Midrash su Ester 2:27

The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] "I [the Torah] was an amon to Him and I was a plaything to Him every day." Amon means "pedagogue" (i.e. nanny). Amon means "covered." Amon means "hidden." And there is one who says amon means "great." Amon means "nanny," as in (Bamidbar 11:12) “As a nanny (omein) carries the suckling child." Amon means "covered," as in (Eichah 4:5) "Those who were covered (emunim) in scarlet have embraced refuse heaps." Amon means "hidden," as in (Esther 2:7) "He hid away (omein) Hadassah." Amon means "great," as in (Nahum 3:8) "Are you better than No-amon [which dwells in the rivers]?" which the Targum renders as, "Are you better than Alexandria the Great (amon), which dwells between the rivers?" Alternatively, amon means "artisan." The Torah is saying, "I was the artisan's tool of Hashem." In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, "Through the reishis Hashem created [the heavens and the earth]," and reishis means Torah, as in "Hashem made me [the Torah] the beginning (reishis) of His way" (Mishlei 8:22).

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."

(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.

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."

“Turn back, my daughters, go, as I am too old to be with a husband. If I were to say: I have hope, even were I to be with a husband tonight, and also were I to bear sons” (Ruth 1:12).
“Turn back, my daughters, go” – Rabbi Shmuel bar Naḥmani said in the name of Rabbi Yudan bar Rabbi Ḥanina: In three places it is written here: “Turn back” (Ruth 1:8), “Turn back” (Ruth 1:11), “Turn back” (Ruth 1:12), corresponding to the three times that one rejects a convert. If he insists beyond that, one accepts him. Rabbi Yitzḥak said: “A stranger shall not stay the night outside” (Job 31:32). A person shall always reject with the left and accept with the right.¹¹³Rejection should be performed weakly, while the subsequent acceptance should be undertaken powerfully. “As I am too old to be with a husband […were I to be with a husband tonight]” – Rabbi Yoḥanan said: The Torah teaches you proper conduct, that one engages in marital relations at night and not by day. That is what is written: “In the evening she would come and in the morning she would return” (Esther 2:14), and it is written: “Were I to be with a husband tonight.”

Said Rabbi Yochanan: Once I was walking on a path and I came across a man who was collecting firewood. I spoke to him but he did not respond to me. Afterwards he approached me and said "Rabbi, I am dead and not alive", I said to him: "If you are dead - why do you need the firewood?". He responded: "Rabbi, listen carefully to what I am saying to you, when I was alive, my friend and I were doing a sin in my palace and when we came here we were sentenced to punishment by fire, when I gather wood they burn my friend, and when my friend gathers wood they burn me". I asked him: "Till when do you have to endure this punishment?" He told me: "When I came here I left my wife pregnant and I know she is pregnant with a son, therefore, please take caution with him and from the time he is born until he is five years old take him to he house of his rabbi to learn biblical verse (mikrah) because when he can say Barchu Et Hashem HaMevorach then I will be saved from the punishment of Gehenna".

(Lev. 26:3:) “If you walk in My statutes.” This text is related (to Prov. 1:20), “Wisdom shouts for joy in the street; in the squares she raises her voice.” R. Samuel bar Nahman questioned R. Johanan ben Eleazar, when he was standing in the market. He said to him, “Recite one chapter (of Mishnah) for me.” He said to him, “Go to the house of study, and I will recite it for you there.” He said to him, “Rabbi, did you not teach me (Prov. 1:20), ‘Wisdom shouts for joy in the street?’” He said to him, “You know how to read (Scripture), but you do know how to recite (Mishnah). What is the meaning of ‘Wisdom shouts for joy in the street?’ In the street of Torah. In the case of a pearl,³Gk.: margelis. where is it sold? In [its] street. In the case of jewels and pearls, where are they sold? In the known place. They are not brought to the owners of vegetables, onions and garlic, but rather to the place of merchants. Simply in [its] street. Similarly Torah is said in the street [of Torah], as stated, ‘Wisdom shouts for joy in the street; in the squares.’” And what is the meaning of (Prov. 1:20, cont.) “in the squares (rt.: rhb)?” In the place where one amplifies (rt.: rhb) it. And where do they amplify it? In the synagogues and in the study halls. Therefore it is stated (in Prov. 1:20), “in the squares she raises her voice.” (Prov. 1:21:) “At the head of the roaring hosts she calls (rt.: qr').” At the head (r'sh) of the roaring hosts she is the one calling (rt.: qr'). How so? From the beginning (rt.: r'sh) of Torah, how many hosts⁴Gk. ochloi (“crowds”). does she destroy? The generation of the flood, the generation of the dispersion (i.e., of the tower of Babel) and the generation of Sodom. Hence, from the beginning of Torah she calls. Ergo, “At the head of the roaring hosts she calls.” [(Prov. 1:21:) “At the head of the roaring hosts (as if from mwt)⁵The actual root is HMH. she calls.”] At the head of death (mwt) she is calling concerning the first Adam, as stated (in Gen. 2:17)? “For on the day that you eat from it, you shall surely die.” Ergo (in Prov. 1:21), “At the head of the roaring hosts (as if from mwt) she calls.” (Prov. 1:21, cont.:) “In the entrance of the city gates she speaks her words.” In the beginning they made synagogues on the heights of a city, to fulfill what was said (ibid.), “in the entrance of the city gates she speaks her words.”⁶In the ancient world, it was the city heights that were enclosed in a wall and would therefore be entered through its gates. If you have spoken on matters of Torah, never say, “I have already spoken”; but rather speak again; for it is written (ibid.), “she speaks her words” (which can also be read as a future imperative form, “[you,] speak her words”). R. Abba said, “She speaks what is good and she speaks what is bad. (In Lev. 26:3-4) ‘If you walk in My statutes […] Then I will give you your rains in their season.’ Here is the good. ‘But if you do not heed, […] I will make your skies like iron’ (according to Lev. 26:14, 19). Here is the bad.” Another interpretation (of Lev. 26:3) “If you walk in My statutes”: What is written there (in vs. 11)? “Then I will set My dwelling place in your midst.” If you fulfill My commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45), “And I will dwell in the midst of the Children of Israel.” So they came forth from Egypt on this condition: that they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46), “And they shall know that I am the Lord their God who brought them out from the land of Egypt, so that I might dwell in their midst.” Now if they have done My will, My Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said, “The Holy One, blessed be He, desired that, just as He has an abode above, so He would have an abode below, for so He said to the first Adam, ‘If you are worthy, just as I am King over the heavenly beings, so I will make you king over the lower beings.’”⁷Cf. Tanh., Numb. 2:16; Gen. R. 3:19. It is so stated (in Gen. 2:15), “Then the Lord God took the human.” Now the word, “took” can only be a word of exaltation, just as you say (in Gen. 12:15), “and the woman was taken to Pharaoh's house.”⁸Cf. Gen. R. 16:5. And it also says (in Esth. 2:16), “So Esther was taken unto King Ahasuerus, unto his royal palace.” But He (the Holy One, blessed be He,) did not do so. Rather, when Adam sinned, He removed his Divine Presence from him. Then when Israel arose, the Holy One, blessed be He, said to them, “You shall only go forth from Egypt on condition that you make a dwelling place for Me, so that My Divine Presence may dwell among you,” as stated (in Exod. 25:8), “Let them make Me a sanctuary [that I may dwell among them].” So also He said to Solomon (in I Kings 6:12–13), “With regard to this house which you are building, if you walk in My statutes […] Then I will dwell in the midst of the Children of Israel [and will never abandon My people Israel].” [However] (in I Kings 9:6-7) “If you and your children turn away from following Me […]. Then I will cut off Israel from upon [the face of] the land.” Why? Because those are [the] terms between Me and them, as stated (in Lev. 26:3. 14), “If you walk in my statutes…. But if you do not heed me;” what is written there (in vs. 31)? “Then I will make your sanctuaries desolate.” What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4), “Now it came to pass in Solomon's old age that his wives led his heart astray.” The Holy One, blessed be He, said to him, “I have given you the Torah [for you] to carry out its commandments, and you have seen the terms which I prescribed to you in it”; and it is written (in Ps. 72:1), “To Solomon, O God, give Your statutes to the king.” And [so] it is written (in I Kings 11:11), “Because this has been with you, and you did not keep My covenant and My statutes.” So what do I do? (According to Is. 55:11) “So shall My word be which goes forth from My mouth: it shall not return unto Me empty.” Manasseh arose to make the image and bring it into the holy of holies, as stated (in II Chron. 33:7; cf. II Kings 21:7), “And he set up a sculptured image, which he had made, in the house [of God].” Then the Holy One, blessed be He, called unto Jeremiah and said to him (in Lam. 4:3), “Even snakes⁹The midrash follows the ketiv (tannin). The qere reads tannim (“jackals”). extend a breast to nurse their young; [the daughter of My people has become cruel].” When the snake (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts [if] covered, and would not nurse. Now My children do not act like this. Instead, when they saw Me entering the house, Manasseh came and brought in the image in order to force Me out of it. At first they made a single face,¹⁰Gk.: prosopon. and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20), “For the couch is too short for stretching out, and the molten image¹¹Massekhah. Most biblical translations render the word as denoting a kind of covering here and in Is. 25:7, but massekhah generally refers to an image. In any case, the image concept must have suggested the use of the verse in this context. too narrow (tsar) for curling up.” Ergo I would say, “Unlike the snakes (in Lam. 4:3), they did not extend a breast to nurse their young.” The Holy One, blessed be He, said, “What am I doing here? (Hos. 5:15) ‘I am going. I will return to my place.’” "I will go and return" is not written here, but “I am going. I will return.” Now if had been written, "I will go and return (to the heavenly abode)," there would have been no hope for Israel; however, the Holy One, blessed be He, said, “Although I am going, let them repent, and I will return.” It is therefore written, “I am going. I will return to my place, until they acknowledge their guilt and seek My face. In their distress (tsar) they will search diligently for Me.” Out of the midst of distress, when it comes upon them, they shall repent, and I will return and they shall seek My face. R. Yehuda says, “If Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15), ‘In stillness (shuva, which can be read as return or repentance) and calm you shall be saved; [… but you were unwilling ].’”¹²yTa‘an. 1:1 (63d-64a); Sanh. 97b. R. Shimon says, “Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22), ‘I the Lord will hasten it in its time.’” R. Elazar said, “If they do not repent on their own, the Holy One, blessed be He, will raise over them an evil king, whose decrees are as harsh as [those of] Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19), ‘for distress shall come like a stream, with the wind of the Lord driving it onward.’ At that time (according to vs. 20), ‘Then a redeemer shall come to Zion.’”

Hananiah, Mishael, and Azariah were ultimately exalted as a consequence of their humiliation: Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace (Dan. 3:21), but later they were exalted, as is said: Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon (ibid., v. 30). Daniel was hurled into the den of lions, and then was exalted: So this Daniel prospered in the reign of Cyrus the Persian (ibid. 6:29). It is written concerning Mordecai: And he put on sackcloth and ashes (Est. 4:1), but later Mordecai went forth from the presence of the king in royal apparel (ibid. 8:5). About Joseph it is said: His feet they hurt with fetters, his person was laid in iron (Ps. 105:18), but he too was exalted; and Joseph became ruler over the land.

“The king was very angry and his fury burned within him.” Rabbi Yoḥanan said: At that moment, The Holy One blessed be He said to the angel appointed over fury: Descend and blow wind into his belly, and fan his embers, and cast sulfur into his furnace. Rabbi Yoḥanan said: All those years, from the moment that Vashti was killed until Esther entered, the fury of Aḥashverosh did not abate. They raised an objection – but isn’t it written: “When the fury of King Aḥashverosh had abated [keshokh]” (Esther 2:1)? He said to them: With the abating of [beshokh] the fury of the king is not written here, but rather, like the abating [keshokh] the fury of the king; abating that is not abating.²⁴The midrash is reading the prepositional prefix ke- to mean “like” rather than “when,” indicating that the king’s fury only abated somewhat. When did his fury abate? When Haman was impaled; that is what is written: “They hanged Haman on the gallows that he had prepared for Mordekhai, and the king's fury abated” (Esther 7:10) – the fury of the King of kings, the Holy One blessed be He, abated.

“If the spirit of the ruler comes upon you, do not forsake your place, as in its abating he will pardon great sins” (Ecclesiastes 10:4).
“If the spirit of the ruler comes upon you, do not forsake your place” – when dominion comes to you, do not forsake your attribute of humility, to teach you that anyone who forsakes his humility causes death to his world and sin to his generation. From whom do you learn this? From Zekharia, as it is stated: “The spirit of God clothed Zekharia….and he stood above the people” (II Chronicles 24:20). Did he, in fact, walk above the people? It is, rather, that he considered himself greater than all the people; son-in-law of the king,¹⁰He was actually the grandson, the son of the son-in-law, of King Yehoram. He was also a cousin to King Yoash, who was king of Judah at the time of this event. priest, prophet, and judge. He began speaking arrogantly to the people, and saying to them: “Why are you violating the mitzvot of the Lord so that you will not succeed?” (II Chronicles 24:20). Immediately, “they conspired against him and stoned him with stones at the command of the king [in the courtyard of the house of the Lord]” (II Chronicles 24:21).
Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the Israelite Courtyard or in the Women’s Courtyard? [Rabbi Aḥa] said to him: Neither in the Israelite Courtyard nor in the Women’s Courtyard, but rather in the Priests’ Courtyard. They did not treat his blood like the blood of a gazelle or the blood of a deer. Regarding the blood of a gazelle and a deer whose blood has been spilled, it is written: “You shall spill its blood and cover it with dirt” (Leviticus 17:13), but this righteous one [Zekharia], they did not treat his blood like the blood of a gazelle and not like the blood of a deer. Why [did God allow them to be wicked] to such an extent? It was “to arouse fury and to take vengeance” (Ezekiel 24:8). You find that when Nevuzaradan¹¹Nevuzaradan was the officer who led the Babylonian troops in sacking Jerusalem and destroying the Temple (see II Kings 25:8–22). ascended to destroy Jerusalem, the Holy One blessed be He indicated to that blood that it should seethe. He said to it:¹²The Holy One blessed be He said to the blood. This is the time that you will collect your debt. [Nevuzaradan] said to them: ‘What is the nature of this blood?’ They said to him: ‘It is the blood of bulls, rams, and sheep that we were sacrificing to the Holy One blessed be He.’ Immediately, he brought bulls, rams, and sheep and slaughtered many of them onto it, but it did not stop. He said to them: ‘If you tell me, fine. But if not, I will comb the flesh of these people with a comb of iron,’ but [at first] they did not say. Once he [again] said to them that [their explanation] was not [true], they said to him: ‘Why should we conceal it from you? We had a prophet, a priest, who would reprimand us in the name of Heaven. [He said to us]: Accept it, but we did not accept it from him. Rather, we rose against him and killed him.’
[Nevuzaradan] said to them: ‘I will assuage it.’ He then brought the Great Sanhedrin and slaughtered them onto it, but it did not rest. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He said to [the seething blood]: ‘Zekharia, I have eliminated the best of your people. Would you like all of them to be eliminated?’ Immediately, it rested. That wicked one contemplated repentance, and said: ‘One who eliminates a single Israelite soul, it is written in his regard: “Whoever sheds the blood of man, his blood will be spilled by man” (Genesis 9:6); this man¹³Nevuzaradan was referring to himself. who eliminated many souls, all the more so.’ At that moment, the Holy One blessed be He became filled with mercy, and He intimated to the blood, and it was absorbed in its place.
Rabbi Yudan said: [The Israelites] performed seven transgressions [via one act] on that day:¹⁴When they killed Zekharia. They killed a priest, a prophet, and a judge, they spilled innocent blood, they impurified the Temple Courtyard, and it was Shabbat and Yom Kippur.¹⁵Killing is a prohibited labor on these days, as well as a profound violation of the sanctity of the day.
But Yaḥaziyel did not do so;¹⁶He did not become haughty when he achieved an elevated status. rather, “Yaḥaziyel, son of Zekharia, son of Benaya, son of Yaḥaziyel, son of Matanya the Levite, from the sons of Asaf, the spirit of the Lord was upon him in the midst of the assembly” (II Chronicles 20:14). What is “in the midst of the assembly”? It is that he likened himself to the assembly.
Another matter: “If the spirit of the ruler comes upon you,” is speaking of Noah.¹⁷The midrash interprets the verse to refer to a ruler issuing a command to you. If he commands you to be in a certain place, do not forsake that place without another official command. He entered the ark with permission and he emerged with permission. From where [is it derived] that he entered with permission? [It is from the verse:] “Come you and all your household to the ark” (Genesis 7:1). From where [is it derived] that he emerged with permission? [It is from the verse:] “Go out of the ark, you …” (Genesis 8:16).
Another matter: “If the spirit of the ruler comes upon you,” is speaking of Joshua. Just as the Israelites crossed the Jordan with permission, so too they emerged only with permission. From where [is it derived that] they crossed with permission? As it is stated: “Pass through the midst of the camp…[in another three days you are crossing this Jordan]” (Joshua 1:11). They emerged with permission, as it is stated: “Joshua commanded the priests saying: Emerge from the Jordan” (Joshua 4:17).
Another matter: “If the spirit of the ruler…” is speaking of David. Before he reigned, “David is the youngest” (I Samuel 17:14). When he reigned, “King David stood on his feet [and said: Hear me my brethren]” (I Chronicles 28:2).¹⁸He remained humble even after he assumed the throne.
Another matter: “If the spirit of the ruler…” is speaking of Mordekhai. Before prominence came to him, “Mordekhai was sitting at the king’s gate” (Esther 2:19). When prominence came to him, “Mordekhai returned to the king’s gate” (Esther 6:12).¹⁹This indicates that Mordekhai did not become haughty due to his prominence.

