מגילת אסתר

(א) ויהי בימי - אמר רבי יהושע בן קרחה: שהשחיר פניהם של ישראל כשולי קדירה. ור' ברכיה אמר: שהכחיש ראשן של ישראל בצום ותעניות. ר' לוי אמר: שהשקה אותן רוש ולענה. ורבי יודא בר' סימון אמר: שבקש לקעקע ביצתן של ישראל. ור' תחליפא בר בר חנה אמר: שהיה אחיו של ראש אחיו של נבוכדנצר. וכי אחיו היה, והלא זה כשדי וזה מדיי? אלא זה ביטל מלאכת בית המקדש, וזה החריבו, לפיכך השווה אותם הכתוב כאחד.

דבר אחר: אחשורוש - ר' יהודה ור' נחמיה: חד אמר: אחשורוש שהרג אשתו מפני אוהבו, הוא אחשורוש שהרג אוהבו מפני אשתו. ור' נחמיה אמר: אחשורוש שבטל מלאכת בית המקדש, הוא אחשורוש שגזר עליו שיבנה. וכי הוא גזר, והלא כורש גזר? אלא כתיב (עזרא ו) בשנת חדא לכורש מלכא. באותה שעה נכנסו כל סנקליטין [=יועצים] שלו אצלו. אמרו לו: אביך גזר עליו שלא יבנה, ואת גוזר עליו שיבנה, וכי יש מלך מבטל גזירות מלך? אמר להם: הביאו לי קינסין ]=גזרות] הנעתקין. מיד הביאו לו. הדא הוא דכתיב: (עזרא ו') והשתכח באחמתא בבירתא [=ונמצא באמתחת עור בבירה]. מה כתיב ביה (שם ד') כען שימו טעם לבטלה [=עתה שימו חוק לבטל את האנשים מעבודתם]. אמר להם: ומי כתיב לעולם? לא כתיב אלא עד מני טעמא יתשם [=עד שממני יושם חוק]. מאן אמר לי שאילו היה אבא קיים לא היה בונה אותו?

(ג) אחשורוש - ר' לוי ורבנן - ר' לוי אמר: אחשורוש הוא ארתחששתא. ורבנן אמרי אחשורוש שכל מי שזוכרו חושש את ראשו. למה קראו הכתוב ארתחששתא? שהיה מרתיח ותש. ר' יצחק ורבנין: ר' יצחק אמר: אחשורוש שבאו כל הצרות בימיו: שנאמר: אבל גדול ליהודים. הוא אחשורוש שבאו כל הטובות בימיו: שנאמר: שמחה וששון ליהודים משתה ויום טוב. רבנן אמרי "אחשורוש", עד שלא נכנסה אסתר אצלו, "הוא אחשורוש" משנכנסה אסתר אצלו לא היה בועל נדות.

(יב) על כסא מלכותו - ר' כהן בשם ר' עזריה: על כסא מלכותו. מלכתו כתיב. בא לישב על כסא שלמה ולא הניחוהו. אמרו לו: כל מלך שאינו קוזמוקרטור [=שליט] בעולם אינו יושב עליו. עמד ועשה לו כסא משלו כדמותו. הדא הוא דכתיב: על כסא מלכותו - על כסא מלכתו כתיב. וכי איזה כסא היה? (ד"ה ב' ט') ויעש המלך כסא שן גדול. ... הושעיא רבה אומר: שהיה עשוי כטירכי [=תבנית] מרכבתו של מי שאמר והיה העולם, הקדוש ברוך הוא. וכן הוא אומר: שש מעלות לכסא, שש כנגד ששה רקיעים. ולא שבעה הן? אמר ר' אבון: הן דמלכא שארי טיטיוון [=מקום מושב המלך אינו נמנה]. שש כנגד שש ארצות: ארץ, אדמה, ארקא, גיא, ציה, נשיה, תבל. וכתיב (תהלים ט') והוא ישפוט תבל בצדק. שש כנגד ששה סדרי משנה: זרעים, מועד, נשים, נזיקין, קדשים וטהרות. שש כנגד ששת ימי בראשית. שש כנגד שש אמהות שרה רבקה רחל ולאה בלהה זלפה. אמר רבי הונא: שש כנגד שש מצות שהמלך הוא מוזהר עליהם ומצווה. דכתיב: (דברים ט"ז) לא ירבה לו נשים, לא ירבה לו סוסים, וכסף וזהב לא ירבה לו מאד. (דברים ט"ז) לא תטה משפט לא תכיר פנים ולא תקח שחד. עלה במעלה ראשונה הכרוז מכריז ואומר לו (שם י"ז) לא ירבה לו נשים. בשנייה מכריז לא ירבה לו סוסים. בשלישית מכריז וכסף וזהב לא ירבה לו. ברביעית לא תטה משפט. בחמישית לא תכיר פנים. בששית לא תקח שחד. וכן הוא אומר: וידות מזה ומזה אל מקום השבת. בישיבתו בא לישב אומר לו: דע לפני מי אתה יושב, לפני מי שאמר והיה העולם. אמרו: כיוון שמת שלמה, עלה שישק מלך מצרים ונטלו [= את הכיסא] מהם. עשה מלחמה עם זרח הכושי ונטלו ממנו. עשה אסא מלחמה עם זרח הכושי ונפל בידו ונטלו ממנו. תאנא [=למדנו] אסא וכל מלכי יהודה ישבו עליו, וכיוון שעלה נבוכדנצר והחריב את ירושלים הגלה אותו לבבל, ומבבל למדי, וממדי ליון, ומיוון לאדום. אמר רבי אלעזר בר' יוסי: אני ראיתי שבריו ברומי. נבוכדנצר ישב עליו, כורש ישב עליו. אחשורוש בא לישב עליו לא הניחוהו. אמרו ליה: מי שאינו עשוי קוזמוקרטור [=שליט] בעולם אינו יושב עליו. עמד עשה משלו בדמים. הדא הוא דכתיב: על כסא מלכותו. מלכתו כתיב.

