CHAPTER L HAMAN [70B. ii.] "THERE was a certain Jew in Shushan, the capital, [ The quotation ends here in the MS.; it is continued in the first editions.] whose name was Mordecai" (Esth. 2:5). Rabbi Shema'iah said: Was there then no other Jew in Shushan, the capital, except Mordecai alone? Lo! it is written, "And the Jews that were in Shushan" (ibid. ix. 15). But because he was a Jew, [ The first editions read: “a righteous Jew.”] and a direct descendant of the patriarchs and also of the royal seed, and he was engaged in (the study of) the Torah all his days, and he was not defiled by any forbidden [ The first editions read: “anything of unclean food did not pass into his mouth.” See supra, p. 393. note 6.] food in his mouth, therefore was his name called "a Jew." [ The first editions read: “a certain Jew.” Cf. Ps. 60:7 and Jalḳuṭ, Esth. § 1052 (end). See also T.B. Megillah, 12b.]
"Whose name was Mordecai" (ibid. ii. 5), because his prayer || ascended before the Holy One, blessed be He, like the scent of pure myrrh [ A play on the word Mordecai; see Targum 11. to Esth. 2:5. T.B. Chullin, 139b. translates the words מר דדוד of Ex. 30:23 by מירא דכיא, clear (liquid) myrrh; cf. T.B. Megillah, 10b. Prayer is compared with incense; see Ps. 141:2.] (טר לכי). "The son of Jair" (ibid.), because he enlightened (Mair) the faces (of the scholars) in Halakhah. [ As a member of the Synhedrion, he brought light to Israel in the hour of darkness; sec Esth. 8:16: “The Jews had light and joy.”] "The son of Shimei" (ibid.), who went forth to curse David. [ Shimei was of the royal house of Saul, and therefore Mordecai as his descendant belonged also to the royal house. See Targum 11. to Esth.. loc. cit.] "The son of Kish" (ibid.), [ The first editions read: “Because he knocked (shêhiḳḳish) upon the doors of mercy and they were opened unto him.” See Sheḳalim v. 1: “Petachiah is Mordecai, because God opened to him the gates of prayer.”] of the seed of those who could use both the right hand and the left, [ For phraseology see 1 Chron. 12:2.] as it is said, "The children of Ephraim, being armed and carrying bows" (Ps. 78:9).
Rabbi Simeon said: Come and see the wisdom of Mordecai, for he knew seventy languages, [ The first editions read: “and his name was Mordecai Bilshan.”] as it is said, "Which came with Zerubbabel, Jeshua [ The quotation ends here in the MS.] … Mordecai, Bilshan" [ See T.B. Menachoth, 65a; T.B. Megillah, 13b. Bilshan (=“linguist”) is mentioned in this verse (Ezra 2:2) as a separate person.] (Ezra 2:2), and he sat in the gates of the king to see that Esther and her maidens should not become defiled by any kind of unclean [ See T.B. Megillah, loc. cit.] food. He heard the two eunuchs of the king speaking in the language of the Chaldees, [ According to T.B. Megillah, loc. cit., the language was that of Tarsus (מורסיים).] saying: [ The first editions add: “one to the other.”] Now will the king take the afternoon sleep, and when he arises [ The first editions read: “and when he gets up from his sleep he will say to us.”] he will say, Give me a little water; let a deadly poison [ The Targum 11. to Esth. 2:21 speaks of “a poisonous snake in the golden cup” out of which Ahasuerus would drink.] be given to him in the golden vessel, [ Our MS. reads “Ḳesibath.” The first editions read “Ḳitôn” (jug); see Rabbinic Philosophy and Ethics, p. 24. See also Targum 11. to Esth., loc. cit.: “Keepers of the vessels.” See also Zech. 12:2 for the word סף.] and he will drink thereof and die. Mordecai [ The first editions add: “heard their speech.”] went in and told Esther. Now Esther told the king in the name of Mordecai, as it is said, "And Esther told the king in Mordecai's name" (Esth. 2:22). Hence (the Wise Men) have said: Whosoever tells a matter in the name of its author brings redemption into the world. [ See Aboth 6:6, T.B. Chullin, 104b, and T.B. Megillah, 15a.]
