžืจ ืœื” ื•ืžืื™ ืจืžื™ื•ืชื ืืžืจื” ืœื™ื” ืื™ืช ืœื™ ืื—ืชื ื“ืงืฉื™ืฉื ืžื™ื ืื™ ื•ืœื ืžื ืกื™ื‘ ืœื™ ืžืงืžื” ืžืกืจ ืœื” ืกื™ืžื ื™ื

Jacob then said to her: What is the deception that he will plan to carry out and I should be prepared for? Rachel said to him: I have a sister who is older than I, and he will not marry me off before her, and will try to give you her in my place. So Jacob gave her certain distinguishing signs that she should use to indicate to him that she was actually Rachel and not her sister.

ื›ื™ ืžื˜ื ืœื™ืœื™ื ืืžืจื” ื”ืฉืชื ืžื™ื›ืกืคื ืื—ืชืื™ ืžืกืจืชื™ื ื”ื• ื ื™ื”ืœื” ื•ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ ื•ื™ื”ื™ ื‘ื‘ืงืจ ื•ื”ื ื” ื”ื™ื ืœืื” ืžื›ืœืœ ื“ืขื“ ื”ืฉืชื ืœืื• ืœืื” ื”ื™ื ืืœื ืžืชื•ืš ืกื™ืžื ื™ืŸ ืฉืžืกืจื” ืจื—ืœ ืœืœืื” ืœื ื”ื•ื” ื™ื“ืข ืขื“ ื”ืฉืชื ืœืคื™ื›ืš ื–ื›ืชื” ื•ื™ืฆื ืžืžื ื” ืฉืื•ืœ

When the wedding night arrived, and Laban planned to switch the sisters, Rachel said to herself: Now my sister will be embarassed, for Jacob will ask her for the signs and she will not know them. So she gave them to her. And this is as it is written: โ€œAnd it came to pass, that in the morning, behold, it was Leahโ€ (Genesis 29:25). Does this imply by inference that until now she was not Leah? Rather, due to the distinguishing signs that Rachel had given to Leah, he did not know until now, when it was light outside, that she was Leah. Therefore, Rachel merited that Saul should descend from her, due to her act of modesty in not revealing to Jacob that she had shown the signs to Leah.

ื•ืžื” ืฆื ื™ืขื•ืช ื”ื™ืชื” ื‘ืฉืื•ืœ ื“ื›ืชื™ื‘ ื•ืืช ื“ื‘ืจ ื”ืžืœื•ื›ื” ืœื ื”ื’ื™ื“ ืœื• ืืฉืจ ืืžืจ ืฉืžื•ืืœ ื–ื›ื” ื•ื™ืฆืืช ืžืžื ื• ืืกืชืจ ื•ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ื›ืฉื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืคื•ืกืง ื’ื“ื•ืœื” ืœืื“ื ืคื•ืกืง ืœื‘ื ื™ื• ื•ืœื‘ื ื™ ื‘ื ื™ื• ืขื“ ืกื•ืฃ ื›ืœ ื”ื“ื•ืจื•ืช ืฉื ืืžืจ ื•ื™ื•ืฉื™ื‘ื ืœื ืฆื— ื•ื™ื’ื‘ื”ื• (ื•ื’ื•ืณ) ื•ืื ื”ื’ื™ืก ื“ืขืชื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžืฉืคื™ืœื• ืฉื ืืžืจ ื•ืื ืืกื•ืจื™ื ื‘ื–ืงื™ื ื•ื’ื•ืณ

And what was the modesty shown by Saul? As it is written: โ€œBut of the matter of the kingdom, of which Samuel spoke, he did not tell himโ€ (Iย Samuel 10:16). Saul expressed his modesty by not revealing Samuelโ€™s promise that he would be king, and thereby merited that Esther would descend from him. Similarly, Rabbi Elazar said: When the Holy One, Blessed be He, assigns greatness to a person, He assigns it to his sons and to his sonโ€™s sons for all generations, as it is stated: โ€œHe withdraws not his eyes from the righteous; but with kings upon the throne He establishes them forever, and they are exaltedโ€ (Job 36:7). And if he becomes arrogant due to this, the Holy One, Blessed be He, lowers him in order to humble him, as it is stated in the next verse: โ€œAnd if they are bound in chains, and are held in cords of affliction, then He declares unto them their work, and their transgressions, that they have behaved proudlyโ€ (Job 36:8โ€“9).

