Komentaryong Sumisipi para sa Ester 1:5

In the case of certain plagues, [i.e., blood, swarms, and hail], G-d said to Moses, Rise up early in the morning … lo he cometh forth to the water.¹⁷⁵The three verses are mentioned by Ramban more fully later in the text. Here he mentions the text in a general way although it is based on Verse 16 here. In line with the plain meaning of Scripture,¹⁷⁶Rashi commented (above, 7:15): “Lo, he goeth forth unto the water to ease himself. Pharaoh claimed to be a god and asserted that [because of his divine powers], he did not need to ease himself. Therefore he would rise early and go forth to the Nile to ease himself in secret.” This interpretation of Rashi which is based upon a Midrash (Tanchuma Va’eira, 14) is alluded to by Ramban’s words that his own explanation is “in line with the plain meaning of Scripture,” thus implying that there is a Midrashic or homiletic interpretation of the verse, namely, that of Rashi mentioned above. this was the time when the kings were wont to go forth in the morning to enjoy themselves in the waters, and the Holy One, blessed be He, commanded Moses to go there. The reason for it is that since the plague of blood was the first one [of the plagues], He wanted Moses to do it in the sight of the king and without fear of him. This is the sense of the expression, and thou shalt place thyself towards him.¹⁷⁷Above, 7:15, in the case of the first plague. Similarly, in the plague of swarms it is said, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water,¹⁷⁸Here in Verse 16. and also in the case of hail it is said, Rise up early in the morning and stand before Pharaoh,¹⁷⁹Further, 9:13. which likewise took place when the king went forth to the water. He wanted these two plagues to be wrought [at that particular time] because since swarms and hail brought death and punishment upon the people, the Holy One, blessed be He, wanted the warning to be given in the sight of all people. When the king went forth to the water, a multitude of people followed him, and when Moses will then forewarn him in their sight, perhaps they might plead with their master to return from his evil way. In case they do not do so, they will deserve punishment. But in the case of the other plagues, the warning given to the king alone was sufficient, and therefore in connection with them it is said, Go in unto Pharaoh,¹⁸⁰Above, 7:26 (in the plague of frogs); further, 9:1 (pestilence), and 10:1 (locusts). meaning that Moses was to go into the palace. In the case of gnats and boils, it does not say [that Moses was to go into the palace] because Aaron had to strike the dust of the earth [to bring on the plague of the gnats], and in the king’s palace there is no dust, as it has a pavement of green and white marble.¹⁸¹Esther 1:6. In the case of boils, Moses had to throw the soot of the furnace heavenward.¹⁸²Further, 9:10. Thus [we must say that] these two plagues, [i.e., gnats and boils], were done in the sight of Pharaoh when he was in the court of the garden of the king’s palace,¹⁸³Esther 1:5. or some similar place.

Thus is completed the Book of the Law of the Priests [i.e., the Book of Leviticus], their offerings and their commandments.
May G-d the Most High restore matters to their [former] condition, the Levites to their song, the priests to their ministry, and Israel to their mighty habitation.
And may our eyes behold Jerusalem, the garden of the Palace;²²¹The Sanctuary is “the Palace” and Jerusalem “the garden of the Palace.” The expression is taken from Esther 1:5. See, however, at end of his Sermon on the New Year (Kithvei Haramban, Vol. I, p. 289) where Ramban refers to the whole Land of Israel as “the Palace of the King.”
And the Palace upon its wonted place,²²²Jeremiah 30:18.
The Temple and the Innermost Sanctuary upon their firm foundation, and the daughters of Judah²²³Psalms 97:8. This is a reference to the cities of Judah surrounding Jerusalem. in their security.
Then will the offering of Judah be pleasant unto the Eternal as in the days of old,²²⁴Malachi 3:4. and as in their ancient years.
And acceptable upon His altar will be the Daily Whole-offerings in their order and the Additional Offerings according to their law.

ומלאת את ידם, “you will inaugurate them.” According to Rashi whenever the expression מלוי ידים occurs, it refers to a kind of consecration, inauguration. The party so described begins a new assignment, one that is a long term assignment, not a short term one. Nachmanides explains the words ומלאת את ידם as being similar to מלאת ימים, completing a certain length of preparatory days, such as the nine months of pregnancy, or completing a tour of service, as when Yaakov demanded to be given Rachel as his wife, his reason being described with the words כי מלאו ימי, “the seven years I contracted to work for her are complete..” (Genesis 29,21). We encounter the phrase ובמלאת הימים האלה, “at the completion of these years, etc.” (Esther 1,5) It describes what the occasion was for the party Ahasverus gave to both his ministers, and subsequently to the citizens of Shushan. The connection with our consecration is that any non-priest who nonetheless performs service in the Tabernacle, even if he copies the exact procedure performed by the priests, lacks something. This something is added through the anointment to the priesthood of Aaron and his sons, and the garments they wore that were testimony to their qualifications as priests. The ”uniform” completes the act of consecration, officially makes the wearer the appointee to the King’s service, his “guard.” Another element completing this appointment to the priesthood was the איל המלואים, the ram as well as the other offerings listed in chapter 29 which were one-time offerings to mark this occasion. The occasion could not recur, as from that time on the priesthood became a hereditary status. Having offered these sacrifices once, initiated Aaron and his sons into the priesthood, so that their performing similar tasks on behalf of others had become legitimate.