עלה במעלה הראשונה והארי פושט לו יד. ובשנייה נשר פושט לו יד אל מקום השבת. כך מקבלין אותו. ובמקום השבת שרביט הזהב מאחוריו, ויונה נתונה בראשו, ועטרה של זהב בפיה, כדי שיהא המלך יושב בשבת, ועטרה של זהב נוגע ואינו נוגע.

(טו) בשנת שלוש למלכו עשה משתה - ר' יהודה ור' נחמיה. ר' יהודה אמר: בשנת שלש למלאכת הכסא. כיוון שגמר מלאכת הכסא עשה משתה לכל שריו ועבדיו. ור' נחמיה אמר: בשנת שלש לביטול מלאכת בית המקדש. כיוון שגמר לביטול מלאכת בית המקדש שלש שנים, עשה משתה לכל שריו ועבדיו.

Esther Rabbah 1:1-15

(1) It was in the days [of Aḥashveirosh, he was Aḥashveirosh]: Rabbi Yehoshua ben Korḥa said, "Because he darkened the faces of Israel like the sides of a pot." Rabbi B'rekhya said, "Because he withered the head of Israel with fasting and affliction." Rabbi Levi said, "Because he made them drink gall and wormwood." Rabbi Yuda son of Rabbi Simon said, "Because he tried to destroy the roots of Israel". Rabbi Taḥlifa son of Bar Ḥana said, "Because he was the brother of a leader, the brother of Nevukhadnetzar." Could he have been his brother? Wasn't one a Chaldean and another a Median? But one suspended work on the Temple and the other destroyed it, so Scripture considers them equivalent.

Another interpretation: Of Rabbi Yehuda and Rabbi Neḥemia one said "Aḥashveirosh" - that he killed his wife because of his friend, "He was Aḥashveirosh" - that he killed his friend because of his wife. Rabbi Neḥemia said, "Aḥashveirosh" - that he suspended work on the Temple, "He was Aḥashveirosh" - that decreed it be rebuilt. Did he decree that it be rebuilt? Didn't Koresh decree that? It is written, "In the first year of King Koresh." (Ezra 6:3) At that time all his counselors came to him and said, "Your father decreed that it not be rebuilt and you decree that it be rebuilt?! Can a king cancel the decrees of a king?" He said to them, "Bring me copies of the decrees". They brought them to him at once, as it is said "It was found in Aḥm'ta in the capitol" (Ezra 6:2). What was written in it? "Therefore make a decree to stop" (Ezra 4:21) He said to them, "Does it say forever? It only said 'until a decree is made by me.' Who can tell me that if my father were alive he would not have built it?"