When the king arose from his sleep, he said to his servants, his eunuchs, who were wont to give him something to drink: Give me a little water. They brought him the golden jug, and a deadly poison || was therein. He said to them: Pour out the water before me. They said to him: O our lord, O king, this water is excellent, good, even choice. Why should we pour it out before thee? He said to them: Thus have I resolved to have it poured out before me. They poured it out before him, and he found therein the deadly poison, [ See T.B. Megillah, 13b, according to which there was a serpent in the king’s cup. See also Jalḳuṭ, Esth. § 1053, quoting Abba Gorion.] and he commanded that they should be hanged, as it is said, "They were both hanged on a tree" (ibid. 23). They were both hanged on one tree, one after the other, [ This sentence occurs in our MS. only.] as it is said, "Upon a tree" (ibid.); it is not written, "Upon trees." All affairs which were enacted before the king they wrote before him, and they placed it in the king's box, [ Our MS. reads “Achmetha” (pot or vessel); see Targum 1. to Esth. 1:4. The word in the first editions and in Luria’s edition should probably be “G’loosḳoma” (γλωσσóκομον), which occurs in the LXX to 2 Chron. 24:8, meaning case, chest, or coffin.] and when the king wished to discover what had happened to him they read the documents, and he knew what had happened to him. So they wrote in the book the word which Mordecai had told, as it is said, "And it was written in the book of the chronicles" (ibid.).
Rabbi Phineas said: Two wealthy men arose in the world, one in Israel and one among the nations of the world, [ “And their wealth brought them only trouble,” says Esth. Rab. 7:4; see T.B. Pesachim, 119a; Ex. Rab. xxxi. 3; and Eccles. Rab. to Eccles. 5:12.] Korah in Israel, [ The first editions add: “for he found the treasures of gold belonging to Joseph.” Esth. Rab., loc. cit., says: “treasures of silver and gold which Joseph hid”; see T.B. Pesachim, loc. cit.] and Haman among the nations of the world, [ “In Shushan” is inserted by the later editions instead of “among the nations of the world.” This is due to the censor.] who took the treasures of the kings of Judah. [ The first editions add: “and all the treasures of the Holy of Holies.” Haman was supposed by the Haggadist to have been in the army of Nebuchadnezzar at the capture of Jerusalem, and to have appropriated the treasures of the palace and Temple. Cf. Shocher Ṭob on Ps. 22 p. 99a and on Ps. 78 p. 173b.] (When) the king [ Ahasuerus.] saw his wealth and his ten sons [ Perhaps the text should read “the wealth of his sons,” cf. infra, p. 408. See Esth. Rab., loc. cit., which adds, after the word “sons”: “who were princes before him; he arose and exalted him and he aggrandized him.”] keeping guard before him, he exalted him, and aggrandized him, as it is said, "After || these things did king Ahasuerus promote [ The quotation ends here in the MS.; it is continued in the first editions.] Haman, the son of Hammedatha" (ibid. iii. 1). The king commanded concerning him that all the people should bow down and show reverence to him. [ The first editions read: “to Haman.”] What did Haman do? He made for himself an image of an idol, and had it embroidered upon his dress, above his heart, so that everyone who bowed down to Haman also bowed down to the idol which he had made. Mordecai [ Luria suggests another reading: “(Haman) saw that Mordecai did not consent to bow down and to prostrate himself before him, and he became full of wrath.”] saw this, and did not consent to bow down to the idol, [ The first editions read: “to his abomination.” See Jeraḥmeel, lxxix. 1.] as it is said, "But Mordecai bowed not down, nor did him reverence" (ibid. 2); and (Haman) was full of wrath against him, and said: These Jews hated my forefathers from of old, and now will I say to the king that he should destroy them from the world. Haman entered before Ahasuerus, and said to him: O my lord, O king, "There is a certain people scattered abroad and dispersed among the peoples [ The quotation ends here in the MS.; it is continued in the first editions.] in all the provinces of thy kingdom" (ibid. 8), and they are of no benefit to thee and do not obey thee, and they do not perform thy will, and it is not for the king's profit to suffer them. If it please the king, accept half of my wealth and give me power [ Lit. “permission,” or “control.”] over them, as it is said, "If it please the king, let it be written that they be destroyed" (ibid. 9). (The king) said to him: Behold, they are given into thy hand for nought, as it is said, "And the king said to Haman, The silver is given to thee, the people also" (ibid. 11). The Holy Spirit cried out, saying: "Thus saith the Lord, Ye were sold for nought, [ The quotation ends here in the MS.; it is continued in the first editions.] || and ye shall be redeemed without money" (Isa. 52:3). [ The two previous quotations are not given by the first editions.]
