MEGILLA (Fol. 2b) R. Jeremiah and, according to others, R. Chiya b. Abba, said: "Mantzfach were indited by the Seers (Prophets)." How can you understand that it was indited by the Seers and not by Moses? Is it not written (Lev. 27, 34 ( These are the commandments; [from which we infer] that no prophet has the right to enact from that time hence. And furthermore, did not R. Chisda say that the letters Mem and Samech, on the tablets [of the Ten Commandments], were suspended only (Fol. 3) by a miracle? Indeed they were a [Mosaic] tradition, but it was not known previously which letter must come in the middle of the word and which at the end; so that the Seers prescribed that the open one should be at the middle and the closed one final. But even that much had they then the right to do? Is it not written (Ib.) These are the commandments; [from which we infer that] no prophet has the right to enact a new law from that time hence. Therefore we must say that it was forgotten and the prophets only restored them.
Again said R. Jeremiah and, according to others, R. Chiya b. Abba: "The Targum (Chaldaic version) of the Torah was composed by Onkelos, the proselyte, by dictation of R. Eliezer and R. Joshua; the Targum of the Prophets was composed by Jonathan b. Uzziel by dictation of [the prophets] Haggai, Zeehariah and Malachi. At that moment the land of Israel quaked [as if by earthquake] four hundred Parsaoth (miles) square, and a heavenly voice went forth saying: 'Who is the one that has revealed My secrets to man?' Thereupon Jonathan b. Uzziel arose and said: 'I am the one who hath revealed Thy secrets to man, but it is known and revealed unto Thee that not for my honor, nor for the honor of the house of my father, have I done this, but merely for Thy glory, to prevent controversies in Israel.' He intended to reveal the Targam of the Hagiographa, when a heavenly voice went forth and said: 'Enough for thee!' Why so? Because therein (in the Hagiographa) are contained intimations about the Messianic period [the Book of Daniel]." And the Targum of the Torah, you say, was composed by Onkelos, the proselyte? Behold! R. Ika, in the name of R. Cliananel, who quoted Rab, said: "What is the meaning of the passage (Neh. 8, 8) So they read in the Book, in the law of God distinctly, and exhibited the sense; so that they [the people] understood what was read; i.e., so they read in the Book of God, refers to the Biblical text; distinctly, refers to the Targum; and exhibited the sense, refers to the division of the verses; so that they understood what was read, refers to the signs of punctuation, and according to others, it refers to the Massoroth." Hence the Targum existed already in the days of Ezra? It was forgotten and Onkelos merely restored it. Why was it that at the translation of the Pentateuch, the land of Israel did not tremble, but at the translation of the Prophets, it did tremble? Because in the Pentateuch everything is explained; but in the Prophets some things are explained and some are not sufficiently explained; as for example, (Zec. 12, 2) On that day will the lamentation be great in Jerusalem, like the lamentation at Hadarimmon in the valley of Megiddon. And R. Joseph said: "Were it not for the Targum, I would not have understood the meaning of this passage." How does the Targum translate it? "On that day will the lamentation in Jerusalem be as it was over Ahab ben Amri, that was killed by Hada-rimmon ben Tabrimon in the city of Ramoth Gilead, and as they mourned over Joshia ben Amon, who was killed by Pharaoh, the lame one, in the valley of Megiddon."
(Dan. 10, 7) And I, Daniel, saw alone this appearance, but the men that were with me did not see the appearance; nevertheless a great terror fell upon them, so that they fled to hide themselves. Who were these men? R. Jeremiah and, according to others, R. Chiya b. Abba, said: "They were Haggai, Zechariah, and Malachi. They ranked higher than he, and he ranked higher than they; i.e., they ranked higher than he, because they were prophets; and he, Daniel, was not a prophet. Yet he ranked higher than they, because he saw it, and they did not see it. But since they did not see it, why were they suddenly seized with fright? Because although they themselves did not see it, their guardian angels did see it."
We are taught: Even if the priests are engaged in their Temple service, the Levites in their songs and Israel in their Ma'amad (division), they should stop and come to listen to the reading of the Megilla (Book of Esther). The house of Rabbi (the Nassi) found a support from this for their opinion that it is proper to neglect the study of the Torah in order to go to listen to the reading of the Megilla. We conclude the proof with the syllogism of the service [in the Temple]; if it causes the suspense of the Temple service, which is restrictive, how much more should it suspend the study of the Torah? And the Temple service, you say, is preferable to the study of the Torah. Behold! It is written (Jos. 8, 13) And it came to pass when Joshua was by Jericho … and he said. No; for as a captain of the host of the Lord, am I now come; and Joshua fell on his face to the earth, etc How could Joshua do so? Did not R. Jochanan say: "One must not greet a stranger, with peace, in the middle of the night, because he might be a demon, and so much more he must not bow before him?" There it was different, as he said, I am a captain of the Lord. But perhaps he lied? We have a tradition that even the demons do not pronounce the name of the Lord in vain. And then the angel said to him: "Yesterday you abolished the daily eve-offering, and to-day you abolished the studying of the Torah." And to the question, "For which of the two [transgressions] hast thou came?" the angel answered, "I now come; i.e., for that of to-day." Immediately after this we read (Ib.) And Joshua went that night into the midst of the valley, and R. Jochanan said (Ib. b.): "From this it is to infer that he (Joshua) spent the night in the depth [of study] of the Law; and Samuel remarked that the study of the Torah is greater than the sacrifices of the daily offerings; for it is said: I came now; i.e., for that of to-day. [Hence we see that the study of the Torah is greater than sacrifices.] This is not difficult to explain, the former deals with community sacrifices, and the latter with individual sacrifices.
(Fol. 4) R. Joshua b. Levi said: "It is obligatory for women to hear the reading of the Megilla, because they also benefited by the same miracle." R. Joshua b. Levi said again: "One is obliged to read the Megilla in the evening, and to repeat it in the daytime [on the morrow], as it is said (Ps. 22, 3) O, my God! I call in the daytime, but Thou answerest not, and in the night I find no rest." His disciples concluded from this that he meant to read the Megilla in the evening and study [the tract Megilla] in the daytime. Whereupon R. Jeremiah said unto them: "I have been told by R. Chiya b. Abba that he meant just as people say, 'I will peruse this section and repeat it.' " We have also been taught so in the name of R. Chelbo b. Ulla Biraa: "A man is obliged to read the Megilla in the evening and repeat it in the daytime (on the morrow), as it is said (Ib. 30) So that my glorious soul may sing praise to Thee, and never be silent, O Lord my God! Forever will I give thanks unto Thee."
(Fol. 7, b) Raba said: "A man is obliged to intoxicate himself on Purim, until he should not be able to distinguish between 'cursed be Haman' and 'blessed be Mordecai.'"