ื•ืืช ืžืืžืจ ืžืจื“ื›ื™ ืืกืชืจ ืขื•ืฉื” ืืžืจ ืจื‘ื™ ื™ืจืžื™ื” ืฉื”ื™ืชื” ืžืจืื” ื“ื ื ื“ื” ืœื—ื›ืžื™ื ื›ืืฉืจ ื”ื™ืชื” ื‘ืืžื ื” ืืชื• ืืžืจ ืจื‘ื” ื‘ืจ ืœื™ืžื (ืžืฉืžื™ื” ื“ืจื‘) ืฉื”ื™ืชื” ืขื•ืžื“ืช ืžื—ื™ืงื• ืฉืœ ืื—ืฉื•ืจื•ืฉ ื•ื˜ื•ื‘ืœืช ื•ื™ื•ืฉื‘ืช ื‘ื—ื™ืงื• ืฉืœ ืžืจื“ื›ื™

ยง The Gemara returns to its exposition of the Megilla. The verse states: โ€œFor Esther adhered to the words of Mordecai, as she did when she was brought up with himโ€ (Esther 2:20). Rabbi Yirmeya said: This teaches that she would show discharges of her menstrual blood to the Sages to inquire whether she was pure or impure. The verse continues: โ€œAs she did when she was brought up with himโ€ (Esther 2:20). Rabba bar Lima said in the name of Rav: This means that she maintained a relationship with Mordecai, as she would arise from the lap of Ahasuerus, immerse herself in a ritual bath, and sit in the lap of Mordecai.

ื‘ื™ืžื™ื ื”ื”ื ื•ืžืจื“ื›ื™ ื™ื•ืฉื‘ ื‘ืฉืขืจ ื”ืžืœืš ืงืฆืฃ ื‘ื’ืชืŸ ื•ืชืจืฉ ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ืื‘ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื”ืงืฆื™ืฃ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืื“ื•ืŸ ืขืœ ืขื‘ื“ื™ื• ืœืขืฉื•ืช ืจืฆื•ืŸ ืฆื“ื™ืง ื•ืžื ื• ื™ื•ืกืฃ ืฉื ืืžืจ ื•ืฉื ืืชื ื• ื ืขืจ ืขื‘ืจื™ ื•ื’ื•ืณ

The Megilla continues: โ€œIn those days, while Mordecai sat in the kingโ€™s gate, two of the kingโ€™s chamberlains, Bigthan and Teresh, of those that guarded the doors, became angry, and sought to lay hands on the king Ahasuerusโ€ (Esther 2:21). Rabbi แธคiyya bar Abba said that Rabbi Yoแธฅanan said: The Holy One, Blessed be He, caused a master to become angry with his servants in order to fulfill the will of a righteous man. And who is this? It is Joseph, as it is stated in the chief butlerโ€™s account of how Pharaoh had become angry with him and with the chief baker and sent them to jail: โ€œAnd there was with us there a young man, a Hebrewโ€ (Genesis 41:12).

ืขื‘ื“ื™ื ืขืœ ืื“ื•ื ื™ื”ืŸ ืœืขืฉื•ืช ื ืก ืœืฆื“ื™ืง ื•ืžื ื• ืžืจื“ื›ื™ ื“ื›ืชื™ื‘ ื•ื™ื•ื“ืข ื”ื“ื‘ืจ ืœืžืจื“ื›ื™ ื•ื’ื•ืณ

Similarly, the Holy One, Blessed be He, also caused servants to become angry with their master in order to perform a miracle for another righteous man. And who is he? It is Mordecai, as with regard to the plot to kill the king it is written: โ€œAnd the matter became known to Mordecaiโ€ (Esther 2:22).