Rabbi José said: Haman was an astrologer, [ The first editions read: “a great astrologer.” The Targum 11. to Esth. 3:7 gives the reasons why the various days of the week and the months (except Adar) were unpropitious for Haman.] and he wrote letters on slips, [ פתקין, slips; see above, p. 362, note 4.] and cast lots by the constellations to know the distinction between one day and another, and between one month and another, and between one constellation and another, as it is said, "They cast Pur, that is, the lot, [ The quotation ends here in the MS.; it is continued up to “Haman” in the first editions.] before Haman from day to day, and from month to month" (Esth. 3:7). He wrote and sent throughout all the provinces to destroy and to slay and to exterminate all the Jews [ The first editions add: “both young and old, little children and women.”] on the thirteenth day of [ The first editions add: “the twelfth month which is.”] the month Adar, on the third day in the constellation Leo. [ The constellation of Adar is Pisces; see supra, p. 33. as to the constellations. It is Tuesday which is said to be connected with the constellation Leo. See T.B. Megillah, loc. cit.; Esth. Rab. 7:11. On the subject of the horoscope see Cassel’s Esther, pp. 104 f. This book contains an English version of the Second Targum.] Mordecai heard (thereof), and rent his garments, [ On the custom of rending the garments see T.B. Mo’ed Ḳaṭan, 26a. The MS. adds here “etc.”] and put on sackcloth with ashes, and he went forth into the midst of the city, as it is said, "And Mordecai knew all that was done" (ibid. iv. 1); and he cried before the Holy One, blessed be He, saying: Sovereign of all the worlds ! Thou didst swear to our fore-fathers to multiply their seed like the stars of the heaven, and now hast Thou given them like sheep to the slaughter. [ See supra, p. 357. On the Prayer of Mordecai cf. the prayer in the Apocrypha and in the Targum 11.; see T.B. Megillah, 11a; and cf. Siphra, p. 112b.] "Remember Abraham, [ The quotation ends here in the MS.] Isaac, and Israel… to whom thou swarest… I will multiply your seed as the stars of heaven" (Ex. 32:13). Esther heard (thereof), and her strength failed, as it is said, "And the queen was exceedingly enfeebled" [ R.V. renders: “grieved.” For the meaning of חלחלה as “weakness” see Isa. 21:3 and Nahum 2:11 (Heb.).] (Esth. 4:4). She sent and called for Hathach, the trusty (servant) of her household, to know what had been done [ What sin had brought about this dire misfortune. See T.B. Megillah, 15a.] to Mordecai. Hathach went forth to Mordecai, who told him the words. [ Of the decree against the Jews.] (Hathach) went in and told Esther. Haman saw Hathach coming and returning, and he slew him, [ The text in Esther (4:12) says: “and they told Mordecai”; see Targum 1. thereon; Jalḳuṭ, Esther, §1056; and cf. T.B. Megillah, loc. cit., which identifies Hathach with Daniel. Targum 11. to Esth. 4:11 says: “And because Hathach was a messenger between Esther and Mordecai, Haman was very wroth