Midrash sobre Exodo 28:2

(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 fool vents all his spirit, and the wise will soothe it, restraining it” (Proverbs 29:11). “The fool vents all his spirit” – this is Aḥashverosh; “and the wise will soothe it, keeping it back” – this is the Holy One, blessed be He, who soothes Aḥashverosh. That is what you said: “Who stills the raging seas, the raging waves, and the tumult of the peoples” (Psalms 65:8).
“With his display of the wealth of his glorious kingdom, and the honor of his splendid majesty for many days, one hundred and eighty days” (Esther 1:4).
“Of the wealth of his glorious kingdom” – the school of Rabbi Yannai and Ḥizkiyya both said that he [Aḥashverosh] would open [his treasury] and display six treasures each day.¹The verse lists six words that relate to Aḥashverosh’s wealth: Osher, kevod, malkhuto, yekar, tiferet, gedulato. Rabbi Ḥiyya bar Abba said: He showed them various types of expenditures. Rabbi Yuda son of Rabbi Simon said: He showed them the feast of the Land of Israel. Rabbi Levi said: He showed them the vestments of the High Priest. Here it is stated: “His splendid [tiferet] majesty” and there it is stated: “You shall make holy vestments for Aaron your brother, for glory and for splendor [tiferet]” (Exodus 28:2). Just as tiferet stated there refers to the vestments of the High Priest, so does tiferet stated here refer to the vestments of the High Priest.
Rabbi Berekhya said in the name of Rabbi Ḥelbo: The raven flaunts both what is its own and what is not its own. From where did that wicked one become wealthy? Rabbi Tanḥuma said: Nebuchadnezzar, may he be crushed and obliterated, gathered all the riches of the world, and he was possessive of his riches. When he was dying, he said: Shall I leave all these riches to Evil [Merodakh, his son]? He immediately decreed that great bronze ships be built; he filled them with riches, dug and buried them adjacent to the Euphrates, and diverted the Euphrates over them. On the day that Cyrus arose and decreed that the Temple will be built, the Holy One blessed be He exposed them; that is what is written: “So said the Lord to His anointed, to Cyrus, whose right hand I held to subdue nations before him…and gates will not be shut” (Isaiah 45:1), and it is written thereafter: “I will give you treasures of darkness and hidden riches of secret places…” (Isaiah 45:3).

“He severed in his enflamed wrath all the horn of Israel; He retracted His right hand from before the enemy. He burned in Jacob like flaming fire, consuming all around” (Lamentations 2:3).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).⁷⁷The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).⁷⁸This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).⁷⁹The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).⁸⁰The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).⁸¹The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”⁸²The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),⁸³This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’⁸⁴This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.⁸⁵I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).

7. "And each man cast his staff." Yohani and Mamreh [two Egyptian sorcerers] said to Moses: 'You have brought grain to Aphri'im [A city will plenty of grain].' [Moses] responded to them: 'To a city of vegetables, take vegetables' [i.e. to impress people, bring what they appreciate]. "And the staff of Aaron of swallowed their [the sorcerers'] staffs." There it is written: "A fool vents, a wise man calms it down." (Proverbs 29:11). The fool releases all his words at once when he comes to quarrel with his friend, and the wise man, at the end, comes to remove it. Another interpretation: "A fool vents, a wise man calms it down." This is the case by Ahaseurus who stood up and negated the work of the Temple. Therefore his kingdom could only fill half the world. What is written about him? "When he showed off the great wealth of his kingdom etc." The Sages of Blessed Memory says that six treasures would [Ahaseurus] show [his party's guests] each day and none of them was like any of the others. And afterwards he would send [presents] to all the important people of the kingdom. And Rabbi Hiyya son of Abba says that he would show them types of...Another interpretation

11) (Vayikra 8:13): "And Moses drew near the sons of Aaron, and he clothed them with kutanoth.": Just as Moses was made an aid to Aaron, so he was made an aid to his sons. Just as he was appointed over the vestments of Aaron, so he was appointed over the vestments of his sons, as it is written (Shemoth 29:2): "and you shall make consecrated garments for Aaron your brother, for honor and for glory," and (Shemoth 29:8): "And his sons shall you draw near and dress them in kutanoth."