(3) "Aḥashveirosh" Rabbi Levi and the Rabbis: Rabbi Levi said, "Aḥashveirosh was Artaḥshasta" and the Rabbis say "Aḥashveirosh - because anyone who remembers him has a ache (ḥoshesh) in his head (rosho)." Why did Scripture call him "Artaḥshasta"? Because he would rage (rataḥ) and then calm (tash). "Aḥashveirosh": Rabbi Yitzhak and the Rabbis. Rabbi Yitzhak said, "Aḥashveirosh - that all the troubles came in his time, as it is said 'A great mourning for the Jews' (Esther 4:3). He was Aḥashveirosh - that all the good things came in his time, as it is said 'Esther'." The Rabbis say 'Aḥashveirosh' - until Esther came to him. 'He was Aḥashveirosh' - once Esther came to him he would not lie with menstruating women."

מגילה י״א א:ט״ו-כ״ב

אחשורוש: אמר רב אחיו של ראש ובן גילו של ראש אחיו של ראש אחיו של נבוכדנצר הרשע שנקרא ראש שנאמר (דניאל ב, לח) אנת הוא רישא די דהבא בן גילו של ראש הוא הרג הוא ביקש להרוג הוא החריב הוא ביקש להחריב שנאמר (עזרא ד, ו) ובמלכות אחשורוש בתחלת מלכותו כתבו שטנה על יושבי יהודה וירושלם.

שמואל אמר שהושחרו פניהם של ישראל בימיו כשולי קדרה ורבי יוחנן אמר כל שזוכרו אמר אח לראשו ורבי חנינא אמר שהכל נעשו רשין בימיו שנאמר (אסתר י, א) וישם המלך אחשורוש מס.

הוא אחשורוש: הוא ברשעו מתחילתו ועד סופו.

המולך: אמר רב שמלך מעצמו. אמרי לה לשבח ואמרי לה לגנאי אמרי לה לשבח דלא הוה איניש דחשיב למלכא כוותיה. ואמרי לה לגנאי דלא הוה חזי למלכותא וממונא יתירא הוא דיהב וקם.

מהודו ועד כוש: רב ושמואל חד אמר הודו בסוף העולם וכוש בסוף העולם. וחד אמר הודו וכוש גבי הדדי הוו קיימי כשם שמלך על הודו וכוש כך מלך מסוף העולם ועד סופו.

שבע ועשרים ומאה מדינה: אמר רב חסדא בתחילה מלך על שבע ולבסוף מלך על עשרים ולבסוף מלך על מאה.

Megillah 11a:15-22

Ahashverosh: Rav said The brother of the head and the counterpart of the head — “The brother of the head”: the brother of Nebuchadnezzar the wicked who was called head, as it is written, “You are the head of gold” (Daniel 2:38). “The counterpart of the head”: the one slew, the other sought to slay; the one laid waste, the other sought to lay waste, as it is written, “And in the reign of Ahashverosh, in the beginning of his reign, wrote they an accusation against the inhabitants of Judah and Jerusalem” (Ezra 4:6).

Shmuel said: The face of Israel was blackened (hushcharu) in his days like the sides of a pot. R. Yohanan said: Everyone who thought of him said “alas for my head (ah lerosho).” R. Hanina said: That all became poor (rash) in his days, as it says, “And the king Ahashverosh laid a tribute”

“That (hu) is the Ahashverosh. — [this means that] he persisted in his wickedness from beginning to end.

“Who reigned”: Rav said: this indicates that he made himself king. There are those who interpret this to his credit, and those to his discredit. Those who interpret it to his credit hold that there was no other man equally fitted for the throne. Those who interpret it to his discredit hold that he was not fit for the throne, but that he was very wealthy, and that he gave and thereby became king. “From Hodu to Cush”: Rav and Shmuel: One said that Hodu is at one end of the world and Cush at the other, and the other said that Hodu and Cush are right next to each other, and that just as he ruled over Hodu and Cush, so he ruled from one end of the world to the other. Similarly you say, “For he had dominion over all the region on this side of the River, from Tiphsah until Gaza” (I Kings 5:4). Rav and Shmuel: One said that Tiphsah is at one end of the world and Gaza at the other, and the other said that Tiphsah and Gaza are near one another [and that what is meant is that] just as he [Solomon] ruled over Tiphsah and over Gaza, so he ruled over the whole world. “Seven and twenty and a hundred provinces”. R. Hisda said: At first he ruled over seven, then over twenty [more], and finally over a hundred [more]. But if so, [what did you do with the verse], “And the years of the life of Amram were seven and thirty and a hundred years?” (Exodus 6:20). How do you expound this? It is different here, because the whole text is superfluous, since it is written, “From Hodu to Cush,” what would I then do with, “seven and twenty and a hundred provinces”? You must conclude that it is for a special lesson. Our Rabbis taught: There were three who ruled over the whole globe: Ahab, Ahashverosh and Nebuchadnezzar. Ahab, as it is written, “As the Lord your God lives, there is no nation or kingdom which my Lord has not sent to seek you” (I Kings 18:10) etc. Now if he was not king over them, how could he make them take an oath? Nebuchadnezzar, as it is written: “And it shall come to pass that the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon and will not put their neck under the yoke of the King of Babylon” (Jeremiah 27:8). Ahashverosh, as we have pointed out above.