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื‘ื’ืชืŸ ื•ืชืจืฉ ืฉื ื™ ื˜ืจืกื™ื™ื ื”ื•ื• ื•ื”ื™ื• ืžืกืคืจื™ืŸ ื‘ืœืฉื•ืŸ ื˜ื•ืจืกื™ ื•ืื•ืžืจื™ื ืžื™ื•ื ืฉื‘ืืช ื–ื• ืœื ืจืื™ื ื• ืฉื™ื ื” ื‘ืขื™ื ื™ื ื• ื‘ื ื•ื ื˜ื™ืœ ืืจืก ื‘ืกืคืœ ื›ื“ื™ ืฉื™ืžื•ืช ื•ื”ืŸ ืœื ื”ื™ื• ื™ื•ื“ืขื™ืŸ ื›ื™ ืžืจื“ื›ื™ ืžื™ื•ืฉื‘ื™ ืœืฉื›ืช ื”ื’ื–ื™ืช ื”ื™ื” ื•ื”ื™ื” ื™ื•ื“ืข ื‘ืฉื‘ืขื™ื ืœืฉื•ืŸ

The Gemara explains how the matter became known to him. Rabbi Yoแธฅanan said: Bigthan and Teresh were two Tarsians, and they would talk with one another in the Tarsian language. They said: From the day that Esther arrived we have not slept, as Ahasuerus has been with Esther all night, and he has been busying us with his demands. Come, let us cast poison in the goblet from which he drinks so that he will die. But they did not know that Mordecai was one of those who sat on the Sanhedrin, which convened in the Chamber of Hewn Stone, and that he knew seventy languages, a necessity for members of the Sanhedrin.

ืืžืจ ืœื• ื•ื”ืœื ืื™ืŸ ืžืฉืžืจืชื™ ื•ืžืฉืžืจืชืš ืฉื•ื” ืืžืจ ืœื• ืื ื™ ืืฉืžื•ืจ ืžืฉืžืจืชื™ ื•ืžืฉืžืจืชืš ื•ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ ื•ื™ื‘ืงืฉ ื”ื“ื‘ืจ ื•ื™ืžืฆื ืฉืœื ื ืžืฆืื• ื‘ืžืฉืžืจืชืŸ

While planning their plot, one of them said to the other: But my post and your post are not identical. How then can one of us leave our position to succeed in our plot to poison the king? The other one said to him: I will guard both my post and your post. And this is as it is written with regard to the kingโ€™s verifying Mordecaiโ€™s revelation of the plan to kill the king: โ€œAnd when inquiry was made of the matter, it was found to be soโ€ (Esther 2:23); it was discovered that they were not both found at their posts.

ืื—ืจ ื”ื“ื‘ืจื™ื ื”ืืœื” (ืื—ืจ ืžืื™) ืืžืจ ืจื‘ื ืื—ืจ ืฉื‘ืจื ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืจืคื•ืื” ืœืžื›ื”

The verse describes when the rest of the events of the Megilla occurred: โ€œAfter these events did King Ahasuerus promote Hamanโ€ (Esther 3:1). The Gemara asks: After what particular events? Rava said: Only after the Holy One, Blessed be He, created a remedy for the blow and set in place the chain of events that would lead to the miraculous salvation was Haman appointed, setting the stage for the decree against the Jews to be issued.

