Midrash su Ester 7:78

“From on high He sent fire into my bones, and He crushed them; He spread a net for my feet, He turned me back. He rendered me desolate, suffering all day” (Lamentations 1:13).
“From on high He sent fire into my bones.” Rabbi Ami asked Rabbi Shmuel bar Naḥmani, he said to him: ‘Because I heard about you, that you are a master of aggada, what is [the meaning of] that which is written: “For Your righteousness [vetzikatekha], God, reaches on high”?’ (Psalms 71:19). He said to him: ‘Just as those below are required to perform charity [tzedaka] with one another, so those on high are required to perform charity with one another.’
Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Any place where it is stated: “He said, he said,”¹⁵¹Wherever the term “he said” appears twice in the introduction to a single statement. it is stated only to be expounded. That is what is written: “He said to the man clothed in linen, and He said: Come to between the galgal [beneath the cherub, and fill your hands with smoldering coals from between the cherubs, and cast them upon the city]” (Ezekiel 10:2). What is “He said,” “He said,” twice? It is that the Holy One blessed be He spoke to the angel, and the angel [then] said to the cherub: ‘Even though the Holy One blessed be He decreed upon me to take the coals, I am not allowed to enter behind your partition. Rather, perform an act of kindness and give me two of your coals so I will not be burned.’ That is what is written: “He carried it and placed it into the cupped hands of the one clothed in linen” (Ezekiel 10:7). What is “he carried it and he placed it”? Rabbi Yitzḥak said: He cooled them and placed them in his hand.
Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: For six years the coals were dimly smoldering in Gabriel’s hand, and he believed that Israel would repent. When they did not repent, he sought to cast them upon them in rage. The Holy One blessed be He summoned him and said to him: ‘Gabriel, Gabriel! Slowly, slowly, for there are among them those who perform charity with one another.’ That is what is written: “On the cherubs the form of a man’s hand was seen beneath their wings” (Ezekiel 10:8).¹⁵²The hand represents the Holy One blessed be He preventing Gabriel from casting the coals on them.
Rabbi Abba bar Kahana said in the name of Rabbi Levi: What holds up the supernal and the earthly? It is the charity that Israel performs with the hand. That is what is written: “For Your righteousness, God, reaches on high” (Psalms 71:19).¹⁵³The verse is interpreted to mean that the merit of the charity that God commanded Israel to perform “reaches on high,” in that it supports even the heavens.
Similarly, “The man of God approached and said to the king of Israel, and said: So said the Lord: [Because Aram said: The Lord is a God of mountains and not a God of lowlands, I will deliver all this great multitude into your hand, and you will know that I am the Lord]” (I Kings 20:28). What is “and said” twice? It is that in the first statement he said to him: ‘If ben Hadad comes under your control, have no pity on him.’ In the second statement, he said to him: ‘How many traps have I laid, how many signals have I sent, how many conquests did I perform before I subdued him before you, and now you have freed him in peace?’ Therefore, “your life shall be in place of his life, and your people instead of his people” (I Kings 20:42).
Similarly, “King Aḥashverosh said and he said to Queen Esther” (Esther 7:5). What is “he said,” “he said,” twice? Rav said in the name of Rabbi Elazar: Before he sensed that she was Jewish, he would speak to her directly. Once he sensed that she was Jewish, King Aḥashverosh spoke to the translator and the translator spoke to Queen Esther.
Similarly, “The Lord said to Moses: Speak to the priests, sons of Aaron, and say to them” (Leviticus 21:1). Why do I need these two sayings? It is that in the first saying, He said to him: “He shall not become impure from a corpse among his people” (Leviticus 21:1). In the second, He said to him: ‘If you come upon a corpse that it is a mitzva to bury, impurify yourself for it.’¹⁵⁴Although a priest is forbidden from becoming impure from a corpse, if there is a corpse that has no one to bury it, it is a mitzva for anyone, even a priest, to see to the burial. Since in this world you impurify yourself for a corpse that it is a mitzva to bury, in the future you will not become impure from any corpse, for there will be no death in the future, as it is stated: “He will eliminate death forever” (Isaiah 25:8).
Alternatively, “for Your righteousness, God, reaches on high, [for the great deeds You have done]” these are the two luminaries.¹⁵⁵This refers to the sun and the moon. “God, who is comparable to You” (Psalms 71:19), in that You suppress the attribute of justice. At that moment, the accuser leapt before the Throne of Glory and said before Him: ‘Master of the universe, will this wicked one arrogantly say: I destroyed the house of the Lord and burned His Temple? If it is so,¹⁵⁶If the Temple must be destroyed. let fire descend from on high and burn it.’ Immediately, what is written: “From on high He sent fire into my bones.” Rabbi Yehoshua said: That is why the prophet rebukes Babylon and says to it: “Take a millstone and grind flour” (Isaiah 47:2). Everyone grinds wheat, yet it says “grind flour”? Rather, Jerusalem said to the daughter of Babylon: Had war not been waged against me from on high, could you have waged war against me? Had fire not been sent against me from on high, could you have overcome me? Rather, you killed a dead lion. You ground already ground flour. You set fire to a burned city. That is why it says: “From on high He sent fire into my bones and He crushed them [vayirdena].” What is “and He crushed them [vayirdena]”? Moved them, just as you say: “He scooped [vayirdehu] it into his hands” (Judges 14:9).¹⁵⁷The midrash is interpreting the word vayirdena to mean “he moved them” rather than “He crushed them.” Thus, the verse is interpreted to mean that God sent fire from on high against the Temple, and the enemy merely moved the burned bones.
Alternatively, vayirdena [means] ruled, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8). Alternatively, vayirdena [means] subjugated, just as it says: “For he subjugated [rodeh] the entire region beyond the River” (I Kings 5:4). Alternatively, vayirdena [means] plowing [radya], as it is taught: Rufus plowed the Sanctuary. Rabbi Beiva of Rangaya said: Vayirdena, he saw [vayar] the attribute of justice [din] harming it.
“He spread a net for my feet.” Rabbi Abba bar Kahana said: If you see benches filled with Babylonians situated in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “He spread [paras] a net for my feet.”¹⁵⁸This is expounded as a reference to Persia [paras]. When the Persians, whose empire included Babylon, spread their net in the Land of Israel, it will be a harbinger of the Messiah. Rabbi Shimon ben Yoḥai taught: If you see a Persian horse tied in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “This will be peace: When Assyria [will come into our land and when it will tread in our palaces, we will raise against it seven shepherds, and eight princes of men]” (Micah 5:4). “He turned me back,” away from the priesthood, away from the kingdom. “He rendered me desolate,” set for destruction; “suffering all day,” [sent] to the gallows.

“He drew His bow like an enemy; His right hand stood as an adversary, and he killed all delights of the eye. In the tent of the daughter of Zion, He poured out His fury like fire” (Lamentations 2:4).
“He drew His bow like an enemy.” Rabbi Aivu said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice, too, did not go to extremes in their regard.⁸⁶They did not sin in an extreme fashion and they were not punished in an extreme fashion (Etz Yosef). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a wayward cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “He drew His bow like an enemy.” “An enemy” is not written here, but rather, “like an enemy.”
Another matter, “He drew His bow like an enemy.” This is Pharaoh,⁸⁷When the verse states that God drew His bow like an enemy, the enemy referenced is Pharaoh. as it is stated: “The enemy said” (Exodus 15:9). “His right hand stood as an adversary,” this is Haman, as it is stated: “A man who is an adversary and an enemy” (Esther 7:6).
Another matter, “He drew His bow like an enemy.” This is Esau, as it is written: “Because the enemy said against you” (Ezekiel 36:2).⁸⁸This chapter in Ezekiel is a continuation of chapter 35, which is directed to Se’ir, which is identified with the offspring of Esau; see, e.g., Genesis 36:8. “And he killed all delights of the eye,” these are children who are as dear to their parents as their eyeball. The Rabbis say: These are the [members of the] Sanhedrin, who are as dear to Israel as the eyeball.
“In the tent of the daughter of Zion, He poured out His fury like fire.” There are four instances of pouring that are for good and four instances of pouring that are for bad. Four instances of pouring that are for good, as it is stated: “Upon the house of David and upon the inhabitants of Jerusalem, I will pour a spirit of grace and supplication” (Zechariah 12:10). “It will be, thereafter, that I will pour My spirit upon all flesh…. Also upon the slaves and upon the maidservants in those days I will pour My spirit” (Joel 3:1–2). “I will no longer conceal My face from them, as I have poured My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four instances of pouring that are for bad, as it is stated: “He poured His fiery wrath upon him” (Isaiah 42:25). In Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). It is written: “The Lord vented His fury, He poured out His enflamed wrath” (Lamentations 4:11). And this: “He poured out His fury like fire.”