(Fol. 9) R. Juda said: "Even though our sages permitted the use of Greek they referred merely to the translation of the Pentateuch, but not to anything else. And this was also allowed only because of what occurred to Ptolemy, the king." What was it? We are taught: It happened that Ptolemy the king took seventy-two elders from Jerusalem, and placed them in seventy-two separate chambers, and did not inform them for what purpose he had brought them there. He afterward visited each chamber, and said to them: "Translate me the Torah of Moses, your teacher, [by heart.]" The Holy One, praised be He! sent into the heart of each of them a counsel which caused them to think as one mind, and [instead of, In the beginning God created the world] they wrote God created the world in the beginning; [instead of, Let us make a man, they wrote] I will make a man in an image; [instead of, And it was finished, they write] And God finished on the sixth day, and rested on the seventh day; [instead of. He created them, they wrote] Created him; [instead of. Let us go down, they wrote] Let Me go down; [instead of Sarah laughed within herself (Ib. 18, 12) they wrote] And Sarah laughed among her relatives; [instead of (49, 6) For in their anger they slew a man, and in their self-will they honged an ox, and in their self-will hanged a fattened ox; [instead of (Ex. 4, 20) Set them on a donkey, they wrote] Set them on a porter (man-carrier); [instead of (Ib. 12, 40) Dwelt in Egypt, they wrote] Dwelt in Egypt and in other lands was four hundred and thirty wears; [instead of (24, 5) And he then sent the youth, they wrote] The respectable men of Israel; [instead of (Num. 16, 15) I have not taken one ass of them, they wrote] Not one precious thing I took away; [instead of (Deut. 4, 19) Which the Lord thy God hath assigned unto all nations under the whole heaven, they wrote] Assigned to light for all nations; [instead of (Ib. 17, 3) Which I have not commanded, they wrote] Which I have not commanded to worship; [and instead of (Lev. 11, 6) The Arnebeth (the hare) they wrote], The slender footed, because Ptolemy's wife was named Arnebeth, and they were afraid lest he say that the Judaeans laughed at him by inserting his wife's name in the Torah. MISHNAH: Rabban Simon b. Gamaliel says, etc., R. Abahu, in the name of R. Jochanan, said: "The Halacha prevails according to Rabban Simon b. Gamaliel." And R. Abahu said again: "What reason does Rabban Simon b. Gamaliel advance? Because it is written (Gen. 9, 27) May God enlarge the boundaries of Japheth, and may he dwell in the tents of Shem; i.e., the most beautiful thing which Japheth has — (the Greek language) shall dwell in the tents of Shem."
(Fol. 10, b) And it came to pass in the days of Ahasuerus. R. Levi, and according to others, R. Jochanan, said: "There is a tradition among us from our ancestors [who reicev it from] the men of the Great Assembly, that wherever Vayehi (it came to pass) occurs, it refers to some disaster. (Ruth 1) And it came to pass in the days of Ahasuerus, there was Haman; (Jud. 1) And it came to pass in the days of the Judges, there was hunger; (Gen. 6, 1) And it came to pass when men began to multiply, and soon after this it is written, And the children of man, etc. — [which caused the flood]; (Ib. 11, 2) And it came to pass as they journeyed toward the east, then there came the dispersion; (Ib. 14, 1) And it came to pass in the days of Amraphel … there was a war. (Josh. 5, 13) It came to pass when Joshua was by Jericho, etc. and he saw a man with a drawn sword in his hand; (Ib. 6, 27) And the Lord was (Va'yehi) with Joshua, and soon after this. And the children of Israel committed a trespass; (I Samuel) There was (Va'yehi) a certain man of Romathaim, and afterward, Hannah he loved, but the Lord had shut her womb; (Ib. 8, 1) It came to pass when Samuel became old … and his sons walked not in his way; (Ib. 18, 14) And David was successful all his ways, and soon follows, Saul was in dread of him; (II Sam. 7, 1) And it came to pass when the king dwelt in his house. But thou canst not build the Temple. But is it not written (Lev. 9, 1) And it came to pass on the eighth day, and we have been taught in a Baraitha: "That particular day caused as great rejoicing before the Holy One, praised be He! as did the day of creation, for it is written here. And it came to pass (Va'yehi) on the eighth day, and it is written (Gen. 1, 5) And it was (Vayehi) evening and it was morning the first day. [Hence we find Vayehi when a misfortune does not follow.] There also the tragedy of Nadab and Abihu happened (Lev. 10, 1-7). But is it not written (I Kings 6, 1) And it came to pass in the four hundred and eightieth year after the going forth of the children of Israel out of Egypt, and it is also Written (Gen, 29, 16) While Jacob saw Rachel, and in Genesis (1, 5) And it was evening, and it was morning, the first day — and so on the second and third days although no disaster occurred? We must therefore say that wherever it is said, (Vayehi) It came to pass, there may or may not be a calamity; but whenever it is said, (Vayehi Bimai), And it came to pass in the days of, there a misfortune surely took place. There are five expressions, It came to pass in the days of, viz., in the days of Ahasuerus, the Judges, Amraphel, Ahaz (Is. 7) and Yehoyakim (Jer. 1) [and in every instance there was trouble] .
R. Levi said again in the name of R. Jochanan: "We have a tradition handed down by our ancestors that Amoz and Amaziah were brothers." For what purpose does he inform us of this? To teach us the same lesson which R. Samuel b. Nachmeni, in the name of R. Jonathan, taught: "A bride who is chaste in the house of her father-in-law, will be rewarded that kings and prophets will descend from her." Whence do we infer this? From Tamar, concerning whom it is written (Gen. 38, 15) And Judah saw her and thought her to be a harlot, because she had covered her face. Because she had covered her face did he think her a harlot? [Is it not to the contrary?] R. Elazar said that this means, "She had covered her face when she had been in his house, hence he did not know her," therefore she was rewarded that from her descended kings and prophets — kings from David; and prophets, as R. Levi said: "We hold a tradition from our ancestors that Amoz and Amaziah were brothers, and it is written (Is. 1, 1) This is the prophecy of Isaiah, the son of Amoz who prophesied."
R. Jonathan would begin [his Purim lecture] with this passage (Ib. 14, 22) I will cause to rise up against them, etc., And I will cut from Babylon name and remnant, and son and grandson, saith the Lord; i.e.. Name, refers to the art of writings; remnant, refers to their language; and son, refers to the kingdom; grandson, refers to Vashti. R. Samuel b. Nachmeni [when he came to lecture] would begin with the passage (Is. 55, 13) Instead of the thorn shall come up the cypress, and instead of the brier shall come up the myrtle; i.e., instead of the thorn, instead of Haman the wicked, who made himself an idol, as it is written (Ib. 7, 19) And upon all thorns. Shall come up the cypress (Brosh); i.e., Mordecai, who was the essence of all the spices, as it is said (Ex. 30, 23) And thou, take unto thyself the chief (Rosh) spices, of flowing myrrh; this is translated in the Targum Onkeles Mordecai; and instead of the brier, i.e., Vashti the wicked, the grand-daughter of Nebuchadnezzar, the wicked, who had burnt the house of God, concerning whom it is written (Son. 3, 10) Its cover-lid is gold; shall come up the Hadassa (myrtle), referring to Esther the upright, who was called Hadassa, as it is said (Esther 2, 7) And he had brought up Hadassah, that is Esther; and it is also written (Zech. 1, 8) And he was standing among the myrtle-trees; (Ib.) And it shall be unto the Lord for a name, refers to the days of Purim; (Ib.) For a sign of everlasting that shall not cut off, refers to the reading of the Megilla."
R. Joshua b. Chanina based his lecture on the following passage (Deut. 28, 62) And it shall come to pass that as the Lord rejoiced over you to do you good, and to multiply you, so will the Lord rejoice over you to bring you to nought, and to destroy you. Let us see. Does the Holy One, praised be He! indeed rejoice over the downfall of the wicked? Behold, it is written (II Chr. 20, 21) As they went out before the armed array, and said, Give thanks unto the Lord; for unto everlasting endureth His kindness. Whereupon R. Jochanan said: "Why are the words for he is good, not inserted here? Because the Holy One, praised be He! rejoices not in the downfall of the wicked." And R. Jochanan said again: "What is the meaning of the passage (Ex. 14, 20) And the one came not unto the other all the night? This means that the angels of Heaven wanted to sing the usual song, when the Holy One, praised be He! said unto them: 'My creatures are drowning in the sea, and you want to sing songs!' " [Hence God rejoiceth not in such cases]. Said R. Jose b. Chanina: "He Himself does not rejoice over it, but He causeth others to rejoice over it. This could be proved by the above Passage, which is written Yassiss (He will make rejoice other), and it is not written, Yassuss (He Himself will rejoice)."
