Komentaryong Sumisipi para sa Ester 3:9

And in the Midrash Tanchuma it concludes, gold corresponds to the Babylonian kingdom, as it says You are the head of gold (Daniel 2:38). And silver corresponds to Media [Persia], as it says about it, and 10,000 talents of silver, etc. And copper corresponds to the Greek kingdom, which is inferior to them all. Red-dyed ram skins corresponds to the kingdom of Edom [Rome], etc. The Holy One, blessed be He, said: “Even though you see the four kingdoms acting haughtily and coming upon you, by your lives, I will cause salvation to sprout for you from within the subjugation.” What is written after this? Oil for lighting — this is the King Messiah, as it says There I will cause a horn to sprout for David; I have prepared a lamp for My anointed one (Psalms 132:17), and it is written Arise, shine, for your light has come (Isaiah 60:1). And regarding this midrash and others like it, many have wondered why they removed the verse from its plain meaning and interpreted it as referring to the four kingdoms.

A Midrashic approach (based on Tanchuma Terumah 8): The words “gold, silver, copper,” refer to three different host-countries in which the Jews have been exiles. “Gold” refers to the kingdom of Babylon. We know that Nevuchadnezzar said (Daniel 2,38) “You O G’d are the head of gold.” The word “silver” is an allusion to the exile under the Medes, for it is written of Haman that he was offering ten thousand talents of silver in order to obtain permission to kill all the Jews (Megillat Esther 3,9). Copper is an allusion to the exile under the Greeks which was the most abominable of the three kingdoms mentioned. The words אלים מאדמים “red-dyed ram skins,” are an allusion to the Roman Empire. Esau, the progenitor of the Romans, was described as red-skinned already at his birth (compare Genesis 28,25) ויצא הראשון אדמוני. The allusion to the exile under the descendants of Esau is followed immediately by the words ושמן למאור, “and anointing oil,” i.e. a reference to the מלך המשיח King Messiah of whom it is written in Psalms 132,17 שם אצמיח קרן לדוד ערכתי נר למשיחי, “There I will make a horn sprout for David, I have prepared a lamp for My anointed one.” The words בשמים לשמן המשחה are an allusion to the fact that in the future the High Priest will once more be anointed with this oil; the words לקטורת הסמים are a promise that the Jewish people will once again enjoy being in G’d’s good graces. This has been promised by Ezekiel 20,41 בריח ניחוח ארצה אתכם, “by means of sweet smelling fragrances I will display My goodwill for you.” The words אבני שוהם refer to אבני כדכד of which Isaiah 54,12 said: ושמתי כדכד שמשותיך,”I will make your battlements of rubies.” The words ועשו לי מקדש refer to the Holy Temple which may soon be rebuilt in our days. The words ושכנתי בתוכם are an assurance that when that time comes G’d will dwell in our midst forever.

Joshua b. Levi’s derashah is based on Deuteronomy 28:63. We should note that the connection made between this verse and the Megillah is not completely clear.
The verse seems to say that God takes joy in causing the children to suffer or perish. But we have many other traditions that God does not even rejoice when the enemies of Israel suffer—so how could it possibly be that God takes joy when the children of Israeli themselves suffer.
Elazar answers that God Himself does not rejoice—but He does cause others to rejoice. This is indicated by the verb to rejoice, “yasis”, which can be read as causative, instead of “yasus”, which would imply that God rejoices.
According to Rashi the rejoicing here alludes to Esther 3:9 or 5:9 where Haman rejoices either after the Jews were sentenced to death or after he was invited to Esther’s feast.