“Naomi had an acquaintance of her husband’s, a mighty man of valor, from the family of Elimelekh, and his name was Boaz” (Ruth 2:1).
“Naomi had an acquaintance [moda] of her husband’s, a mighty man of valor” – moda means relative. Rabbi Abbahu said: If a giant marries a giantess, what do they produce? Mighty men of valor. Boaz married Ruth; what did they produce? David, “who knows how to play, a mighty man of valor, a man of war, understanding in matters, a comely man, and the Lord is with him” (I Samuel 16:18). “Who knows how to play” – [refers to his expertise] in Bible; “a mighty man of valor” – in Mishna; “a man of war” – he knows to negotiate the battle of Torah; “understanding in matters” – in good deeds; “a comely man” – in Talmud. Alternatively: “Understanding in matters” – he infers one matter from another matter; “a comely man” – who displays understanding in halakha; “and the Lord is with him” – the halakha is in accordance with his opinion.
“From the family of Elimelekh, and his name was Boaz” – the wicked precede their name: “Goliath was his name” (I Samuel 17:4); “Naval is his name” (I Samuel 25:25); “Sheva son of Bikhri was his name” (II Samuel 20:21). However, the righteous, their names precede them: “And his name was Kish” (I Samuel 9:1); “and his name was Saul” (I Samuel 9:2); “and his name was Yishai” (I Samuel 17:12); “and his name was Mordekhai” (Esther 2:5); “and his name was Elkana” (I Samuel 1:1). It is because they are similar to their Creator, as it is written: “But with My name, the Lord, I was not known to them” (Exodus 6:3).
They objected to him: “And his name was Laban” (Genesis 24:29). Rabbi Yitzḥak said: This is an obvious characteristic.¹⁴⁹He was extremely white [lavan] or was a senior judge who sought to clarify matters. Laban was not his real name. Rabbi Berekhya said: He was blatant [meluban] in his wickedness. But is it not written: The sons of Samuel, “the name of the firstborn was Yoel and the name of his second, Aviya” (I Samuel 8:2), [and] the Rabbis say: Just as this one was wicked, so too, that one was wicked? Rabbi Yehuda ben Rabbi Simon said: Because they changed their actions and merited the Divine Spirit, as it is stated: “The word of the Lord that was to Joel [Yoel] son of Petuel” (Joel 1:1).¹⁵⁰The midrash interprets Petuel as a reference to Samuel; see Bemidbar Rabba 10:5.

Rabbi Azarya began: “Do not see wine in its redness, for one who sets his eye on the cup will walk the straight path” (Proverbs 23:31). Rabbi Azarya said: “Do not see wine in its redness [yitadam]” – as he will lust [yitav] for menstrual blood [dam] and for the blood of discharge [ziva]. “For one who directs his eye to the cup [kos]” – kis is written, a euphemism;¹This is a euphemism for licentiousness. that is what you say: “We will have one purse [kis] for all of us” (Proverbs 1:14). “Will walk the straight path”²The midrash understands this phrase in the verse to be ironic. – ultimately his wife says: I have seen like a red rose, and he does not separate from her. Rabbi Asi said: If he is a Torah scholar, he will ultimately purify the ritually impure, and impurify the ritually pure.
Alternatively, “do not see wine in its redness” – it will certainly cause him to flush. “For one who sets his eye on the cup” – he fixes his eyes on the cup and the storekeeper fixes his eye on the purse. “Will walk the straight path [bemeisharim]” – ultimately, he will render his house a plain [meishra].³Meaning it will be empty. He says: Whatever this bronze cup does an earthenware cup does, and he sells it and drinks wine with its proceeds. Whatever this bronze pot does an earthenware pot does, and he sells it and drinks wine with its proceeds. Rabbi Yitzḥak bar Raddifa said in the name of Rabbi Ami: Ultimately, he will sell all the vessels in his house and drink wine with [what he gets for] them.
Rabbi Aḥa said: There was an incident involving a certain person who sold all the vessels in his house and drank wine with [what he got for] them. His sons said: This father of ours is not leaving us anything. What did they do? They gave him to drink, they lifted him up and carried him, and placed him in a certain cemetery. Some wine merchants passed the gate of the cemetery and heard the angaria [military unit commandeering provisions] was in the city. They unloaded their burden in that cemetery. They said: Let us go and see what is being said in the city. The old man awoke from his slumber and saw a wineskin that had been placed above his head. He untied it and put it in his mouth and drank. He drank until he fell asleep. After three days, his sons said: Should we not go and see how our father is doing? They went and found him and there was a wineskin in his mouth. They said: Here, too, your Creator has not forsaken you. Since you have it from Heaven, we don’t know what we to do with you. They made an arrangement among themselves that each of them [in turn] would provide him with drink on each day.
It is written:⁴These verses relate to the drinker of wine referred to above, and describe the results of drunkenness. “You will be like one lying in the midst of the sea, like one who lies atop a mast” (Proverbs 23:34). You will be like this ship that is becalmed on the high seas.⁵Some understand this to mean: “like a ship that is tossed on the high seas.” “Like one who lies atop a mast,” – like a rooster that sits on a rope and goes constantly to and fro; like a captain who sits atop a mast and goes constantly to and fro. “They struck me, but I did not feel it” (Proverbs 23:35) – they struck him, but he did not feel. “They beat me, but I did not know” – they exploit him, but he is unaware. He drinks five kustin⁶A measure of liquid volume, about a third of a liter. of beer and they say to him: ‘You drank ten kustin.’ If you say that he will awaken from his sleep and forget it, Scripture says [about the drunk]: “When will I awaken? I will continue to seek it” (Ibid.).
]“To whom is there woe? To whom alas? To whom strife? To whom talk? To whom wounds without cause? To whom redness of eyes? To those who linger over wine”] (Proverbs 23:29-30). “To whom is there woe? To whom alas?” Rav Huna said: To one who does not toil in Torah study. “To whom strife?” – to whom disputes? “To whom talk” – to whom prattle? “To whom wounds without cause” – to whom wounds for nothing? “To those who linger over wine” (Proverbs 23:30).
There was an incident involving a certain man who was accustomed to drink twelve kistin of wine every day. One day he drank eleven kistin, and he lay down but sleep would not come. He awoke in the dark and went to the storekeeper. He said to him: ‘Sell me one kista.’ He [the storekeeper] said to him: ‘I will not open for you, because it is dark and I fear the watchmen.’ He directed his eyes and saw a hole in the door. He said to him: ‘Give me from it through the hole, you will position it inside and I will drink it outside.’ He did so for him. He drank and fell asleep before the door. The watchmen passed by him; they thought he was a thief, they struck him and they wounded him. They proclaimed about him: “To whom wounds without cause” – to whom wounds for nothing? “To whom redness of eyes” – to whom eyes red like the sun?
All these befall whom? “Those who linger over wine” – this is one who enters the store first and leaves last. “To those who come to assess the mixture” – to one who hears that this [particular] person has fine wine and pursues him. What is written about him at the end? “Its [wine’s] end is that it bites like a serpent and secretes [poison] like an adder” (Proverbs 23:32). Just as this adder separates between death and life, so wine separated between Adam and Eve, as Rabbi Yehuda ben Rabbi Ilai said: The tree from which Adam the first man ate was a grape [vine]. That is what is written: “Their grapes are grapes of gall, bitter clusters for them” (Deuteronomy 32:32). These brought bitterness to the world.
Alternatively, “and secretes [yafrish] like an adder” – just as this adder separates [mafrish]⁷The verb lehafrish can mean both to secrete and to separate. between death and life, so, wine separated between Noah and his sons for enslavement. That is what is written: “He drank from the wine and was intoxicated and he was exposed inside the tent” (Genesis 9:21), as a result⁸ Subsequently, Noah’s son Ham, father of Canaan, “saw the nakedness of his father.” he [Noah] said: “Cursed is Canaan [a slave of slaves he shall be to his brothers]” (Genesis 9:25).
“And secretes [yafrish] like an adder” – just as this adder separates [mafrish] between death and life, so wine separated between Lot and his daughters for mamzerut.⁹The status of a child born from incest. That is what is written: “They gave their father to drink that night” (Genesis 19:33), as a result he said: “Lot’s two daughters conceived from their father” (Genesis 19:36).
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between Aaron and his sons for death, as it is taught: Rabbi Shimon says: The sons of Aaron died only because they entered the Tent of Meeting intoxicated with wine. Rabbi Pinḥas in the name of Rabbi Levi said: This is comparable to a king who had a loyal member of his household. He found him standing at the entrance of his house, and he decapitated him without saying anything and appointed another member of his household in his stead. We do not know the reason that he killed the first one. It is only from what he commanded the second one and said to him: ‘Do not enter the house’ that we know why he killed the first one. Likewise, “Fire emerged from before the Lord and consumed them” (Leviticus 10:2) – we do not know the reason they died. It is only from what he commanded Aaron and said to him “You shall not drink wine or intoxicating drink” (Leviticus 10:9), that we know that they died only due to the wine.
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between the ten tribes and the tribes of Judah and Benjamin for exile. That is what is written: “Woe! Those who rise early in the morning pursue intoxicating drink; those who tarry late, wine will inflame” (Isaiah 5:11), as a result: “Therefore, My people is exiled for lack of knowledge” (Isaiah 5:13).
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated the tribe of Judah and the tribe of Benjamin for exile. That is what is written: “These too erred with wine and strayed with intoxicating drink” (Isaiah 28:7); these and those.¹⁰Not only the ten tribes of Israel but also the tribes of Judah and Benjamin were eventually exiled.
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between kingdom and kingdom for death. That is what is written: “Belshatzar said, as he tasted the wine” (Daniel 5:2), as a result it says: “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).
Alternatively, “and secretes like an adder” – just as this adder separates between death and life, so wine separated between Aḥashverosh and Vashti for death. That is what is written: “On the seventh day, when the king was merry with wine” (Esther 1:10) – as a result he became angry and killed her.

(Numb. 1:1-2) “Then the Lord spoke unto Moses in the Sinai desert […,] ‘Take a census of the whole congregation.” This text is related (to Ps. 147:20), “He has not done so for any nation, and they do not know His laws, Hallelujah.” [The situation] is comparable to a king who took [his] first wife and did not write her a marriage contract.²¹Numb. R. 1:5. He divorced her and did not give her a bill of divorce. He did the same for the second and for the third. [In due time] when he saw a certain poor orphan, a woman of noble ancestry, he wanted to marry her. He said to his shoshevin (i.e., to his best man), “I want to marry this one, and I shall not behave with her as with the previous ones. This is a woman of noble ancestry. She is modest in her actions and worthy. Write her a marriage contract [stating] in which week, in which year, in which month, on what day of the month, in which era.” [This is] just as it is written in Esther (2:16), “So Esther was taken unto King Ahasuerus, unto his royal palace in the tenth month, which is the month of Tebeth, in the seventh year of his reign.” Thus the Holy One, blessed be He, created the generation of the flood and did not write down when He created them. He removed them from the world and did not write down when He removed them. It is simply [stated] (in Gen. 7:11), “on that day all the springs of the great abyss burst forth and the windows of the heavens were opened.”²²Note that the verse begins, “In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month.” But this dating is apparently not definite enough. And it was similar for the generation of the dispersion (Gen. 10:1-9); similar for the sodomites; and similar for the Egyptians. [However,] when Israel arose, the Holy One, blessed be He, said to Moses, “I will not behave with these as with those previous ones, as these are descendants from Abraham, Isaac, and Jacob. Therefore it is written in which month, on what day of the month, in which year, in which era, in which province I raised up their horn and gave them a head held high.” It is therefore stated (in Numb. 1:1), “Then the Lord spoke unto Moses in the Sinai desert,” i.e., the province; “in the tent of meeting,” i.e., the metropolis; “on the first day of the month,” i.e., the day; “in the second year,” i.e., the year.²³The citation of this section of the verse differs somewhat in the Masoretic text, which reads, “on the first day of the second month, in the second year. In which month? (Ibid., cont.) “In the second month.” [“After their Exodus from the land of Egypt,”] i.e., the era.²⁴Gk. hupateia (“consulship”). Why (in vs. 2) “Take a census (literally: raise the head) of the whole congregation of the Children of Israel…?” To fulfill what is stated (in Ps. 147:20), “He has not done so for any nation….” What did He do? He raised their heads, as stated (Ps. 148:14), “He has raised up a horn for His people, praise for all His saints, even the Children of Israel, a people near to Him. Hallelujah”.