against him and killed him. The words of Esther were then reported by writing to Mordecai.”] and Esther did not find another man faithful enough to send to Mordecai. She said that it was her || desire to return answer to Mordecai. [ The first editions read: “She said that she would go to Mordecai, as it is said, ‘And Esther spake to return answer unto Mordecai’” (Esth. 4:15). This was her intention. See Jalḳuṭ, Esther, loc. cit.: “The Holy Spirit carried her message to Mordecai.”] She said to him, "Go, gather together all the Jews [ The quotation ends here in the MS.; it is continued in the first editions.] that are present in Shushan, and fast ye for me, and neither eat nor drink three days" (ibid. 16). These (days) were the thirteenth, the fourteenth, and the fifteenth of Nisan. [ See T.B. Jebamoth, 121b; T.B. Megillah, loc. cit.; Seder ‘Olam Rab. 29 p. 66b; Lev. Rab. 28:4; Pesiḳta, 71b. The first banquet was on the 16th of Nisan, and the second on the following day.] Mordecai said to her: Is not the third day [ i.e. the 15th of Nisan.] (of the fast) the day of Passover? She said to him: Thou art the elder in Israel. [ The first editions read: “Thou art the head of the Synhedrion and thou sayest this word ! If there be no Israel, for whom is the Passover?” The “word” refers to Mordecai’s objection to fast on the Passover. The rule was not to fast on Sabbath or festival. The only exception was the Day of Atonement on a Sabbath, when the fast was duly kept thereon. See Shulchan ‘Arukh i. 288 (8).] If there be no Israel, wherefore is the Passover? Mordecai hearkened to her words, and he [ The first editions read: “and he did all that she commanded, as it is said.”] agreed with her. "So Mordecai transgressed" [ ויעבר (Esth. 4:17). R.V. renders: “And he went his way.” The word עבירה, “transgression,” is from the same root as the verb ויעבר; see Tanna de bê Elijahu Rab. 1 p. 3.] (ibid. 17). What is the meaning of the expression, "So he transgressed"? That he transgressed the festivals and Sabbaths. [ The first editions read: “Teaching that he transgressed the law of the first day of Passover, by not eating” the unleavened bread, as prescribed by the Torah (Ex. 13:6).] On the third day (of the fast) Esther put on the royal apparel, and sent and invited the king and Haman to the banquet which she had prepared on the fifteenth of Nisan. [ Should we read “on the 16th of Nisan”? The printed texts as well as the MS. read “on the 15th.” This would mean that Esther had prepared the banquet on the first day of Passover, and that the king dined with her on the evening of that day, which was the 16th day of Nisan at night.] When they had eaten and drunk, Haman said: [ The first editions read: “in his heart.”] The king exalts me, and his wife aggrandizes me, and there is none greater than I am in all the kingdoms; and Haman rejoiced very much in his heart, as it is said, "Then went Haman forth that day, joyful [ The quotation ends here in the MS.; it is continued in the first editions.] and glad of heart" (ibid. v. 9).