“For the Lord will not forsake forever. For, if He torments, He will have compassion according to His abundant grace. For He does not afflict willingly and torment the children of men” (Lamentations 3:31–33).
“For the Lord will not forsake forever” – as it were, He has not forsaken and He will not forsake. “For, if He torments, He will have compassion according to His abundant grace” – Rabbi Shimon ben Lakish said: After the Holy One blessed be He despairs of the righteous in this world, He then has mercy on them. That is what is written: “For, if He torments, He will have compassion.”
“For He does not afflict willingly” – Rabbi Berekhya said in the name of Rabbi Levi: In two places Israel acted. In one, they acted with their mouths but not with their hearts, and in one, they acted with their hearts but did not act with their mouths. These are Sinai and Babylon. In Sinai, they acted with their mouths but not with their hearts. That is what is written: “But they beguiled Him with their mouth and lied to Him with their tongue…” (Psalms 78:36). In Babylon, they acted with their hearts and not with their mouths.⁶⁴When Nebuchadnezzar forced them to bow to his idol, they remained loyal to God in their hearts but not outwardly. That is what is written: “For He does not afflict willingly.” The Holy One blessed be He said: Let the mouth at Sinai come and atone for the mouth in Babylon, and let the heart in Babylon come and atone for the heart at Sinai. Nevertheless, “and torment the children of men” (Lamentations 3:33) – He placed over them “a man who is an adversary and an enemy,” this is Haman” (Esther 7:6); and He and made their wound more painful.

“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.

“The Lord will return you to Egypt in ships [baoniyyot], by the route of which I said to you: You will never see it again; and you will offer yourselves for sale there to your enemies, as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68).
Rabbi Yitzḥak said: “In ships” [baoniyyot] – in poverty [baaniyyut] of good deeds. Why to Egypt? Because a slave experiences humiliation and mistreatment when he returns to his original master. Rabbi Shimon ben Yoḥai said: In three places, the Holy One blessed be He cautions Israel not to return to Egypt. The first, as it is stated: “For as you saw Egypt [today, you shall not see them ever again]” (Exodus 14:13). The second, it is written: “The Lord said to you: You shall not return again on that way anymore” (Deuteronomy 17:16). This is the third, as it is written: “The Lord will return you to Egypt in ships” (Deuteronomy 28:68).
They [Israel] contravened all three of them and were punished for all three of them. The first, during the reign of Sanḥeriv, as it is stated: “Woe! Those who descend to Egypt for aid” (Isaiah 31:1), and what is written thereafter: “Egypt is man, not god […and all of them will perish together]” (Isaiah 31:3). Second, during the days of Yoḥanan ben Kare’aḥ, as it is stated: “It shall be that the sword which you fear [will overtake you there in the land of Egypt]” (Jeremiah 42:16). The third, during the reign of Trajan, may his bones be crushed: His wife gave birth on the Ninth of Av when all Israel was mourning. The baby died on Hanukkah. Israel said: Shall we light [Hanukkah lamps], or not light? They said: We shall light, and anything that he seeks to inflict upon us, let him inflict. They lit. They went and slandered them to Trajan’s wife: Those Jews,⁴The reference is possibly to the Jews of Egypt who participated in the Kitos War (115-117), a rebellion against the Romans during Trajan’s reign. when you gave birth, they were mourning, when the baby died, they lit lamps. She sent a missive to her husband: Before you conquer the barbarians, come and conquer these Jews who have rebelled against you. He boarded the ship and expected to arrive in ten days, and the wind brought him in five days. He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: I am the eagle, as I expected to arrive in ten days and the wind brought me in five days. His legions surrounded them and killed them.
“And there is no buyer [koneh]” (Deuteronomy 28:68). Why is there no buyer? Rav said: It is because you did not impart the words of the covenant, as there is no one among you who is a buyer [koneh] of [i.e., one who learns] the five books of the Torah, the numerical value of koneh.⁵The word koneh – kof, vav, nun, heh – can be read as koneh heh, i.e. ‘buyer of heh.’ The numerical equivalent of heh is five. Rabbi Shmuel bar Naḥmani said: Because I went around to all the nations of the world and there was no one acquiring [no buyer of] the words of the Torah like you [Israel] did. Rabbi Shmuel bar Yitzhak said: You have acquisition of [members of] the nations of the world [i.e. the ability to buy them as slaves], as it is stated: “Also from the children of the resident aliens who reside with you, from them you shall acquire” (Leviticus 25:45); but the nations have no acquisition of you. Why do you have acquisition of the nations of the world? It is because you imparted: “These are the words of the covenant” (Deuteronomy 28:69). Why don’t the nations of the world have acquisition in you? It is because they did not acquire: “These are the words of the covenant.”
Rabbi Yonatan said: You have patrons, and what are they? They are the words of the covenant. Rabbi Yuda said: You are property of the crown; Isn’t the life of one who takes a slave from the property of the crown forfeit? And so Aḥashverosh said to his wife: “Behold, I gave the house of Haman to Esther [and they hanged him on the gibbet]” (Esther 8:7), and Rabbi Yuda bar Rabbi Simon said: It is because he extended his hand to harm the property of the crown, so it befell him.
Rabbi Yitzḥak said: There was an incident in Protzefya involving a certain woman who would redeem captives. One captive woman came, and she redeemed her. A second, and she redeemed her. When her means failed her and she was unable to redeem any more, soldiers immediately surrounded her and killed her. Why did they go to that extreme? In order to motivate future captors.⁶The local soldiers killed her in order to motivate future captors to kill their prisoners rather than hold them for ransom.
Rabbi Levi and Rabbi Yitzḥak. Rabbi Levi said: Who acquires a friend, and the next day he is executed? Who acquires a wife, and the next day she is executed? Rabbi Yitzḥak said: You will not be acquired as slaves and maidservants, but you will be acquired to be destroyed, to be killed, and to be eliminated, as Esther said to Aḥashverosh: “For we have been sold, my people and I, to be destroyed, to be killed, and to be eliminated; had we been sold as slaves and as maidservants, I would have been silent” (Esther 7:4). And so Moses wrote about us in the Torah: “And you will sell yourselves there to your enemies as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68); perhaps to be destroyed, to be killed, and to be eliminated? When everyone saw, they began screaming: ‘Woe!’ “It was [vayhi],” woe [vai] for what transpired during the reign of Aḥashverosh.⁷The first verse of Esther begins Va-yhi bi-mei Aḥashverosh, “It was during the days of Aḥashverosh.”

(Lev. 21:1:) THEN THE LORD SAID UNTO MOSES: SAY UNTO THE PRIESTS < …, AND SAY UNTO THEM >.²²A somewhat awkward translation of this verse and others that follow is necessary, because the midrash is concerned with the double use of the verb “say/said” (rt.: ‘MR). R. Johanan said: Wherever it says: SAY < …, > AND SAY, it must be interpreted.²³Tanh., Lev. 8:5; Lev. R. 26:8; see Lam. R. 1:13 (41); Meg. 16a. (Esth. 7:5:) THEN SAID KING AHASUERUS, AND HE SAID TO QUEEN ESTHER. Why SAID < … > AND HE SAID? He said to her; If this (Haman) is the man, well and good; but if not, they have said that he is.²⁴Buber’s fifth Oxford ms (Hunt 74 Uri Nc No. 2337) reads, “They have said to me that he is.” The first two parallels mentioned in the previous note have, “But if not, say that he is.” R. Abbin said: Before < the king > came to know about her being Jewish, he talked with her through an interpreter; when he came to know about her, he began to talk with her by himself. Similarly (in I Kings 20:28): THEN THE MAN OF GOD SAID UNTO {AHAB} THE KING OF ISRAEL, AND SAID: THUS SAYS THE LORD. Why SAID < …, > AND SAID?²⁵ySanh. 11:7/5 (30c). He was saying to him (with the first SAID): When Ben-hadad falls into your hand, you shall not take pity on him. A second saying: He said to him: Be aware of how many nets and enticements I set out for him before he comes into your hand. So now, if he is missing, (according to vs. 42) IT WILL BE YOUR LIFE FOR HIS LIFE AND YOUR PEOPLE FOR HIS PEOPLE. [Similarly] (in Ezek. 10:2): THEN HE SAID UNTO THE PERSON CLOTHED IN LINEN, AND SAID: GO IN AMONG THE WHEEL WORK, < UNDER THE CHERUB >. < The Holy One > said unto the angel, and the angel said to the cherub. He said to him: The Holy One has commanded me, but I do not have the authority to enter your section < of heaven >; so do me a favor and give me two burning coals. Immediately (in vs. 7), HE TOOK SOME AND PUT THEM INTO THE HANDS OF THE ONE WHO WAS CLOTHED IN LINEN. R. Pinhas said: He cooled them and gave them to him.²⁶Cf. Yoma. 77a. R. Joshua of Sikhnin said in the name of R. Levi: Two burning coals were being quenched in Gabriel's hand for two years and a half. He was thinking that Israel would repent. When they did not do so, he sought to hurl them and destroy them. The Holy One said to him: Gabriel, do not act. There are among the children of Adam those who are repenting and doing acts of righteousness with each other. Thus it is stated (in vs. 8): AND THERE THE CHERUBIM APPEARED TO HAVE THE FORM OF A HUMAN HAND²⁷A symbol of the almsgiving. < UNDER THEIR WINGS >. Ergo (in vs. 2): SAID < …, > AND SAID. So also here (in Lev. 21:1:) SAY UNTO THE PRIESTS…, AND SAY. The first saying is for the unclaimed corpse, for which < a priest > may become unclean; and the second is for other < corpses >, for which he may not become unclean.