מגילה י״א ב:ו׳-י״ד

בימים ההם כשבת המלך: וכתיב בתריה בשנת שלש למלכו אמר רבא מאי כשבת לאחר שנתיישבה דעתו אמר בלשצר חשב וטעה אנא חשיבנא ולא טעינא.

אי היא דכתיב (ירמיהו כט, י) כי לפי מלאת לבבל שבעים שנה אפקוד אתכם. וכתיב (דניאל ט, ב) למלאות לחרבות ירושלם שבעים שנה. חשוב ארבעין וחמש דנבוכדנצר ועשרים ותלת דאויל מרודך ותרתי דידיה הא שבעים. אפיק מאני דבי מקדשא ואשתמש בהו. ... אמר השתא ודאי תו לא מיפרקי אפיק מאני דבי מקדשא ואשתמש בהו

אמר איהו מיטעא טעי אנא חשיבנא ולא טעינא מי כתיב למלכות בבל לבבל כתיב מאי לבבל לגלות בבל כמה בצירן תמני חשיב ועייל חילופייהו חדא דבלשצר וחמש דדריוש וכורש ותרתי דידיה הא שבעין כיון דחזי דמלו שבעין ולא איפרוק אמר השתא ודאי תו לא מיפרקי. אפיק מאני דבי מקדשא ואשתמש בהו. בא שטן וריקד ביניהן והרג את ושתי.

והא שפיר חשיב? איהו נמי מיטעא טעי דאיבעי ליה למימני מחרבות ירושלים. סוף סוף כמה בצירן (חדיסר) איהו כמה מלך ארביסר בארביסר דידיה איבעי ליה למיבני בית המקדש? אלמה כתיב (עזרא ד, כד) באדין בטילת עבידת בית אלהא די בירושלם אמר רבא שנים מקוטעות הוו.

