에스더 2:5의 무사르

In Megillah 19 we find an argument as to how much of the Megillah has to be read. Four views are mentioned as we have already stated earlier. The views are based on whether תקפו של אחשורוש, or תקפו של מרדכי, or תקפו של המן, or תקפו של נס i.e. the power of Ahasverus, Haman, Mordechai or the extent of the miracle, determines from which point the story has to be read in order to fulfil the commandment. The view mentioned last, that of Rabbi Shimon bar Yochai, states that the extent of the miracle is what determines from which part of the Megillah one has to start reading. Why would his colleagues of the Mishnah disagree with such a viewpoint?

To sum up: The Holy Temple will be built on the territory of Benjamin who had never bowed nor prostrated himself before Esau. Midot (2, 6) mentions thirteen occasions when one had to prostrate onself before G–d in the Holy Temple. That number corresponded to the numerical value in the word אחד, "One." When, in exile, after the destruction of the Holy Temple, Mordechai, scion of the tribe of Benjamin, refused to bow down to an alien deity, he, Esther's godfather, became the instrument through whom the Temple was rebuilt with the help of the Persian king Cyrus, a son of Esther. Although the kingdom did not remain in the hands of the tribe of Benjamin, the Holy Temple remained and will remain in that territory. In retrospect, all this was alluded to by the manner in which Samuel anointed Saul. He used only a cruse of oil; he anointed David by pouring the oil from a קרן, horn. The significance of this will be explained later.