(Gen. 28:12:) THEN HE DREAMED THAT HERE WAS A LADDER…. Let our master instruct us: What is the difference between the death of the righteous and the death of the wicked? R. Justa bar Shunem said in the name of R. Joshua of Sikhnin: The death of the wicked is neither on the earth nor in the heavens. For it is so written of Ahithophel (in II Sam. 17:23): THEN HE {GAVE INSTRUCTIONS UNTO HIS CHILDREN} [SET HIS HOUSE IN ORDER] AND HANGED HIMSELF. And likewise in the case of Haman, < his death was > neither on the earth nor in the heavens. It is so stated (in Esth. 7:10): THEN THEY HANGED HAMAN; and his children as well (according to Esth. 9:25): SO THAT HE AND HIS CHILDREN WOULD BE HANGED. But the death of the righteous is < both > in the heavens and on the earth, as stated (in I Sam. 25:29): YET THE LIFE OF MY LORD (David) SHALL BE FOUND IN THE BUNDLE OF THE LIVING < WITH THE LORD YOUR GOD >. Where is it shown < that the death of the righteous > is on the earth? (II Chron. 32:33:) SO THEY TOOK HIM (Hezekiah) UP AND BURIED HIM IN THE ASCENT OF THE TOMBS OF THE HOUSE OF DAVID. THUS < ALL JUDAH AND THE INHABITANTS OF JERUSALEM > PAID HIM HONOR AT HIS DEATH.

“After these matters, King Aḥashverosh promoted Haman son of Hamedata the Agagite, and he raised him up and set his seat above all the princes who were with him” (Esther 3:1).
“After these matters, King Aḥashverosh promoted Haman son of Hamedata” – that is what is written: “But the wicked will perish, and the enemies of the Lord will be like the fat of rams” (Psalms 37:20). They are not fattened for their own good, but for slaughter; so was Haman only made great for his downfall. This is analogous to a person who had a filly, a donkey [the mother of the filly], and a sow. He would feed the sow without limit, and the filly and the donkey measured amounts. The filly said to the donkey: ‘What is this fool doing? We, who perform the owner’s labor, he feeds us measured amounts, and the sow that is idle, without limit.’ She [the donkey] said to her [the filly]: ‘The time will come and you will witness its downfall, as they are not feeding it more for its benefit, but rather, to its detriment.’ When the calends¹The first day of the Roman month, which was often a feast day. arrived, they immediately took the sow and slaughtered it. They began placing barley before the daughter of the donkey, and she blew on it and wouldn’t eat. Her mother said to her: ‘My daughter, it is not the food that causes it, but rather the idleness causes it,’ as it is written: “He set his seat above all the princes who were with him” – therefore, “they hanged Haman” (Esther 7:10).