Another interpretation (of Numb. 1:1-2): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT…. This text is related (to Ps. 147:20): HE HAS NOT DONE SO FOR ANY NATION…., and also (to Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, PRAISE FOR ALL HIS SAINTS. <The situation> is comparable to a king who took <his> first wife and did not write her a marriage contract.³³Tanh., Numb. 1:5; Numb. R. 1:5. He divorced her and did not give her a bill of divorce. He did the same for the second and for the third, in that he did not write them either a marriage contract or a bill of divorce. {He did not act. However,} [In due time] when he saw a certain poor orphan, a woman of noble ancestry, he wanted to marry her. He said to his shoshevin (i.e., to his best man): Do not behave with her as with the previous ones. This is a woman of noble ancestry. She is modest in her actions and worthy. Write her a marriage contract <stating> in which week, in which year, in which month, on what day of the month, in which province,³⁴Gk.: eparchia. just as it is written in Esther (2:16): SO ESTHER WAS TAKEN UNTO KING AHASUERUS, UNTO HIS ROYAL PALACE IN THE TENTH MONTH, WHICH IS THE MONTH OF TEBETH, IN THE SEVENTH YEAR OF HIS REIGN. Thus the Omnipotent created the generation of the flood and did not write down when he created them. He removed them from the world and did not write down when he removed them. It is simply <stated> (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT ABYSS BURST FORTH AND THE WINDOWS OF THE HEAVENS WERE OPENED.³⁵Note that the verse begins: IN THE SIX HUNDREDTH YEAR OF NOAH’S LIFE, IN THE SECOND MONTH, ON THE SEVENTEENTH DAY OF THE MONTH; but this dating is apparently not definite enough. Moreover, it was similar for the generation of the dispersion (Gen. 10:1-9); [similar for the Sodomites;] and similar for the Egyptians. For them it is not written either when they were created or when they died. {He did not act. However,} When Israel arose, the Holy One said to Moses: I will not behave with these as with those previous ones. These are people of noble ancestry, descendants from Abraham, Isaac, and Jacob. It is there written for them in which month, on what day of the month, in which year, in which province, in which metropolis I raised up their horn and gave them a head held high. It is therefore stated (in Numb. 1:1): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, i.e., the province, IN THE TENT OF MEETING, i.e., the metropolis. In which year? (Ibid., cont.:) IN THE SECOND YEAR.³⁶The citation of this section of the verse differs somewhat in the Masoretic text, which reads: ON FIRST DAY OF THE SECOND MONTH, IN THE SECOND YEAR. In which month? (Ibid., cont.:) IN THE SECOND MONTH. On what day of the month? (Ibid., cont.:) ON THE FIRST DAY OF THE MONTH. (Ibid., cont.:) [AFTER THEIR EXODUS FROM THE LAND OF EGYPT,] i.e, the era.³⁷Gk. hupateia (“consulship”). Why (in vs. 2) TAKE A CENSUS (literally: RAISE THE HEAD) OF THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL…. To fulfill what is stated (in Ps. 147:20): HE HAS NOT DONE SO FOR ANY NATION…. What did he do? (Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, PRAISE FOR ALL HIS SAINTS, EVEN THE CHILDREN OF ISRAEL, A PEOPLE NEAR TO HIM. HALLELUJAH.

[Another interpretation (of Lev. 26:3:) IF YOU WALK IN MY STATUTES. What is written there (in vs. 11)? THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST. If you fulfill my commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45): AND I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL. So they came forth from Egypt on this condition: That they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46): AND THEY SHALL KNOW THAT I AM THE LORD THEIR GOD WHO BROUGHT THEM OUT FROM THE LAND OF EGYPT, SO THAT I MIGHT DWELL IN THEIR MIDST. Now if they have done my will, my Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said: The Holy One desired that, just as he has an abode above, so he would have an abode below, for so he said to the first Adam: If you are worthy, just as I am king over the heavenly beings, so I will make you king over the lower beings.¹⁴Cf. Tanh., Numb. 2:16; Gen. R. 3:19. It is so stated (in Gen. 2:15): THEN THE LORD GOD TOOK THE HUMAN BEING < AND PUT HIM IN THE GARDEN OF EDEN TO WORK IT AND PRESERVE IT >. Now the word TOOK can only be a word of exaltation, just as you say (in Gen. 12:15): AND THE WOMAN WAS TAKEN TO PHARAOH'S HOUSE.¹⁵Cf. Gen. R. 16:5. And it also says (in Esth. 2:16): SO ESTHER WAS TAKEN UNTO KING AHASUERUS, UNTO HIS ROYAL PALACE. But he (the Holy One) did not do so. Rather, when Adam sinned, he removed his Divine Presence from him. Then when Israel arose, the Holy One said to them: You shall only go forth from Egypt on condition that you make a dwelling place for me, so that my Divine Presence may dwell among you, as stated (in Exod. 25:8): LET THEM MAKE ME A SANCTUARY < THAT I MAY DWELL AMONG THEM >. So also he said to Solomon (in I Kings 6:12–13): WITH REGARD TO THIS HOUSE WHICH YOU ARE BUILDING, IF YOU WALK IN MY TORAHS, {IF YOU} CARRY OUT MY ORDINANCES, AND OBSERVE ALL MY COMMANDMENTS TO WALK IN THEM, THEN I WILL {ESTABLISH YOU, AS} [FULFILL MY WORD WITH YOU, WHICH] I SPOKE UNTO YOUR FATHER DAVID. THEN I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL AND WILL NEVER ABANDON < MY PEOPLE ISRAEL >. (I Kings 9:6:) IF YOU AND YOUR CHILDREN TURN AWAY FROM FOLLOWING ME…, what will I do? (Vs. 7:) THEN I WILL CUT OFF ISRAEL FROM UPON [THE FACE OF] THE LAND WHICH I HAVE GIVEN THEM, AND I WILL CAST {THIS HOUSE} [THE HOUSE WHICH I HAVE CONSECRATED FOR MY NAME < FROM MY PRESENCE >…. ] Why? < Because > those are < the > terms which are stated (in Lev. 26:3): IF YOU WALK IN MY STATUTES…. THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST…. (Vs. 14:) BUT IF YOU DO NOT HEED ME, what is written there (in vs. 31)? THEN I WILL MAKE YOUR SANCTUARIES DESOLATE. What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4): NOW IT CAME TO PASS IN SOLOMON'S OLD AGE THAT HIS WIVES LED HIS HEART ASTRAY < AFTER OTHER GODS >. The Holy One said to him: I have given you the Torah < for you > to carry out its commandments, and you have seen the terms which I prescribed to you in it, as stated (in Ps. 72:1): TO SOLOMON. O GOD, GIVE YOUR ORDINANCES TO THE KING, AND YOUR RIGHTEOUSNESS TO THE KING'S SON. It is also written (in I Kings 11:11): BECAUSE THIS HAS BEEN WITH YOU, AND YOU DID NOT KEEP MY COVENANT AND MY STATUTES WHICH I COMMANDED YOU, I WILL SURELY REND THE {KINGDOMS} [KINGDOM] FROM YOU AND GIVE {THEM} [IT] TO YOUR SERVANT. So what do I do? (According to Is. 55:11) SO SHALL MY WORD BE WHICH GOES FORTH FROM MY MOUTH: IT SHALL NOT RETURN UNTO ME EMPTY. Manasseh arose to make the image and bring it into the Holy of Holies, as stated (in II Chron. 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE WHICH HE HAD MADE IN THE HOUSE OF GOD, OF WHICH GOD HAD SAID UNTO DAVID AND UNTO HIS SON SOLOMON: IN THIS HOUSE AND IN JERUSALEM, WHICH I HAVE CHOSEN OUT OF ALL THE TRIBES OF ISRAEL, I SHALL SET MY NAME FOREVER. Then the Holy One called unto Jeremiah and said to him (in Lam. 4:3): EVEN DRAGONS¹⁶The midrash follows the ketiv (tannin). The qere reads tannim (“jackals”). EXTEND A BREAST TO NURSE THEIR YOUNG; < THE DAUGHTER OF MY PEOPLE HAS BECOME CRUEL >. When the dragon (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts, < if > covered, and would not nurse. Now my children do not act like this. Instead, when they saw me entering the house, Manasseh came and brought in the image in order to force me out of it. [At¹⁷This immediate bracketed section is added from Tanh., Lev. 10:3, and from Buber’s 5th Oxford ms (Hunt 74 Uri Hch NC No. 2337). first they made a single face,¹⁸Gk.: prosopon. and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20): FOR THE COACH IS TOO SHORT FOR STRETCHING OUT, AND THE MOLTEN IMAGE¹⁹Massekhah. Most biblical translations render the word as denoting a kind of covering here and in Is. 25:7, but massekhah generally refers to an image. In any case, the image concept must have suggested the use of the verse in this context. TOO NARROW (tsar) FOR CURLING UP.] Also, unlike the dragons (in Lam. 4:3) they did not EXTEND A BREAST TO NURSE THEIR YOUNG. The Holy One said: What am I doing here? (Hos. 5:15:) I AM GOING. I WILL RETURN TO MY PLACE. "I will go and return" is not written here, but I AM GOING. I WILL RETURN. Now if had been written: "I will go and return (to the heavenly abode)," there would have been no hope; however, the Holy One said: Although I am going, let him repent, and I will return. It is therefore written: I AM GOING. I WILL RETURN TO MY PLACE, UNTIL THEY ACKNOWLEDGE THEIR GUILT AND SEEK MY FACE. IN THEIR DISTRESS (tsar) THEY WILL SEARCH DILIGENTLY FOR ME. Out of the midst of distress, when it comes upon them, they shall repent, and I will restore my Divine Presence. R. Eliezer says: If Israel repents, they will be redeemed; but if Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15): IN STILLNESS AND CALM YOU SHALL BE SAVED; < IN QUIET AND CONFIDENCE SHALL BE YOUR STRENGTH. BUT YOU WERE UNWILLING >.²⁰yTa‘an. 1:1 (63d-64a); Sanh. 97b. R. Joshua says: Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22): I THE LORD WILL HASTEN IT IN ITS TIME. R. Eleazar said: The Holy One will raise over them someone as evil as Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19): FOR DISTRESS SHALL COME LIKE A STREAM, WITH THE WIND OF THE LORD DRIVING IT ONWARD. At that time (according to vs. 20): THEN A REDEEMER SHALL COME TO ZION AND TO THOSE IN JACOB WHO TURN BACK FROM TRANSGRESSION, SAYS THE LORD…. So did R. Tanhuma Berabbi interpret.]

“After these matters, when the fury of king Aḥashverosh had abated, he remembered Vashti and what she had done, and what was decreed against her” (Esther 2:1).
“After [aḥar] these matters, when the fury of King Aḥashverosh had abated” – Rabbi Aivu said in the name of Rabbi Yosei ben Zimra: Everywhere that aḥar is stated, it means just after; aḥarei – significantly after. The Rabbis in the name of Rabbi Yosei ben Zimra: Everywhere that aḥarei is stated, it means just after; aḥar – significantly after. “When [keshokh] the fury of King Aḥashverosh had abated,” beshokh is not written here, but rather keshokh,¹¹The prepositional prefix ke- can mean “when” or “approximately” or “nearly.” The midrash is interpreting keshokh to mean that the king’s fury had nearly abated. abatement that is not abatement.
“He remembered Vashti” – that decree that he had decreed for her to enter naked before him and she did not enter he became angry and killed her. Once he had killed her, he began regretting it. Why? Because she had behaved correctly.¹²As the verse says: “And what she had done.” “And what was decreed against her,” unjustly. Why did this befall her? Because she would not allow Aḥashverosh to grant permission to build the Temple, saying to him: You are seeking to build what my ancestors destroyed? “The king's lads, his attendants, said...” ¹³She was killed so Esther could replace her, and the Temple could be rebuilt. (Esther 2:2).

“After these matters, when the fury of king Aḥashverosh had abated, he remembered Vashti and what she had done, and what was decreed against her” (Esther 2:1).
“After [aḥar] these matters, when the fury of King Aḥashverosh had abated” – Rabbi Aivu said in the name of Rabbi Yosei ben Zimra: Everywhere that aḥar is stated, it means just after; aḥarei – significantly after. The Rabbis in the name of Rabbi Yosei ben Zimra: Everywhere that aḥarei is stated, it means just after; aḥar – significantly after. “When [keshokh] the fury of King Aḥashverosh had abated,” beshokh is not written here, but rather keshokh,¹¹The prepositional prefix ke- can mean “when” or “approximately” or “nearly.” The midrash is interpreting keshokh to mean that the king’s fury had nearly abated. abatement that is not abatement.
“He remembered Vashti” – that decree that he had decreed for her to enter naked before him and she did not enter he became angry and killed her. Once he had killed her, he began regretting it. Why? Because she had behaved correctly.¹²As the verse says: “And what she had done.” “And what was decreed against her,” unjustly. Why did this befall her? Because she would not allow Aḥashverosh to grant permission to build the Temple, saying to him: You are seeking to build what my ancestors destroyed? “The king's lads, his attendants, said...” ¹³She was killed so Esther could replace her, and the Temple could be rebuilt. (Esther 2:2).

Another interpretation: Just as Jacob hid from his father for twenty-two years, so did Joseph hide from his father for twenty-two years. It is therefore stated (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH.¹¹So Rashi with considerable explanation on Gen. 37:34. R. Levi said: Rabbi Johanan said: Wherever it says, HE WAS, the HE saw three worlds.¹²Cf. Gen. R. 30:8; Esth. R. 6:3. It is written of Noah (in Gen. 6:9): HE WAS PERFECT. He saw the world when it was inhabited before the flood came, he saw it destroyed, and he saw it afterwards in its restoration. It is therefore said of him: HE WAS. In the case of Moses, it is written (in Exod. 3:1): HE WAS TENDING < THE FLOCK OF HIS FATHER-IN-LAW JETHRO, THE PRIEST OF MIDIAN >…. He saw Israel before the bondage tightened its grip, he saw the bondage, and {they} [he] saw them when they had been redeemed. [Of Mordecai it is written] (in Esth. 2:5): THERE WAS (literally: HE WAS) A CERTAIN JEW IN THE CITADEL OF SHUSHAN. He saw them (Israel) before they were enslaved at the hand of Haman, he saw them under the edicts which had been decreed against them, and he saw them in their redemption. Of Job it is written (in Job 1:1): THERE WAS (literally: HE WAS) A MAN IN THE LAND OF < UZ >, and he saw three worlds. He was whole, he suffered afflictions, and he was healed. So also in the case of Joseph, HE WAS is written of him (in Gen. 37:2): THESE ARE THE GENERATIONS OF JACOB: JOSEPH AT THE AGE OF SEVENTEEN WAS (literally: HE WAS) TENDING < THE FLOCK WITH HIS BROTHERS >….