ื“ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืื™ืŸ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžื›ื” ืืช ื™ืฉืจืืœ ืืœื ืื ื›ืŸ ื‘ื•ืจื ืœื”ื ืจืคื•ืื” ืชื—ื™ืœื” ืฉื ืืžืจ ื›ืจืคืื™ ืœื™ืฉืจืืœ ื•ื ื’ืœื” ืขื•ืŸ ืืคืจื™ื ืื‘ืœ ืื•ืžื•ืช ื”ืขื•ืœื ืื™ื ื• ื›ืŸ ืžื›ื” ืื•ืชืŸ ื•ืื—ืจ ื›ืš ื‘ื•ืจื ืœื”ื ืจืคื•ืื” ืฉื ืืžืจ ื•ื ื’ืฃ ื”ืณ ืืช ืžืฆืจื™ื ื ื’ื•ืฃ ื•ืจืคื•ื

Rava explains: As Reish Lakish said: The Holy One, Blessed be He, does not strike at the Jewish people unless He has already created a remedy for them beforehand, as it is stated: โ€œWhen I would have healed Israel, then the iniquity of Ephraim was uncoveredโ€ (Hosea 7:1). But this is not so with regard to the nations of the world. With them, God first strikes them and only afterward does He create a remedy, as it is stated: โ€œAnd the Lord shall smite Egypt, smiting and healingโ€ (Isaiah 19:22).

ื•ื™ื‘ื– ื‘ืขื™ื ื™ื• ืœืฉืœื•ื— ื™ื“ ื‘ืžืจื“ื›ื™ ืœื‘ื“ื• ืืžืจ ืจื‘ื ื‘ืชื—ื™ืœื” ื‘ืžืจื“ื›ื™ ืœื‘ื“ื• ื•ืœื‘ืกื•ืฃ ื‘ืขื ืžืจื“ื›ื™ ื•ืžื ื• ืจื‘ื ืŸ ื•ืœื‘ืกื•ืฃ ื‘ื›ืœ ื”ื™ื”ื•ื“ื™ื

The verse states: โ€œBut it seemed contemptible in his eyes to lay his hand on Mordecai alone; for they had made known to him the people of Mordecai; wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecaiโ€ (Esther 3:6). Rava said: At first he wanted to lay his hands on Mordecai alone, and in the end on the people of Mordecai. And who were the people of Mordecai? They were the Sages, i.e., Mordecaiโ€™s special people. And ultimately he sought to bring harm on all the Jews.

ื”ืคื™ืœ ืคื•ืจ ื”ื•ื ื”ื’ื•ืจืœ ืชื ื ื›ื™ื•ืŸ ืฉื ืคืœ ืคื•ืจ ื‘ื—ื•ื“ืฉ ืื“ืจ ืฉืžื— ืฉืžื—ื” ื’ื“ื•ืœื” ืืžืจ ื ืคืœ ืœื™ ืคื•ืจ ื‘ื™ืจื— ืฉืžืช ื‘ื• ืžืฉื” ื•ืœื ื”ื™ื” ื™ื•ื“ืข ืฉื‘ืฉื‘ืขื” ื‘ืื“ืจ ืžืช ื•ื‘ืฉื‘ืขื” ื‘ืื“ืจ ื ื•ืœื“

The verse states: โ€œThey cast pur, that is, the lotโ€ (Esther 3:7). A Sage taught the following baraita: Once the lot fell on the month of Adar, he, Haman, greatly rejoiced, for he saw this as a favorable omen for the execution of his plans. He said: The lot has fallen for me in the month that Moses died, which is consequently a time of calamity for the Jewish people. But he did not know that not only did Moses die on the seventh of Adar, but he was also born on the seventh of Adar, and therefore it is also a time of rejoicing for the Jewish people.