“If it pleases the king, let it be written to eliminate them and I will weigh out ten thousand talents of silver by the hands of the king's craftsmen, to bring to the king's treasuries” (Esther 3:9).
“If it pleases the king, let it be written to eliminate them.” Reish Lakish said: At the moment that Haman the wicked said to Aḥashverosh: ‘Come let us eliminate Israel from the world,’ Aḥashverosh said to him: ‘You cannot overcome them, because their God does not abandon them at all. Come see what He did to the kings who came before us who extended their hand against them, who were greater and more powerful kings than we are. Anyone who came against them to eliminate them from the world, and those who counseled against them, were eliminated from the world and became a proverb for all residents of the world. We, who are not as great as they were, all the more so. Cease speaking of this matter again.’ Nevertheless, Haman would constantly pester Aḥashverosh over this matter and would counsel him with evil counsel regarding Israel.
Aḥashverosh said to him: ‘Since this is the situation, we will consult the wise men and the magicians.’ Immediately, he sent for and assembled all the wise men of the nations of the world. They all came before him. Aḥashverosh said to them: ‘Is it your wish that we eliminate this nation from the world?’ They all said to him simultaneously: ‘“Who is he and where is he, who was so presumptuous to do so?” (Esther 7:5) – to seek to cast [lots] in this matter? For if you eliminate Israel from the world, [know that] the world only exists for the sake of the Torah that was given to Israel. That is what is written: “If it were not for My covenant of day and night, had I not set the statutes of heaven and earth, [I would indeed spurn the descendants of Jacob…]” (Jeremiah 33:25-6).
Not only that, but all the idolaters are called strangers before the Holy One blessed be He [and Israel are called [His] intimates]; that is what is written: “Also to the foreigner, who is not of Your people Israel” (I Kings: 8:41). But Israel are called intimates; that is what is written: “For the children of Israel, the people who are intimate with Him” (Psalms 148:14). Not only that, but they are called children; that is what is written: “My firstborn son is Israel” (Exodus 4:22); “You are children to the Lord your God” (Deuteronomy 14:1). And the Holy One blessed be He is called close to Israel; that is what is written: “The Lord is close to all who call Him sincerely” (Psalms 145:18). There is no nation that is close to the Holy One blessed be He other than Israel, as it is stated: “[For who is a great nation that has God near it] as the Lord our God in all of our calling to Him?” (Deuteronomy 4:7) A person who seeks to extend his hand against the intimates and children of the Holy One blessed be He, how can he escape, as He rules over the upper and the lower worlds, and all living beings. He has the capacity to elevate and to degrade, to put to death and to revive. Go see the previous kings, like Pharaoh and Sennacherib, who transgressed by extending their hand against Israel. What befell them?’
Immediately, Haman said to them: ‘The God who drowned Pharaoh in the sea and performed miracles on behalf of Israel, and the mighty acts of which you heard, He is already old and is unable to do anything. Nebuchadnezzar has come and destroyed His Temple and burned His Sanctuary, has exiled Israel and dispersed them among the nations. Where is His power and His might now that He has grown old? As it is stated: “They say: The Lord does not see; the God of Jacob does not comprehend”’ (Psalms 94:7).
Once he said this to them along these lines, they immediately accepted his proposal and they reached a consensus to annihilate Israel, and wrote letters and sealed them. This is what they wrote in those letters: Unlimited peace to you. Let it be known to you that there is a person among us, who is of not from our place, but rather a descendant of royalty, from the descendants of Amalek and one of the great ones of this generation; Haman is his name. He asked us a small simple question about a certain people residing in our midst, most despicable of all the peoples, and they are arrogant. They seek our harm, and cursing the king is common among them. What is the curse that they curse us? “The Lord is King forever and ever; nations have perished from His land” (Psalms 10:16), and they also say: “To wreak vengeance on the nations, rebuke among the peoples,” (Psalms 149:7).
They repudiate those who have treated them well. Come and see, from that unfortunate, Pharaoh, what did they do? When they went down to Egypt, he received them hospitably, settled them in the finest land in the country, provided for them during the famine years, and fed them all that was best in the land. He had palaces to build, they would build there; nevertheless, he was unable to get them to participate.¹⁵That is, until he ultimately forced them to work.
Not only that, but they came to him with a pretext and said to him: ‘In order to sacrifice to the Lord our God, we will go on a three-day journey and we will return afterwards. If you want, lend us silver vessels and gold vessels, and garments.’ They lent them their gold, their silver, and all their fine garments. Each one of them loaded a countless number of their donkeys, until they stripped Egypt; that is what is written: “And they stripped Egypt” (Exodus 12:36), and they fled.
When Pharaoh heard that they were fleeing, he followed them to recover his property. What did they do to him? There was a man with them named Moses son of Amram, and with his sorcery he took a staff, uttered an incantation and struck the sea, until it became dry. All of them entered the dry land in the sea and all of them crossed; I don’t know how they crossed, and how the water dried up.
When Pharaoh saw this, he entered [the seabed] after them to recover his property. I don’t know what pushed him into the sea. He and his entire army drowned in the sea. They did not remember that he had treated them well. Do you not hear that they are ingrates?
Moreover, what did they do to Amalek my grandfather, when he came and waged war against them? It is stated: “Amalek came and waged war with Israel in Refidim” (Exodus 17:8). From where did Amalek come? Rabbi Kruspedai said in the name of Rabbi Yoḥanan: He came from the company of wicked Bilam, as he went to consult with him. He [Amalek] said to him: ‘We know that you are a wise counselor and a purveyor of evil plots, and anyone who receives counsel from you does not fail.’ He [Amalek] said to him: ‘Look what this nation did to Egypt, who had performed many kindnesses to them. If they did so to Egypt, who performed many kindnesses to them, to other nations, all the more so. What do you counsel me?’
Bilam said to him: ‘Go and wage war against them, and if you do not wage war against them you will be unable to overcome them, because they can rely on the merit of Abraham their forefather and you are also a descendant of Abraham and can rely on the merit of Abraham.’ They immediately came against them in war.
What did that Moses, their leader, do? He had a certain disciple, Joshua son of Nun was his name, and he was extremely cruel and had no mercy. That Moses said to him: “Choose for us men and go out and wage war with Amalek” (Exodus 17:9). I don’t know if those men whom he chose were sorcerers, or whether they were great warriors. What did Moses do? He took a staff in his hand, and I don’t know what he did with it, and when he came against them, I don’t know what incantation he uttered that weakened them and they fell before them; that is what is written: “Joshua weakened Amalek and its people by sword” (Exodus 17:13).
They came against Siḥon and Og, the mighty of our land, against whom no creature can prevail, and I don’t know how he killed them. The kings of Midian came against them, and I don’t know how they killed them. Moreover, what did the disciple of that man Moses do? He brought Israel into the land of Canaan, and not only did he take their land, but he killed thirty-one of their kings, and allotted their land to Israel. He had no mercy on them, and those whom he did not seek to kill became their slaves. They came against Sisera and his multitudes and I don’t know what they did to the Kishon Stream that it swept and washed them away and cast them into the Mediterranean Sea, as it is stated: “The Kishon Stream swept them away” (Judges 5:21).
They had their first king, Saul was his name, and he went and waged war in the land of my grandfather Amalek, and he killed one hundred thousand of their cavalrymen in one day, and he had no mercy on man, woman, infants and suckling babes, and I do not know how he killed them. In addition, what did he do to my ancestor Agag, upon whom they initially had mercy? Ultimately, a man from them named Samuel came and beheaded him, and left his flesh for the birds of the heavens, as it is written: “Samuel cut Agag into pieces” (I Samuel 15:33), and I do not know why he killed him in this unusual way, as you have heard.
After this, they had a certain king named David son of Yishai, who destroyed and eliminated all the kingdoms and had no mercy on them, as it is stated: “David would not leave man or woman alive” (I Samuel 27:11). His son Solomon arose after him and built a certain building for Israel and called it the Temple. I don’t know what they had in it. When they go to war, they enter into it and engage in sorcery there, and when they emerge from it, they kill and destroy the world.
And with all the prosperity that they had, they rebelled against their God, and in addition, that God of theirs had grown old. Nebuchadnezzar came and burned that Temple of theirs, exiled them from their land, and brought them into our midst, but they have not yet changed their ugly ways. Even though they are in exile in our midst, they mock us and the faith of our gods.
Now we have arrived at a consensus, and have cast lots to eliminate them from the world to determine the time that it will be feasible to annihilate them, and the lot fell on the thirteenth day of the month of Adar. Now, when these letters reach you, be prepared for that day, to destroy and kill all the Jews among you, from lad to elder, children and women, on one day, and do not leave from them remnant or refugee.
When those letters were sealed and given to Haman, he and all the members of his entourage proceeded joyfully. They met Mordekhai, who was walking ahead of them. Mordekhai saw three children who were coming from school and Mordekhai ran after them. When Haman and his entire entourage saw that Mordekhai was running after the children, they followed Mordekhai to ascertain what Mordekhai would ask them.
When Mordekhai reached the children, he asked one of them: ‘Recite your verse to me.’ He said to him: ‘“Fear not from sudden terror, and from the cataclysm of the wicked when it comes”’ (Proverbs 3:25). The second began and said: ‘I read today and with this verse I left school: “Take counsel and it will be negated; speak something and it will not stand, as God is with us”’ (Isaiah 8:10). The third began and said: ‘“Until old age I am He and until gray hairs I will bear you; I have done and I will carry; I will bear and I will rescue”’ (Isaiah 46:4).
When Mordekhai heard this, he laughed and was overjoyed. Haman said to him: ‘What is this joy that you rejoiced when hearing the words of these children?’ He said: ‘It is over the good tidings of which they apprised me, that I need not fear the evil designs that you counseled against us.’ Immediately, the wicked Haman became angry and said: ‘I will strike at none other than these children first.’
Rabbi Yitzḥak Nappḥa said: The wicked Haman came with a great scheme to indict Israel; that is what is written: “Upon the completion of those days, the king made a banquet for all the people who were present in the Shushan citadel” (Esther 1:5). The people mentioned here are none other than Israel; that is what is written: “Happy are you, Israel, who is like you? A people redeemed by the Lord…” (Deuteronomy 33:29). Haman said to Aḥashverosh: ‘The God of these people hated licentiousness. Provide them with prostitutes, make a banquet for them, and decree that they must all attend and eat and drink and do as they please,’ as it is stated: “To act in accordance with the wishes of each man” (Esther 1:8).
When Mordekhai saw this, he arose and proclaimed, saying to them: ‘Do not go to eat at the banquet of Aḥashverosh, who invited you only to prosecute you, so there will be a basis for the attribute of justice to prosecute you before the Holy One blessed be He.’ They did not heed the words of Mordekhai, and they all went to the banquet house.
Rabbi Yishmael said: Eighteen thousand five hundred went to the banquet house and ate, drank, became intoxicated, and were corrupted. Immediately, the Accuser arose and informed on them before the Holy One blessed be He and said before Him: ‘Master of the universe! How long will you cleave to this nation, who remove their heart and their trust from you? If you will, eliminate this nation from the world because they are not repenting before you.’ The Holy One blessed be He said: ‘What will become of the Torah?’ He said to Him: ‘Master of the universe! It will be satisfied with those above.¹⁶The Torah will be learned by the angels. He also resolved to eradicate Israel. At that moment, the Holy One blessed be He said: ‘Why do I need a nation for which I made many of my signs and wonders against all who rose against them to harm them? “I would terminate their memory from man”’ (Deuteronomy 32:26).
Immediately, the Holy One blessed be He said to the Accuser, ‘bring Me a scroll, and I will write eradication on it.’ At that moment, the Accuser went and brought Him a scroll and He wrote on it. Immediately, the Torah emerged in widow’s garb and raised its voice in weeping before the Holy One blessed be He, and the ministering angels screamed in response to its weeping. They said before Him: ‘Master of the universe, if Israel is abolished from the world, what need is there for us in the world, as it is stated: “Behold, their angels cry out outside, the messengers of peace weep bitterly”’ (Isaiah 33:7). When the sun and the moon heard this, they withheld their light, as it is stated: “I will garb the heavens with blackness and make sackcloth their garment” (Isaiah 50:3).
At that moment, Eliyahu of blessed memory ran in a panic to the eternal patriarchs, and to Moses son of Amram, and said to them: ‘How long will the patriarchs of the world remain dormant in sleep, and not pay attention to the trouble which your descendants are undergoing, over which the ministering angels, the sun, the moon, the stars, the constellations, the heavens, the earth, and all the hosts of the heavens are weeping bitterly, and you are standing by, and not paying attention?’ They said to him: ‘Why?’ He said to them: ‘Because they derived benefit from the banquet of Aḥashverosh. Because of that, a decree was issued against them to eliminate them from this world and to expunge their memory.’
Abraham, Isaac, and Jacob said to him: ‘If they violated the laws of the Holy One blessed be He and their decree was sealed, what can we do?’ Eliyahu then said to Moses: ‘Loyal shepherd, how many times have you stood in the breach on Israel’s behalf, and you cancelled the decree so He would not destroy, as it is stated: “Were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23). How will you respond to this trouble, “for the children have come to the birth stool, [but there is no strength to give birth]”?’ (Isaiah 37:3).
Moses said to him: ‘Is there an honest person in this generation?’ He said to him: ‘There is, and his name is Mordekhai.’ He said to him: ‘Go and let him know, so that he will stand in prayer there, and I will do so from here, and we will ask for mercy for them before the Holy One blessed be He.’ He [Eliyahu] said to him: ‘Loyal shepherd, the letter of annihilation of Israel has already been written.’ Moses said to him: ‘If it is sealed in mortar, our prayer will be heard, but if it is sealed in blood, what was [decreed] will be.’ He said to him: ‘It is sealed with mortar.’ Moses said to him: ‘Go and let Mordekhai know.’ He immediately went and let Mordekhai know; that is what is written: “Mordekhai knew everything that had been done, and Mordekhai rent his garments” (Esther 4:1). When they told Esther, immediately, “the queen was greatly agitated” (Esther 4:4). What is the meaning of agitated? It teaches that she began menstruating.