“Have the king appoint officials in all the provinces of his kingdom and they will gather every virgin young woman of fair appearance to the Shushan citadel, to the harem, to the custody of Hegai the king's eunuch, guardian of the women, and their cosmetics will be provided.” (Esther 2:3).
“Have the king appoint officials in all the provinces of his kingdom” – What did he [the king] see? Rabbi Huna said: Because they would demean the daughters of Israel and call them ugly, and that no person would look at them; therefore, they [the women of the kingdom] came into the hands of this purveyor.
Rabbi Ḥanina bar Shilka and Rabbi Yehoshua of Sikhnin and Rabbi Levi in the name of Rabbi Yoḥanan said: When a Jew and a gentile are residing in one courtyard, and the Jew places his pot on the fire and the gentile touches it, it is not ritually impure. If the gentile places his pot on the fire and the Jew touches it, he [the gentile] would say it is impure. Even if several repugnant creatures and creeping animals fall into it, he would eat it, but if a Jew places his food in it, he [the gentile] would break it. So, it is written: “Muster archers against Babylon, all who draw the bow, […repay it in accordance with its actions]” (Jeremiah 50:29). Did it take silver that it will repay silver, gold that it will repay gold? “They ravished women in Zion” (Lamentations 5:11). What does it teach? Rather, so said the Holy One blessed be He: You are eager for licentiousness; by your lives, I will bring upon you a nation that seeks neither silver nor gold from you. That is what is written: “Behold, I will rouse Media against them, who do not appreciate silver and do not desire gold” (Isaiah 13:17). What do they seek from you? “And bows will cleave youths, and they will not have mercy on the fruit of the womb” (Isaiah 13:18).
“To the custody of Hegai, the king’s eunuch [seris], guardian of the women” (Esther 2:3) – he was crushed,¹⁴His testicles were crushed. and was appointed over the virgins. Similarly, “to the custody of Shaashgaz, official [seris] of the king, guardian of the concubines” (Esther 2:14) – he was withered and was appointed over the wives.

“Have the king appoint officials in all the provinces of his kingdom and they will gather every virgin young woman of fair appearance to the Shushan citadel, to the harem, to the custody of Hegai the king's eunuch, guardian of the women, and their cosmetics will be provided.” (Esther 2:3).
“Have the king appoint officials in all the provinces of his kingdom” – What did he [the king] see? Rabbi Huna said: Because they would demean the daughters of Israel and call them ugly, and that no person would look at them; therefore, they [the women of the kingdom] came into the hands of this purveyor.
Rabbi Ḥanina bar Shilka and Rabbi Yehoshua of Sikhnin and Rabbi Levi in the name of Rabbi Yoḥanan said: When a Jew and a gentile are residing in one courtyard, and the Jew places his pot on the fire and the gentile touches it, it is not ritually impure. If the gentile places his pot on the fire and the Jew touches it, he [the gentile] would say it is impure. Even if several repugnant creatures and creeping animals fall into it, he would eat it, but if a Jew places his food in it, he [the gentile] would break it. So, it is written: “Muster archers against Babylon, all who draw the bow, […repay it in accordance with its actions]” (Jeremiah 50:29). Did it take silver that it will repay silver, gold that it will repay gold? “They ravished women in Zion” (Lamentations 5:11). What does it teach? Rather, so said the Holy One blessed be He: You are eager for licentiousness; by your lives, I will bring upon you a nation that seeks neither silver nor gold from you. That is what is written: “Behold, I will rouse Media against them, who do not appreciate silver and do not desire gold” (Isaiah 13:17). What do they seek from you? “And bows will cleave youths, and they will not have mercy on the fruit of the womb” (Isaiah 13:18).
“To the custody of Hegai, the king’s eunuch [seris], guardian of the women” (Esther 2:3) – he was crushed,¹⁴His testicles were crushed. and was appointed over the virgins. Similarly, “to the custody of Shaashgaz, official [seris] of the king, guardian of the concubines” (Esther 2:14) – he was withered and was appointed over the wives.

“We have become orphans, fatherless; our mothers are like widows” (Lamentations 5:3).
“We have become orphans, fatherless.” Rabbi Berekhya said in the name of Rabbi Levi: The Holy One blessed be He said to Israel: ‘You wept and said before Me: “We have become orphans, fatherless.” As you live, the redeemer that I am destined to establish for you in Media will not have a father and mother.’ That is what is written: “He was raising Hadasa, she is Esther his uncle’s daughter, because she had no father or mother” (Esther 2:7).

“The young woman who will please the king will reign in place of Vashti. The proposal pleased the king and he did so” (Esther 2:4).
“The young woman who will please the king” – who is fitting for this thing? ¹⁵Fit to raise the woman who would be chosen as queen. Mordekhai – “there was a Jewish man in the Shushan citadel, and his name was Mordekhai” (Esther 2:5).¹⁶This is the immediately following verse. This and the subsequent passages are all cases where the midrash addresses the juxtaposition of two verses. It asks about the first verse: who is fitting for this thing? It then finds the answer in the next verse.
Similarly, “God saw the children of Israel and God knew” (Exodus 2:25). Who is fitting for this matter? Moses – “And Moses was herding” (Exodus 3:1).
Similarly, “Samuel said to the men of Israel: Go, each man to his city” (I Samuel 8:22). Who is fitting for this thing [to be appointed king]? Saul, as it is stated: “There was a man of Benjamin, and his name was Kish…[and he had a son and his name was Saul…]” (I Samuel 9:1–2).
Similarly, “Saul and all Israel heard these words of the Philistine, and they were dismayed and were greatly afraid.” (I Samuel 17:11). Who is fitting for this thing [fighting Goliath]? David – “David was the son of that Efrati [from Bethlehem]” (I Samuel 17:12).
Rabbi Yehoshua bar Aviram said two things. It is written: “He [Yavin king of Canaan] oppressed the children of Israel strongly [beḥozka] for twenty years” (Judges 4:3). What is beḥozka? Rabbi Yitzḥak said: With cursing and blaspheming. That is what is written: “Your words have been harsh against Me” (Malachi 3:13). Who is fitting for this thing? Deborah, as it is written: “Deborah was a prophetess, wife of Lapidot” (Judges 4:4).
Rabbi Yehoshua bar Aviram said another: “The people, the princes of Gilad, said one to another: Who is the man who will begin to wage war against the children of Amon? He will be the head of all the inhabitants of Gilad” (Judges 10:18). Who is fitting for this thing? Yiftaḥ – “Yiftaḥ the Giladite was a mighty warrior” (Judges 11:1).

“The young woman who will please the king will reign in place of Vashti. The proposal pleased the king and he did so” (Esther 2:4).
“The young woman who will please the king” – who is fitting for this thing? ¹⁵Fit to raise the woman who would be chosen as queen. Mordekhai – “there was a Jewish man in the Shushan citadel, and his name was Mordekhai” (Esther 2:5).¹⁶This is the immediately following verse. This and the subsequent passages are all cases where the midrash addresses the juxtaposition of two verses. It asks about the first verse: who is fitting for this thing? It then finds the answer in the next verse.
Similarly, “God saw the children of Israel and God knew” (Exodus 2:25). Who is fitting for this matter? Moses – “And Moses was herding” (Exodus 3:1).
Similarly, “Samuel said to the men of Israel: Go, each man to his city” (I Samuel 8:22). Who is fitting for this thing [to be appointed king]? Saul, as it is stated: “There was a man of Benjamin, and his name was Kish…[and he had a son and his name was Saul…]” (I Samuel 9:1–2).
Similarly, “Saul and all Israel heard these words of the Philistine, and they were dismayed and were greatly afraid.” (I Samuel 17:11). Who is fitting for this thing [fighting Goliath]? David – “David was the son of that Efrati [from Bethlehem]” (I Samuel 17:12).
Rabbi Yehoshua bar Aviram said two things. It is written: “He [Yavin king of Canaan] oppressed the children of Israel strongly [beḥozka] for twenty years” (Judges 4:3). What is beḥozka? Rabbi Yitzḥak said: With cursing and blaspheming. That is what is written: “Your words have been harsh against Me” (Malachi 3:13). Who is fitting for this thing? Deborah, as it is written: “Deborah was a prophetess, wife of Lapidot” (Judges 4:4).
Rabbi Yehoshua bar Aviram said another: “The people, the princes of Gilad, said one to another: Who is the man who will begin to wage war against the children of Amon? He will be the head of all the inhabitants of Gilad” (Judges 10:18). Who is fitting for this thing? Yiftaḥ – “Yiftaḥ the Giladite was a mighty warrior” (Judges 11:1).

“Happy are those who observe the law, who act with righteousness at all times” (Psalms 106:3). They were counted¹They assembled to vote to decide matters of halakha. in the loft of Rabbi Tarfon and said: Who is the one who acts with righteousness at all times? If you say that these are scribes²Those who teach Bible. and Mishna teachers; do they not eat, drink, and sleep? Rather, are they writers of phylacteries and mezuzot; do they not eat, drink, and sleep? Rather, who is the one who acts with righteousness at all times? You must say: This one, who raises an orphan in his house.³This is an allusion to Mordekhai, who raised Esther after her parents died. Wouldn’t you say that he doesn’t turn over naked at night?⁴When the orphan who is sleepingturns over and is uncovered, he is not benefiting from the kindness of his foster parent. They said: We still need the moda’i [from Modi’in], as Rabbi Elazar HaModa’i came and taught: The Torah referred only to the slice of bread that he eats in his house.⁵Since the orphan is sustained by the food he eats in his foster parent’s house, righteousness is being done for him at all times.
Alternatively, “happy are those who observe the law” – that is Mordekhai; “who act with righteousness at all times” – because he raised an orphan girl in his house. David said before the Holy One blessed be He: Master of the universe: “Remember me, Lord, when You favor Your people” (Psalms 106:4) – when You bring salvation for Israel by means of Mordekhai and Esther, when Haman sought to destroy Israel and weighed out ten thousand silver talents by means of the king’s craftsmen, as it is written: “And ten thousand talents of silver…” (Esther 3:9). What is written there? “There was a Judean man in the Shushan citadel, and his name was Mordekhai…” (Esther 2:5).

R. Simeon the son of Gamliel declared: I was reared among the sages, and I discovered that there was nothing more beneficial for a person than silence.⁷Pirkei Avot 1:17. Rachel forced herself to remain silent, and her offspring continued the tradition of silence. She saw her gifts in her sister’s hand and remained silent. Her son Benjamin, whose stone in the high priest’s breastplate was a jasper, knew of the sale of Joseph and remained silent. The word jasper (yashfeh) may be read as “he has a mouth” (yesh peh) but nevertheless remains silent. Saul was descended from her: But concerning the matter of the kingdom, he told him not (I Sam. 10:16). Regarding Esther (another descendant) it is said: Esther had not made known her people nor her kindred (Est. 2:10).

R. Simeon the son of Gamliel declared: I was reared among the sages, and I discovered that there was nothing more beneficial for a person than silence.⁷Pirkei Avot 1:17. Rachel forced herself to remain silent, and her offspring continued the tradition of silence. She saw her gifts in her sister’s hand and remained silent. Her son Benjamin, whose stone in the high priest’s breastplate was a jasper, knew of the sale of Joseph and remained silent. The word jasper (yashfeh) may be read as “he has a mouth” (yesh peh) but nevertheless remains silent. Saul was descended from her: But concerning the matter of the kingdom, he told him not (I Sam. 10:16). Regarding Esther (another descendant) it is said: Esther had not made known her people nor her kindred (Est. 2:10).

“There was a Judean man in the Shushan citadel, and his name was Mordekhai, son of Ya'ir, son of Shimi, son of Kish, a Benjamite” (Esther 2:5).
“There was a Judean man [ish] in the Shushan citadel” – ish teaches that Mordekhai, in his generation, was the equivalent of Moses, in his generation, as it is written about him: “And the man [veha’ish] Moses was very humble” (Numbers 12:3). Just as Moses stood in the breach, as it is written: “He said He would destroy them, were it not for Moses His chosen one, who stood before Him in the breach…” (Psalms 106:23); also Mordekhai did likewise: “A seeker of good for his people and spokesman of peace for all his descendants” (Esther 10:3).
Just as Moses taught Torah to Israel, as it is written: “See, I have taught you statutes and ordinances” (Deuteronomy 4:5), also Mordekhai did so, as it is written: “Matters of peace and truth” (Esther 9:30), and as it is written: “Acquire truth and do not sell” (Proverbs 23:23).
“And his name was Mordekhai” (Esther 2:5) – the wicked precede their names: “Naval was his name” (I Samuel 25:25); “Sheva ben Bikhri was his name” (II Samuel 20:21). However, the righteous, their names precede them: “And his name was Manoaḥ” (Judges 13:2); “And his name was Kish” (I Samuel 9:1); “And his name was Elkana” (I Samuel 1:1); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai.” It is because they are similar to their Creator, as it is written: “But by My name, the Lord, I was not known by them” (Exodus 6:3).
“Judean” – why was he called Judean? Was he not a Benjaminite?⁶Mordekhai is identified as coming from the tribe of Benjamin in Esther 2:5. It is because he unified the name of the Holy One blessed be He⁷Actions which assert that there is only one God are referred to as “unifying the name.” before all creatures; that is what is written: “[And Mordekhai] would not bow and would not prostrate himself” (Esther 3:2). Was he contrary and violating the king’s decree? Rather, when Aḥashverosh commanded [everyone] to prostrate themselves to Haman, he [Haman] carved an idol [and set it] over his heart, intending that they prostrate themselves to the idol.
When Haman saw that Mordekhai would not prostrate himself to him, he was filled with fury. Mordekhai said to him: ‘There is a Master who exalts over all the exalted; how can I forsake him and prostrate myself to an idol?’ Because he unified the name of the Holy One blessed be He, he is called Judean [Yehudi], meaning by himself [yeḥidi].⁸Just as God is only one [yeḥidi] so was Mordekhai called yeḥidi.
Some say that he was the equivalent of Abraham in his generation. Just as Abraham allowed himself to be put into the fiery furnace and went about causing people to acknowledge the greatness of the Holy One blessed be He – that is what is written: “And the souls they had gotten in Ḥaran” (Genesis 12:5), so too, Mordekhai, in his time, people acknowledged the greatness of the Holy One blessed be He. That is what is written: “Many of the peoples of the land became Jews, as the fear of the Jews had fallen upon them” (Esther 8:17). He unified the name of the Holy One blessed be He, and sanctified it. Therefore, he is called yehudi, as it is written: “A Judean [yehudi] man” – don’t read it as yehudi, but rather, as yeḥidi.

“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end.⁹ He was righteous from beginning to end. They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)?¹⁰ Abraham began his life as an idolater; he wasn’t the same at the beginning and the end. He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172),¹¹Ayin – 70, kof –100, beit – 2 and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent.¹²Although Abraham was not a believer in God his whole life, he had the potential from the beginning.
“[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption.
Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five.
Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18),¹³Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive. indicating that he witnessed a new world.
Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world.
Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world.
Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world.
Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15).
“And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices,¹⁴It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23). so was Mordekhai first among the righteous in his generation.

“Who had been exiled from Jerusalem with the exile that was exiled with Yekhonya king of Judah, whom Nebuchadnezzar king of Babylonia exiled” (Esther 2:6).
“Who had been exiled from Jerusalem” – Rabbi Berekhya, and Rabbi Yirmeya, and Rabbi Ḥiyya in the name of Rabbi Yosei said: When Rabbi Yonatan and the Rabbis would reach this verse: “…whom Nebuchadnezzar [king of Babylon] exiled,” they would say: Nebuchadnezzar, may his bones be crushed. Why didn’t they say so in the book of Jeremiah? It is only because in every mention of Nebuchadnezzar in Jeremiah, he was alive; here however, he was dead.

“He fostered Hadassa, that is, Esther, his uncle’s daughter, for she had neither father nor mother, and the girl was fair and beautiful; and with the death of her father and her mother Mordekhai took her for his own daughter” (Esther 2:7).
“He fostered Hadassa” – just as myrtle [hadassa] has a sweet fragrance and a bitter taste, so was Esther sweet to Mordekhai and bitter to Haman. “For she had neither father nor mother” – Rabbi Pinḥas and Rabbi Ḥama bar Guryon said in the name of Rav: Was she a girl whose parents are unknown, that you say: “For she had neither father nor mother”? Rather, when her mother conceived, her father died, and when she was born, her mother died.