Megillah 11b:6-14

(Mnemonic: Sh”S”D”K”) But are there no more? Is there not Solomon? He did not retain his kingdom [till his death]. This goes well for the one who holds that he was first a king and then an ordinary person. But for the one who holds that he was first a king, then a subject, and then a king again, what can we say? Solomon was in a different category, because he ruled over those in the upper world and those in the lower world, as it says, “And Solomon sat upon the throne of the Lord” (I Chronicles 29:23). But was there not Sanheriv, as it is written, “Who are they among all the gods of these countries that have delivered their country out of my hand” (Isaiah 36:20). There was Jerusalem which he did not subdue. But was there not Darius, as it is written, “Then king Darius wrote unto all the peoples, nations and languages that dwell in all the earth, Peace be multiplied unto you” (Daniel 6:26). There were the seven over which he did not rule, as it is written, “It pleased Darius to set over the kingdom a hundred and twenty satraps” (Daniel 6:2). But there was Cyrus, of whom it is written, “Thus says Cyrus king of Persia, All the kingdom of the earth has the Lord given me” (Ezra 1:2)? — He was only boasting about himself. In those days, when the king sat [on his throne] (Esther 1:2). But it says just afterwards, “In the third year of his reign? Rav said: What is meant by “when he sat”? After he began to feel secure. He reasoned thus: Belshazar calculated and made a mistake; I have calculated and made no mistake. What is the meaning of this? — It is written, “After seventy years have been filled for Babylon I will remember you” (Jeremiah 29:10), and it is written, “That He would accomplish for the desolations of Jerusalem seventy years” (Daniel 9:2). He reckoned forty-five years of Nebuchadnezzar and twenty-three of Avil-Merodach and two of his own, making seventy in all. He then brought out the vessels of the Temple and used them. And how do we know that Nebuchadnezzar reigned forty-five years? As a Master has said: They went into exile in the seventh year and they went into exile in the eighth year; they went into exile in the eighteenth year and they went into exile in the nineteenth year: [That is to say], in the seventh year after the subjection of Jehoiakim they underwent the exile of Jechoniah, this being the eighth year of Nebuchadnezzar. In the eighteenth year from the subjection of Jehoiakim they underwent the exile of Zedekiah, this being the nineteenth year of Nebuchadnezzar, as a Master has said, In the first year [of his reign] he [Nebuchadnezzar] overthrew Nineveh; in the second year he conquered Jehoiakim. And it is written, “And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month in the seven and twentieth day of the month, that Avil-Merodach King of Babylon, in the year of his reign, lifted up the head of Jehoiachin king of Judah and brought him forth out of prison” (Jeremiah 52:31). Eight and thirty-seven make forty-five of Nebuchadnezzar. The twenty-three of Avil-Merodach we know from tradition. And two of his own [rule] make seventy. He [Belshazar] said to himself, Now they will surely not be redeemed. So he brought out the vessels of the Temple and used them. Hence it was that Daniel said to him “But you have lifted yourself up against the Lord of heaven, and they have brought the vessels of his house before you” (Daniel 5:23). It is further written, “In that night Belshazar the Chaldean king was slain” (Daniel 5:30), and it is written, “And Darius the Mede received the kingdom, being about thirty two years old” (Daniel 6:1). He [Ahashverosh] said: He calculated and made a mistake, I will calculate and make no mistake. Is it written, “seventy years for the kingdom of Babylon?” It is written, “Seventy years for Babylon.” What is meant by Babylon? The exile of Babylon. How many years [is this reckoning] less [than the other]? Eight. So in place of them he inserted one of Belshazzar, five of Darius and Cyrus, and two of his own, which made seventy. When he saw that seventy had been completed and they were not redeemed, he brought out the vessels of the Temple and used them. Then the Satan came and danced among them and slew Vashti. But he reckoned correctly? He also made a mistake, since he ought to have reckoned from the destruction of Jerusalem. Granted all this, how many years are short? Eleven. How long did he reign? Fourteen. Consequently in the fourteenth year of his reign he ought to have rebuilt the Temple. Why then is it written, “Then ceased the work of the house of God which is at Jerusalem” (Ezra 4:24)? Rava said: The years were not full ones.

מגילה י״ב א:ז׳-י״ט

בהראותו את עושר כבוד מלכותו: א"ר יוסי בר חנינא מלמד שלבש בגדי כהונה כתיב הכא יקר תפארת גדולתו וכתיב התם (שמות כח, ב) לכבוד ולתפארת (שם, ה).

ובמלאות הימים האלה וגו': רב ושמואל חד אמר מלך פיקח היה וחד אמר מלך טיפש היה מאן דאמר מלך פיקח היה שפיר עבד דקריב רחיקא ברישא דבני מאתיה כל אימת דבעי מפייס להו ומאן דאמר טיפש היה דאיבעי ליה לקרובי בני מאתיה ברישא דאי מרדו ביה הנך הני הוו קיימי בהדיה.

שאלו תלמידיו את רשב"י מפני מה נתחייבו שונאיהן של ישראל שבאותו הדור כליה אמר להם אמרו אתם אמרו לו מפני שנהנו מסעודתו של אותו רשע אם כן שבשושן יהרגו שבכל העולם כולו אל יהרגו אמרו לו אמור אתה אמר להם מפני שהשתחוו לצלם אמרו לו וכי משוא פנים יש בדבר אמר להם הם לא עשו אלא לפנים אף הקב"ה לא עשה עמהן אלא לפנים והיינו דכתיב (איכה ג, לג) כי לא ענה מלבו: (שם)

בחצר גנת ביתן המלך: רב ושמואל חד אמר הראוי לחצר לחצר הראוי לגינה לגינה הראוי לביתן לביתן וחד אמר הושיבן בחצר ולא החזיקתן בגינה ולא החזיקתן עד שהכניסן לביתן והחזיקתןץ במתניתא תנא הושיבן בחצר ופתח להם שני פתחים אחד לגינה ואחד לביתן (שם, ו)

גם ושתי המלכה עשתה משתה נשים בית המלכות: בית הנשים מיבעי ליה אמר רבא שניהן לדבר עבירה נתכוונו