ื™ืฉื ื• ืขื ืื—ื“ ืืžืจ ืจื‘ื ืœื™ื›ื ื“ื™ื“ืข ืœื™ืฉื ื ื‘ื™ืฉื ื›ื”ืžืŸ ืืžืจ ืœื™ื” ืชื ื ื™ื›ืœื™ื ื”ื• ืืžืจ ืœื™ื” ืžืกืชืคื™ื ื ืžืืœื”ื™ื• ื“ืœื ืœื™ืขื‘ื™ื“ ื‘ื™ ื›ื“ืขื‘ื“ ื‘ืงืžืื™ ืืžืจ ืœื™ื” ื™ืฉื ื• ืžืŸ ื”ืžืฆื•ืช

Haman said to Ahasuerus: โ€œThere is [yeshno] one people scattered abroad [mefuzar] and dispersed [meforad] among the peoples in all the provinces of your kingdom; and their laws are diverse from those of every people; nor do they keep the kingโ€™s laws; therefore it does not profit the king to tolerate themโ€ (Esther 3:8). Rava said: There was none who knew how to slander like Haman, as in his request to the king he included responses to all the reasons Ahasuerus might be reluctant to destroy the Jewish people. He said to Ahasuerus: Let us destroy them. Ahasuerus said to him: I am afraid of their God, lest He do to me as He did to those who stood against them before me. Haman said to him: They have been asleep [yashnu] with respect to the mitzvot, having ceased to observe the mitzvot, and, therefore there is no reason to fear.

ืืžืจ ืœื™ื” ืื™ืช ื‘ื”ื• ืจื‘ื ืŸ ืืžืจ ืœื™ื” ืขื ืื—ื“ ื”ืŸ

Ahasuerus said to him: There are the Sages among them who observe the mitzvot. Haman said to him: They are one people, i.e., they are all the same; nobody observes the mitzvot.

ืฉืžื ืชืืžืจ ืงืจื—ื” ืื ื™ ืขื•ืฉื” ื‘ืžืœื›ื•ืชืš ืžืคื•ื–ืจื™ืŸ ื”ื ื‘ื™ืŸ ื”ืขืžื™ื ืฉืžื ืชืืžืจ ืื™ืช ื”ื ืื” ืžื™ื ื™ื™ื”ื• ืžืคื•ืจื“ ื›ืคืจื™ื“ื” ื–ื• ืฉืื™ื ื” ืขื•ืฉื” ืคื™ืจื•ืช ื•ืฉืžื ืชืืžืจ ืื™ื›ื ืžื“ื™ื ืชื ืžื™ื ื™ื™ื”ื• ืชืœืžื•ื“ ืœื•ืžืจ ื‘ื›ืœ ืžื“ื™ื ื•ืช ืžืœื›ื•ืชืš

Haman continued with his next response as expressed in the verse: Perhaps you will say that I am making a bald spot in your kingdom, i.e., you fear that if an entire nation is wiped out there will be a desolate area within the kingdom. There is no need to worry, though, as they are scattered [mefuzarin] among the peoples, and eradicating them will not result in the creation of an unpopulated zone in the area where they had once lived. Furthermore, perhaps you will say that there is benefit from them; but this nation is meforad, like this barren mule [pereida] that cannot bear offspring, and there is no benefit to be gained from them. And perhaps you will say that there is at least a province that is filled with them. Therefore the verse states that they are scattered โ€œin all the provinces of your kingdomโ€ (Esther 3:8), and they do not inhabit one place.

ื•ื“ืชื™ื”ื ืฉื•ื ื•ืช ืžื›ืœ ืขื ื“ืœื ืื›ืœื™ ืžื™ื ืŸ ื•ืœื ื ืกื‘ื™ ืžื™ื ืŸ ื•ืœื ืžื ืกื‘ื™ ืœืŸ ื•ืืช ื“ืชื™ ื”ืžืœืš ืื™ื ื ืขื•ืฉื™ื ื“ืžืคืงื™ ืœื›ื•ืœื ืฉืชื ื‘ืฉื”ื™ ืคื”ื™ ื•ืœืžืœืš ืื™ืŸ ืฉื•ื” ืœื”ื ื™ื—ื ื“ืื›ืœื• ื•ืฉืชื• ื•ืžื‘ื–ื• ืœื™ื” ืœืžืœื›ื•ืช ื•ืืคื™ืœื• ื ื•ืคืœ ื–ื‘ื•ื‘ ื‘ื›ื•ืกื• ืฉืœ ืื—ื“ ืžื”ืŸ ื–ื•ืจืงื• ื•ืฉื•ืชื”ื• ื•ืื ืื“ื•ื ื™ ื”ืžืœืš ื ื•ื’ืข ื‘ื›ื•ืกื• ืฉืœ ืื—ื“ ืžื”ืŸ ื—ื•ื‘ื˜ื• ื‘ืงืจืงืข ื•ืื™ื ื• ืฉื•ืชื”ื•