It is written: “And set it in the ears of Joshua” (Exodus 17:14), this is one of four righteous people to whom a portent was given; two sensed it and two did not sense it. A portent was given to Moses, but he did not sense it. A portent was given to Jacob, but he did not sense it. A portent was given to David and Mordekhai, and they sensed it.
Jacob – the Holy One blessed be He said to him: “I will protect you wherever you go” (Genesis 28:15), and he was frightened. A person to whom the Holy One blessed be He made a promise was frightened, as it is written: “He was frightened” (Genesis 32:8)? Rather, he said: Perhaps when I was in the house of Laban the impure, I became sullied with impurity.
Moses – “and set it in the ears of Joshua,” indicating that Joshua will lead Israel into the land. And it is written: “I pleaded with the Lord [… please let me cross over and see the good land on the other side of the Jordan]” (Deuteronomy 3:23-25).
However, David and Mordekhai were given a portent and they sensed it. David said: “Your servant has smitten both the lion and the bear” (I Samuel 17:36). David said: Am I so important that I was able to smite these wild beasts? Rather, he said: Perhaps an event is destined to befall Israel, and they are destined to be rescued by me.
Mordekhai – “Mordekhai would walk before the courtyard of the harem” (Esther 2:11). He said: Is it possible that this righteous one [Esther] will mary an uncircumcised man? Rather, a great event is destined to befall Israel and they are destined to be rescued by her.

Rabbi Berekhya said in the name of Rabbi Levi: The Holy One blessed be He said to them, to Israel: You wept and said: “We have become orphans, fatherless” (Lamentations 5:3). By your lives, also the savior that I will establish for you in Media in the future will not have a mother or father. That is what is written: “For she had neither father nor mother.”

“On each day, Mordekhai would walk before the courtyard of the harem, to find out how Esther was, and what would be done with her” (Esther 2:11).
“On each day, Mordekhai would walk before the courtyard of the harem” – [to give her the opportunity] to ask about her blood stains and her menstrual status.¹⁵According to the midrash, Mordekhai was the head of the Sanhedrin and Esther would ask him halakhic questions about her status as a menstruant. “To find out how Esther was” – that they should not cast any spells of sorcery upon her. Rabbi Yaakov bar Aḥa said: The Holy One blessed be He said to him: You sought to ascertain the wellbeing of one person – “to find out how Esther was”; by your life, ultimately you will seek to ascertain the wellbeing of an entire nation. That is what is written: “Seeking good for his people and speaking of peace for all his descendants” (Esther 10:3).

“With the arrival of the turn of Esther, daughter of Aviḥayil uncle of Mordekhai, who had taken her as his daughter, to go to the king, she did not request anything except that which Hegai, the king's official, guardian of the women, said; and Esther found favor in the eyes of everyone who saw her” (Esther 2:15).
“With the arrival of the turn of Esther…Esther found favor in the eyes of everyone who saw her” – Rabbi Yuda says: Like that portrait that a thousand people look at and it is beautiful to them all. Rabbi Neḥemya says: They positioned Median women on one side and Persian women on the other side and Esther was more beautiful than them all. The Rabbis said: “And Esther found favor in the eyes of everyone who saw her” – in the eyes of the higher beings [angels] and of the lower [humans]; that is what is written: “And you shall find favor and good grace in the eyes of God and man” (Proverbs 3:4).

“Esther was taken to King Ahashverosh, to his royal palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign” (Esther 2:16).
“Esther was taken [vatilakaḥ] to King Aḥashverosh” – she was rising in price [likuḥin]; this one said: I will give one hundred dinars to escort her to the king, and that one said: I will give two hundred to escort her to the king.

“The king loved Esther more than all the women, and she found favor and grace in his eyes more than all the virgins. He set the royal crown on her head, and made her queen in place of Vashti” (Esther 2:17).
“The king loved Esther more than all the women, and she found favor and grace [more than all the virgins]” – Rabbi Ḥelbo said: This teaches that they brought even married women before him, therefore it is stated: “More than all the women…more than all the virgins.”
“He placed the royal crown on her head, and he made her queen in place of Vashti.” Until they made Esther queen, the portrait of Vashti was still extant; once he married Esther, well born and of noble descent, he said: Take down Vashti and hang up Esther; that is what is written: “And made her queen in place of Vashti.”

“Esther did not disclose her family or her people, as Mordekhai had commanded her; Esther followed Mordekhai’s instructions, as it was when she was fostered by him” (Esther 2:20).
“Esther did not disclose her family” – teaching that she practiced silence for herself, like her ancestor Rachel, who practiced the craft of silence; all her great descendants maintained silence. Rachel adopted the craft of silence – she saw her betrothal gifts in the possession of her sister and she was silent. Benjamin her son practiced silence – know, as his stone in the breast piece was a chalcedony [yashefe], [i.e.,] he had a mouth [yesh peh],¹⁶He knew that his brothers had sold Joseph. but was silent. Saul, her grandson¹⁷Not literally her grandson, but descendant. – “but the matter of the kingdom…he did not tell him” (I Samuel 10:16). Esther – “Esther did not disclose her family or her people.”

“In those days, Mordekhai was sitting at the king's gate; two of the king's officials, Bigtan and Teresh, among the doorkeepers, became angry and sought to lay hands on King Aḥashverosh” (Esther 2:21).
“In those days, Mordekhai was sitting at the king's gate; two of the king's officials, Bigtan and Teresh […became angry]” – what was the anger there? He relieved two and set one in their place; he relieved two aristocrats who were the doorkeepers and set that barbarian [in their place].¹⁸They took Mordekhai to be a barbarian.
“Was sitting at the king's gate” – Rabbi Berekhya said in the name of Rabbi Levi: It is written: “Come behold the works of the Lord, who made desolations on the earth” (Psalms 46:9). He incited servants against their master, to bestow greatness upon the righteous; that is what is written: “Bigtan and Teresh became angry…” – to bestow greatness upon Mordekhai. He incited masters against their servants to bestow greatness upon Joseph; that is what is written: “Pharaoh became angry with his servants” (Genesis 41:10).

“The matter was investigated, and it was revealed; the two of them were hanged on a gibbet and it was recorded in the book of chronicles before the king” (Esther 2:23).
“The matter was investigated, and it was revealed” – Rabbi Levi said in the name of Rabbi Aḥa bar Shila of the village of Temart said: If in the book [of chronicles] of flesh and blood it is so, when the [the time to read from the] book of the Holy One blessed be He comes, about which it is written: “The Lord listened and heeded and a book of remembrance was written before Him…” (Malachi 3:16), all the more so.

(Numb. 5:13, cont.:) “And it is hidden from her husband's eyes,” [is to] exclude one who is blind.³⁹Sifre, Numb. 5:13 (7); Sot. 27a. Cf. Numb. R. 9:10, which explains the exception as referring to a husband just pretending to be blind to his wife’s adultery, so that he can use the rite of the bitter water for killing his wife. Another interpretation (of Numb. 5:13, cont.), “and it is hidden from her husband's eyes.” [These words mean to exclude the case in which] her husband saw [her transgression] and overlooked [it]. (Ibid., cont.:) “So that she is secluded.” We have not yet heard of a specific length of time for her to be in seclusion (with her lover) [in order to cause defilement]. R. Eleazer says, “[The time needed] for a palm tree to sway back.”⁴⁰See TSot. 1:2; Sot. 4a; Sifre, Numb. 5:13 (7). R. Joshua says, “For mixing the cup.” Ben 'Azzay says, “For drinking it.” R. Aqiva says, “For roasting an egg.” R. Judah says, “For eating three eggs one after the other.” R. Eleazar ben Pinhas says, “For a weaver⁴¹Gk.: gerdios. to knot the thread.”⁴²Gk.: nema. R. Hanin says, “For her to put her finger in her mouth.” Pelimo says, “For his (sic) hand⁴³Cf. the parallel in Numb. R. 9:10, which reads, “her hand.” to reach over the basket and take a loaf of bread. And even though there is no evidence for [this understanding], there is a hint [that it is correct], where it is stated (in Prov. 6:26), ‘For on behalf of a woman playing the harlot [one will be reduced] to a loaf of bread.’” (Numb. 5:13, cont.:) “And there is no witness against her.” Although she has no [witness against her] now, she will have one at another time.⁴⁴In addition to Numb. R. 9:10, see Gen. R. 38:14; PRK 18:3; PR 32:2. In a similar usage⁴⁵Kayyotse badavar. This repetitive use of kayyotse b… indicates that the sixth of the seven exegetical rules (middot) attributed to Hillel is being used here. you say (in Gen. 11:30), “Now Sarai was barren; she had no child.” Although [Sarai] had no [child] then, she would have one at another time, as stated (in Gen. 21:1), “Then the Lord visited Sarah […].” In a similar usage you say (in Esth. 2:10), “Esther had not disclosed her people [and her native land].” Although she had not disclosed them to him then, she did disclose them to him at another time, as stated (in Esth. 8:1), “then Mordecai came before the king, for Esther had disclosed what relationship he had to her.” And here also (in Numb. 5:13), “and there is no witness against her.” Although she has no [witness against her] now, she will have one at another time, as stated (in Mal. 3:5), “and I will be a swift witness [against sorcerers, against adulterers].” Our masters have said, “When a woman is alone with her husband and he is having sexual intercourse with her, if she sets her eyes on another at the time of [their] sexual intercourse, there is no greater adultery for her than this.⁴⁶Numb. R. 9:34. Thus it is stated (in Ezek. 16:32), “The adulterous woman [receives strangers] instead of her husband (literally: under her husband).” Is there a woman who commits adultery [while] under her husband?⁴⁷Cf. Numb. 5:19. It is simply that this is [the kind of woman] who encounters a certain man and sets her eyes on him. Then she has sexual intercourse with her husband while her heart is on him. [There is] a story about the king of the Arabs, who asked R. Aqiva, “I am black and my wife is black, but she has borne me a white son. Shall I kill her because she has played the harlot while under me?” He said to him, “Are the images within your house white or black?” He said to him, “White.” He said to him, “When you were busy with her, she set her eyes on the images and bore [a child] like them. Now if you are surprised over this matter, learn from the Jacob's flock. They were conceived from the sticks, as stated (in Gen. 30:39), ‘Since the flock conceived by the sticks, [the flock bore streaked, speckled, and spotted young].’” Then the king of the Arabs thanked R. Aqiva. Thus, when any woman is alone with her husband in holiness, in the end he produces righteous children from her. Thus we find it so in the case of Hannah, who was alone with her husband in holiness, and [so] the Holy One, blessed be He, did not deprive her of her reward. Rather he gave her a righteous son like Moses, as stated (in Jer. 15:1), “Even if Moses and Samuel stood before Me.” It also says (in Ps. 99:6), “Moses and Aaron were among His priests, and Samuel was among those who call upon His name.” So also did Hannah say (in I Sam. 1:27), “For this child did I pray, [and the Lord has granted me my petition].” Why? Because he was sown in holiness. The Holy One, blessed be He, said, “In this world I abhor all those peoples, because they are from unclean seed; but I have chosen you, because you are from true seed, as stated (in Jer. 2:21), ‘And I planted you as a choice vine, all of it from true seed.’ It is also written (in Deut. 7:6), ‘and the Lord your God has chosen you […].’ And also in the future to come I am choosing only you, because you are a holy seed, as stated (in Is. 65:23), ‘They shall not labor in vain, nor bear children in terror, because they are a seed blessed of the Lord, [and their offspring along with them].’”

Another interpretation: “After these matters” – it is written: “Though his haughtiness ascends to the heavens” – to the heights; “and his head reaches to the clouds”– the clouds²The midrash explains that the word av in the verse means clouds. (Job 20:6). “He will perish forever, like his dung” (Job 20:7) – just as dung is repulsive, so too, he is repulsive. “Those who see him will say: Where is he?” (Ibid.) – They see him but do not recognize him: Where is Haman and where is his contentment?
Rabbi Pinḥas related these events: The lion made a banquet for all the animals and spread over them [for shade, the] hides of lions, wolves, and predators. After they ate and drank, they said: ‘If only someone would recite a poem before us.’ They fixed their eyes on a certain fox. He said to them: ‘You repeat to me what I say to you.’ They said: ‘Yes.’ He said to them: ‘He who showed us with those above, let him show us with those on the ground.’ So: He who showed us the downfall of Bigtan and Teresh and their hanging will show us the downfall of Haman. And He who punished the first ones, let him punish the latter ones. What is written above on the topic? “The two of them were hanged on a gibbet” (Esther 2:23); so, too, this person will ultimately be hanged.

“Come with me from Lebanon, my bride, with me from Lebanon; look from the peak of Amana, from the peak of Senir and Ḥermon, from the dens of lions, from the mountains of leopards” (Song of Songs 4:8).
“With me from Lebanon, my bride, with me from Lebanon” – the Holy One blessed be He said: Come with Me from Lebanon.¹⁰⁴The term Lebanon [Levanon] is expounded to mean bricks [levenim]. We learned there: One gives a virgin twelve months from when the husband asked to marry her in order to provide for herself (Ketubot 57a).¹⁰⁵She is to provide herself with all her needs for the wedding and marriage. But I did not do so; rather, while you were still engaged in mortar and bricks, I hastened and redeemed you. The repugnant opinion of Aḥashverosh said: “Six months with myrrh oil [shemen hamor], [and six months with perfumes, and with women’s cosmetics]” (Esther 2:12). Rabbi Yehuda bar Yeḥezkel said: [Shemen hamor] is oil of the boxwood. Rabbi Yannai said: It is the oil of unripe olives, which removes the hair and softens the flesh of the body. But I did not do so.
Rabbi Berekhya and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: Rabbi Levi ben Sisi expounded in Neharde’a: “They saw the God of Israel, and under His feet [was like the craftsmanship [kemaaseh] of sapphire brickwork]” (Exodus 24:10). That was before they were redeemed; however, after they were redeemed, where was it? It was placed in the location where it is appropriate to place a brick.¹⁰⁶After the redemption from Egypt, the heavenly brick, representing the bricks of enslavement, was stored away.
Rabbi Berekhya said: It is not written here, “the craftsmanship [maaseh],” but rather, “like the craftsmanship [kemaaseh]” – it and all its accessories were placed there; it, its basket, and its trowel were placed. Bar Kappara said: Until Israel departed from Egypt, its impression was in the sky. Once Israel departed from Egypt, it was no longer visible in the cloud. What is the reason? “And like the very heavens in purity” – as it is when it is clear of clouds.¹⁰⁷See Targum Yerushalmi (Exodus 24:10).
The Holy One blessed be He said to them: When you were exiled to Babylon, I was with you, as it is stated: “For your sake I was sent to Babylon” (Isaiah 43:14). When you return to the chosen House¹⁰⁸The Temple in the near future, I am with you. That is what is written: “With me from Lebanon,¹⁰⁹The Temple is referred to as Lebanon because the first Temple was built with the cedars of Lebanon. my bride.”
Rabbi Levi said: The verse should have rather said: “With me to Lebanon, my bride,” but you say, “from Lebanon”? Rather, initially, He bounds from the Temple, and then He exacts retribution from the nations of the world.
Rabbi Berekhya said: At three junctures the Holy One blessed be He exacts retribution from Esau and his chieftains. What is the reason? “Now I will arise, the Lord will say, [now I will ascend, now I will be exalted]” (Isaiah 33:10).¹¹⁰There are three verbs each accompanied by the adverb “now,” referring to three different times. Rabbi Shimon ben Rabbi Yannai: “Now I will arise” – as long as [Israel] is wallowing in the ashes, as it were, so is [the Holy One blessed be] He. That is what Isaiah said: “Shake the dust from you, arise and sit, Jerusalem” (Isaiah 52:2). At that moment, “Be silent all flesh before the Lord” (Zechariah 2:17). Why? “For He is roused from His holy abode (Zechariah 2:17); Rabbi Aḥa said: Like this hen that shakes its wings free from the midst of the ashes.