R. Abba b. Cahana based his [Purim] lecture on this passage (Ecc. 2, 26) For to a man who is good in His presence He giveth wisdom and knowledge and joy, this refers to Mordecai, the upright; but to the sinner he giveth employment to gather up and to bring together, that refers to Haman; that he may give it to him that is good before God, refers to Mordecai, concerning whom it is written (Est. 8, 2) And Esther appointed Mordecai over the house of Haman. Rabba b. Uphran based his [Purim] lecture on the following passage (Jer. 49, 39) And I will set up my thrown in Elam, and I will destroy thence kings and princes; i.e., kings, refers to Vashti, and princes, refers to Haman and his ten sons. R. Dimi b. Isaac based his [Purim] lecture on (Fol. 11) this passage (Ezra, 9, 9) For. we. are bondmen; yet in our bondage hath our God not forsaken us, but hath extended unto us kindness before the kings of Persia. When did He extend unto us kindness? In the time of Mordecai. R. Chanina b. Papa based his [Purim] lecture on this passage (Ps. 66, 12) Thou hast caused men to ride over our heads; we went through fire and through water; but Thou didst bring us out unto abundance, i.e., through fire, refers to the time of Nebuchadnezzar, the wicked; through water, refers to the time of Pharaoh. But Thou didst bring us out unto abundance, refers to the time of Haman. R. Jochanan based his lecture on this passage (Ib. 98, 3) He hath remembered His mercy and His faithfulness to the house of Israel; all the ends of the earth have been the salvation of our God. When did all the ends of the earth see it? In the time of Mordecai and Esther. Resh Lakish based his lecture on this passage (Prov. 28, 15) As a roaring lion and greedy bear, so is a wicked ruler over a poor people. As a roaring lion, refers to Nebuchadnezzar concerning whom it is written (Jer. 4, 7) The lion is come up from his lair. Greedy bear, refers to Ahasuerus, about whom it is written (Dan. 7, 5) And behold, there was another, a second beast, like a bear. Concerning which R. Joseph was taught that this refers to the Persians who eat and drink like a bear, and are fleshy like a bear, and let their hair grow like a bear, and have no repose like a bear; wicked ruler, refers to Haman; over a poor people, refers to Israel, who were then poor in meritorious deeds. R. Nachman b. Isaac based his lecture on this passage (Ps. 124, 2) If it had not been the Lord who was for us, when men rose up against us. Men, — not a king (referring to Haman). Raba based his lecture on this passage (Prov. 29, 2) When the righteous are in authority, the people will rejoice; but when the wicked rule, the people groan; i.e., when the righteous rule, refers to Mordecai and Esther, [then] the people rejoice, as it is written (Est. 8, 15) And Mordecai went out from the presence of the king, etc. And the city of Shushan was glad and joyful. But when the wicked rule, this refers to Haman, [then] the people groan, and so says the passage (Ib. 3, 15) And the king and Haman sat down to drink, but the city of Shushan was perplexed. R. Mathna preached with the following passage (Deut. 4, 7) For what great nation is there that hath God so nigh unto it? R. Ashi recited with the following passage (Ib. ib. 34) Or hath God essayed to go to take himself a nation from the midst of a nation.
And it came to pass in the days of Ahasuerus. "Woe, woe," remarked Rab, "it was then that the prophecy in the Torah was fulfilled (Ib. 28, 68) And there ye will offer yourselves for sale unto your enemies for bondwomen without anyone to buy you." But Samuel explained: "(Lev. 26, 44) I will not cast them away, neither will I loathe them, to destroy them utterly; i.e., I have not cast them away, refers to the times of the Greek government; and I have not loathed them, refers to the time of Vaspasian, the Roman emperor; to destroy them, refers to the time of God and Magog." In a Baraitha it was taught: I will not cast them away, refers to the times of the Chaldeans, as in that time I set up for them Daniel, Hananiah, Mishael, and Azariah; and I have not loathed them, refers to the time of Haman when I raised for them Mordecai and Esther; to destroy them, refers to the Greek, when I gave them Simon the Just and Mattathias b. Jochanan the High-priest and his sons, the Hasmoneon (Maccabias); to break My covenant, refers to the time of Rome when I gave them the House of Rabbi and the sages of that generation; for I am the Lord their God, refers to the Messianic future, when no nation or people will dominate over them. R. Levi based his [Purim] lecture on the following passage (Num. 33, 55) And if you will not drive out, etc. R. Chiya based his lecture on the following: (Ib.) And it shall come to pass that as I proposed to do unto them, so will I do unto you.
And it came to pass in the days of Ahasuerus. R. Levi said: "He was the brother of a head and the coeval associate of a head. The brother of a head, i.e., the brother of Nebuchadnezzar, the wicked, who was called head, as it is said (Dan. 2, 38) Thou art the godhead. And the coeval associate of a head — what Nebuchadnezzar had done, he had intended to do. Nebuchadnezzar had killed, he had intended to kill; Nebuchadnezzar had destroyed; he had the intention, and so reads the passage (Ezra 4, 1) In the beginning of the reign of Ahasuerus, they wrote slanders on the inhabitants of Judea and Jerusalem." Samuel said: "[Ahasuerus has the meaning of black i.e.] in his days the faces of the Jews were black as the bottoms of pots." R. Chanina said: "[Ahasuerus has the meaning of 'woe to his head' (Ach rosh). Whoever mentioned his name said 'Woe to his head.' " R. Jochanan said: "[It has the meaning of 'poor' (rosh)] His taxes were so heavy that men became poor, as it is said (Est. 9, 1) And King Ahasuerus imposed a tribute upon his land." (Ib. 1)
The same Ahasuerus; i.e., he was the same in his wickedness from beginning to end. (Gen. 36, 43) This is Esau; i.e., the same in wickedness from beginning to end; (II Chr. 28, 22) He, King Ahaz; i.e., the same in wickedness always; and so is meant (Num. 26, 9) These are that Dathan and Abriam. And so it is also with the righteous (I Chr. 1, 27) Abram — the same is Abraham; i.e., Abraham was the same in righteousness from the beginning to the end; (Ex. 6, 26) These are that Aaron and Moses; i.e., they were the same in righteousness from beginning to end; (I Sam. 17, 14) And David was the youngest, that means he conducted himself from beginning to end, as in his youth; as in his youth he humbled himself before one greater than he in order to learn the Torah, so also when he was a king he was modest before a man superior to him in wisdom and tried to learn the Torah from him.
(Ib.) Who reigned. Rab said: "He was a self-made king." Some say, it was in his praise, there was none so fit to be a king as he; and some say it to his disgrace — he was not fit to be a king, but he had much money, and the money made him king.
Our Rabbis have been taught: Three kings ruled over the entire world — Ahab, Ahasuerus, and Nebuchadnezzar. Ahab, son of Amri, as Obadiya said unto Elijah (I Kings 18, 10) As the Lord thy God liveth… he causeth that kingdom and nation to take an oath …; and if they were not under his dominion, how could he cause them to take an oath? Nebuchadnezzar, as it is written (Jer. 17, 8) And it will come to pass that the nation or kingdom which shall not serve Nebuchadnezzar, king of Babylon, and not place its neck under the yoke of the king of Babylon. Ahasuerus, as stated in Sanhedrin. (Ib. b.) Are these all? Was not Solomon also king of the whole world? Solomon was not a king until the end of his life. This is right, according to those who hold he was first king and then a common man; but according to those who say he was a king, a common man, and then again a king, then why not count also him? Solomon was an exception, for he reigned over the beings above and below, as it is said (I Chr. 29, 23) Solomon sat on the throne of the Lord. [He is therefore not counted among the kings that reigned over the entire world]. But there is Sannacherib concerning whom it is written (Is. 46, 19 and II Kings 18) Which of all the gods of the lands have saved their countries from thy hand? There was Jerusalem, which was not subject to him. But there is Darius? As it is written (Dan. 6, 26) Darius the king wrote to all peoples, nations, and tongues that exist on the whole earth. Your peace shall be great. There were seven countries not under his dominion; as it is isTitten (Ib. ib. 2) It pleased DariuS; and he raised over his kingdom one hundred and twenty satraps. But there is Cyrus? As it is written (II Chr. 36) So said Cyrus, King of Persia: All the kingdoms of the earth the Lord hath given unto me. It is he only who thus glorified himself.
