ציטירנדיקער פּירוש אויף אסתר 8:3

And each one must send portions to his fellow, etc. [That is] in the first chapter of Megillah (7a:20), "Rabbi Yosef taught." And the Ran, may his memory be blessed, wrote, Two portions to one person means types of food and drink to the wealthy; but with the indigent, it is enough for each one with one gift, since it is considered like a big thing in their eyes. To here are his [words]. But in my humble opinion regarding the reason for these portions and gifts, it is so that the joy will include the joy of service to the Creator of everything, and that is gifts to the indigent; and also include the joy of a person with his loved ones and his friends, and these are the portions. And it is since the salvation on Purim included two salvations. The first was that all our opponents were paid back and we were avenged. And the second is that He saved us to the point that not one man was lost. And these are truly two great gifts; and they are hinted well in the two gifts that Ahasuerus gave. The first was the house of Haman; as through this, he paid back our opponents. And the second was the giving of the ring, such that no opponent or enemy would hurt us. And so is it written (Esther 8:2), "That very day the king [...] gave the house of Haman, etc." And it is written (Esther 8:3), "The king slipped off his ring [...] and gave it to Mordekhai, etc." In memory of these two gifts, our Sages, may their memory be blessed, established that one give two gifts from his hand and from his wealth in memory of these two salvations, for both the joy of service to the Creator and the joy of a person with his loved ones and his friends. They will not depart from in front of us on account of the gifts that Ahasuerus gave. And behold since the 'indigent will never be lacking from the earth' and 'the forsaken are many,' the commandment is to distribute and give one gift to every indigent person. For so did the earlier ones write, and so too does the intellect require. For one who has 100 gold pieces to give to the poor - his reward is greater when he distributes it to 100 poor people than when he gives all of the 100 gold pieces to one, two or three poor people. For the one who gave to 100 [people] maintained 100 souls. However with the joy of a person with his loved ones and his friends, he may not find many people he loves, as our Rabbis, may their memory be blessed, said (Bava Batra 16b:5), "Either a friend like the friends of Job"; and likewise (Avot 1:6), "Acquire a friend for yourself." That is why the commandment is to send two portions to his good friend, to be joyful and happy with him about these two salvations, as mentioned. 'Let the sage listen and increase knowledge.'

AND HIS KING SHALL BE HIGHER THAN AGAG. “Their first king [Saul] will conquer Agag²⁰⁸I Samuel 15:8. king of the Amalekites. Agag is here called by his name before he was born.²⁰⁹This whole paragraph — from “Agag is here called” until “…before they were born” — is not found in our texts of Rashi. Similar cases are [the expressions]: to Cyrus, whose right hand I have holden;²¹⁰Isaiah 45:1. Behold, a son shall be born unto the house of David, Josiah by name.²¹¹I Kings 13:2. So also were the names of Isaac,²¹²Genesis 17:19. Ishmael,²¹³Ibid., 16:11. and Solomon²¹⁴I Chronicles 22:9. [given before they were born]. AND HIS KINGDOM — that is, Jacob’s — SHALL BE EXALTED more and more, because David and his son Solomon will come after him [Saul].” This is Rashi’s language, and he has explained it well.
It is possible that every king of the Amalekite people was called Agag, because the first king whom they set up over them was so called [Agag], and thus all his descendants who occupied his throne were called by his name,²¹⁵Thus there is no need to say, as Rashi did, that Agag here refers to the specific Amalekite king of King Saul’s days, and that his name is foretold a few hundred years before he was born, as Scripture would not foretell the birth of a wicked man. as are most kings even nowadays, who are called by the name of those who [originally] seized the kingdom. So also Haman the Agagite²¹⁶Esther 3:1. [was so called] because he was a descendant of that royal family. For it is unlikely that the prophet [Balaam] would cite the name of a wicked man [Agag] even before he was formed in the womb.²¹⁷See Jeremiah 1:5. So also [the name] Gog²¹⁸Ezekiel 39:1. was one by which all the princes of Magog were called.
Thus Balaam added with this third prophecy of his [to his previous two prophecies] by telling Balak that Jacob’s tents are goodly,²¹⁹Verse 5. referring to the period from the time that they were dwellers in tents until they would inherit the land [of Canaan], and the dwellings of Israel²¹⁹Verse 5. after the conquest and division of the Land will also be good, meaning that they will dwell therein in safe habitations. And [Balaam further informed Balak that] Israel’s land will be full of all goodly things, like a watered garden, and like a spring of water, whose waters fail not,²²⁰Isaiah 58:11. and that Israel will conquer Amalek because he attacked him, and will destroy his memory; and that the kingdom of Israel will be even more exalted,²²¹Verse 7. because they will have afterwards mighty kings, who will be exceedingly elevated. And he further told him that Israel would eat up his adversaries and break their bones in pieces,²²²Verse 8. referring to their wealth and all their belongings. And [finally, in Verse 9] he told him that Israel would dwell in the Land safely, fearing no people, as a lion, and as a lioness that does not fear any ravenous beast.²²³Isaiah 35:9. And so now Balak despaired of [ever fighting] Israel, for [he realized that] if he would fight against him, he would be truly destroyed, for Israel would eat up all his adversaries²²²Verse 8. in the same way that he would destroy Amalek because he attacked him. Therefore Balak now told Balaam to flee to his place,²²⁴Verse 11. for he has no more desire for him [and his counsel].

רעה ,ברעה wie להעביר את רעת המן (Esther 8, 3) das beabsichtigte Böse.