Another interpretation (of Numb. 6:23-24), “Thus shall you bless the Children of Israel: The Lord bless you and keep you.” “Bless you,” with wealth; “and keep you,” so that may do good works (mitswot). (Vs. 25:) “The Lord make His face shine,” and raise up children from you to be Torah scholars. Thus it is stated (in Prov. 6:23), “For the commandment (mitzvah) is a lamp, and Torah is [a light].” Another interpretation (of Numb. 6:25), “The Lord make His face shine (from he'ir) [upon you],” to raise up priests from you, who kindle fire (from he'ir) upon the altar. Thus it is stated (in Mal. 1:10), “you will not⁵⁹In the biblical context, the sense would be “may you not.” kindle fire (from he'ir) on My altar in vain.” (Numb. 6:25, cont.:) “And be gracious to you.” R. Hiyya the Great taught, “May the Lord encamp with you.”⁶⁰So did R. Hiyya understand the word translated AND BE GRACIOUS TO YOU (WYHNK), and the word can indeed be understood as coming from the root HNH (“encamp”). Another interpretation (of Numb. 6:25), “and be gracious to you,” to raise up prophets from you. Thus it is stated (in Zech. 12:10), “And I will pour out upon the House of David and upon anyone dwelling in Jerusalem a spirit of grace and mercy.” Another interpretation (of Numb. 6:25), “and be gracious to you.” May He set His grace upon you in whatever place you go. Thus it is stated (in Esth. 2:17), “and she won grace and favor.” (Numb. 6:26:) “The Lord lift up His face unto you.” But another text says (of the Holy One, blessed be He, in Deut. 10:17), “who does not lift up His face (i.e., show favor).” How can this be?⁶¹Sifre, Numb. 6:26 (42); PRK 24(suppl. 7):1. [If] one has repented before judgment is sealed, (Numb. 6:26:) “The Lord lift up his face (i.e., show favor).” When judgment has been sealed, (Deut. 10:17:) “who does not lift up His face.” Another interpretation (of Numb. 6:24), “The Lord bless you and keep you.” Along with the blessing there is a keeping.⁶²Numb. R. 11:5. A king of flesh and blood has a friend in Syria, but he dwells in Rome; when the king sent for him, he arose and came to him, and [the king] gave him a hundred pounds⁶³Gk.: litrai; cf. Lat.: librae. of gold; [but when] he loaded it up and set out on the road, bandits⁶⁴Gk.: lestai. fell upon him. They took everything that he had given him and everything [else] that he had with him. Do you suppose that he could have kept him from the bandits? For that reason it is stated (in Numb. 6:24), “The Lord bless you and keep you.”⁶⁵See the parallel in Numb. R. 11:5, which expands here: “THE LORD BLESS YOU with abundance AND KEEP YOU from bandits.” Another interpretation (of Numb. 6:24), “The Lord bless you and keep you.” May He bless you with money, that there not be a tax collection in the province, and that a tax collector not come to the province and say to you, “Give your gold.” Rather (as in Numb. 6:24), “The Lord bless you and keep you.” Another explanation. “Bless you” refers to sons (who can produce wealth), [while] “keep you” refers to daughters, since the females need keeping. And so it says (in Ps. 121:5), “The Lord is your keeper; the Lord is your shade [on your right hand].” (Numb. 6:25:) “The Lord make His face shine upon you. May He make the light of His face shine for you.” Now “make shine” (y'r) can only mean life, since it is written (in Prov. 16:15), “In the light of the king's face there is life.” It also says (in Ps. 118:27), “The Lord is God and has given light (y'r) to us.” And similarly it says (in Ps. 67:2), “May God be gracious to us and bless us; [may He make His face shine for us].” (Numb. 6:26:) “The Lord lift up his face.” Does the Holy One, blessed be He, lift up His face for a creature? Moreover, is it not already written (in Deut. 10:17), “who does not lift up His face (i.e., show favor).”⁶⁶Numb. R. 11:7. It is simply that, just as they lift up their faces (show favor) to Me, so do I lift up My face to them. How so? I have written in the Torah (in Deut. 8:10), “Then you shall eat, be full, and bless [the Lord your God].” So when a person sits down with his children and the children of his house, and when there is not enough before them to be full, they [still] lift their faces to Me as they give the blessing. Moreover, they exercise meticulous care [to recite a blessing] for [something as small] as an olive, for [something as small] as an egg. Therefore (in Numb. 6:26), “The Lord lift up his face unto you […].”⁶⁷Ber. 20b. (Numb. 6:23:) “Thus shall you bless the Children of Israel], ‘Say to them.’” “Say (amor)” is written] fully (i.e., with the o represented by the vowel letter, waw).⁶⁸Numb. R. 11:4. Say to them, i.e., to the priests, “[It does] not [follow that], because I told you to bless Israel, that you will bless them [as though] in forced labor⁶⁹Gk.: aggareia; Lat.: angaria. and in sudden haste. Rather you shall bless them (fully) with religious devotion (kawwanah) of the heart, so that the blessing will be fully effective with them. It is therefore stated, “Say” fully, to say that a person should wish his fellow well with a full [heart].

“Who is she who appears like dawn, fair like the moon, pure like the sun, formidable like banners?” (Song of Songs 6:10)
“Who is she who appears like dawn?” There was an incident in which Rabbi Ḥiyya and Rabbi Shimon ben Ḥalafta were walking in the Arbel Valley in the early morning and they saw the light of dawn breaking. Rabbi Ḥiyya the Great said to Rabbi Shimon bar Ḥalafta: So will the redemption of Israel burst forth, as it is written: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8). Initially it will come little by little, then it will sparkle, then it will increase, and then it will continuously spread. So too, initially, “In those days, Mordekhai was sitting at the king’s gate” (Esther 2:21), then, “Mordekhai emerged from before the king in royal garments” (Esther 8:15), and then: “For the Jews there was light and joy…” (Esther 8:16).
“Like dawn,” if so, just as the dawn has no shade, could it be, perhaps, that the same is true of Israel?³⁴Is it true that they have no protection? The verse states: “Fair like the moon.” If so, just as the light of the moon is not clear, perhaps the same is true of Israel? The verse states: “Pure like the sun,” that is what is written: “Let those who love Him be like the powerfully rising sun” (Judges 5:31). If so, just as the sun beats down, is the same, perhaps, true of Israel? The verse states: “Fair like the moon,” that is what is written: “How precious is Your kindness, God” (Psalms 36:8). If so, just as the moon is at times deficient and at times full, is the same, perhaps, true of Israel? The verse states: “Pure like the sun.” If so, just as the sun serves by day and does not serve by night, is the same, perhaps, true of Israel? The verse states: “Fair like the moon,” just as the moon serves by day and by night, as it is written in its regard: “To rule by day and by night” (Genesis 1:18), so too Israel, they are in this world and they are in the World to Come. If so, just as the sun and the moon do not induce fear, is the same, perhaps, true of Israel? The verse states: “Formidable like banners,” like the banners On High, like Mikhael and his banner, Gavriel and his banner. From where is it derived that they induce fear? As it is stated: “They had backs, and they were tall, and they were fearsome” (Ezekiel 1:18).
Rabbi Yehoshua said: It is like the fear of those below, e.g., dukes, governors, and generals. From where is it derived that they induce fear? It is as it is stated: “Fearsome, terrifying, and strong” (Daniel 7:7). Rabbi Yudan and Rabbi Huna, Rabbi Yudan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili and Rabbi Huna in the name of Rabbi Elazar HaModa’i: “Like banners [kidgalim],” is not written here, but rather kanidgalot,³⁵ Degalim, in the masculine, would be perceived as an allusion to angels or leaders. Nidgalot, in the feminine, is an allusion to the exile [galut]. like the generation that was sliding toward exile. Which is this? This is the generation of Hezekiah, as it is stated: “A day of distress and rebuke” (Isaiah 37:3). From where is it derived that they induced fear? It is as it is stated: “He was thereafter exalted in the eyes of all the nations” (II Chronicles 32:23).
Rabbi Huna [said] in the name of Rabbi Elazar HaModa’i: “Like banners [kidgalim]” is not written here, but rather kanidgalot, like the generation that would slide toward exile, but would not be exiled. Which is this? This is the generation of the messianic king. That is what is written: “I will gather all the nations to Jerusalem for the war” (Zechariah 14:2). From where is it derived that [the messianic king] will induce fear? As it is stated: “He will strike the world with the rod of his mouth” (Isaiah 11:4). Rabbi Elazar in the name of Rabbi Yosei bar Yirmeya: At that time, Israel will be moving from journey to journey.
Rabbi Yehoshua of Sikhnin says: The congregation of Israel said: ‘The Holy One blessed be He brought me to a wine cellar, this is Sinai; Mikhael and his banner and Gavriel and his banner were there.’ It said: ‘If only we could travel like the supernal array.’ At that time, the Holy One blessed be He said: ‘Since My children desire to be like the banners, they shall encamp by banners,’ as it is stated: “Each at his banner with the insignias by their patrilineal houses, the children of Israel shall encamp” (Numbers 2:2).

Another matter, “your cheeks are lovely with ornaments,” when they explore the halakha with each other, like Rabbi Abba bar Mimi and his colleagues. “Your neck with beads,” when they would string together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and fire is ignited around them, and the matters were as joyful as when they were given from Sinai. At their primary giving from Mount Sinai, were they not given in fire, as it is stated: “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11)?
Ben Azai was sitting and expounding and fire was surrounding him. They went and told Rabbi Akiva: Rabbi, ben Azai is sitting and expounding and fire is burning around him. [Rabbi Akiva] went to him and said to him: ‘I heard that you were expounding and fire was buring around you.’ He said to [Rabbi Akiva]: ‘Yes.’ [Rabbi Akiva] said to him: ‘Perhaps you were engaged in the esoterica of the Divine Chariot?’ He said to [Rabbi Akiva]: ‘No, but rather I was sitting and stringing together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and the matters were as joyful as when they were given from Sinai, and as sweet as when they were first given. At their primary giving from Mount Sinai, were they not given in fire? That is what is written: “The mountain was burning with fire” (Deuteronomy 4:11).’ Rabbi Abahu was sitting and expounding and fire was burning around him. He said: ‘Am I perhaps not stringing together matters of Torah properly? As Rabbi Levi said: There are those who know to string but do not know to drill and there are those who know to drill but do not know to string. However, I was stringing and I was drilling.’²⁵⁵The reference is to drilling and stringing pearls. The metaphor is that one must delve deeply in one’s Torah study and then properly tie together the matters analyzed. Rabbi Abahu said that the fire was burning around him as he studied because he had followed all of those steps.
Another matter, “your cheeks are lovely with ornaments [batorim],” when they read matters of Torah in their sequence [betoreihen]; the halakhot of Passover on Passover, the halakhot of Shavuot on Shavuot, and the halakhot of Sukkot on Sukkot. Just as you say: “When the turn [tor] of each and every young woman would come” (Esther 2:12). “Your neck with beads,” Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: These are the portions of the Torah that are linked to each other, lead one to another, leap one to another,²⁵⁶That which is unclear or missing from one passage is clarified or filled in from a different passage (Matnot Kehuna). are comparable one to another, and are related one to another. Like this, that is written: “To these the land will be divided as an inheritance” (Numbers 26:53). What is written there? “The daughters of Tzelofḥad approached” (Numbers 27:1), “the daughters of Tzelofḥad speak correctly” (Numbers 27:7), and it is written thereafter: “Ascend to this highland of Avarim” (Numbers 27:12),²⁵⁷The midrash cites verses from three consecutive passages: Moses took a census of the Israelites, following which God commanded that the Land of Israel be eventually divided among those counted in that census (Numbers 26:1–56). The daughters of Tzelofḥad came to Moses to request that although only men were counted in the census, since their father had died without sons, his portion should go to his daughters. Moses consulted God, who said that in a case where a man dies without sons, he is inherited by his daughters (Numbers 27:1–11). Then God commanded Moses to ascend to Avarim, where he would die, and Moses asked God to appoint a successor to lead the Israelites, and God appointed Joshua (Numbers 27:12–23). which is Mount Nevo.²⁵⁸See Deuteronomy 32:49. What does this have to do with that? Since the land was divided, the daughters of Tzelofḥad came to Moses to receive their portion and Moses recused himself from their case. That is what is written: “Moses brought their case before [the Lord]” (Numbers 27:5). The Holy One blessed be He said to him: ‘Moses, from their case you recuse yourself, but you do not remove yourself from before Me?²⁵⁹You continue pleading before Me to allow you to enter the Land. “Ascend to this highland of Avarim.”’²⁶⁰Moses was told that he may see the Land from the mountain, and that after seeing the Land he would die without entering it. He said before Him: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing for Israel?’ The Holy One blessed be He said to him: ‘Is it necessary for you to command Me regarding My children; “will you command Me regarding My handiwork” (Isaiah 45:11)? Before you command Me regarding My children,²⁶¹Moses’s request is expressed in a somewhat assertive manner: “Let the Lord appoint a man” (Numbers 27:16). command My children in My regard.’ This is that is written: “Command the children and say to them” (Numbers 28:2).²⁶²This introduces the command to bring the daily continual offerings. To what is this matter analogous? It is to a king’s wife who was departing from the world. She said to him: ‘By the life of my lord, the king, I command you regarding my children.’ He said to her: ‘Before you command me regarding my children, command my children in my regard.’ So it was when Moses said before the Holy One blessed be He: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing over them?’

Rabbi Ḥiya Raba and Rabbi Shimon ben Ḥalafta were walking in the valley of Arbel and they saw the breaking of the dawn’s light. Rabbi Ḥiya Raba said to Rabbi Shimon ben Ḥalafta: So is the greatness of Israel. First a little and then, as it proceeds, it continuously increases. What is the explanation? “Although I sit in darkness, the Lord is a light for me” (Micah 7:8).¹⁴Even while Israel sits in darkness, God is already setting in motion the chain of events that will lead to their redemption. So, too, the midrash cites the verse from Esther 2:21 in which Mordekhai sits at the king’s gate and hears the plot of Bigtan and Teresh. This event leads to the eventual salvation of the Jewish people. So initially “Mordekhai was sitting at the king’s gate…” (Esther 2:21) and afterwards, “And Mordekhai went forth from the presence of the king [in royal dress of blue and white wool, and with a great crown of gold]” (Esther 8:15), and afterwards, “For the Jews there was light and joy and jubilation and honor” (Esther 8:16).