When the king sat, and further it is stated. In the third year of his reign. Do these passages not contradict each other? Raba said these mean when he became firmly seated on the throne.
(Fol. 12) When he showed the riches and the glory of his kingdom, etc. R. Jose, the son of R. Chanina, said: "You can infer from this that Ahasuerus attired himself in the priestly garments and stood with his guest, for it is written here, And the glory of his greatness, and it is written [concerning the priestly garments] (Ex. 28, 2) For glory and ornament." (Est. 1, 5) And when these days were completed. Rab and Samuel differ on this point. One said that he was a wise king, and the other, that he was a foolish king. The reason for the statement that he was a wise king, can be derived from the fact that he had made the feast first for the remote subjects, because for his townsmen he could make it at any time; and the other said he was a fool, for he should have made it first for his townsmen, so that should the others rebel, they at least would defend him.
The disciples of R. Simon b. Jochai asked their master: "By what sins had the Israelites incurred the decree of Haman in that age?" "Tell me your opinion," said he. They said: "Because the Israelites enjoyed the feast which Ahasuerus the wicked man made." "If so, then only those of Shushan should have suffered. Why did those of all provinces suffer?" They said to him: "Let then the master explain to us." "Because," answered he, "they kneeled to the image." "If so," his disciples asked, "they were then actually guilty; why were they not killed?" And he answered: "They bowed to the image not because they wanted to, but only for the sake of outward appearance; so the Holy One, praised be He! also made the decree against them for appearance [and it was not carried out]." And this is the meaning of the Passage (Lam. 3, 33) He doth not afflict of His own will.
(Est. 1, 7) And the royal wine was in abundance. Rab said: "We infer from this that he gave to each to dring wine that was older than he." (Ib. 8) And the drinking was according to the order. What is the meaning. According to the order? R. Anan said, in the name of R. Meier: "It was according to the order of our Torah. As in our Torah eating exceeds drinking [in the Temple] so he also gave more to eat than to drink." Without compulsion. "From this," said Raba, "it can be learned that everyone was given to drink of wine that grew in his own country. (lb. b) On the seventh day when the heart of the king was merry with wine? And till then, what did he do? Was he not till then merry with wine? Rab said: "The seventh day was Sabbath. When Israelites eat and drink on Sabbath, they begin with words of the Bible and continue to praise the Lord; but the other nations, when they celebrate, they speak about women. And so it happened here: Some said that the Medians were more beautiful, and others said that the Persian women were more beautiful. And Ahasuerus said to them: The one that I have is neither Median nor Persian, but Chaldean, yet she is fairer than them all; and if you wish you can see her. And so came the execution of Vashti."
(Ib.) Then said Memuchan. We are taugh in a Baraitha: Memuchan was Haman. Why was he called Memuchan? Because he was destined for the troubles that befell him afterwards. R. Abba b. Cahana said: "From this we see that usually an ignorant man comes forward first." That every man should bear rule in his own house. Said Raba: "But for the first letters, no remnant of Israel would have been left; because the men laughed at such a decree, saying, 'Is it not a matter of course? Even a weaver in his house must be the ruler,' and therefore they did not pay much attention to the second decree in the letters." And let the king appoint officers. Raba said: "What is the meaning of the passage (Prov. 13, 16) Every prudent man acteth with knowledge, but a fool spreadeth abroad his folloy; i.e., every prudent man acteth with knowledge, refers to David, of whom it is written (I Kings 1, 2) Wherefore his servants said unto him. Let them seek out for my lord the king a young virgin. Everyone who had a daughter, brought her himself to the king. But a fool spreadeth abroad his folly. This refers to Ahasuerus, who had to appoint officers, for whosoever had a beautiful daughter hid her from him."
There was a certain Jew in Shushan, the capital — a Benjamite. What can be the reason for giving such a genealogy? If for the mere genealogy then it should have been traced to Benjamin, son of Israel; why then were only the first three of his ancestors mentioned? In a Baraitha it is explained that: All the three names are not those of his ancestors, but are his own. The son of Yair, the son who caused to enlighted the eyes of Israel with his prayer; the son of Shimi, the son whose prayer God heard; the son of Kish, the son who knocked at the gates of Mercy, and they were opened to him." It is written, A Judean man, and then, A Benjamite. What was he? Rabba b. b. Cahana, in the name of R. Joshua b. Levi, said: "His father was a Benjamite and his mother was a Judean." The sages, however, said: "The tribes disputed with each other. Juda said, 'Through me Modrecai was born, for if David had killed Shimi ben Gera he could not have been born'; and Benjamin said, 'He belongs to me, because he is of my tribe.'" Raba said: "On the contrary, the Congregation of Israel said, 'See what Juda did to me, and see what the Benjamites have done to me; Juda (Fol. 13) because David did not kill Shimi, he made possible the birth of Mordecai, of whom Haman became jealous; and because Saul did not kill Agag, Haman, who caused troubles for Israel, was born.' " R. Jochanan said: "He was indeed a Benjamite, but why is he called a Judean? Because he did not want to worshop idols, and every Israelite who rejects idols is called a Judean, as it is said (Dan. 10, 12) There are certain Judean men … Thy gods they do not worship."
(Ex. 2, 6) Who had been carried away into exile from Jerusalem. Raba said: "He had not been exiled, but came of his own free will. And he had brought up Hadassah, that is, Esther." He calls her Esther and' then Hadassah. What was her real name? We are taught in a Baraitha that R. Meier said: "Her real name was Esther, but she was called Hadassah, merely because all the upright are called thus, and so says the passage (Zech. 1, 8) He was standing among the myrtle-trees." R. Juda said: "Her real name was Hadassah, and why was she called Esther? Because she concealed her words and so says the passage (Ib. 10) Esther told nothing of her birth nor of her nationality." R. Nechemiah said: "Her real name was Hadassah, but why was she called Esther? Because the nations called her for her beauty 'Ist'har' (corresponding to Venus)." Ben Azzai said: "Esther was neither tall nor short, but of moderate size, like a myrtle." R. Joshua b. Karcha said: "Esther was of an olive complexion, but a chord of [divine] grace was strung upon her." For she had neither father nor mother. And when her father and mother were dead, Mordecai had taken her to himself as a daughter. Why this superfluous repetition? R. Acha said: "To tell us when the mother became pregnant her father died, and when she was born her mother died." (Ib.) Mordecai had taken her to himself as a daughter; we are taught in the name of R. Meier: "Do not read Bath (daughter) but Bayith (house) and so says the passage (II Sam. 12, 3) But the poor men had nothing, save one little ewe, etc., of his bread it used to eat, etc., and it was to him as a daughter. Because it ate of his bread therefore it became to him as a daughter? We must therefore read it, 'like a house' K'bayith. The same is also here 'for a house,' L'bayith." (Ib. 9) And the seven maidens who were selected to be given to her. Raba said: "We may infer from this that with them she counted the days to know the Sabbath [by giving each the name of a day]."