Megillah 12a:7-19

It has also been taught in a baraita: There was yet another year left to Babylon, and Darius arose and completed it. Rava said: Daniel also made a mistake in this calculation, as it is written, "In the first year of his reign, I Daniel meditated in the books [etc.]" (Daniel 9:2). From his use of the words "I meditated," we can infer that he [at first] made a mistake. In any case there is a contradiction between the texts. It is written [in one], "When there are accomplished for Babylon", (Jeremiah 29:10) and it is written [in the other], "For the desolation of Jerusalem?" (Daniel 9:2). Rava answered [The first verse] was for charging [pekidah] only, and this was fulfilled, as it is written, "Thus says Cyrus king of Persia, "All the kingdoms of the earth has the Lord, the God of the heavens, given to me, and he has charged [pakad] me to build him a house in Jerusalem" (Ezra 1:2). R. Nahman son of R. Hisda gave the following exposition. What is the meaning of the verse, "Thus says the Lord to his anointed to Cyrus, whose right hand I have held" (Isaiah 45:1). Now was Cyrus the Messiah? Rather what it means is this: The Holy One, blessed be He, said to the Messiah: I have a complaint on your behalf against Cyrus. I said, He shall build my house and gather my exiles, and he said, "Whosoever there is among you of all his people, let him go up" (Ezra 1:3). “The army of Persia and Media, the governors” (Esther 1:3). But elsewhere it is written, [The chronicles] of the kings of Media and Persia” (Esther 10:2). Rava said: They [the Medes and Persians] made a stipulation with one another, saying, if we supply the kings, you will supply the Governors, and if you supply the kings we will supply the Governors. When he showed the riches of his glorious kingdom (Esther 1:4): R. Yose b. Hanina said: This shows that he arrayed himself in priestly robes. It is written here, “And the riches of his glorious [tif’eret] kingdom,” and it is written elsewhere [in connection with the priestly garments], “For splendor and for glory, [tif’eret]” (Exodus 28:2). “And when these days were fulfilled” (Esther 1:5). Rav and Shmuel, One said he was a clever king, and the other said that he was a foolish king. The one who said he was a clever king said that he did well in entertaining his distant subjects first, because he could win over the inhabitants of his own city any time he wished. The one who held that he was foolish says that he ought to have entertained the inhabitants of his city first, so that if the others rebelled against him, these would have supported him. His disciples asked R. Shimon b. Yohai, Why did the enemies of Israel in that generation deserve extermination? He said to them: You answer. They said: Because they enjoyed the feast of that wicked one. [He said to them]: If so, those in Shushan should have been killed, not those throughout the rest of the world? They then said: You answer. He said to them: It was because they bowed down to an image. They said to him, Did God then show them favoritism? He replied: They only pretended to worship, and He also only pretended to exterminate them; and so it is written, “For he afflicted not from his heart” (Lamentations 3:33). “In the court of the garden of the king’s palace” (Esther 1:5). Rav and Shmuel— One said that those who were fit for the court were [entertained] in the court, and those who were fit for the garden in the garden, and those who were fit for the palace in the palace. The other said He first put them in the court, and it did not hold them — Then he took them into the garden and it did not hold them; and finally he had to take them into the palace, and it fit them. In a baraitha it was taught: He took them into the court and opened two doors for them, one into the garden and one into the palace. White [hur], fine cotton [karpas] and blue. What is hur? Rav said: Fine lace-work (harei harei). Shmuel said: He spread for them carpets of white silk. Karpas: R. Yose b. Haninah said: [this means] cushions of velvet (karim shel pasim). “On silver rods and pillars of marble; the couches were of gold and silver.” It has been taught: R. Judah said: For those who were worthy of silver, silver, and for those who were worthy of gold, gold. R. Nehemiah said to him: If that were so, he would have caused jealousy at the banquet! No; the couches themselves were of silver and their feet of gold Green [bahat] and white marble. R. Assi said: [This means] stones that cause their owners hard labor; And so it says, “As the stones of a crown, which take many trials to dig up from the land” (Zechariah 9:6). And shell [dar] and onyx marble [sohareth]. Rav said: This means rows [dari] upon rows. Shmuel says: There is a precious stone in the seaports called darah. He put it in the midst of the guests, and it lit up the place as at midday [Sahara] In the school of R. Ishmael it was taught: It means that he gave a remission of taxes [deror] to all merchants [sehorah]. And they gave them drink in vessels of gold, the vessels being diverse [shonim] one from another. Rava said: A heavenly voice went forth and said to them, Your predecessors met their end (kalu) on account of vessels (kelim), and yet you use them again [shonim]? And royal wine in abundance: Rav said: This teaches that each one was given to drink wine older then himself. And the drinking was according to law. What is meant by ‘according to law’? R. Hanan said in the name of R. Meir: According to the law of the Torah. Just as according to the law of the Torah the [quantity of] food exceeds the drink, so in the feast of that wicked one there was more food than drink. None did compel. R. Elazar said: This teaches that each one was given to drink from the wine of his own country. That they should do according to every man’s [ish, ish] pleasure. Rava said: This means that they should do according to the will of Mordecai and Haman. Mordecai [is called ish] as it is written, “A Jewish man;” and Haman, [as it is written], “A man (ish), an adversary and an enemy.” Also Vashti the queen made a feast for the women in the royal house. It should have said, “the women’s house”? Rava said: Both of them [Ahashverosh and Vashti] intended to transgress. This is what people say, He with large pumpkins and his wife