R. Tanchum b. Chanilai said: "When Chananyah, Mishael, and Azaryah came out of the furnace, the nations came and slapped Israel in the face, saying: 'Ye have such a God, and ye bowed yourselves to the images!' They (Israel) immediately confessed, saying (Ib. 9, 7) Thine, O Lord, is the righteousness, but unto us belongeth confusion of faces, as it is this day." R. Samuel b. Nachmeni, in the name of R. Jochanan, said: "What does the passage (Songs 7, 9) I thought, I wish to climb up the palm-tree, I wish to take hold of its boughs, mean? The Holy One, praised be He! said, 'I will take hold of the whole tree, (Israel) but now I claim only one branch — that of Chananyah, Mishael and Azaryah'." R. Jochanan said: "What does the passage (Zech. 1, 8) I saw this night, and behold there was a man (ish) riding upon a red horse, etc., mean? This night, i.e., the Lord intended to turn the entire world into night. Behold there was a man (ish), — this refers to the Holy One, praised be He! as it is said (Ex. 15, 3) The Eternal is a man (ish) of war. Upon a red horse — i.e., the Holy One, praised be He! intended to plunge the entire world into blood, but after looking upon Chananyah, Mishael and Azaryah, he felt satisfied (cooled off), as it is said, And he was standing among the myrtle-trees (hadasim). And myrtle-trees refers to the upright, as it is said (Esth. 2, 7) And he brought up Hadassah. And deep valley refers to Babylon, as it is said (Is. 44, 27) That saith to the deep, Be dry, and thy rivers will I dry up; immediately the red which were filled with anger became pale, and the red became white." R. Papa said: "Infer from this that if one sees a white horse in his dream, it is a good sign." But what became of Chananyah, Mishael, and Azaryah after they came out of the furnace [as there is no further mention of them]? Rab said: "They died from an evil eye"; and Samuel said: "They were drowned in the spittle [caused by the nations when they slapped Israel in the face, mentioned above.]" R. Jochanan, however, said: "They returned to Palestine, married, and begat children." Concerning the same the Tannaim of the following Baraitha differ: R. Eliezer says: "They died from an evil eye." R . Joshua says: "They were drowned in the spittle," and the sages say: "They returned to Palestine, married aud begat children," as it is said (Zech. 3, 8) Do but hear, O Joshua the high-priest, thou and thy fellows that sit before thee, for men of wonder are they, i.e., who were the men to whom wonder was done? We must say, Chananyah, Mishael and Azaryah. But where was Daniel at the time that they were thrown into the kiln? Rab said: "He went to dig a river in the city of Tiberius." And Samuel said: "He was sent by Nebuchadnezzar to bring a certain kind of grass [from Palestine, to be planted in Babylon]." And R. Jochanan said: "He was sent to bring swine from Alexandria of Egypt." But was it not said above by Tudus the physician that no swine left Alexandria without having its womb first removed so that they should not multiply in other countries? He brought little ones, and the Egyptians were not aware [that he took them that they should multiply in Babylon].

(Numb. 5:13, cont.:) AND THERE IS NO WITNESS AGAINST HER. Although she has no <witness against her> now, she will have one at another time.⁵¹In addition to Tanh., Numb. 2:7, and Numb. R. 9:10, see Gen. R. 38:14; PRK 18:3; PR 32:2. In a similar usage⁵²Kayyotse badavar. This repetitive use of kayyotse b… indicates that the sixth of the seven exegetical rules (middot) attributed to Hillel is being used here. you say (in Gen. 11:30): NOW SARAI WAS BARREN; SHE HAD NO CHILD. Although <Sarai> had no <child> then, she would have one at another time, as stated (in Gen. 21:1): THEN THE LORD VISITED SARAH…. In a similar usage you say (in Esth. 2:10): ESTHER HAD NOT DISCLOSED <HER PEOPLE AND HER NATIVE LAND>. Although she had not disclosed them to him then, she did disclose them to him at another time, as stated (in Esth. 8:1): THEN MORDECAI CAME BEFORE THE KING, FOR ESTHER HAD DISCLOSED WHAT RELATIONSHIP HE HAD TO HER. And here also (in Numb. 5:13): AND THERE IS NO WITNESS AGAINST HER. Although she has no <witness against her> now, she will have one at anther time, as stated (in Mal. 3:5): AND I WILL BE A SWIFT WITNESS [AGAINST SORCERERS, AGAINST ADULTERERS] <….>

(reversion to what precedes:) Jacob was given a hint and he did not take it, it being written (Genesis 28:15) "And, behold, I am with you, and I shall keep you wherever you go," yet he was frightened and he feared, as it is written (Ibid. 32:8) "And Jacob feared greatly and he was distressed." A man whom the Holy One Blessed be He had assured feared and was frightened? (How can that be?) Our father Jacob thought: Woe unto me; perhaps my sins will cause (the abrogation of the assurance.) David was given a hint and he took it, viz. (I Samuel 17:36) "Both the lion and the bear has your servant slain." Why then should I fear (Goliath, I) who have killed these (other) wild beasts? It must be that something is destined to transpire in Israel and that they are destined to be saved by me! Mordechai was given a hint and he took it, viz. (Esther 2:11) "And every day Mordechai would walk in the courtyard of the harem, etc.": He said: Is it conceivable that this righteous one (Esther) is to marry this uncircumcised one (Achashverosh)! It must be that something (momentous) is in store for the Jews, and that they are destined to be redeemed through her.

Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS THE CHILDREN OF ISRAEL. (Vs. 24:) THE LORD BLESS YOU AND KEEP YOU. Along with the blessing there is the keeping. <THE LORD> BLESS YOU by keeping <you> in abundance.⁶⁹Tanh., Numb. 2:10. AND KEEP YOU, so that may do good works (mitswot). (vs. 25:) THE LORD MAKE HIS FACE SHINE…. May he raise up children from you to be Torah scholars. Thus it is stated (in Prov. 6:23): FOR THE COMMANDMENT (mitzvah) IS A LAMP, AND TORAH IS <A LIGHT>. (Numb. 6:25:) THE LORD MAKE HIS FACE SHINE (from he'ir) <UPON YOU>. May he raise up priests from you, who kindle fire (from he'ir) upon the altar. Thus it is stated (in Mal. 1:10): YOU WILL NOT⁷⁰In the biblical context, the sense would be “may you not.”} KINDLE FIRE (from he'ir) ON MY ALTAR IN VAIN. (Numb. 6:25, cont.:) AND BE GRACIOUS TO YOU. R. Hiyya the Great taught: May the Lord encamp with you.⁷¹So did R. Hiyya understand the word translated AND BE GRACIOUS TO YOU (WYHNK), and the word can indeed be understood as coming from the root HNH (“encamp”). Another interpretation (of Numb. 6:25): AND BE GRACIOUS TO YOU. May he raise up prophets from you. Thus it is stated (in Zech. 12:10): AND I WILL POUR OUT UPON THE HOUSE {OF JUDAH} [OF DAVID AND UPON ANYONE DWELLING IN JERUSALEM] A SPIRIT OF GRACE AND MERCY. Another interpretation (of Numb. 6:25): AND BE GRACIOUS TO YOU. May he set his grace upon you in whatever place you go. Thus it is stated (in Esth. 2:17): AND SHE WON GRACE AND FAVOR. (Numb. 6:26:) THE LORD LIFT UP HIS FACE UNTO YOU <AND GRANT YOU PEACE>. But another text says (of the Holy One in Deut. 10:17): WHO DOES NOT LIFT UP HIS FACE (i.e., SHOW FAVOR). How can this be?⁷²Sifre, Numb. 6:26 (42); PRK 24(suppl. 7):1. <If> one has repented before judgment is sealed, (Numb. 6:26:) THE LORD LIFT UP HIS FACE (i.e., show favor). When judgment has been sealed, (Deut. 10:17:) WHO DOES NOT LIFT UP HIS FACE. Another interpretation (of Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU. Along with the blessing there is a keeping.⁷³Numb. R. 11:5. A king of flesh and blood has a friend in Syria, but he dwells in Rome. When the king sent for him, he arose and came to him. He gave him a hundred pounds⁷⁴Gk.: litrai; cf. Lat.: librae. of gold. <When> he loaded it up and set out on the road, bandits⁷⁵Gk.: lestai. fell upon him. They took everything that he had given him and everything <else> that he had with him. Do you suppose that he could have kept him from the bandits? For that reason it is stated (in Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU.⁷⁶See the parallel in Numb. R. 11:5, which expands here: “THE LORD BLESS YOU with abundance AND KEEP YOU from bandits.” Another interpretation: May he BLESS YOU with money. BLESS YOU refers to sons (who can produce wealth), while KEEP YOU refers to daughters, since the females need keeping. And so it says (in Ps. 121:5): THE LORD IS YOUR KEEPER; THE LORD IS YOUR SHADE ON YOUR RIGHT HAND. [(Numb. 6:25:) THE LORD MAKE HIS FACE SHINE UPON YOU.] May he make the light of his face shine for you. Now MAKE SHINE (Y'R) can only mean life, since it is written (in Prov. 16:15): IN THE LIGHT OF THE KING's FACE THERE IS LIFE. It also says (in Ps. 118:27): THE LORD IS GOD AND HAS GIVEN LIGHT (Y'R) TO US. And similarly it says (in Ps. 67:2[1]): MAY GOD BE GRACIOUS TO US AND BLESS US; MAY HE MAKE HIS FACE SHINE FOR US. (Numb. 6:26:) THE LORD LIFT UP HIS FACE…. Does the Holy One lift up his face for a creature? Moreover, <the Holy One> caused to be written (in Deut. 10:17): WHO DOES NOT LIFT UP HIS FACE (i.e., SHOW FAVOR).⁷⁷Numb. R. 11:7. It is simply that, just as they lift us their faces to me, so do I lift up my face to them. How so? I have written in the Torah (in Deut. 8:10): THEN YOU SHALL EAT, BE FULL, AND BLESS <THE LORD YOUR GOD>. So when a person sits down with his children and the children of his house, and when there is not enough before them to be full, they <still> raise their faces to me as they give the blessing. Moreover, they exercise meticulous care for <something as small> as an olive, for <something as small> as an egg. Therefore (in Numb. 6:26): THE LORD LIFT UP HIS FACE UNTO YOU.⁷⁸Ber. 20b.

(Numb. 4:17-48:) THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: DO NOT CUT OFF THE TRIBE OF THE KOHATHITE FAMILIES <FROM THE LEVITES>. This text is related (to Prov. 22:22): DO NOT ROB THE IMPOVERISHED BECAUSE HE IS IMPOVERISHED. R. Tanhuma bar Abba said:¹³⁶Tanh., Numb. 1:22. R. Levi said: DO NOT ROB THE IMPOVERISHED BECAUSE HE IS IMPOVERISHED. This refers to the lupine¹³⁷Gk.: thermos (“hot”). which arrives with the dessert. One should not say: There are nuts and dates before me. I will say <the blessing> over them and leave the lupine alone. The Holy One said (ibid.): DO NOT ROB THE IMPOVERISHED BECAUSE HE IS IMPOVERISHED. R. Hezekiah and R. Jeremiah bar Abba said in the name of R. Johanan: It is with reference to everyone who does not say something in the name of the one who said it that the text says (ibid.): DO NOT ROB THE IMPOVERISHED BECAUSE HE IS IMPOVERISHED.¹³⁸See Avot 6:3. So when a person hears something, it is necessary to cite it in the name of the one who <originally> said it, even though <doing so takes up> more than a third of a law (halakhah). Thus our masters have taught (in Pe'ah 2:6): R. NAHUM THE SCRIBE¹³⁹Livlar. Cf. Lat.: libellaris (“documentary”); libellarius (“relating to a written rental contract”); librarius (“scribe,” “copyist”). SAID: I HAVE RECEIVED FROM R. MAY'ASHA, WHO RECEIVED [FROM ABBA, WHO RECEIVED FROM THE PAIRS (zugot),¹⁴⁰Gk.: zuga (“yokes”); cf. Lat.: juga. WHO RECEIVED] FROM THE ELDERS, A LAW (halakhah) OF MOSES FROM SINAI. So it is with reference to whoever does not say something in the name of the one who said it that the text (of Prov. 22:22) says: DO NOT ROB THE IMPOVERISHED. But everyone who does say something in the name of the one who said it brings redemption into the world.¹⁴¹Meg. 15a. From whom have you learned it? From Esther. When she heard of the matter from Mordecai, she said to Ahasuerus according to what is stated (in Esth. 2:22): AND ESTHER SPOKE TO THE KING IN THE NAME OF MORDECAI. For that reason she was worthy of having Israel be redeemed at her hands. Ergo: If you hear something, cite it in the name of the one who said it.

David and Mordecai were given signs and took cognizance of their meaning. To David: He said: Thy servant smote both the lion and the bear (I Sam. 17:34), and to Mordecai: And Mordecai walked every day before the court of the women’s house, etc. (Est. 2:11). Mordecai had said to himself: Perhaps this righteous woman is to marry this uncircumcised man in anticipation of some momentous event that will occur to Israel in the future. And ultimately Israel was saved through her.

“And in the first year of Cyrus, the king of Persia, at the completion of the word of the Lord from the mouth of Jeremiah, the Lord aroused… So said Cyrus, the king of Persia… Who is among you of all His people… And the heads of the families of Judah and Benjamin and the priests and the Levites arose…” (Ezra 1:1-5) “…forty-two thousand three hundred and sixty. Besides their slaves…” (Ezra 2:64-65) This was the overall count, but in specifics of the count they are only thirty thousand three hundred and sixty. Where did the other twelve thousand go? These are the members of the other tribes who went up. “And they set the altar on its bases… And they gave money to the quarries…” (Ezra 3:1-7) Cyrus reigned for three truncated years. “And in the reign of Ahasuerus, in the beginning of his reign… Then the work of the House of God, which was in Jerusalem, was stopped…” (Ezra 4:6-24) “In the third year of his reign, he made a banquet…” (Esther 1:3) Esther was hidden in Shushan the capitol for four years, “So Esther was taken to King Ahasuerus…” (Esther 2:16) Haman gathered spoils against Mordecai for five years, “In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus…” (Esther 3:7) On the thirteenth of Nisan Haman wrote the letters “…to destroy, kill, and cause to perish all the Jews…” (Esther 3:13) On the fifteenth of Nisan Esther went in to the king. On the sixteenth of Nisan they hung Haman. On the twenty-third of Nisan Mordecai wrote letters to contradict Haman’s decree. On the thirteenth of Adar “And the Jews smote all their enemies…” (Esther 9:5) They killed five hundred in Shushan, and they hung the ten sons of Haman because “…they wrote an accusation against the dwellers of Judea and Jerusalem.” (Ezra 4:6) “On that day, the number of those slain in Shushan the capital came before the king.” (Esther 9:11) And at that time in the coming year, it says “Now, Queen Esther, the daughter of Avichayil, and Mordecai the Jew wrote down…” (Esther 9:29) Behold, it says “For at the completion of seventy years of Babylon…” (Jeremiah 29:10) and “…since the destruction of Jerusalem seventy years.” (Daniel 9:2) Israel spent fifty-two years after the destruction of the Temple under the rule of the Chaldeans, and then they went up. Three years of Cyrus, fourteen of Ahasuerus, two of Darius. In the second year of Darius, the Temple was rebuilt. So Zechariah said “And the angel of the Lord replied and said, ‘O Lord of Hosts! How long will You not have mercy on Jerusalem and upon the cities of Judah, upon whom You are wroth for seventy years already?’” (Zechariah 1:12) The Temple stood for four years, as it says “And the completion of this House…” (Ezra 6:15) And at that time in the coming year Ezra came up from Babylon with a new group of exiles, as it says “Ezra ascended from Babylon… And there ascended from the Children of Israel… in the seventh year of King Artaxerxes… For on the first of the first month… For Ezra had prepared his heart…” (Ezra 7:6-10) He came and separated Israel from the foreign women.