(Ib. b.) And Esther still did not tell her nation. R. Chama said: What is the meaning of the passage (Job 36, 7) He withdraweth not his eyes from the righteous. i.e., as a reward for her modesty, Rachel merited that King Saul descended from her; and as a reward for Saul's modesty he merited that Esther descended from him." Wherein was Rachel modest? It is written (Gen. 29, 12) And Jacob told Rachel that he was her father's brother. Was he then her father's brother? Indeed, he was the son of her father's sister! This means, he asked her: "Will you marry me?" "Yes," she answered, adding, "but my father is a trickster, and he will deceive you." To this he answered: "I am his brother in trickery." And she asked him: "Are righteous men permitted to walk in the ways of deceit (to deal fraudently with a deceiver)?" "Yes," answered he, "for it is written (Ps. 18, 27) With the pure Thou wilt show Thyself pure, and with the perverse Thou wilt wage a contest." He then asked Rachel: "How can he cheat me?" And she replied: "I have an elder sister, and he will not let me marry before her." So he confided some signs to him by which he could distinguish her. And when Leah was brought in her stead, Rachel said: "My sister will be put to shame." So she confided in return the signs to her. And this explains the Passage, And it came to pass that in the morning. Behold, it is Leah; i.e. Until the morning he knew it not, because Leah knew the sign which Jacob had confided unto Rachel, which she told to him. And therefore Rachel was rewarded that Saul descended from her. And what was Saul's modesty? It is written (I Sam. 10, 16) And Saul said unto his uncle, he told me that asses had been found, but of the matter of the kingdom, whereof Samuel had spoken, he told him not. For this he was rewarded that Esther descended from him. R. Elazar said again in the name of R. Chanina: "When the Holy One, praised be He! decrees greatness for a man, it is for him and his descendants to the end of all generations; as it is said (Job 36, 7) He doth establish them forever, and they are exalted. But if he becomes proud, the Holy One, praised be He! will lower him, as it is said (Ib. 8) If they be bound in fetters, and if they be entangled in the cords of affliction."
(Est. 2, 21) In those days, while Mordccai was sitting in the king's gate, Bigthan and Theresh became wroth. R. Acha b. Abba, in the name of R. Jochanan, said: "The Holy One, praised be He! causes masters to be wroth against their servants, in order to do the will of the just, and He also causes the wrath of slaves against their masters, in order to do the will of the just." The wrath of the masters against their servants, as it is written (Gen. 41, 10) Pharaoh was wroth with his servant; to do the will of the just, as it is written. And there was with us a Hebrew lad, etc. And he makes slaves wroth against their masters, as it is written (Ext. 2, 21) In those days Bigthan and Theresh became wroth. To do the will of the just. This refers to Mordecai, as it is written, And the thing became known to Mordecai. R. Jochanan said Bigthan and Theresh were Tarsians, and spoke their own language. They spoke between themselves: Since Esther has come into the court, our eyes have not seen any sleep; let us put poison into the king's drink, in order that he should die." And they knew not that Mordecai was a member of the Great Sanhedrin, every one of whom knew seventy languages. Then Bigthan said to Theresh: "But my hour of duty is not the same as yours." "I will watch for you, too," answered Theresh. Then we understand the passage, And the thing was inquired into, and found true, to mean that he had not been at his post.
(Ib. 3, 1) After these events. What events? Raba said: "After the Holy One, praised be He! had created [by the preceding incident] a cure in advance to their trouble which would follow, for Resh Lakish said, 'The Holy One, praised be He! afflicts not Israel before He has prepared the cure for them in advance. As it is said (Hosea 6, 11) Should I desire to heal Israel, then would the iniquity of Ephraim be laid open." But with idolatrous nations it is different. First He smites them, then He heals them, as it is said (Is. 19, 12) And the Lord will thus smite Egypt, striking and healing.' " But it appeared too contemptible in his (Haman's) eyes to lay his hand on Mordecai alone. Raba said: "In the beginning he wanted to lay hand on Mordecai alone, and later on the people of Mordecai, which refers to the scholars, and later on the Jews." Some one cast the pur, that is the lot. We have been taught in a Baraitha: When the lots fell on the month of Adar, Haman rejoiced very much, for he said: "It is the month in which Moses died." But he did not know that on the seventh of Adar Moses had died, but had also been born. And Haman said unto the king: There in one people. Raba said: "There was no man who could calumniate so well as Haman. He said to the king, 'Come, let us fight them.' And the king answered: 'I am afraid because whoever has tried to fight them was called to account by their God.' 'But they have been lazy in the performance of good deed,' Haman pleaded. Whereupon the king said: 'Nevertheless they have among them numbers of Rabbis who will pray to God for their mercy.' Haman then said: 'They are one people [and are all the same; no one observes]. And if thou shouldst think that I may depopulate thy empire [by the extermination of the Jews] thou must know that they are scattered among different nations [and it would not be perceptible] . And perhaps thou wilt say, thou derivest a benefit from them. Know that they are like mules, that are unproductive. And if thou shouldst imagine that there is one province in which "they dwell together, know that they are scattered in all the provinces of thy kingdom. And their laws are different from those of every people; i.e., they do not eat with us, drink with us, nor intermarry with us. It does not profit the king to tolerate them, because they eat and drink in a manner to disgrace the king.' "
If it he pleasing to the king, let it be written to destroy them, and ten thousand talents of silver will I weigh out. Resh Lakish said , it was revealed and known to Him, who said: And the world came into being, that Haman would, at some future day, pay shekels (talents) for the destruction of Israel, therefore He caused that their (Israel's) shekels should precede his [Haman's] shekel's, and this is the purpose of the Mishnah which teaches us: On the first of Adar a public announcement is made concerning the contribution of the half-shekels." And the king said to Haman 'The silver is given to thee; that people also, to do with them as it seemeth good to thy eyes.' Said R. Abba b. Cahana (Fol. 14): "To what can the incident of Ahasuerus and Haman be compared? Unto two men, of whom one had a mound in his field, and another had a trench; he, who had the mound said, when passing the trench, 'I wish some one would give me his trench in my field,' and the one that had the trench, 'I wish some one would give me that on my field.' Then it chanced that they met, and he who had the trench said: 'Sell me the mound to fill up my trench.' 'I wish you would take it for nothing,' replied the other." And the king drew off his signet ring from his hand. R. Abba b. Cahana said: "The authority given by transfer of the ring had a greater effect than forty-eight prophets and seven prophetesses, who preached to Israel they should better their ways; because the prophecy of forty-eight prophets and seven prophetesses did not cause Israel to become better, yet this incident really made them better."
Our Rabbis were taught: Forty-eight prophets and seven prophetesses preached to Israel, and subtracted or added nothing to our Torah, even not as much as one letter, save the reading of the Megilla, which was instituted by the prophets alone. What basis had they for that? R. Chiya b. Abbin, in the name of R. Joshua b. Karcha, said: "They drew a fortiori conclusion: If when Israel was delivered merely from slavery to freedom, they sang, how much more ought they do se when they were saved from death to life! If so, then why do we not say Hallel on Purim? "Because," said R. Isaac, "we do not say Hallel for the miracles that happened outside of Palestine." But the exodus from Egypt was also a miracle outside of Palestine? The reason for saying Hallel then is explained in the following Baraitha: Until Israel entered Canaan, they said praises for all miracles, but after they had occupied Palestine, they sang praises only for miracles in Palestine. R. Nachman b. Isaac, however, said: "The reading of the Megilla, is equivalent to the Hallel." Rab said: "There, when they went out of Egypt, it was right to say Hallel, because it is said. Praise, O ye servants of the Lord, and not Pharaoh's; but how could they say on Purim, Praise, O ye servants of the Lord. Were they not still the slaves of Ahasuerus?"
