Мидраш к Эстер 1:14

“The king said to the wise men, those knowledgeable about the times, for so was the practice of the king before those learned in custom and law” (Esther 1:13).
Who were they? Rabbi Simon said: This is the tribe of Issachar; that is what is written: “From the children of Issachar, possessors of understanding of the times, to know what Israel should do; [their leaders were two hundred, and all their brethren were at their command]” (I Chronicles 12:33). Rabbi Tanḥuma said: For the [times of] festivals. Rabbi Yosei bar Kotzrat said: For intercalations.¹Determining whether to add a month to the Hebrew calendar in order to keep it synchronized with the solar year. “To know what Israel should do” – that they knew how to cure kiros [lesions]. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced. “And all their brethren were at their command” – and everyone agreed that the halakha was in accordance with their opinion as though it were a halakha transmitted to Moses from Sinai.
That wicked one [Aḥashverosh] said to them [his wise men]: ‘Since I decreed that Vashti should enter [the banquet] naked and she did not enter, what is her sentence?’ They said to him: ‘Our master the king, when we were in our homeland, we would consult with the Urim veTumim. Now, we are itinerant,’ and they read this verse before him: “Moav has been tranquil from its youth, and he is settled on his sediments, and was not emptied from vessel to vessel, and into exile he did not go; therefore, his taste has remained in him, and his scent has not dissipated” (Jeremiah 48:11).
“Those close to him [i.e. the relatives for him] were Karshena, Shetar, Admata, Tarshish, Meres, Marsena, and Memukhan, the seven princes of Persia and Media who viewed the face of the king, who were seated first in the kingdom” (Esther 1:14).
He [Aḥashverosh] said to them [the wise men for Issachar]: ‘Are there any of them [the Moabites mentioned in the verse above] here?’ They said to him: ‘Their relatives, that is what is stated: “Those close to him [i.e. the relatives for him] were Karshena, Shetar, Admata, Tarshish, Meres, Marsena, and Memukhan, the seven princes of Persia and…”’ (Esther 1:14).²The midrash does not read verse 13 as the direct continuation of verse 13. Rather, in verse 13, the king turns to the wise men, who are members of the tribe of Issachar according to the midrash. He asks them about people from Moav, and they tell him that the seven wise men listed in verse 14 are all related, and descendants of Moav.
“A righteous person is delivered from trouble, and a wicked one comes in his stead.” (Proverbs 11:8) “A righteous person is delivered from trouble” – that is the tribe of Issachar. “And a wicked one comes in his stead” – these are the seven princes of Persia and Media.
Alternatively: “Those close to him” – it is written: “The mouth of a hypocrite destroys his neighbor, but with knowledge, the just will be delivered” (Proverbs 11:9). “The mouth of a hypocrite destroys his neighbor” – these are the seven princes of Persia and Media; “but with knowledge, the just will be delivered” – that is the role of Issachar.
Alternatively: “Those close to him” – it is written: “A wise man fears and turns away from evil, but the fool becomes enraged and confident” (Proverbs 14:16). “A wise man fears and turns away from evil” – that is the tribe of Issachar; “but the fool becomes enraged and confident” – these are the seven princes of Persia and Media.
Alternatively, “those close to him” – it is written: “The clever one sees evil and hides, but the naive pass and are punished” (Proverbs 22:3). “The clever one sees evil and hides” – that is the tribe of Issachar; “but the naive pass and are punished” – these are the seven princes of Persia and Media.