“This, your stature, is likened to a date palm, and your breasts to clusters” (Song of Songs 7:8).
“This, your stature, is likened to a date palm.” Rabbi Ḥonya [said] in the name of Rabbi Dosa bar Tevet: The Holy One blessed be He created two evil inclinations in His world, the inclination of idol worship and the inclination of licentiousness. The inclination of idol worship has already been eradicated, but the inclination of licentiousness exists. The Holy One blessed be He said: ‘Anyone who can overcome the [urge to engage in] licentiousness, I attribute to him credit as though he overcame both of them.’
Rabbi Yehuda said: [This is analogous] to a snake charmer who had snakes. He charmed the large one and left the small one and said: ‘Anyone who can overcome this [small] one, I will ascribe him credit as though he overcame both of them.’ So too, the Holy One blessed be He eradicated the inclination of idol worship and left the one of licentiousness. He said: ‘Anyone who overcomes the inclination of licentiousness, credit is attributed to him as though he overcame both of them.’
When was the inclination of idol worship eradicated? Rabbi Benaya said: [In the days of] Mordekhai and Esther. The Rabbis say: [In the days of] Ḥananya, Mishael, and Azarya. The Rabbis responded to Rabbi Benaya: Was it eradicated by an individual? Rabbi Benaya responded to the Rabbis: Were Mordekhai and Esther individuals? This supports Rabbi Benaya: Rabbi Tanḥuma, Rabbi Meyasha, and Rabbi Yirmeya [said] in the name of Rabbi Shmuel bar Kahana: It is written: “Sackcloth and ashes were arranged for the multitudes” (Esther 4:3); most of that generation was righteous.⁴⁸The fact that many people donned sackcloth and ashes and engaged intensely in prayer indicates that Mordekhai and Esther were not the only righteous individuals.
This supports the Rabbis: Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Shmuel: It is written: “Your survivors will remember Me among the nations where they were taken captive” (Ezekiel 6:9). “Your survivors,” these are Ḥananya, Mishael, and Azarya, who were survivors from the fiery furnace. Among the nations where they settled is not written here, but rather, “among the nations where they were taken captive.” The Holy One blessed be He spoke to Israel: “Ephraim: What do I have to do with idols anymore?” (Hosea 14:9).⁴⁹God tells the prophet that Ephraim, representing Israel, will say this. What do I have to do with the inclination of idol worship? “I have responded [aniti]” (Hosea 14:9); I have subdued myself [uneiti] for His sake. “I will gaze upon him [va’ashurenu]” (Hosea 14:9), did I not recite song [shira] before You? That is to say: It is I who subjugated the inclination of idol worship.⁵⁰In this passage, the midrash reads the verse in Hosea to mean that Israel, referred to as Ephraim, claims to have subjugated itself before God and refrained from idolatry. God responds that it was He who eliminated the inclination for idol worship.
If so, why did Israel’s existence become uncertain during the days of Haman? The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: Because Israel engaged in idol worship. Rabbi Shimon said: Because they ate from the cooked dishes of the gentiles. They said to him: But was it not only the residents of Shushan the capital who partook in the feast? That is what is written: “Upon the completion of those days the king made a banquet for all the people who were present in Shushan the capital” (Esther 1:5). He said to them: But are not all Israel responsible for one another, as it is written: “They will stumble over one another” (Leviticus 26:37), one in the iniquity of his counterpart?
He said to them: If it is according to your opinion, you have brought upon all of Israel liability for elimination, as it is written: “One who sacrifices to gods, [save to the Lord only,] shall be destroyed” (Exodus 22:19). They said to him: Nevertheless, they did not worship it with all their hearts, as it is stated: “For He does not afflict willingly” (Lamentations 3:33).⁵¹Just as they did not worship idols with their hearts, God did not afflict them “willingly [milibo],” or literally, “with His heart” (Yefei Kol). Nevertheless, “and torment the children of men” (Lamentations 3:33); He placed over then an extremely harsh man to subject them to an ordeal, this is Nebuchadnezzar, who arose and made their wound more painful.
Rabbi Berekhya said in the name of Rabbi Levi: In two places, Israel acted with the Holy One blessed be He. At Sinai, they acted with their mouths but did not act with their heart, as it is stated: “But they beguiled Him with their mouth and lied to Him with their tongue…their heart was not steadfast toward Him” (Psalms 78:36–37). In Babylon, they acted with their heart but did not act with their mouth,⁵²When Nebuchadnezzar forced them to bow to his idol, they remained loyal to God in their hearts but not outwardly. as it is stated: “For He does not afflict willingly” (Lamentations 3:33), and nevertheless, “and torment the children of men” (Lamentations 3:33). He placed over them a man, as it is stated: “A man who is an adversary and an enemy. This wicked Haman” (Esther 7:6), and made their wound more painful.
In the opinion of the Rabbis, Israel engaged in idol worship in the days of Nebuchadnezzar. In the opinion of Rabbi Shimon ben Yoḥai, Israel did not engage in idol worship in the days of Nebuchadnezzar. In the opinion of the Rabbis, Israel engaged in idol worship, how so? Nebuchadnezzar set up an idol and designated twenty-three people from each and every nation and twenty-three from amongst Israel.⁵³These individuals were to bow down to the idol at its inaugural ceremony. Three of those designated from Israel were Ḥananya, Mishael, and Azarya, who did not prostrate themselves, but the other twenty did.
In the opinion of Rabbi Shimon, Israel did not engage in idol worship, how so? Nebuchadnezzar set up an idol and designated three people from each and every nation and three from amongst Israel. Ḥananya, Mishael, and Azarya, who were the three from Israel, arose and asserted themselves and did not engage in idol worship. They went to Daniel and said to him: ‘Daniel our master, Nebuchadnezzar set up an idol and designated three people from each and every nation and designated us from amongst Israel. What do you say, shall we prostrate ourselves to it or not?’ He said to them: ‘Behold, the prophet is before you, go to him.’ They immediately went to Ezekiel. They said to him as they said to Daniel: ‘Shall we prostrate ourselves to it or not?’ He said to them: ‘I have already received a tradition from my teacher Isaiah: “Hide for a brief moment until the fury has passed” (Isaiah 26:20).’⁵⁴Ezekiel advised them to go into hiding until they would be able to escape (Matnot Kehuna).
They said to him: ‘Do you want them to say that all the nations prostrate themselves to this idol?’ He said to them: ‘What do you say?’ They said to him: ‘We want to diminish it, in that we will be there and will not prostrate ourselves to it, so that they will say: All the nations prostrate themselves to this idol other than Israel.’ He said to them: ‘If that is your wish, wait for me until I consult the Omnipotent.’ That is what is written: “Men of the elders of Israel came to seek the Lord and they sat before me” (Ezekiel 20:1). Who were they? They were Ḥananya, Mishael, and Azarya. He said before the Holy One blessed be He: ‘Master of the universe, Ḥananya, Mishael, and Azarya request to give their lives for the sanctity of Your name. Will You stand by them or not?’ He said: ‘I will not stand by them.’ That is what is written: “Son of man, speak to the elders of Israel, and say to them…Do you come to seek Me? (Ezekiel 20:3). After you caused Me to destroy My house, to burn My Sanctuary, and to exile My children among the nations; after that you come to seek Me? “As I live, I will not acquiesce to you” (Ezekiel 20:3).
At that moment, Ezekiel wept, lamented, and wailed to himself: ‘Woe to the enemies of Israel,⁵⁵This is a euphemism for Israel itself, employed when referring to difficult events or situations. the remnant of Judah is lost. Only these remain from Judah, as it is stated: “Among them from the children of Judah were Daniel, Ḥananya, Mishael, and Azarya” (Daniel 1:6),⁵⁶These individuals were selected when Nebuchadnezzar asked for youths from the line of the kings of Judah who were handsome, wise, and knowledgeable. Thus, these were the elite of the remnant of Judah. and this is the answer that they receive?’ He was weeping and walking. When he arrived, they said to him: ‘What did the Holy One blessed be He say to you?’ He said to them: ‘I will not stand by you.’ They said to him: ‘Whether He stands or whether He does not stand, we are giving our lives to sanctify His name.’ Know that it is so, for as long as they had not come before Ezekiel, what did they say to Nebuchadnezzar? “We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He is able to deliver us” (Daniel 3:16–17). After they came to Ezekiel and heard the response, they said to Nebuchadnezzar: “But if not, let it be known to you, king” (Daniel 3:18), whether He delivers or whether He does not deliver, “let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18).
When they went out from before Ezekiel, the Holy One blessed be He revealed Himself and said: ‘Ezekiel, what do you think, that I will not stand by them? I will certainly stand by them.’ That is what is written: “So said the Lord God: Concerning this too, I will acquiesce to the house of Israel” (Ezekiel 36:37). ‘But leave them and do not say anything to them. I will leave them to proceed unsuspecting.’ That is what is written: “He who walks innocently will walk securely” (Proverbs 10:9).
What did they do? They went and dispersed themselves among the populace and said, ‘Even if He does not deliver, “let it be known to you…”’⁵⁷They dispersed themselves among the crowd so that everyone would hear them refuse to prostrate themselves. That is why people take oaths and say: ‘To the One who established the world on three pillars.’ Some say that these are Abraham, Isaac, and Jacob, and some say that these are Ḥananya, Mishael, and Azarya.
“This, your stature, is likened to a date palm [tamar]” (Song of Songs 7:8), just as it was decreed that Tamar be burned, yet she was not burned,⁵⁸See Genesis 38:24–26. so too, it was degreed that they be burned yet, they were not burned. Into what was the fire transformed? Rabbi Elazar and Rabbi Shmuel bar Neḥemya, Rabbi Elazar said: It became like a planet. Rabbi Shmuel bar Neḥemya said: It became like the radiance of the heavens.

There is wealth that is beneficial to its possessor and wealth that is harmful to him. An example of wealth that was harmful to its possessor was the wealth of Korah, as it is said: So they, and all that appertained to them, went down alive into the pit (Num. 16:33). Haman’s riches were also harmful to him, for though it is said: And Haman recounted unto them the glory of his riches (Est. 5:11), ultimately: So they hanged Haman (ibid. 7:10). An example of wealth that was beneficial to its owner was that of Jehoshaphat: Now Jehoshaphat had riches and honor in abundance (II Chron. 18:1). What happened to him? Then Jehoshaphat cried out, and the Lord helped him (ibid., v. 31).