And the seven prophetesses that prophecied to Israel, who were they? Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Sarah as it is written (Gen. 11, 29) The father of Milcah and the father of Yiscah. And R. Isaac said: "Yiscah refers to Sarah, but why was she called Yiscah? Because that signifies seeing, and she was a seer through the Holy Spirit and this is derived from the passage (Ib. 21, 12) Whatever Sarah tells you hearken to her voice. Miriam, as it is written (Ex. 15, 26) Then took Miriam the prophetess, the sister of Aaron. Was she then Aaron's and not Moses' sister." "This means," said R. Nachman, in the name of Rab, "that she had prophecied even when she had been only Aaron's sister [before Moses' birth] saying, 'In the future my mother will give birth to a child that will deliver the Israelites.' Finally, when Moses was born, the whole house was filled with light, and her father arose, and kissed her on her head, and saying to her, 'My daughter, thy prophecy is fulfilled.' Afterward, when he was cast into the river, her mother rose, saying to her, 'My daughter, what has become of thy prophecy?' And thus we understand the passage (Ib. 2, 4) And his sister placed herself afar off, to ascertain what would be done to him, to mean to know what would be the outcome of her prophecy." Deborah, as it is written (Jud. 4, 4) Now Deborah, a prophetess, the wife of Lapidoth. R. Isaac said: "This means that she prepared wicks for the lights in Mishkai. Hannah, as it is written (I Sam. 2, 1) And Hannah prayed and said, 'My heart is glad in the Lord, my horn is exalted through the Lord.' My horn is exalted, and not my flask. This refers to David and Solomon, who were anointed with oil taken from a horn, their dynasty endured; but Saul and Jehu, who were anointed with oil from a flask, their dynasties did not endure. (Ib. 2) There is none holy as the Lord; for there is none besides Thee; Neither is there any rock like our God." R. Juda b. Manassia said: "Do not read, Ein Biltecha [none besides Thee] but read Ein Lebalathecha [nothing could wear you out] . Come and see that the nature of the Holy One, praised be He! is not like the nature of frail man. The work of frail man exhausts its maker, but the Holy One, praised be He! is not so; He exhausts His work." Neither is there any rock like our God; Do not read Ein Tzur (rock), but read Ein Tzayer, (there is no sculptor like our God) for the custom of the world is to form a shape on the wall, but he can put into it neither breath, nor soul, nor entrails, nor bowels, but the Holy One, praised be He! He forms a shape within a shape (creates a body within a body) and puts into it breath, soul, entrails and bowels. Abigail, as it is written (I Sam. 25, 29-31) And the soul of my lord will be bound in the bond of life with the Lord thy God. When she departed she said to him. And when the Lord will do *** ood my Lord. She prophecied that he would be king. R. Nachman said: "This is the meaning of the current statement, 'A woman handles the shuttle while she talks,' or 'the duck bends its head down in walking, and its eyes look all around (it follows two pursuits at the same time.'" Huldah, as it is written (II Kings 22, 14) And Chilkiyaha the priest, and Achikam, and Achbor and Shaphan and Assahyah went unto Huldah the prophetess, the wife of Shallum the son of Tikvah. But how did Huldah prophecy in the place where Jeremiah lived? At the school of Rab it was explained that Huldah was a relative and therefore he was not particular about it. But why did King Joshiyah himself ignore Jeremiah and send a committee unto Huldah? R. Shila said: "Because women are compassionate." R. Jochanan said: "Because Jeremiah was not there, for he went to bring the ten tribes back [from the exile]." And whence do we infer that he did bring them back? It is written (Ex. 7, 13) For the seller shall not return to that which is sold. It is possible that the prophet should prophecy the suspension of the jubilee law when the law had already been abolished? We must therefore say that Jeremiah had caused the return [of the ten tribes] and Joshiyah b. Amon reigned over them. Whence do we infer this? It is written (II Kings 23, 17) What king of monument is that which I see? And the men of the city said to him, "It is the grave of the man of God, who came from Judah and proclaimed these things which thou hast done against the altar of Beth-El.' What had Joshiyah to do with the altar of Beth-El? From this we infer that Jeremiah returned [the ten tribes] from captivity when he began to practice the jubilee law and Joshiyah was king over them. And Esther, as it is written (Est. 5) Now it came to pass on the third day that Esther put on her royalty. It should be written, royal apparel. "Infer from this," said R. Elazar, in the name of R. Cahnina, "that she clothed herself in the Holy Spirit. Here it is written Vatilbash (she put on) and there (I Chr. 12, 18) A spirit, labsha (invested) Amassai. [Just as in the latter place the word Labsha is employed to signify the Holy Spirit, so here also Vatilbash signfies the Holy Spirit]." R. Nachman said: "Pride does not- fit women. Two women were proud, and they both had unlovely names; one was call Bee (Deborah) and the other was called Cat (Huldah). Of Deborah it is written (Jud. 4, 6) And she sent and called Barak but she did not go to him, and of Huldah it is written (II Kings 22, 15) Say unto the man that hath sent you to me; and she did not say, tell the king."
(Fol. 15) And Mordecai ascertained all that had been done (Est. 4, 1). What had been done? Rab said: "That Haman had persuaded Ahasuerus." (Ib.) Then called Esther for Hathach. Said Rab: "Hathach is Daniel, but why was he called Hathach? Because he severed connections with his high position." Samuel said: "On the contrary, he had the office, and his name signifies that all laws were decided by him." And gave him a change for Mordecai to know what this was, and why this was. R. Isaac Nafcha said: "Thus sent Esther to Mordecai. Perhaps they [Israel] transgressed the five books of the Torah concerning which it is written (Ex. 32, 15) On the one side and on the other were they inscribed." And they told Mordecai the words of Esther (12). But he (Hathach) himself did not come to her? "From this," said R. Abba b. Cahana, "we infer that one need not go back [to his sender] to bring bad news." And Mordecai went about. Rad said: "This means that he transgressed by fasting on the first day of Passover"; and Samuel said: "It means that he crossed a pool of water [to assemble the Jews of the other side]."
R. Elazar said in the name of R. Chanina: "Never shall the blessing of even a common man be considered insignificant in your eyes; for two great men of their generation were blessed by simple men and their blessings were fulfilled. They were David and Daniel. David, as it is written (II Sam. 24, 23) And Aravnah said unto the king, 'May the Lord thy God receive thee favorably.' Daniel was blessed by King Darius, as it is written (Dan. 6, 17) May thy God, whom thou worshippest continually, truly deliver thee." R. Elazar said again in the name of R. Chanina: 'Never shall the curse of even a common man be considered unimportant, for Abimelech cursed Sarah, saying (Gen. 20, 16) 'This is to thee a covering to the eyes, and it was fulfilled through her children as it is said (Gen. 27, 1) And Isaac's eyes became dim." Again said R. Elazar, in the name of R. Chanina: "Come and see how the custom of the Holy One, praised be He! differs from the custom of frail man! A frail man sets the pot [on the fire] first and then pours water into it, but the Holy One, praised be He! poureth the water first into the pot and then sets it on the fire, to sustain the passage (Jer. 10, 13) At the sound when he giveth a multitude of water." Another thing did R. Elazar say in the name of R. Chanina: "When the righteous is lost (dies) it is a loss to the generation only [not to himself]. This might be compared with a diamond which was lost by a man, wherever it is its name is there, the loss is merely to its owner." Again said R. Elazar in the name of R. Chanina: "What is the meaning of the passage (Ib. 5, 13) Yet all this profiteth me nothing. Infer from this that all treasures of that wicked (Haman) were engraved upon his heart, and as soon as he saw Mordecai sitting in the king's tower he said. Yet all this profiteth me nothing." Is it really because he (Haman) saw Mordecai sitting in the king's tower that he said this? Yes, as R. Chisda explained it: "The latter [Mordecai ] had come as a member of the Prosbul and the former [Haman] had come to court as a member of the Prosbuli" (Ib. b."); i.e., Buli signifies the rich, as it is said (Lev. 26, 19) I will break the pride of your power, and R. Joseph explains that this refers to the rich of Juda; Buli signifies poverty, and so reads the passage (Deut. 15, 8) Thou shalt surely lend him. R. Papa said: "Haman was called 'the slave that sold himself for a loaf of bread.'" R. Elazar said further in the name of R. Chanina: "In the future, the Holy One, praised be He! will put a crown on the head of every righteous man, as it is written (Is. 28, 5) On that day will the Lord of hosts he for a crown of glory and a diadem of beauty. What is the meaning of a crown of glory and a diadem of beauty? It is for those who do His will, and hope for His glory. One may think that this will be for all of them? Therefore it is said. Unto the residue of his people; i.e., for those who are so modest that they consider themselves like the remnant of the people. (Ib. 6) And for a spirit of judgment; i.e., to him who sitteth in judgment — and does justice. And for strength. It is to him who overcomes his inclination. To those that drive back the battle, this refers to those who debate over the Torah. To the gate, refers to the scholars who arise early to go to the gates of the houses of prayer and learning, and remain late there. The divine attribute of justice pleaded before the Holy One, praised be He! saying, 'Sovereign of the Universe! Wherein is the difference between this (Israel) and all other nations [that Thou art honoring Israel so much]?' Whereupon the Holy One, praised be He! answered 'Israel studied the Torah, and the idolaters did not.' To this the attribute of Justice replied (Ib. 7) But these also are now stumbling through wine, and reeling through strong drink — they are (Paku) unsteady in giving judgment. Paku (unsteady) refers to Gehenna, as it is said (I Sam. 25, 31) That this shall not be a cause of offence; and Pliliya [judgment] refers to the judges as it is said (Ex. 23, 21) And they shall pay this by the decision of (Phlilim) the Judges."