מגילה י״ב ב:ב׳-י״ג

ביום השביעי כטוב לב המלך ביין: אטו עד השתא לא טב לביה בחמרא אמר רבא יום השביעי שבת היה שישראל אוכלין ושותין מתחילין בד"ת ובדברי תשבחות אבל עובדי כוכבים שאוכלין ושותין אין מתחילין אלא בדברי תיפלות וכן בסעודתו של אותו רשע הללו אומרים מדיות נאות והללו אומרים פרסיות נאות אמר להם אחשורוש כלי שאני משתמש בו אינו לא מדיי ולא פרסי אלא כשדיי רצונכם לראותה אמרו לו אין ובלבד שתהא ערומה. שבמדה שאדם מודד בה מודדין לו מלמד שהיתה ושתי הרשעה מביאה בנות ישראל ומפשיטן ערומות ועושה בהן מלאכה בשבת היינו דכתיב אחר הדברים האלה כשוך חמת המלך אחשורוש זכר את ושתי ואת אשר עשתה ואת אשר נגזר עליה כשם שעשתה כך נגזר עליה.

ותמאן המלכה ושתי: מכדי פריצתא הואי דאמר מר שניהן לדבר עבירה נתכוונו מ"ט לא אתאי? א"ר יוסי בר חנינא מלמד שפרחה בה צרעת. במתניתא תנא [בא גבריאל ועשה לה זנב]

ויקצף המלך מאד: אמאי דלקה ביה כולי האי אמר רבא שלחה ליה בר אהורייריה דאבא אבא לקבל אלפא חמרא שתי ולא רוי וההוא גברא אשתטי בחמריה מיד וחמתו בערה בו

ויאמר המלך לחכמים: מאן חכמים רבנן יודעי העתים שיודעין לעבר שנים ולקבוע חדשים אמר להו דיינוה לי אמרו היכי נעביד נימא ליה קטלה למחר פסיק ליה חמריה ובעי לה מינן נימא ליה שבקה קא מזלזלה במלכותא אמרו לו מיום שחרב בית המקדש וגלינו מארצנו ניטלה עצה ממנו ואין אנו יודעין לדון דיני נפשות זיל לגבי עמון ומואב דיתבי בדוכתייהו כחמרא דיתיב על דורדייה מיד והקרוב אליו כרשנא שתר אדמתא תרשיש.

ויאמר ממוכן תנא ממוכן זה המן ולמה נקרא שמו ממוכן שמוכן לפורענות אמר רב כהנא מכאן שההדיוט קופץ בראש

להיות כל איש שורר בביתו: אמר רבא אלמלא אגרות הראשונות לא נשתייר משונאיהן של ישראל שריד ופליט אמרי מאי האי דשדיר לן להיות כל איש שורר בביתו פשיטא אפילו קרחה בביתיה פרדשכא ליהוי.