“Two are better than one; because they have a good reward for their toil. For if they fall, the one will lift the other; but if one who is alone falls, there is no other to lift him.… And if one attacks, two will stand against him, and the threefold thread will not be quickly severed” (Ecclesiastes 4:9–12).
“Two are better than one” – two who labored in Torah are better than one, when this one engages alone and that one alone. “For if they fall, the one will lift the other” – if one of them forgot a halakha, the other will restore the halakha. “And the threefold thread will not be quickly severed” – this is the rabbi who corrects their error.
Another matter: “Two are better than one” – two, who conduct business with merchandise, “are better than one,” this one alone and that one alone. “For if they fall” – for if one falls and endangers himself, the other will lift him. “And the threefold thread” – when they are three.²⁵In that case, it is even better. Rabbi Meir, when he would see one going out on the highway, he would shout to him: ‘Go, peace be upon you, dead man’; two, he would shout to them: ‘Peace be with you, disputants’; three, he would shout to them: ‘Peace be with you, peaceful ones.’
Rabbi Yoḥanan said: “Two are better” – man and his wife; “than one” – this one alone and that one alone. “And the threefold thread” – this is the Holy One blessed be He, who remembers them and provides them with children. Rabbi Yoḥanan said another matter in its regard: “Two are better” – this is Amram and Yokheved, who “have a good reward for their toil” – this is Moses, who is called good, as it is stated: “She saw him that he was good [tov]” (Exodus 2:2), as his name is Toviya because he was born circumcised.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: This is David and Batsheva. “And the threefold thread,” this is Natan the prophet, who said to Batsheva: “I will come after you and I will complete your words” (I Kings 1:14). When they came to David, he agreed with them, and said: “Mount Solomon my son on the mule that is mine…” (I Kings 1:33). Rabbi Neḥemya said: “Two are better” – this is Yehoyada and Yehosheva; “than one” – this one alone and that one alone. “And the threefold thread” – this is the Sanhedrin that agreed with them;²⁶They agreed to unseat Atalya and crown Yoash as king. that is what is written: “They took out the king’s son and placed the crown upon him…” (II Chronicles 23:11). The Rabbis say: “Two are better” – this is Mordekhai and Esther; “than one” – this one alone and that one alone. “And the threefold thread” – this is Aḥashverosh, who agreed with them, and decreed, and said: “You, write regarding the Jews…” (Esther 8:8).
Rabbi Levi bar Ḥama said in the name of Rabbi Ḥanina: “Two,” whom Mordekhai and Esther hanged,²⁷Bigtan and Teresh. “are better than one,” whom Joseph hanged,²⁸The baker, whose dream Joseph interpreted to mean that Pharaoh would hang him. See Genesis, chap. 40. as these, miracles were performed through them on behalf of all of Israel, and this one, no miracle was performed through him. “And the threefold thread” – this is the Holy One blessed be He above them all, who toppled an enemy, as it is written: “They hanged Haman on the tree that he had prepared for Mordekhai…” (Esther 7:10).
Rabbi Yitzḥak said: A portion that was stated by means of two is better than a portion that was stated by means of one. By means of two, as it is stated: “The Lord said to Moses and Aaron in the land of Egypt, saying: This month is for you…” (Exodus 12:1–2), than a portion said to an individual, [such as that which] is stated: “The Lord said to Moses saying” (e.g., Exodus 13:1). “And the threefold thread” – “The Lord said to Moses and to Aaron to say to them” (Leviticus 11:1) – to his sons, to Elazar and Itamar. Rabbi Ḥiyya taught: “To say to them” – to Elazar and Itamar, and for them to say to all Israel.
Another matter: “Two are better” – this is Moses and Aaron; “than one” – this one alone and that one alone. You find that when Moses came and blessed Israel, the Divine Presence did not rest [on Israel] through him, but when both of them came and blessed Israel, immediately the Divine Presence rested through them, as it is written: “Moses and Aaron came to the Tent of Meeting and they emerged and blessed the people” (Leviticus 9:23), they blessed Israel, and then, “the glory of the Lord appeared,” (Leviticus 9:23), the Divine Presence rested through them.
Rabbi Ze’eira said: There are various families: A family of teachers produces teachers; Torah scholars produce Torah scholars; the wealthy produce wealthy. They objected: But there are descendants of a certain family that achieved wealth and it ceased. He said to them: Is it written that it will never be severed? “It will not be quickly severed,” is written. If one poses difficulties for us,²⁹If he does not contribute to charitable causes supporting Torah study and the needy. he will be parted from his wealth. This is what bar Kappara said: If not him, his son will come to it, and if not his son, his grandson will come to it.³⁰Sooner or later, if one of his descendants gives charity, he will be wealthy, and if he fails to do so, he will lose the wealth.

“Haman told his wife Zeresh and all his friends everything that had befallen him. His advisers and his wife Zeresh said to him: If Mordekhai, before whom you have begun to fall, is of the progeny of the Jews, you will not overcome him, for you will fall before him” (Esther 6:13).
“Haman told his wife Zeresh…” At that moment the king’s attendants arrived and took him to the feast on the sixteenth of Nisan. When they had eaten and drunk, the king said to Esther: ‘What is your petition?’ She said to him: ‘My lord the king, I am only petitioning you for “my life with my petition, and my people with my request”’ (Esther 7:3).

“The king rose in his fury from the wine banquet to the palace garden and Haman stood to plead for his life from Esther the queen, for he saw that the king has resolved to do him harm” (Esther 7:7).
“The king rose in his fury from the wine banquet to the palace garden.” What did the angel Michael do? He began cutting the saplings before him, adding fury to his fury; he returned to the wine banquet and Haman stood up to plead for his life. What did Michael do? He pushed him [Haman] onto Esther, and she was crying ‘My lord, the king, here he is overpowering me before you!’ The king said: “Will he also overpower the queen with me in the house?” (Esther 7:8). Haman heard this statement and his face fell. What did Eliyahu, of blessed memory, do? He appeared as Ḥarvona and said to him [to the king]: ‘My lord the king, “indeed, here is the gibbet that Haman had made for Mordekhai…”’ (Esther 7:9). As Rabbi Pinḥas said: One must say ‘Ḥarvona, of blessed memory.’ And Rav said: One must say ‘cursed is Haman, cursed are his sons, cursed is Zeresh his wife, as it is written: “The name of the wicked will rot”’ (Proverbs 10:7).
The king immediately commanded to hang him on the gibbet that he had prepared for Mordekhai, and about this, Solomon, in his wisdom, said: “A righteous person will be delivered from trouble and the wicked will come in his stead” (Proverbs 11:8). For Haman got up early to hang Mordekhai and was hanged himself on the gibbet that he prepared for Mordekhai, and [the king] gave everything that was Haman’s to Esther the queen, and Esther gave it to Mordekhai. This is what is written: “On that day King Aḥashverosh gave the house of Haman, adversary of the Jews, to Queen Esther…” (Esther 8:1), and it is written: “As for his harvest, the hungry will eat it and take it from shields [tzinim] and the bound [tzamim] will swallow their wealth”¹⁰ The midrash understands this verse idiosyncratically. The word mitzinim, here translated as ‘from shields,’ is usually translated as ‘from thorns’ or ‘from baskets.’ The word tzamim, here translated as ‘the bound,’ is usually translated as ‘the thirsty.’ (Job 5:5). “As for his harvest,” that is Haman. “The hungry will eat it,” that is Mordekhai and Esther. “Take it from shields,” not with a weapon, and not with a shield, but with prayer and supplication, as you say: “His truth is a shield [tzina] and a buckler” (Psalms 91:4). That is prayer, which protects him from trouble like a shield protects a person in battle. By the merit of prayer, which is called a shield, he will take Haman. From where [is it known] that they engaged in prayer? That is what is written: “Sackcloth and ashes were worn by many” (Esther 4:3). What is the use of sackcloth and ashes without prayer? “And the bound will swallow their wealth.” Who overcame Haman’s wealth? Mordekhai and Esther and those bound to them.

“The king rose in his fury from the wine banquet to the palace garden and Haman stood to plead for his life from Esther the queen, for he saw that the king has resolved to do him harm” (Esther 7:7).
“The king rose in his fury from the wine banquet to the palace garden.” What did the angel Michael do? He began cutting the saplings before him, adding fury to his fury; he returned to the wine banquet and Haman stood up to plead for his life. What did Michael do? He pushed him [Haman] onto Esther, and she was crying ‘My lord, the king, here he is overpowering me before you!’ The king said: “Will he also overpower the queen with me in the house?” (Esther 7:8). Haman heard this statement and his face fell. What did Eliyahu, of blessed memory, do? He appeared as Ḥarvona and said to him [to the king]: ‘My lord the king, “indeed, here is the gibbet that Haman had made for Mordekhai…”’ (Esther 7:9). As Rabbi Pinḥas said: One must say ‘Ḥarvona, of blessed memory.’ And Rav said: One must say ‘cursed is Haman, cursed are his sons, cursed is Zeresh his wife, as it is written: “The name of the wicked will rot”’ (Proverbs 10:7).
The king immediately commanded to hang him on the gibbet that he had prepared for Mordekhai, and about this, Solomon, in his wisdom, said: “A righteous person will be delivered from trouble and the wicked will come in his stead” (Proverbs 11:8). For Haman got up early to hang Mordekhai and was hanged himself on the gibbet that he prepared for Mordekhai, and [the king] gave everything that was Haman’s to Esther the queen, and Esther gave it to Mordekhai. This is what is written: “On that day King Aḥashverosh gave the house of Haman, adversary of the Jews, to Queen Esther…” (Esther 8:1), and it is written: “As for his harvest, the hungry will eat it and take it from shields [tzinim] and the bound [tzamim] will swallow their wealth”¹⁰ The midrash understands this verse idiosyncratically. The word mitzinim, here translated as ‘from shields,’ is usually translated as ‘from thorns’ or ‘from baskets.’ The word tzamim, here translated as ‘the bound,’ is usually translated as ‘the thirsty.’ (Job 5:5). “As for his harvest,” that is Haman. “The hungry will eat it,” that is Mordekhai and Esther. “Take it from shields,” not with a weapon, and not with a shield, but with prayer and supplication, as you say: “His truth is a shield [tzina] and a buckler” (Psalms 91:4). That is prayer, which protects him from trouble like a shield protects a person in battle. By the merit of prayer, which is called a shield, he will take Haman. From where [is it known] that they engaged in prayer? That is what is written: “Sackcloth and ashes were worn by many” (Esther 4:3). What is the use of sackcloth and ashes without prayer? “And the bound will swallow their wealth.” Who overcame Haman’s wealth? Mordekhai and Esther and those bound to them.