(Est. 5, 1) And placed herself in the inner court of the king's house. R. Levi said: "As soon as she reached the house of idols, the Shechina left her; so she began to say (Ps. 22, 2) My God, my God, why hast thou forsaken me? Doth thou hold guilty one who does a thing unintentionally as though she did it intentionally, and what one is compelled to do as if she did it voluntarily?" (Ib.) And it happened when the king saw Esther the queen. R. Jochanan said: "Three angels came to her help at the same time; one angel raised her head [that the king might see her]; one, who strung a chord of grace (protection) around her, and one who stretched out the sceptre which the king handed out to her." How far did it stretch? R. Jeremiah said: "Its usual length was two cubits and it became twelve cubits long"; and others say it stretched to sixteen. R. Joshua b. Levi said: "To twenty-four." R. Chisda said: "To sixty." So also we find that it happened with the arm of Pharaoh's daughter; and thus also it happened with the teeth of Og, as it is whitten (Ps. 3, 8) The teeth of the wicked Shibarta, and Resh Lakish said: "Do not read Shibarta (hast thou broken) but read it Shibabta (that became ramified)." Rabba b. Uphran, in the name of R. Eliezer, who had heard it from his master, who quoted his master, said: "It became longer by two hundred ells."
(Ib. 45) And Esther said, Let the king and Haman come this day unto the banquet. Our Rabbis were taught: For what purpose did Esther invite Haman to the feast? R. Elazar said: "She spread for him a net, as it is said (Pr. 69, 23) May their table become a snare before them." R. Joshua said: "She learned it in her father's house, as it is said (Prov. 25, 21) If thy enemy be hungry, give him bread." R. Meier said: "So that Haman should not learn of the matter and cause a revolution." R. Juda said: "So that it should not be noticed she was a Jewess." R. Nechemia said: "So that the Israelites say not, We have a sister in the king's court, and they should not [meanwhile] dismiss from their minds the idea of praying for mercy." And R. Jose said: "So that he should be near, if she wanted him." R. Simon b. Menassia said: "So that He above should notice [how she was forced to flatter her enemy] and should perform a miracle." R. Joshua b. Karcha said: "She intended to make herself agreeable to Haman, so that the king might become jealous, and should kill both him and her [whereby Israel would be saved]."
Rabban Gamaliel said: "Ahasuerus was a fickle-minded king [and therefore did Esther invite Haman so that if she obtained permission to execute him she could have him nearby ready to kill him before the king retards]." Again said Rabban Gamaliel: "After all, we must still hear what the Median has said, as we are taught in the following Baraitha: R. Elazar of Media said: 'She had intended to make Haman jealous of Ahasuerus, and Ahasuerus jealous of Haman.'" Rabba said: "[To uphold] the passage (Prov. 26, 18) Before downfall goeth pride." Abaye and Raba both said: "She intended to do as it is written (Jer. 51, 39) When they are heated I will prepare their drinking feasts and will make them drunken." Rabba b. Abahu once found Elijah the prophet, and asked him: "What did Esther intend to do when she invited Haman?" and he answered: "As all Tanaim and all the Amoraim explained."
(6) In that night sleep fled from the king. "He thought," said Rabba, " 'what could be the meaning of Esther's invitation to Haman? Perhaps they conspired against me to kill me?' Then he considered and said: 'If this should be the case then someone would be found who would have mercy and inform me of that.' But then he said: 'But perhaps there are men who have done kindness to me, and I have not rewarded them, therefore people do not care to inform about it.' As soon as this idea struck him, he ordered that the Chronicles be brought to him, and they were read by themselves, i.e., that place in the Chronicles turned up accidentally." And it was found written (Kathub) past participle. It should be Kathub (passed perfect)? R. Isaac Nafcha said: "You may infer from this (Fol. 16) that Shamshai (the king's secretary) had erased the incident concerning Mordecai, but Gabriel [the Angel] wrote it in, thus the context of the passage can be understood." R. Assi, in the name of R. Chanina b. Papa said: "R. Shila of the village Tamratha lectured: 'If what is recorded in favor of Israel here below is not erased, how much more so what is written about them in Heaven above [will not be erased]?" And the king said: "What honor and distinction have been done to Mordecai for that?" etc… . There hath nothing been done with him. We are taught: They said so, not because they loved Mordecai, but because they hated Haman. And Haman was come … which he had prepared for him. We are taught: This means, which he had prepared for himself. And the king's young men said unto him: "Behold Haman is standing," etc… . And Haman came, etc. Do this to Mordecai. And Haman asked: "Who is Mordecai?" "The Jew," the king answered. "But," said he, "there are many Jews by the name of Mordecai." And the king answered: "The one that sits at the gate of the king." "For this man, remarked Haman, "it will suffice if thou wilt give him a village, or the tolls of a river." Whereupon the king said, "Leave out nothing of all that thou hast spoken, and do it to him." And Haman then took the apparel and the horse, etc., i.e., he came and found disciples sitting before Mordecai discussing the Law concerning ***; as soon as Mordecai saw that Haman came to him on the royal horse, he *** mbled, and said to his disciples: "This wicked man is coming, I fear me, with an order to execute me. Go away from here, lest you are burnt by my fire.' Immediately Mordecai clothed himself, and stood up to pray. When Haman asked Mordecai: "What was your occupation when I entered?" He replied: "When the Temple was in existence, God ordered us that if anyone offers a Mincha (meal-offering) one handful of meal from that offering must have been offered upon the altar which was to atone for his sin [so we deliberated concerning the handful]." "O!" exclaimed Haman, "Your handful of which you have been discussing has outweighed the ten thousand talents that I had proposed to the king for your destruction." "You wicked man," said Mordecai to him, "if a slave buys anything, to him who owns the slave belongs also the wealth, and you are my slave." Then said he to Mordecai: "Put on the royal apparel and mount the horse, for the king wants you." Mordecai said: "I must not put on the royal garments until I wash myself and cut my hair." Esther, however, had ordered that all the baths and barber shops be closed, so that Haman himself had to take Mordecai into a bathhouse and wash him; he himself had to bring a pair of scissors from his house and cut his hair. While Haman was performing all this work he moaned bitterly, whereupon Mordecai asked him: "Why art thou moaning?" "O!" answered Haman, "such a great man that I am, has become a washer and a hair-cutter." "You wicked one," Mordecai replied, "were you not a haircutter at the village of Kartzum." We are taught that for twenty-two years Haman was a hair-cutter in the village of Kartzum. Then, he bade Mordecai mount the horse. He replied: "I cannot; I am too weak from fasting." So Haman stooped and helped him to climb the horse, by permitting him step on his back.