"On that night the king's sleep fled" (ibid. vi. 1). That night the throne [ The first editions read: “the sleep.”] of the King who is King of kings, the Holy One, blessed be He, became unsteady, [ The first editions read: “fled.”] because He saw that Israel was in great distress. The sleep of the king [ See T.B. Megillah, 15b, which reads: “the sleep of the king of the world.” There is no reference to the sleep of God in our MS.; this agrees with the Targum 11. on Esth. 6:1; cf. Esth. Rab. 10:1, and Jeraḥmeel lxxxiii. 1.] on earth fled, for he had seen in his dream Haman taking the sword to slay him; [ Ahasuerus.] || and he became agitated and arose from his sleep, [ The Targum 11. on Esth., loc. cit., reads: “(God) commanded the angel, who is in charge of confusion, to confound Ahasuerus and to deprive him of sleep.” See Eccles. Rab. 5 on Eccles. 5:3, and Jalḳuṭ, Esther, § 1057.] and he told the sons of Haman, the scribes, [ The ‘Arukh, ed. Kohut, v. p. 385a, s.v. נקראין, quotes P.R.E.: “They were the readers of the books of the king.” See also Esth. Rab., loc. cit., which has used our book.] to read in the books so as to see what had happened to him. They opened the books, and found the incident which Mordecai had told, [ The first editions add: “concerning Bigthan and Teresh.” See Esth. 2:21–23; cf. T.B. Megillah, 15a.] but they did not wish to read this, and they rolled up the scrolls. The king said to them: Read ye what is written before you. But they were unwilling to read, and the writing was read (of its own account) [ By a miracle. The Targum 11., loc. cit., says: “When Shimshê the scribe saw what was told concerning Mordecai in the affair of Bigthan and Teresh, he turned over the leaves and did not want to read them. But it was the will of the Lord of the world that the leaves should open and read of themselves the record written on them.” This passage illustrates how this Targum has used P.R.E.] by itself, as it is said, "And they were read before the king" (ibid.). It is not written here, "They were reading," but "They were read." [ Jalḳuṭ, Esth., loc. cit., adds: “Do not be surprised, because the reading was due to the (power of) the lot (נורל); for the script had flown away from the various narratives and came to the lap of the king.”] The king spake to his servants: Call ye Haman to me. They said to him: Behold, he is standing outside. The king said: The thing is true which I saw in my dream; [ See Eccles. Rab., loc. cit.; the Targumim on Esther, in loc.; I.C.C. Esther, p. 244, and Gelbhaus, Das Targum Scheni zum Buche Esther, for Midrashic parallels.] he has come only in this hour to slay me. He said: Let him come in. He entered before the king. The king said to him: I wish to exalt and aggrandize a certain man; what shall be done to him? Haman said in his heart, for the seed of Esau [ The first editions read: “All the seed of Amalek.” See T.B. Megillah, 7a, which infers that the Book of Esther was inspired, as otherwise we could not know what Haman thought in his heart.] speak in their hearts, but never reveal their secret with their mouths, as it is said, "And Haman said in his heart" (ibid. 6). Haman said in his heart: He does not desire to exalt any other man except me. [ The first editions read: “To whom should the king desire to do honour more than to me.”] I will speak words so that I shall be a king just as he is. He said to him: Let [ The first editions omit the previous sentence and read here: “My lord, O king! if thou desirest to do honour to the man in whom thou takest delight.”] them bring the apparel || which the king wore on the day of the coronation, [ See Targum 11. on Esth. 6:7 for the dream and its fulfilment by Haman’s words. Targum 1. on Esth. 6:8 adds: “on the day of his accession to the throne.”] and (let them bring) the horse upon which the king rode on the coronation day, and the crown which was put upon the head of the king on the day of coronation. [ This is probably due to the text: “And the royal crown which is set upon his head” (Esth. 6:8).] The king was exceedingly angry because of the crown. The king said: It does not suffice this villain, but he must even desire the crown which is upon my head. [ The first editions add: “if so, what hast thou left me?”] Haman saw that the king was angry because of the crown; he said: "And let the apparel and the horse be delivered [ In the MS. the quotation ends here.] to the hand of one of the king's most noble princes" (ibid. 9). [ No reference is now made to the crown.] (The king) said to him: Go, and do thus to Mordecai. [ The first editions add: “the Jew, who sitteth at the king’s gate.”] As soon as Haman heard this he became greatly agitated, [ The first editions read: “he became confused and agitated.” See Targum 11. on Esth. 6:10: “When Haman heard these words he was in great trouble, his countenance was changed, his sight became dim, his mouth became distorted, his thoughts confused, his loins languid, and his knees beat one against the other.”] and he said to him: My lord, O king! There are very many named Mordecai. The king answered: "The Jew." (Haman) said to him: There are very many Jews. [ The first editions add: “who are named Mordecai.”] The king said to him: "He who sits at the king's gate" (ibid. 10). [ The first editions add here the following: “He said to him: My lord, O king! I did not think when thou didst speak but that it was for one greater than this man. As for this man, give him fields and vineyards and it will suffice for him; as for these other (honours), how will they benefit him? The king said to him: Go, do as thou hast spoken. I also am able to give him all that which thou hast decreed with thy mouth. The king said to him: By the life of my head and my kingdom! It is becoming for thee to do thus.”]