Rabbi Huna and Rabbi Pinchas:

(Bamidbar 6:25) "The L-rd cause His countenance to shine upon you": He will give you "light" of the eyes. R. Nathan says: This refers to the light of the Shechinah, as it is written (Isaiah 60:1-2) "Arise, shine, for your Light has come. For the darkness will cover the earth, and a thick mist, the peoples, but upon you the L-rd will shine, and His glory will be seen upon you," (Psalms 67:2) "G-d will favor us and bless us. He will cause His countenance to shine upon us, Selah," (Ibid. 118:27) "… and He shone for us." Variantly: "The L-rd cause His countenance to shine upon you": This refers to the light of Torah, as it is written (Proverbs 6:23) "For a mitzvah is a lamp, and the Torah, light." "and be gracious to you": in (the granting of) your requests, as it is written (Shemot 33:19) "And I shall be gracious to whom I shall be gracious, and I shall be merciful to whom I shall be merciful." Variantly: Let Him grant you grace in the eyes of man, as it is written (Bereshit 39:21) "And He granted him grace in the eyes of the overseer of the prison," and (Esther 2:14) "And Esther found favor in the eyes of all who saw her," and (Daniel 1:9) "And G-d granted Daniel grace and mercy," and (Proverbs 3:4) "You will find favor and goodly wisdom in the eyes of G-d and man." Variantly: "and be gracious to you": with understanding, insight, mussar, and wisdom. Variantly: "and be gracious to you": in Torah study, as it is written (Proverbs 4:9) "It (Torah) will set a chaplet of grace upon your head," and (Ibid. 1:9) "For they (words of Torah) are a chaplet of grace to your head and a necklace to your throat." Variantly: "and be gracious to you": with gifts of "grace," as it is written (Psalms 123:2) "Behold, as the eyes of servants to their masters; as the eyes of a maidservant to the hand of her mistress, so are our eyes to the L-rd our G-d, until He grants us grace," and (Ibid. 3) "Grant us grace, O L-rd, grant us grace, for we are fully sated with contempt, and (Isaiah 33:2) "O L-rd, grant us grace, for in You have we hoped."

"and god said am i hiding from Abraham" r yitzchak opened " the reminder of the righteous shall be blessed and the name of the wicked shall rot" r yitzchak said: anyone who mentions a righteous man and doesn't bless him transgress a positive commandment, what is the reason "the reminder of the righteous shall be blessed". and anyone who mentions the name of the wicked and dosent curse him also transgress a positive commandment, why " the name of the wicked shall rot". r shmuel the son of nachman says the names of the wicked are similar to valuable garments while you use them they last, as soon as you put them down, have you heard somebody called pharo, sisra, sancheriv!! rather abraham, issac, jacob, rubin, shimon. r berchya and r chelbo say in the name of r shmuel the son of nachman and r yonsan, when he got to this verse that was exiled from jeruslam with the exile" he would say nevuchadnetzar crushed bones (curse)" and why didn't he curse him when he read jerimia because all the times that he is mentioned in jerimia he was alive, here he was dead. rav, when he god to humun on purim, he said, cursed is humun and cursed are his sons, to fulfill what it says "and the name of the wicked shall rot". r pinchas said charvona is remembered for good. r shmuel the son of nachman says we find that god mentions the name of the jews and blesses them as it says: the lord who remembers us will bless. r huna in the name of r acha says i only know that god blesses 600,000 Jews, how do we know that god mentions and blesses every individual jew as well? as it says:and god said am i hiding from Abraham what i am going to do, but Abraham will become a great nation, all the verse needed to say was " i heard the screams of sedom and amora for they are great" rather god said: i mentioned a tzadik and i wont bless him!! and abraham will be a great nation.

Rabbi Phineas said: The Holy One, blessed be He, saw that in the future there would arise from Agag a man, a great enemy and adversary of the Jews. Who was this? This was Haman, as it is said, "Because Haman, the son of Hammedatha, the Agagite, the enemy of all the Jews" (Esth. 9:24). From the seed of Saul (arose) an avenger and a redeemer for Israel, (who delivered them) out of the hand of Haman. Who was this? This was Mordecai, as it is said, "There was a certain Jew in Shushan, the capital, whose name was Mordecai… the son of Kish, a Benjamite" (Esth. 2:5).

Rabbi José said: It was the universal custom of the kings of Media when they were eating and drinking to cause their women to come before them stark naked, playing and dancing, in order to see the beauty of their figures. When the wine entered the heart of Ahasuerus, he wished to act in this manner with Vashti the queen. She was the daughter of a king, and she was not willing to do this. He decreed concerning her, and she was slain. When the wine had passed from the heart of Ahasuerus, he sought after Vashti, but he did not find her. They told him of the deed which had been done, and (also) of the decree which had been ordained concerning her. Why was the decree passed against her? Because she used to make the daughters of Israel come and toil for her on Sabbaths, therefore was the decree ordained against her that she should be slain naked on the Sabbath, as it is said, "He remembered Vashti, and what she had done, and what was decreed against her" (Esth. 2:1).

Rabbi Zechariah said: || Merit is transmitted by the hand of the worthy. By the hand of Daniel the sovereignty was transferred to Esther, because he said to the king, Let not the king weep, since all that thou hast done thou hast done according to the Torah. And whosoever keeps the Torah, the Holy One, blessed be He, preserves his kingdom; for thus the Torah says that the man shall rule his wife, as it is said, "And he shall rule over thee" (Gen. 3:16). The king sent in all the provinces to do according to his words, as it is said, "That every man should bear rule in his own house" (Esth. 1:22). He also said to the king: "Let there be sought for the king fair young virgins" (Esth. 2:2). Not "all young virgins," but "fair young virgins." "And let the maiden which pleaseth the king be queen instead of Vashti" (Esth. 2:4); and it is written elsewhere, "And the maiden pleased him" (Esth. 2:9). This refers to Esther. The Holy One, blessed be He, invested her with grace and love in the eyes of all who saw her. "And Esther obtained favour in the sight of all them that looked upon her" (Esth. 2:15 ).

Rabbi Zechariah said: || Merit is transmitted by the hand of the worthy. By the hand of Daniel the sovereignty was transferred to Esther, because he said to the king, Let not the king weep, since all that thou hast done thou hast done according to the Torah. And whosoever keeps the Torah, the Holy One, blessed be He, preserves his kingdom; for thus the Torah says that the man shall rule his wife, as it is said, "And he shall rule over thee" (Gen. 3:16). The king sent in all the provinces to do according to his words, as it is said, "That every man should bear rule in his own house" (Esth. 1:22). He also said to the king: "Let there be sought for the king fair young virgins" (Esth. 2:2). Not "all young virgins," but "fair young virgins." "And let the maiden which pleaseth the king be queen instead of Vashti" (Esth. 2:4); and it is written elsewhere, "And the maiden pleased him" (Esth. 2:9). This refers to Esther. The Holy One, blessed be He, invested her with grace and love in the eyes of all who saw her. "And Esther obtained favour in the sight of all them that looked upon her" (Esth. 2:15 ).

Rabbi Zechariah said: || Merit is transmitted by the hand of the worthy. By the hand of Daniel the sovereignty was transferred to Esther, because he said to the king, Let not the king weep, since all that thou hast done thou hast done according to the Torah. And whosoever keeps the Torah, the Holy One, blessed be He, preserves his kingdom; for thus the Torah says that the man shall rule his wife, as it is said, "And he shall rule over thee" (Gen. 3:16). The king sent in all the provinces to do according to his words, as it is said, "That every man should bear rule in his own house" (Esth. 1:22). He also said to the king: "Let there be sought for the king fair young virgins" (Esth. 2:2). Not "all young virgins," but "fair young virgins." "And let the maiden which pleaseth the king be queen instead of Vashti" (Esth. 2:4); and it is written elsewhere, "And the maiden pleased him" (Esth. 2:9). This refers to Esther. The Holy One, blessed be He, invested her with grace and love in the eyes of all who saw her. "And Esther obtained favour in the sight of all them that looked upon her" (Esth. 2:15 ).

Rabbi Zechariah said: || Merit is transmitted by the hand of the worthy. By the hand of Daniel the sovereignty was transferred to Esther, because he said to the king, Let not the king weep, since all that thou hast done thou hast done according to the Torah. And whosoever keeps the Torah, the Holy One, blessed be He, preserves his kingdom; for thus the Torah says that the man shall rule his wife, as it is said, "And he shall rule over thee" (Gen. 3:16). The king sent in all the provinces to do according to his words, as it is said, "That every man should bear rule in his own house" (Esth. 1:22). He also said to the king: "Let there be sought for the king fair young virgins" (Esth. 2:2). Not "all young virgins," but "fair young virgins." "And let the maiden which pleaseth the king be queen instead of Vashti" (Esth. 2:4); and it is written elsewhere, "And the maiden pleased him" (Esth. 2:9). This refers to Esther. The Holy One, blessed be He, invested her with grace and love in the eyes of all who saw her. "And Esther obtained favour in the sight of all them that looked upon her" (Esth. 2:15 ).

Rabbi Zechariah said: || Merit is transmitted by the hand of the worthy. By the hand of Daniel the sovereignty was transferred to Esther, because he said to the king, Let not the king weep, since all that thou hast done thou hast done according to the Torah. And whosoever keeps the Torah, the Holy One, blessed be He, preserves his kingdom; for thus the Torah says that the man shall rule his wife, as it is said, "And he shall rule over thee" (Gen. 3:16). The king sent in all the provinces to do according to his words, as it is said, "That every man should bear rule in his own house" (Esth. 1:22). He also said to the king: "Let there be sought for the king fair young virgins" (Esth. 2:2). Not "all young virgins," but "fair young virgins." "And let the maiden which pleaseth the king be queen instead of Vashti" (Esth. 2:4); and it is written elsewhere, "And the maiden pleased him" (Esth. 2:9). This refers to Esther. The Holy One, blessed be He, invested her with grace and love in the eyes of all who saw her. "And Esther obtained favour in the sight of all them that looked upon her" (Esth. 2:15 ).

HAMAN
"THERE was a certain Jew in Shushan, the capital, 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" (Esth. 9:15). But because he was a 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 food in his mouth, therefore was his name called "a Jew."

"Whose name was Mordecai" (Esth. 2:5), because his prayer || ascended before the Holy One, blessed be He, like the scent of pure myrrh (טר לכי). "The son of Jair" (ibid.), because he enlightened (Mair) the faces (of the scholars) in Halakhah. "The son of Shimei" (ibid.), who went forth to curse David. "The son of Kish" (ibid.), of the seed of those who could use both the right hand and the left, 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, as it is said, "Which came with Zerubbabel, Jeshua… Mordecai, Bilshan" (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 food. He heard the two eunuchs of the king speaking in the language of the Chaldees, saying: Now will the king take the afternoon sleep, and when he arises he will say, Give me a little water; let a deadly poison be given to him in the golden vessel, and he will drink thereof and die. Mordecai 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.

Rabbi Simeon said: Come and see the wisdom of Mordecai, for he knew seventy languages, as it is said, "Which came with Zerubbabel, Jeshua… Mordecai, Bilshan" (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 food. He heard the two eunuchs of the king speaking in the language of the Chaldees, saying: Now will the king take the afternoon sleep, and when he arises he will say, Give me a little water; let a deadly poison be given to him in the golden vessel, and he will drink thereof and die. Mordecai 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.

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, and he commanded that they should be hanged, as it is said, "They were both hanged on a tree" (Esth. 2:23). They were both hanged on one tree, one after the other, 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, 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.).

"On that night the king's sleep fled" (Esth. 6:1). That night the throne of the King who is King of kings, the Holy One, blessed be He, became unsteady, because He saw that Israel was in great distress. The sleep of the king on earth fled, for he had seen in his dream Haman taking the sword to slay him; || and he became agitated and arose from his sleep, and he told the sons of Haman, the scribes, 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, 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 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." 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; 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 speak in their hearts, but never reveal their secret with their mouths, as it is said, "And Haman said in his heart" (Esth. 6:6). Haman said in his heart: He does not desire to exalt any other man except me. I will speak words so that I shall be a king just as he is. He said to him: Let them bring the apparel || which the king wore on the day of the coronation, 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. 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. Haman saw that the king was angry because of the crown; he said: "And let the apparel and the horse be delivered to the hand of one of the king's most noble princes" (Esth. 6:9). (The king) said to him: Go, and do thus to Mordecai. As soon as Haman heard this he became greatly agitated, 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 king said to him: "He who sits at the king's gate" (Esth. 6:10).

AND SARAH SAID: GOD HAS MADE JOY FOR ME; EVERY ONE THAT HEARS WILL REJOICE WITH ME (Gen. 21:6). R. Berekiah, R. Judah b. R. Simon, and R. Hanan in the name of R. Samuel b. R. Isaac said: If Reuben has cause to rejoice, what does it matter to Simeon? Similarly, if Sarah was remembered, what did it matter to others? But when the matriarch Sarah was remembered [gave birth], many other barren women were remembered with her; many deaf gained their hearing; many blind had their eyes opened, many insane became sane. For ‘making’ [HAS MADE] is mentioned here, and also elsewhere, viz. And he made a release to the provinces (Est. II, 18). As the making mentioned there means that a gift was granted to the world,l so the making mentioned here means that a gift was granted to the world. R. Levi said: She increased the light of the luminaries: ‘making’ is mentioned here, viz. GOD HAS MADE FOR ME, while elsewhere it says, And God made the two lights (Gen. I, 16).

(Bamidbar 31:21) "And Elazar the Cohein said to the men of the host who came to the war: This is the statute of the Torah which the L-rd commanded Moses": It had been forgotten by Moses, our teacher. Because he had succumbed to anger, he succumbed to forgetfulness. R. Elazar says: In three places he succumbed to anger and he succumbed to error: (Vayikra 10:16-17) "and he was wroth with Elazar and Ithamar, the remaining sons of Aaron, saying: Why did you not eat the sin-offering in the holy place?" (Bamidbar 20:10) "And he said to them: Listen, now, you fractious ones! Shall we bring forth water for you from this rock!" — followed by (11) "And Moses lifted his hand and smote the rock with his staff twice." Here, too, (Ibid. 31:14) "And Moses was wroth with the commanders of the host, the officers of the thousands and the officers of the hundreds, who came from the host of battle" — followed by "And Elazar the Cohein said to the men of the host who came to the war, etc." Moses, our teacher, because he had succumbed to anger, succumbed to forgetfulness. Others say: Moses authorized Elazar the Cohein to speak, so that when he died they would not say to Elazar: "In your teacher's lifetime you did not speak. Why are you speaking now?" "which the L-rd commanded Moses": He said the thing in the name of its sayer. And thus is it written (Esther 2:22) "And Esther said to the king in the name of Mordecai."