ציטירנדיקער פּירוש אויף אסתר 2:7

He merited that Esther should descend from him: Mordechai' ancestry is established in the Targum to the Scroll [of Esther], and it makes him the tenth [generation] from Shaul, and [then further back] from Shaul to Binyamin. And it is written (Esther 2:7), "that is, Esther, his uncle’s daughter." But he has no other proof from the verses that she descended from Shaul.

As mentioned, Tu Bishvat does not appear as a holiday during the Talmudic period; and even its uniqueness as a time for the designation of tithes was annulled. The first indication of this day's designation as a holiday is perhaps the Targum Sheni on Esther 2:7. According to the verse, Haman drew lots and chose the month of Adar. The midrash recounts that every month held a merit for the Jewish people; and the merit of the month of Shevat was its being the new year for the trees. The liturgical poets of the Land of Israel left us two poems for Tu Bishvat. However there is no evidence in them about holiday practices or any special commemoration of that day. The poet composed [his work] based upon the mishnah. The first hymn, "Your utterance is truth in Your speaking," is attributed to Yehudah HaLevi [bar Hillel] (a liturgical poet of the Land of Israel whose time is uncertain), and is a hymn that enumerates the months and the constellations (starting, of course, from the month of Nissan). It is dedicated to the new year for the tree. But beyond that, there are no contents that are particular to this festive day. Even in the stanza that is dedicated to this month, no special note of the new year for the trees or of its significance is found.⁷¹Zulai, The Liturgical Poems of the Land of Israel, pp. 200-206. The second liturgical poem, "Adar, let flow the flows of salvation," written by the same poet, is also dedicated to the new year for the trees and includes prayers for the blossoming of various trees in alphabetical order. The choice of trees is based only upon the alphabet, such that it includes trees of secondary importance like the plane-tree (dolev) and the ricinus (kikayon). The whole thing appears to be a word game without any real agricultural grounding.⁷²Zulai, pp. 206-212. This being the case, the liturgical poems of the new year for the trees do not testify to festivities or special prayers on this day; and were supposed to develop exclusively from literary analysis of the mishnah.⁷³So too should the liturgical poems about Tu BeAv be understood: They are not testimony to the continuation of the well known holiday from the Second Temple period, but rather a literary work based exclusively upon the mishnah; an incarnation of the literary tradition’s perpetuation and not a true holiday. And see our commentary on Mishnah Taanit 4 at the end. In other liturgical poems enumerating the months of the year, the month of Shevat does not have any special character; and the new year for the trees does not appear as an event on the Jewish calendar. Accordingly, in one of the liturgical poems in the holiday prayer book (machzor) of the Land of Israel, for example, the months of Tevet and Shevat are mentioned without the designation of any significant event happening during those two months.content ⁷⁴Yahalom, The Holiday Prayer Book of the Land of Israel, p. 48. From here we see that in the days of the poet, Tu Bishvat had not yet turned into a festive day. The same is true of the liturgical poem made famous by Fleischer in which all of the events of each month are enumerated, and the month of Shevat is not mentioned at all.⁷⁵Fleischer, The Head of the New Months, p. 54. It can then be concluded that they did not commemorate Tu Bishvat in the Land of Israel at all, and that it only had minor significance in Babylonia.

תאמנה Shall be nursed. Comp. ויהי אמן and he brought up (Est. 2:7)

Those raised. An expression [similar to], “And he brought אֹמֵן up Hadassah.”⁸Esther 2:7.

אמן is of the same meaning as in (Esther 2:7) “And he brought up (אמן) Hadassah”. Nouriture in old French — Another explanation of אמן: it has the same meaning as אמונה, faithfulness, as the Targum takes it (“in whom there is no faithfulness”). At Sinai they said, “We will do and we will hearken” and after a very short time they broke their promise and made the golden calf (Sifrei Devarim 320:6).