(13) And Haman related to Zereth his wife and to all his friends. And then it is written: Then said unto him his wise men and Zereth his wife; first they are called friends, and then wise men? R. Jochanan said: "A man, even of any nation, who says an intelligent thing only should be termed wise (Chacham). If Mordecai be of the seed of the Judeans; i.e., they said: "If Mordecai is descended from other tribes, you will get the better of him; but if he be descended from one of these tribes — Juda, Benjamin, Ephraim, Menaseeh — then you cannot overcome him; from Juda, because it is written (Gen. 49, 8) Thy hand shall be on the neck of thy enemies; and the other three, because it is written (Ps. 80, 3) Before Ephraim, Benjamin and Menasseh, awaken thy might." But thou will surely fall before him. R. Juda b. Ilai taught: "What is the meaning surely fall [doubled in the test]? Infer from this that they said to him thus: 'This nation (Israel) resembles earth, and resembles stars; when they sink they sink to the dust, and when they rise they rise to the stars.' " (Est. 6, 14) They were yet speaking with him when the king's chamberlains arrived, and they hastened. From this we infer that they brought him in a hurry. For the adversary regardeth not the damage of the king. She said to him: "This enemy is not worth the damage he causes to the king; when he became jealous of Vashti, he killed her, and now he becomes jealous of me, and wants to kill me too." And the king arose in his fury … and when the king returned. From this we may infer that just as he had gone out in a fury, so he returned in a fury; he went to his garden and found that angels, in the form of men, were uprooting the trees of his garden and throwing them away. Upon his inquiry as to why they were doing it, he was informed that Haman had ordered them to do so. When he returned to his house he found Haman was fallen upon the couch, etc. It is not written, fell [active case], but, was fallen [passive case]; i.e., infer from this that an angel came and pushed him. And the king said: "Woe from inside, and woe from outside." And the king said: "Will he even do violence to the queen before me in the house?" Then said Harbonah, one of the chamberlains, etc. R. Chama b. Chanina said: "Harbonah the wicked had also been among those who had given the advice to make a gallows for Mordecai; but as soon as he saw that his plan was not fulfilled, he deserted Haman and went over to Mordecai's friends, and this interpretation is derived from the passage (Job 27, 22) And will cast upon him, and have no pity; out of his hand will surely escape. And the fury of the king [Shachacha] was appeased. What does the double (appeasing) stand for? One refers to the King of the Universe and the other refers to Ahasuerus. Others, however, say that one refers to the anger about Vashti and one about Esther."
It is written (Gen. 45, 22) To each of them he gave changes of raiment; but to Benjamin he gave … five changes of raiment. Is it possible that that which gave trouble to Joseph's father (Ib. b) proved a stumbling block to Joseph? For Rabba b. Mehasia quoted R. Chama b. Guria, who said in the name of Rab: "On account of two Selaim worth of silk which Jacob bestowed on Joseph in preference to his other sons, the brothers became jealous of him, and brought about the entrance of our ancestors into Egypt." "This was a hint that from him would descend a man who would wear five royal garments," said R. Benjamin b. Jepheth, in the name of R. Elazar. Who is he? Mordecai, concerning whom it is written (Est. 8, 15) And Mordecai went out in a royal apparel of blue and white, and with a great crown of gold, and with a cloak of fine linen and purple. (Gen. 45, 14) And he fell upon his brother Benjamin's necks. How many necks had Benjamin? R. Benjamin b. Jepheth, in the name of R. Elazar, said: "He wept for the two Temples, that were destined to be in Benjamin's land and were doomed to destruction." And Benjamin wept upon his neck; i.e., he wept for the Tabernacle of Shilo, that was designated in Joseph's part of the land, and was destined to be destroyed. (Ib.) And behold, your own eyes see, and the eyes of my brother Benjamin. "This means," said R. Benjamin b. Jepheth in the name of R. Elazar, "that he (Joseph) said to them, 'Just as I have nothing in my heart against Benjamin, who took no part in my sale, so have I nothing against you, who sold me.'" (Ib.) It is my mouth the best things of Egypt? R. Benjamin b. Jepheth, in the name of R. Elazar, explained this: "What I speak with my mouth, I think in my heart." (Ib. 23) And to his father he sent after this manner with the best things of Egypt. What is the meaning of that speaketh unto you. R. Benjamin b. Jepheth, in the name of R. Elazar, said: "He sent him old wine, which strengthens the minds of old when they drink it."
(Ib. 50, 18) And his brothers also went and fell down before him. R. Benjamin b. Jepheth, said again, in the name of R. Elazar: "It is this that people say, 'When the fox has his day, bow to him.'" With what was he (Joseph) inferior to his brothers [that you call him fox]? We must say that if these remarks were made, they were made in reference to the following (Ib. 33, 31) And Israel bowed himself upon the head of his bed. Whereupon R. Benjamin b. Jepheth said in the name of R. Elazar: "For this reason people say, 'When the fox has his day, bow to him.' " (Ib.) And he comforted them, and spoke kindly unto them. R. Benjamin b. Jepheth said in the name of R. Elazar: "Infer from this that he (Joseph) told them such things which comfort the heart; i.e., if ten lights could not extinguish one, how much less could one extinguish ten!"
(Esth. 8, 16) For the Jews there was light, and joy and gladness and honor. R. Elazar, in the name of R. Juda, said: "Light, refers to the Torah, and so says the passage (Prov. 6, 23) For the commandment is a lamp, and the law is light. Joy, refers to a holiday, and so says the passage (Deut. 16, 14) And thou shalt rejoice in thy feast; gladness, refers to circumcision, and so says the passage (Ps. 119, 162) I am rejoiced over thy promise; honor, refers to Tephilin, and so says the passage (Deut. 28, 16) And all the nations of the earth shall see that thou are called by the name of the Lord, and they shall he afraid of thee. And we are taught in a Baraitha: R. Eliezer the Great said: 'This refers to the Tephilin on the head.' "
(Esth. 9, 7) And Parshandatha R. Adda, of the city of Japhe, said: "The names of the ten sons of Haman, together with the word Assereth (ten), must be read in one breath." Why so? Because their souls left their bodies all at the same time. R. Jochanan said: 'The [letter] Var of Vai'zatha must be made longer, that it should resemble a gallows, for all ten were hanged on one gallows-tree."
Words of peace and truth. R. Tanchum, and according to others, R. Ashi, said: "We may infer from this that it should be written similarly to real words of the Torah; written on ruled parchment.]" And the order of Esther confirmed this Purim. Is it only the words of Esther and not the fasting and prayers? R. Jochanan said: "Read together the former verse with this: The matters of the fastings, the prayers, and the order of Esther confirmed this Purim." (Ib.) For Mordecai the Jew was second in rani after the king Ahasuerus, and great among the Jews, and acceptable to the multitude of his brethren. R. Joseph was taught: To the multitude, but not to all? From this we infer that a part of the Sanhedrin turned away from him. R. Joseph said: "The study of the Law is greater than the saving of lives, for before [becoming popular with Ahasuerus] Mordecai was mentioned the fifth, but later the sixth. Before he was mentioned the fifth, as it is written (Ez, 2, 2) Who came with Zerubbabel, Jeshua, Nehemiah, Serayah, Roalyah, Mordecai, Balsha; and later it is written (Neh. 7, 7) Who came with Jeshua, Nehemiah, Azaryah, Raamath, Nachmeini, Mordecai and Balshan."
R. Ashi was sitting [and studying] before R. Cahana when the latter was waiting for the arrival of some more scholars, but none of the scholars came. "Why did not the Rabbis come to-day?" asked R. Cahana of R. Ashi. "Perhaps they are busy with the Purim dinner," came the reply from R. Ashi. "Could they then not serve the Purim dinner in the evening [and not waste a day of study]?" remarked R. Cahana. Whereupon R. Ashi replied: "Has not the master heard what Raba said, that if the Purim dinner is served at night, it has not fulfilled its purpose?" "Indeed, did Raba say so?" inquired R. Cahana. "Yea," came the reply. Thereupon R. Cahana studied this law forty times, and it was to him [the law] as if lying in his pocket [ready to recite].
(Ib. b.) Rab, and according to others R. Samuel b. Martha, said: "The study of the Law is of more importance than the building of the Temple; for so long as Baruch ben Neriah lived [and taught with Ezra] he did not return to the land of Israel." Rabba b. Chana said, in the name of R. Isaac b. Samuel, the son of Martha, who quoted Rab: "The study of the Law is more important than the honoring of parents; for during all the years that Jacob passed with Shem and Eber and studied the Law he was not punished [for his having failed to honor his father and his mother.]"