Haman took the apparel and the horse and went to Mordecai. [ The Venice edition adds here: “And he inquired after his welfare (lit. peace). Mordecai replied: ‘There is no peace, saith the Lord, unto the wicked’” (Isa. 48:22). This passage is wanting in the Oxford MS.] (Haman) said to him: Arise, and put on the purple of the king. (Mordecai) said to him: [ The Venice edition adds: “Fool of the world!”] Villain! Dost thou not know that for three days I have put on sack-cloth with ashes, [ See Esth. 4:1. Targum 11. on Esth. 6:11 reads: (Haman says): “Now arise from your sackcloth and ashes, and put on the royal garment.”] sitting on the ashes, [ See Esth. 4:3.] because of that which thou hast done to me? Now take me to the bath-house, [ The first editions add here: “What did Esther do? She ordained that any person who should stand (about) in the baths (the same) should not live. And if (Haman) should tell anyone to kindle lights, they should not hearken unto him. Haman went and (by) himself kindled the lights against his will. He sent his eldest son to call Mordecai into the baths. Mordecai received (him) and struck him with his foot, saying to him: Why did not thy father come himself? Is he not my servant? He returned to his father and told him, and he went against his will to take (Mordecai) to the baths, and he shaved his head and divested him (of his garments) and dressed him.”] and afterwards will I put on the purple of the king. And he washed him and dressed him. (Haman) said to him: Mount and ride upon the horse. He said to (Haman): On account of the affliction of the fast I have no strength to mount and ride upon the horse. What did Haman do? He lowered himself, || and Mordecai put his foot upon his neck, and he mounted and rode upon the horse. [ The first editions add here: “And as he lifted up one leg, he struck him with the other foot. (Haman) said to him: Is it not written in the Torah (i.e. Bible): ‘Rejoice not when thine enemy falleth’ (Prov. 24:17)? (Mordecai) said to him: These words apply to Israel, but concerning the nations of the world (the text says): ‘But thou shalt tread upon their high places’” (Deut. 33:29). The Amsterdam and Prague editions read “idolaters” instead of “nations of the world” just before the quotation from Deuteronomy. This long section is undoubtedly a later expansion of the simple original narrative which we have probably preserved in our MS. and in the Targum 11. The Venice text contains several Aramaic words which are quite alien to the language of the P.R.E.] Mordecai [ See Targum 11. to Esth., loc. cit.] said: Blessed be the Omnipresent, who hath not let aught of His words fall to the earth, to fulfil that which is said, "But thou shalt tread upon their high places" (Deut. 33:29). Mordecai [ The first editions read: “Mordecai came before the king, and Haman was proclaiming before him: ‘Thus shall it be done unto the man whom the king delighteth to honour’ (Esth. 6:11). ‘ But Haman hasted to his house’” (ibid. 12), etc.] betook himself to his seat of honour at the king's gate, whilst Haman was hurried along, and he went [ See T.B. Megillah, loc. cit.] "to his house mourning and having his head covered" (Esth. 6:12), [ The covered head was a sign of disgrace and mourning among the Jews (see supra, p. 100); also among the Persians (see Q. Curtius, v. 10 and x. 5).] because of that which had happened to him. [ See T.B. Megillah, loc. cit., for the legend of Haman’s daughter, who killed herself when she discovered her father’s disgrace.]