Megillah 12b:2-13

with small pumpkins. On the seventh day, where the king’s heart was merry with wine. Was then his heart not merry with wine until then? — Rava said: The seventh day was Shabbat, when Israel eats and drinks. They begin with words of Torah and with words of thanksgiving [to God]. But the nations of the world when they eat and drink only begin with words of frivolity. And so at the feast of that wicked one. These said, The Median women are the most beautiful, and others said, The Persian women are the most beautiful. Ahashverosh said to them, The vessel that I use is neither Median nor Persian, but Chaldean. Would you like to see her? They said, Yes, but she must be naked. For man receives measure for measure [rewards and punishments]. This teaches that the wicked Vashti used to take the daughters of Israel and strip them naked and make them work on Shabbat. So it is written, “After these things when the wrath of the king Ahashverosh abated, he remembered Vashti and what she had done and what was decided against her.” As she had done so it was decreed against her. “And the queen Vashti refused” (Esther 1:12). She was immodest, as the Master said above, that both of them had licentious intention. Why then would she not come? — R. Yose b. Hanina said: This teaches that leprosy broke out on her. In a Baraitha it was taught that Gabriel came and fixed a tail on her. “And the king was very angry”: Why was he so angry? Rava said: She sent back to him: Son of my father’s stable master, my father drank wine in the presence of a thousand, and did not get drunk, and that man has become senseless with his wine. Straightway, his wrath burned within him. And the king said to the wise men. Who are the wise men? The rabbis. “Who knew the times”: that is, who knew how to intercalate years and fix new moons. He said to them: Try her for me. They said [to themselves]: What shall we do? If we tell him o put her to death, tomorrow he will become sober again and he will require her from us. Shall we tell him to let her go? She disrespected royalty. So they said to him: From the day when the Temple was destroyed and we were exiled from our land, counsel has been taken from us and we do not know how to judge capital cases. Go to Ammon and Moab who have remained in their places like wine that has settled on its lees. They spoke to him thus with good reason, since it is written, “Moab has been at ease from his youth, and he has settled on his lees, and has not been emptied from vessel to vessel, neither has he gone into captivity. Therefore his taste remains in him, and his scent is not changed” (Jeremiah 48:11). Straightway [he did so, as we read], and the next unto him was Carshena, Shethar, Admatha, Tarshish [etc.]. R. Levi said: This whole verse speaks of the sacrifices Carshena: the ministering angels said to the Holy One, blessed be He: Master of the Universe, did they ever offer before you lambs of the first year [karim bene shanah] as Israel offered before You? Shethar: did they ever offer before You two pigeons [shte torim]? Admatha: did they ever build before You an altar of earth [adamah]? Tarshish: did they ever minister before You in the priestly garments, of which it is written [that they contained] a beryl [tarshish], an onyx and a jasper? Meres: did they ever stir [mersu] the blood [of the sacrifice] before You? Marsena: did they ever stir [mersu] the grain-offerings before You? Memukhan: did they ever prepare [hekhinu] a table before Thee? And Memukhan said. A Tanna taught: Memukhan is the same as Haman, And why was he called Memucan? Because he was destined [mukhan] for punishment. Kahana said: From here we see that an ordinary man always pushes himself in front. That every man should reign in his house. Rava said: Had it not been for these first letters, there would have been left no shred or remnant of the [enemies of] Israel. People said: What does he mean by sending us word that every man should reign in his own house? Of course he should! Even a weaver in his own house must be commander! “And let the king appoint officers”. Rav said: What is it that is written, “A clever (arom) man deals with forethought, but a fool exposes his folly” (Proverbs 13:16)? “A clever (arom) man deals with forethought’: this refers to David, of whom, it is written, “And his servants said to him, “Let there be sought for my lord the king a young virgin”: Every one who had a daughter brought her to him. “But a fool exposes his folly’: this refers to Ahashverosh, of whom it is written, and “Let the king appoint officers: whoever had a daughter hid her. “There was a certain Jew in the fortress Shushan. a Benjamite.” What does this say? If it is to give the pedigree of Mordecai, it should trace it right back to Benjamin! Why then were only these specified? A Tanna taught: All of them were based on his name. “The son of Yair” means, the son who enlightened [he’ir] the eyes of Israel by his prayer. “The son of Shimei”, the son to whose prayer God hearkened [shama]. “The son of Kish” that he knocked [hikkish] at the gates of mercy and they were opened to him. He is called “Judean [Yehudi]” which implies that he came from [the tribe of] Judah, and he is called “a Benjamite”, which implies that he came from Benjamin. Nahman said: He was crowned with good names. Rabbah b. Bar Hanah said in the name of R. Joshua b. Levi: His father was from Benjamin and his mother from Judah. The Rabbis, however, said: The tribes competed with one another [for him]. The tribe of Judah said: I am responsible for the birth of Mordecai, because David did not kill Shimei the son of Gera. And the tribe of Benjamin said: He is actually descended from me. Rava said: The community of Israel explained [the two designations] in the opposite sense: “See what a Judean did to me and how a Benjamite repaid me!” What a Judean did to me,