Haman continued: โ€œAnd their laws are diverse from those of every peopleโ€ (Esther 3:8), as they do not eat from our food, nor do they marry from our women, nor do they marry off their women to us. โ€œNor do they keep the kingโ€™s lawsโ€ (Esther 3:8). They spend the entire year in idleness, as they are constantly saying: Shehi pehi, an acronym for: It is Shabbat today [Shabbat hayom]; it is Passover today [Pesaแธฅ hayom]. The verse continues: โ€œTherefore it does not profit the king to tolerate them,โ€ as they eat and drink and scorn the throne. And a proof of this is that even if a fly falls into the cup of one of them, he will throw the fly out and drink the wine it fell into, but if my master the king were to touch the glass of one of them, he would throw it to the ground, and would not drink it, since it is prohibited to drink wine that was touched by a gentile.

ืื ืขืœ ื”ืžืœืš ื˜ื•ื‘ ื™ื›ืชื‘ ืœืื‘ื“ื ื•ืขืฉืจืช ืืœืคื™ื ื›ื›ืจ ื›ืกืฃ ื•ื’ื•ืณ ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ื’ืœื•ื™ ื•ื™ื“ื•ืข ืœืคื ื™ ืžื™ ืฉืืžืจ ื•ื”ื™ื” ื”ืขื•ืœื ืฉืขืชื™ื“ ื”ืžืŸ ืœืฉืงื•ืœ ืฉืงืœื™ื ืขืœ ื™ืฉืจืืœ ืœืคื™ื›ืš ื”ืงื“ื™ื ืฉืงืœื™ื”ืŸ ืœืฉืงืœื™ื•

Therefore, Haman concluded: โ€œIf it please the king, let it be written that they be destroyed, and I will weigh out ten thousand talents of silver into the hands of those who have the charge of the business, to bring it into the kingโ€™s treasuriesโ€ (Esther 3:9). Reish Lakish said: It is revealed and known in advance to the One Who spoke and the world came into being, that in the future Haman was going to weigh out shekels against the Jewish people; therefore, He arranged that the Jewish peopleโ€™s shekels that were given to the Temple preceded Hamanโ€™s shekels.

ื•ื”ื™ื™ื ื• ื“ืชื ืŸ ื‘ืื—ื“ ื‘ืื“ืจ ืžืฉืžื™ืขื™ืŸ ืขืœ ื”ืฉืงืœื™ื ื•ืขืœ ื”ื›ืœืื™ื

And this is as we learned in a mishna (Shekalim 2a): On the first of Adar the court makes a public announcement about the contribution to the Temple of half-shekels that will soon be due, and about the need to uproot forbidden mixtures of diverse kinds of seeds from the fields now that they have begun to sprout. Therefore, it turns out that the Jewish people give the shekels on the first of Adar, preceding the date of Hamanโ€™s planned destruction of the Jewish people and his own collecting of shekels.

ื•ื™ืืžืจ ื”ืžืœืš ืœื”ืžืŸ ื”ื›ืกืฃ ื ืชื•ืŸ ืœืš ื•ื”ืขื ืœืขืฉื•ืช ื‘ื• ื›ื˜ื•ื‘ ื‘ืขื™ื ื™ืš ืืžืจ ืจื‘ื™ ืื‘ื

Ahasuerus responded to Hamanโ€™s request: โ€œAnd the king said to Haman: The silver is given to you; the people also, to do with them as it seems good to youโ€ (Esther 3:11). Rabbi Abba said:

Scroll To Top