Zeresh his wife and all his astrologers [ The first editions read: “friends.”] said to him: Hast thou not heard what was done unto Pharaoh? [ The first editions add: “in Egypt.” See Targum 1. to Esth. 6:13, which seems to have preserved the original text of P.R.E.; or is the real fact vice-versa? See Posner’s dissertation on Targum 1. p. 47. The version in the Targum 1., loc. cit., reads: “Before whom thou hast begun to fall, as the kings fell before Abraham in the Plain of the Field, as Abimelech fell before Isaac, as the angel was vanquished by Jacob, and as by the hands of Moses and Aaron Pharaoh and all his host sank in the Reed Sea, and as all kings and princes, who did them harm, were delivered by God into their hand, so also wilt thou accomplish nothing harmful against him.” See also Targum 11. to Esth. 6:13.] as it is said, "And Zeresh his wife said unto him, If Mordecai, before whom thou hast begun to fall, be of the seed of the Jews, [ The quotation ends here in the MS. and in the first editions.] thou shalt not prevail against him" (ibid. 13).
In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth [ The first editions and MS. Gaster read: “the 17th of Nisan.”] of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, [ The quotation ends here in the MS.; it is continued in the first editions.] queen Esther? and it shall be granted thee; and what is thy request?" (ibid. vii. 2). She said to him: My lord, O king! [ The first editions read here: “‘If it please the king, let my life be given me at my petition, and my people at my request’” (Esth. 7:3). See Targum 1., in loc., which paraphrases this verse thus: “If I have found grace in thy sight, O king”: “If I have found mercy before Thee, O High King,” referring to God. Our author also only quotes the second half of the verse as referring to Ahasuerus.] I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. [ See Esth. Rab. Proem.] "But if we had been sold for bondmen and bondwomen, I had held my peace" (ibid. 4). The king said to her: [ The first editions read: “Who is he and where is he?” (Esth. 7:5).] Who is this man? She answered him: This one is the wicked Haman, [ The first editions read: “This wicked Haman” (Esth. 7:6). See Targum 1., in loc. In the MS. the quotation which follows ends with the word “enemy.” Then the first editions add: “Forthwith they covered his face.”] as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" (ibid. 6). "The king arose in his wrath" (ibid. 7). [ The first editions add: “from the banquet of wine, and he went into the palace garden.”] What did the angel Michael [ See Targum 11. to Esth. 7:7, and cf. Targum 1. to Esth. 7:7, which speaks of the “ten angels in the guise of the ten sons of Haman cutting down the king’s plants.” Josephus should be compared with our Midrash in connection with his account of the story of Esther.] do? He began to cut down the plants in his presence. [ The first editions add here: “The king saw and asked him: Who is this? He answered him: I am the son of Haman, for thus did my father command me. Immediately was his wrath kindled.” See T.B. Megillah, loc. cit., and Esth. Rab. 10:9.] || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman [ Against Esther, see Esth. 7:8; and cf. Targum 11. to Esth. 7:8. The Venice edition reads: “He lifted Haman up from Esther, as though he had wished to come to her.”] from Esther. The king exclaimed: [ The rest of this sentence occurs in the MS. only.] As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" (ibid. 8). [ Josephus, Ant. xi. 6. 11, adds: “as he had fallen upon the queen’s bed.”] Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" (ibid.). [ This sentence occurs in the MS. only.] And the king commanded that he should be hanged on the gallows. [ The first editions add: “as it is said, ‘And the king said, Hang him thereon’” (Esth. 7:9).] What [ The first editions read: “In that hour what did Elijah,” etc.] did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, [ See Hagahoth of Maimonides, Hilkhoth Megillah, 1:7; J.E. vi. 231, also Esth. Rab. 10:9.] one of the chamberlains of the king. He said to him: My lord, O king! There is a tree [ “‘Êz,” tree, wood, or gallows. See also Targum 11. to Esth. 7:9; Josephus, loc. cit., and cf. Jeraḥmeel lxxxii. 6.] in Haman's house (taken) from the Holy of Holies, [ Luria thinks that we should read here: “from the house of the forest of Lebanon.” This is very likely correct.] fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). [ The first editions vary the quotation and read: “‘And he made the porch of pillars; the length thereof was fifty cubits’” (1 Kings 7:6).] Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king [ The MS. omits “the king.”] ) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, [ The quotation ends here in the MS. and in the first editions.] and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman [ In the MS. the quotation ends here; it is continued in the first editions.] on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman [ “and his house” is added by Luria.] and gave it to Mordecai and to Esther. [ The first editions add the following: “to fulfil that which is said: ‘And let his house be made a dunghill for this’” (Ezra 6:11).] He [ The first editions read: “The king commanded the Jews to do as seemed good in their eyes.”] said to them: Write concerning the Jews as seems good in your eyes [ The king had told Haman to do with the Jews as seemed good in his eyes; this was the sequel. “Measure for measure.”] in the name of the king. They wrote official letters, and they sent throughout all the provinces [ The first editions add: “of the king.”] to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. [ See Jalḳuṭ, Esth. § 1059, and the note at the end of the Warsaw (1877) edition of the Jalḳuṭ.] Just as the lion [ i.e. the constellation Leo.] is the king [ Jalḳuṭ, loc. cit., reads: “And the lion is the king.”] over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he [ The constellation Leo.] think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" (ibid. ix. 1). [ The first editions read: “Just as he thought and he turned his face to destroy and to slay and to exterminate all the Jews, so was it reversed to their enemies, as it is said, ‘Whereas it was turned to the contrary, that the Jews had rule’” (Esth. 9:1).]
Rabbi Eliezer said: Haman had forty sons; [ In the Book of Esther the ten sons of Haman are referred to four times.] ten of them were the scribes of the books of the king, and thirty were ruling in all the provinces, as it is said, "And the ten sons of Haman, in the rest of the king's provinces" (ibid. 12). They were all hanged upon the gallows of their father, as it is said, "And they hanged Haman's ten sons" (ibid. 14) upon the gallows. Another Scripture text says, "And they hanged Haman's ten sons" (ibid.). [ The previous quotation does not contain the words “upon the gallows”; probably Esth. 9:25 was intended to be the quotation.]
Rabbi Phineas said: Mordecai ruled [ The first editions read: “reigned over all the Jews.”] over the Jews. Just as the king is dressed in purple, so was Mordecai dressed in purple, as it is said, "And Mordecai went forth from the presence of the king [ The quotation ends here in the MS.] in royal apparel" (ibid. viii. 15). [ The later editions omit part of this section.] Just as the king has a crown upon his head, so Mordecai had a crown upon his head, as it is said, "And Mordecai went forth [ This part of the quotation is not given by the MS.] … with a great crown of gold" (ibid.). Just as the king's fear obtains in all the land, so was the fear of Mordecai upon them, as it is said, "Because the fear of Mordecai was fallen upon them…" (ibid. ix. 3). [ The first editions add: “And his fame went forth throughout all the provinces” (Esth. 9:4).] Just as the king's money is current throughout the land, || so was Mordecai's money current in all the land, as it is said, "For Mordecai was great" (ibid. 4). [ The first editions quote the next phrase in the verse: “And his fame went forth.”] What was the money of Mordecai? On the one side was (the face of) Mordecai and on the other (the face of) Esther. Wherefore? Because he was a good man, and a man of peace and seeking the peace of his people, as it is said, "For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews" (ibid. x. 3); concerning him the Scripture saith, "Mark the perfect man, and behold the upright: [ The quotation ends here in the MS.; it is continued in the first editions.] for the latter end of (that) man is peace" [ The R.V. has in the margin: “For there is a reward for the man of peace.”] (Ps. 37:37). [ See the Midrashim to this Psalm, which could be applied to the fall of Haman; see also Esth. Rab. 10:12. The Midrash Abba Gorion, as well as the other Midrashim to Esther edited by Buber in Siphrê d’Agadatha, should be compared with this chapter. Munk’s edition of Targum 11. should also be consulted.]