“Those close to him” (Esther 1:14) – they brought the calamity close to themselves. “Karshena” – who was appointed over the vetch³A plant used as animal feed. [karshinin]; “Shetar” – who was appointed over the wine [shetiya];⁴Shetiya means drink. “Admata” – who was appointed over land [adama] surveying; “Tarshish” – who was appointed over the house [which was tiled with tarshish – beryl]; “Meres” – who would blend [memares] the [spices for the] fowl; “Marsena” – who would blend [memares] the fine flours; “Memukhan” – the chief food supplier, whose wife would prepare everything they needed.⁵It is not clear whether there is a play on words also with the name Memukhan. Perhaps his role is related to the word mukhan, meaning prepared.
The ministering angels said before the Holy One blessed be He: ‘If the counsel of that wicked one [Aḥashverosh] is realized, who will sacrifice offerings before You?’ “Karshena” – who will sacrifice the year-old [shana] bull before You? “Shetar” – who will sacrifice two doves [shenei torim] before You? “Admata” – who will build an earthen [adama] altar before You? As it is written: “You shall make for me an earthen altar” (Exodus 20:21). “Tarshish” – who wears priestly vestments and serves before You? As you say: “A beryl [tarshish], and an onyx, and a chalcedony” (Exodus 28:20). “Meres” – who will blend [memares] spices for the fowl before You? “Marsena” – who will blend [memares] the fine flour before You? “Memukhan” – who will establish [mekhin] the altar before You? As you say: “They established [vayakhinu] the altar on its foundations” (Ezra 3:3).
At that moment, the Holy One blessed be He said regarding Israel: They are My children, they are My companions, they are My intimates, they are My beloved, they are the descendants of My beloved, who is Abraham, as it is written: “Descendants of Abraham who loved me” (Isaiah 41:8). I will exalt their horn, as you say: “He exalted the horn for his people” (Psalms 148:14).⁶“Horn” in this verse is a metaphor for glory or renown.
Another interpretation: “Karshena” – the Holy One blessed be He said: I will spread vetch [karshinin] before them and will eradicate them [mashiran] from the world. “Shetar” – I will give them to drink [lishtot] a cup of poison [tarela]; “Admata Tarshish” – I will make their blood [damam] flow as free as water [like the sea of Tarshish]. “Meres, Marsena, Memukhan” – I will stir [memares], twist [mesares], and crush [mema’ekh] their lives within their bowels. Where was the doom of all of them arranged? Rabbi Hoshaya said: It is from Isaiah the prophet, that is as you say: “Prepare a slaughter for his sons for the iniquity of their fathers, that they not rise and inherit the earth…” (Isaiah 14:21).

“The seven princes of Persia and Media” – Rav and Shmuel, Rav said: Scripture is referring to the kingdom of Aḥashverosh, and Shmuel said: Scripture is referring to the kingdom of Belshatzar. According to Rav, who said the kingdom of Aḥashverosh, it works out well. According to Shmuel, who said the kingdom of Belshatzar, how were they [still in power after] all those years? Rabbi Huna said: It was because they [these seven princes] did not make use of the Temple vessels [when Belshatzar did]; that is what is written: “Belshatzar, as he tasted the wine, [said to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the Temple which was in Jerusalem, that the king and his lords, his consorts and his concubines, might drink from them.]” (Daniel 5:2), and as a result: “On that night, Belshatzar the Chaldean king was killed” (Daniel 5:30).

“Who viewed the face of the king” – there were two families [who had permission] to appear before Rabbi Yehuda haNasi; that of Rabbi Hoshaya, and that of the household of Rabbi Yehuda ben Pazzi. After the family of Rabbi Yehuda ben Pazzi married into the family of Rabbi Yehuda haNasi, they sought to enter first, but Rabbi Ammi would not allow them to do so. He said to them, it is written: “You shall establish the Tabernacle in accordance with its law [kemishpato] that you were shown on the mountain” (Exodus 26:30).⁷Kemishpato in this verse is usually understood to mean in the appropriate manner. Is there law for wood? Rather, a beam that was privileged to be placed in the north shall be placed in the north, and a beam that was privileged to be placed in the south shall be placed in the south.⁸Likewise, the arrangements of precedence for appearing before Rabbi Yehuda haNasi are fixed.
When they wanted to appoint new judges, from where did they do so? Rabbi Simon said to them: From the south, as it is stated: “The Lord said: Judah will go up”⁹Judah is in the south of the Land of Israel. Judges should be appointed from the lands to the south. (Judges 1:2). Rabbi Mani said: That is in war; however, regarding appointments: “Who viewed the face of the king, who were seated first in the kingdom” ¹⁰The judges should be chosen from those who live in proximity to the Nasi and the Sanhedrin. (Esther 1:14).