וַיָּבוֹא֮ הָמָן֒ וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ מַה־לַעֲשׂ֕וֹת בָּאִ֕ישׁ אֲשֶׁ֥ר הַמֶּ֖לֶךְ חָפֵ֣ץ בִּיקָר֑וֹ וַיֹּ֤אמֶר הָמָן֙ בְּלִבּ֔וֹ לְמִ֞י יַחְפֹּ֥ץ הַמֶּ֛לֶךְ לַעֲשׂ֥וֹת יְקָ֖ר יוֹתֵ֥ר מִמֶּֽנִּי׃
At pumasok si Haman, at sinabi sa kanya ng hari: “Ano ang dapat gawin sa taong nais parangalan ng hari?” At sinabi ni Haman sa kanyang puso: “Sino pa ang nais parangalan ng hari nang higit kaysa sa akin?”
Kli Yakar
More precious than me (Esther 6:6) — God has granted me favor, for I have a treasure house of precious interpretations and expositions, both new and old, which I have stored up for those who fear God and contemplate His name, who love truth and acknowledge it. They comfort me from my labor’s sorrow, and daily they seek me, saying “Arise, for this matter falls upon you,” because in our sins, day by day, the Torah of truth diminishes and hearts grow smaller, truth becomes scarce, and the wise men of the generation — whose least is greater than I — sit in lowliness. And you shall be as one of them, and you shall not withhold the utterance of your lips that is good from its owners, when your intellect has the power to produce refined wine from the grapes of your understanding. Therefore, I will stand at my watch as before, to compose on the Torah a precious commentary, from it comes the cornerstone, from it the peg upon which everything hangs, for it contains explanations of many obscure and sealed matters which most commentators came to gather but found no sufficient explanation and satisfactory reasons. It also includes many words of moral instruction for those who love rebuke and accept reproach. The benefit of this composition will be very precious to those who acknowledge the truth, which is why I called it Kli Yakar [Precious Vessel], for everyone who reads it will respond and say, Is Ephraim not my precious son? (Jeremiah 31:19)
Chizkuni
ויאמר בלבו, “He said to himself:” the expression ויאמר בלבו, as in Genesis 27,41 about Esau, or in Esther 6,6 where it is used about Haman, is typical for wicked people; on the other hand, when a similar expression is used in connection with righteous people the formulation is: ויאמר על לבו, as in Samuel I 27,1 in connection with David, or in Daniel 1,8 in connection with Daniel. The reason for this change in formulation is that the righteous are allowed to carry out their plans, i.e. what is in their hearts, as they are in charge of their hearts, whereas the wicked only think that they will be able to carry out their plans. The reason that in connection with Avraham the former formulation is used, is because the reader of these words is apt to think that even Avraham doubted G-d’s promise.