“The king rose in his fury from the wine banquet to the palace garden and Haman stood to plead for his life from Esther the queen, for he saw that the king has resolved to do him harm” (Esther 7:7).
“The king rose in his fury from the wine banquet to the palace garden.” What did the angel Michael do? He began cutting the saplings before him, adding fury to his fury; he returned to the wine banquet and Haman stood up to plead for his life. What did Michael do? He pushed him [Haman] onto Esther, and she was crying ‘My lord, the king, here he is overpowering me before you!’ The king said: “Will he also overpower the queen with me in the house?” (Esther 7:8). Haman heard this statement and his face fell. What did Eliyahu, of blessed memory, do? He appeared as Ḥarvona and said to him [to the king]: ‘My lord the king, “indeed, here is the gibbet that Haman had made for Mordekhai…”’ (Esther 7:9). As Rabbi Pinḥas said: One must say ‘Ḥarvona, of blessed memory.’ And Rav said: One must say ‘cursed is Haman, cursed are his sons, cursed is Zeresh his wife, as it is written: “The name of the wicked will rot”’ (Proverbs 10:7).
The king immediately commanded to hang him on the gibbet that he had prepared for Mordekhai, and about this, Solomon, in his wisdom, said: “A righteous person will be delivered from trouble and the wicked will come in his stead” (Proverbs 11:8). For Haman got up early to hang Mordekhai and was hanged himself on the gibbet that he prepared for Mordekhai, and [the king] gave everything that was Haman’s to Esther the queen, and Esther gave it to Mordekhai. This is what is written: “On that day King Aḥashverosh gave the house of Haman, adversary of the Jews, to Queen Esther…” (Esther 8:1), and it is written: “As for his harvest, the hungry will eat it and take it from shields [tzinim] and the bound [tzamim] will swallow their wealth”¹⁰ The midrash understands this verse idiosyncratically. The word mitzinim, here translated as ‘from shields,’ is usually translated as ‘from thorns’ or ‘from baskets.’ The word tzamim, here translated as ‘the bound,’ is usually translated as ‘the thirsty.’ (Job 5:5). “As for his harvest,” that is Haman. “The hungry will eat it,” that is Mordekhai and Esther. “Take it from shields,” not with a weapon, and not with a shield, but with prayer and supplication, as you say: “His truth is a shield [tzina] and a buckler” (Psalms 91:4). That is prayer, which protects him from trouble like a shield protects a person in battle. By the merit of prayer, which is called a shield, he will take Haman. From where [is it known] that they engaged in prayer? That is what is written: “Sackcloth and ashes were worn by many” (Esther 4:3). What is the use of sackcloth and ashes without prayer? “And the bound will swallow their wealth.” Who overcame Haman’s wealth? Mordekhai and Esther and those bound to them.

Another interpretation (of Gen. 8:1): AND GOD CAUSED A WIND TO PASS OVER THE EARTH, AND THE WATERS SUBSIDED. They SUBSIDED in that the Holy One cooled his anger, [in the same way] that it is stated (in Esth. 7:10): AND THE ANGER OF THE KING SUBSIDED. And so he is going to do when he exacts retribution from the wicked and eradicates them from the world; however, he is creating the righteous as a new creation and setting within them a spirit, of which it is stated (in Ezek. 37:14): AND I WILL PUT MY SPIRIT WITHIN YOU SO THAT YOU SHALL LIVE. David said (in Ps. 104:29): WHEN YOU HIDE YOUR FACE, {O LORD,} THEY ARE TERRIFIED; < WHEN YOU TAKE AWAY THEIR SPIRIT, THEY PERISH AND RETURN UNTO THEIR DUST >. These are the wicked; but in regard to the righteous (according to Ps. 104:30): WHEN YOU SEND FORTH YOUR SPIRIT, THEY ARE CREATED. The Holy One said: In this world I exacted retribution from the wicked because they rebelled against me and I eradicated them from the world; but for Noah, his children, [and his descendants] I have done a good deed. Also, in the world to come I am exacting retribution from the wicked and doing a good deed for the righteous, for so has Isaiah stated (in Is. 40:10): BEHOLD, THE LORD GOD COMES IN MIGHT…. These < words > concern the nations of the world. For the righteous, however, (these words of ibid., cont. apply): BEHOLD HIS REWARD IS WITH HIM AND HIS RECOMPENSE BEFORE HIM.

Another comment on Benjamin is a wolf that raveneth. This alludes to queen Esther. In the morning he devoureth prey: And the king and Haman came to banquet (Est. 7:1). And at even he divideth spoil: For he hung Haman (ibid., v. 10). And after that is written: On that day the king Ahasuerus gave the house of Haman, the Jews’ enemy, unto Esther the queen (ibid., 8:1).

“…seventy shekels according to the holy shekel…” (Numbers 7:13) Seventy in parallel to the seventy nations which descended from him (from Adam). Another explanation. Why seventy? In parallel to the seventy verses from the beginning of the book of Genesis to the curse of the snake. R’ Pichas said: there are two enemies who were not cursed until seventy verses had been completed about them – the snake and Haman the wicked. Regarding the snake, from “In the beginning…” (Genesis 1:1) until “…cursed be you more than all the cattle…” (Genesis 3:14) is seventy verses. Regarding Haman, from “After these events, King Ahasuerus promoted Haman…” (Esther 3:1) until “And they hanged Haman…” (Esther 7:10) is seventy verses. For the purpose of seventy he was hanged on fifty (cubits of wood). Another explanation. In parallel to the seventy holy names from ‘In the beginning’ until the story of the snake. And if you say there is one more (than seventy) “…and you will be like gods…” (Genesis 3:5) is not a holy name. Another explanation. In parallel to the seventy years before Terach gave birth to Avraham, as it says “And Terach lived seventy years…” (Genesis 11:26) Two people lived in two generations for seventy years. Kenan in the first generation, “And Kenan lived seventy years…” (Genesis 5:12) and Terach in the second generation. Another explanation. Parallel to the seventy days which they wept over Yaakov the pious, as it says “…and the Egyptians wept over him for seventy days.” (Genesis 50:3) Another explanation. Parallel to the seventy days of goodness which the Holy One gave to Israel – seven days of Passover, eight days of Sukkot, Rosh HaShanah, Yom Kippur, Shavuot and the fifty two days of Shabbat in the solar year make seventy. Another explanation. Parallel to the seventy names of the Holy One, the seventy names of Israel, the seventy names of the Torah, the seventy names of Jerusalem. Another explanation. Parallel to the seventy years that Adam took away from his life and gave to David ben Yishai. It was fit that he live for a thousand years, as it says “…for on the day that you eat thereof, you shall surely die.” (Genesis 2:17) And a day to the Holy One is a thousand years, as it says “For a thousand years are in Your eyes like yesterday, which passed, and a watch in the night.” (Psalms 90:4)

Another interpretation (of Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. < The verse > speaks about Queen Esther. (Ibid., cont.:) IN THE MORNING HE DEVOURS THE PREY. (Cf. Esth. 7:1:) SO THE KING AND HAMAN CAME TO FEAST < WITH QUEEN ESTHER >. (Gen. 49:27, cont.:) AND AT EVENING HE DIVIDES THE SPOIL. (Cf. Esth. 8:1:) ON THAT DAY AHASUERUS GAVE QUEEN ESTHER < THE HOUSE OF HAMAN >….

Another explanation for zeh hadavar: “Take with you words. . .”(d’varim, Ho 14:3). This is what is meant by what is written: “I wash my palms with cleanliness and circle your altar, Yahh, to voice thanks aloud and to tell of all your miracles.” (Ps 26:6f) One might also offer bulls and rams, but exegesis says to voice thanks aloud. Accordingly, Jews say, “Ribon HaOlam (“master of the universe”), leaders sin and bring and bring a korban (“offering”) and it atones for them. The mashiach sins and brings a korban and it atones for him. We, we have no korban.” He said to them: “And if all the congregation of Yisrael stray–and the matter is hidden from the eyes of the community–and they are guilty of doing one of the negative commandments of Yahh, then, if the sin guilt for which they sinned becomes known, the community shall offer a bull of the herd as a sin offering.”(Lev 4:13f) They say to him, “We are poor and we have not what to bring for korbanot.” He says to them, “Words, I request, as it is said, ‘Take with you words and return to Yahh’ and I annul all your misdeeds.” These words are none other than divrey Torah, as it is said, “These are the d’varim that Moshe spoke to all Yisrael.(Dt 1:1) They said to him, “We do not know.” He said to them, “Weep and pray before me and I accept it. Your ancestors, when they were enslaved in Mitsrayim, it wasn’t for prayer that I redeemed them, as it is said, ‘The B’neiYisrael groaned from the work and cried out.’(Ex 2:23)In the days of Y’hoshua it wasn’t for prayer that I made miracles for them, as it is said, ‘Y’hoshua tore his garment and fell on his face before the ark of Yahh till evening.’(Jos 7:6) So what did I say to him? ‘Hold out the spear which is in your hand towards The Ai, for I give it into your hand.’(Jos 8:18) In the days of the Judges, with weeping I heard their outcry, as it is said, ‘It happened, when the B’neiYisrael cried out to Yahh on account of Midyan.’(Ju 6:7) In the days of Sh’muel it was not in prayer that I heard them, as it is said, ‘Sh’muel cried out to Yahh on behalf of Yisrael and Yahh responded to him.’(Sam 7:9) And similarly the men of Y’rushalayim, even though they had angered me, because they wept before me I had mercy on them, as it is said, ‘For thus said Yahh, “Sing out joy to Ya’akov. . .”(Jer 31:7) Oh, I request from you not sacrifices and not korbanot but words, as it is said, ‘Take with you words. . .’ This is why David said, ‘I wash my hands with cleanliness’ not intending to make an offering but to voice thanks aloud, for I am thankful to you for divrey Torah.

In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, queen Esther? and it shall be granted thee; and what is thy request?" (Esth. 7:2). She said to him: My lord, O king! I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. "But if we had been sold for bondmen and bondwomen, I had held my peace" (Esth. 7:4). The king said to her: Who is this man? She answered him: This one is the wicked Haman, as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" (Esth. 7:6). "The king arose in his wrath" (Esth. 7:7). What did the angel Michael do? He began to cut down the plants in his presence. || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman from Esther. The king exclaimed: As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" (Esth. 7:8). Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" (ibid.). And the king commanded that he should be hanged on the gallows. What did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, one of the chamberlains of the king. He said to him: My lord, O king! There is a tree in Haman's house (taken) from the Holy of Holies, fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman and gave it to Mordecai and to Esther. He said to them: Write concerning the Jews as seems good in your eyes in the name of the king. They wrote official letters, and they sent throughout all the provinces to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. Just as the lion is the king over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" (Esth. 9:1).

In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, queen Esther? and it shall be granted thee; and what is thy request?" (Esth. 7:2). She said to him: My lord, O king! I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. "But if we had been sold for bondmen and bondwomen, I had held my peace" (Esth. 7:4). The king said to her: Who is this man? She answered him: This one is the wicked Haman, as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" (Esth. 7:6). "The king arose in his wrath" (Esth. 7:7). What did the angel Michael do? He began to cut down the plants in his presence. || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman from Esther. The king exclaimed: As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" (Esth. 7:8). Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" (ibid.). And the king commanded that he should be hanged on the gallows. What did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, one of the chamberlains of the king. He said to him: My lord, O king! There is a tree in Haman's house (taken) from the Holy of Holies, fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman and gave it to Mordecai and to Esther. He said to them: Write concerning the Jews as seems good in your eyes in the name of the king. They wrote official letters, and they sent throughout all the provinces to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. Just as the lion is the king over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" (Esth. 9:1).

In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, queen Esther? and it shall be granted thee; and what is thy request?" (Esth. 7:2). She said to him: My lord, O king! I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. "But if we had been sold for bondmen and bondwomen, I had held my peace" (Esth. 7:4). The king said to her: Who is this man? She answered him: This one is the wicked Haman, as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" (Esth. 7:6). "The king arose in his wrath" (Esth. 7:7). What did the angel Michael do? He began to cut down the plants in his presence. || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman from Esther. The king exclaimed: As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" (Esth. 7:8). Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" (ibid.). And the king commanded that he should be hanged on the gallows. What did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, one of the chamberlains of the king. He said to him: My lord, O king! There is a tree in Haman's house (taken) from the Holy of Holies, fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman and gave it to Mordecai and to Esther. He said to them: Write concerning the Jews as seems good in your eyes in the name of the king. They wrote official letters, and they sent throughout all the provinces to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. Just as the lion is the king over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" (Esth. 9:1).

In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, queen Esther? and it shall be granted thee; and what is thy request?" (Esth. 7:2). She said to him: My lord, O king! I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. "But if we had been sold for bondmen and bondwomen, I had held my peace" (Esth. 7:4). The king said to her: Who is this man? She answered him: This one is the wicked Haman, as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" (Esth. 7:6). "The king arose in his wrath" (Esth. 7:7). What did the angel Michael do? He began to cut down the plants in his presence. || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman from Esther. The king exclaimed: As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" (Esth. 7:8). Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" (ibid.). And the king commanded that he should be hanged on the gallows. What did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, one of the chamberlains of the king. He said to him: My lord, O king! There is a tree in Haman's house (taken) from the Holy of Holies, fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman and gave it to Mordecai and to Esther. He said to them: Write concerning the Jews as seems good in your eyes in the name of the king. They wrote official letters, and they sent throughout all the provinces to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. Just as the lion is the king over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" (Esth. 9:1).

In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, queen Esther? and it shall be granted thee; and what is thy request?" (Esth. 7:2). She said to him: My lord, O king! I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. "But if we had been sold for bondmen and bondwomen, I had held my peace" (Esth. 7:4). The king said to her: Who is this man? She answered him: This one is the wicked Haman, as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" (Esth. 7:6). "The king arose in his wrath" (Esth. 7:7). What did the angel Michael do? He began to cut down the plants in his presence. || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman from Esther. The king exclaimed: As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" (Esth. 7:8). Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" (ibid.). And the king commanded that he should be hanged on the gallows. What did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, one of the chamberlains of the king. He said to him: My lord, O king! There is a tree in Haman's house (taken) from the Holy of Holies, fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman and gave it to Mordecai and to Esther. He said to them: Write concerning the Jews as seems good in your eyes in the name of the king. They wrote official letters, and they sent throughout all the provinces to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. Just as the lion is the king over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" (Esth. 9:1).

In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, queen Esther? and it shall be granted thee; and what is thy request?" (Esth. 7:2). She said to him: My lord, O king! I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. "But if we had been sold for bondmen and bondwomen, I had held my peace" (Esth. 7:4). The king said to her: Who is this man? She answered him: This one is the wicked Haman, as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" (Esth. 7:6). "The king arose in his wrath" (Esth. 7:7). What did the angel Michael do? He began to cut down the plants in his presence. || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman from Esther. The king exclaimed: As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" (Esth. 7:8). Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" (ibid.). And the king commanded that he should be hanged on the gallows. What did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, one of the chamberlains of the king. He said to him: My lord, O king! There is a tree in Haman's house (taken) from the Holy of Holies, fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman and gave it to Mordecai and to Esther. He said to them: Write concerning the Jews as seems good in your eyes in the name of the king. They wrote official letters, and they sent throughout all the provinces to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. Just as the lion is the king over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" (Esth. 9:1).

In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, queen Esther? and it shall be granted thee; and what is thy request?" (Esth. 7:2). She said to him: My lord, O king! I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. "But if we had been sold for bondmen and bondwomen, I had held my peace" (Esth. 7:4). The king said to her: Who is this man? She answered him: This one is the wicked Haman, as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" (Esth. 7:6). "The king arose in his wrath" (Esth. 7:7). What did the angel Michael do? He began to cut down the plants in his presence. || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman from Esther. The king exclaimed: As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" (Esth. 7:8). Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" (ibid.). And the king commanded that he should be hanged on the gallows. What did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, one of the chamberlains of the king. He said to him: My lord, O king! There is a tree in Haman's house (taken) from the Holy of Holies, fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman and gave it to Mordecai and to Esther. He said to them: Write concerning the Jews as seems good in your eyes in the name of the king. They wrote official letters, and they sent throughout all the provinces to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. Just as the lion is the king over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" (Esth. 9:1).

In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, queen Esther? and it shall be granted thee; and what is thy request?" (Esth. 7:2). She said to him: My lord, O king! I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. "But if we had been sold for bondmen and bondwomen, I had held my peace" (Esth. 7:4). The king said to her: Who is this man? She answered him: This one is the wicked Haman, as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" (Esth. 7:6). "The king arose in his wrath" (Esth. 7:7). What did the angel Michael do? He began to cut down the plants in his presence. || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman from Esther. The king exclaimed: As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" (Esth. 7:8). Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" (ibid.). And the king commanded that he should be hanged on the gallows. What did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, one of the chamberlains of the king. He said to him: My lord, O king! There is a tree in Haman's house (taken) from the Holy of Holies, fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman and gave it to Mordecai and to Esther. He said to them: Write concerning the Jews as seems good in your eyes in the name of the king. They wrote official letters, and they sent throughout all the provinces to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. Just as the lion is the king over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" (Esth. 9:1).

In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, queen Esther? and it shall be granted thee; and what is thy request?" (Esth. 7:2). She said to him: My lord, O king! I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. "But if we had been sold for bondmen and bondwomen, I had held my peace" (Esth. 7:4). The king said to her: Who is this man? She answered him: This one is the wicked Haman, as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" (Esth. 7:6). "The king arose in his wrath" (Esth. 7:7). What did the angel Michael do? He began to cut down the plants in his presence. || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman from Esther. The king exclaimed: As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" (Esth. 7:8). Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" (ibid.). And the king commanded that he should be hanged on the gallows. What did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, one of the chamberlains of the king. He said to him: My lord, O king! There is a tree in Haman's house (taken) from the Holy of Holies, fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman and gave it to Mordecai and to Esther. He said to them: Write concerning the Jews as seems good in your eyes in the name of the king. They wrote official letters, and they sent throughout all the provinces to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. Just as the lion is the king over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" (Esth. 9:1).