Lang: he;
Title: מגילת אסתר;
Content:
פרק א
(א) וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ הוּא אֲחַשְׁוֵרוֹשׁ הַמֹּלֵךְ מֵהֹדּוּ וְעַד כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה.
(ב) בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ עַל כִּסֵּא מַלְכוּתוֹ אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה.
(ג) בִּשְׁנַת שָׁלוֹשׁ לְמׇלְכוֹ עָשָׂה מִשְׁתֶּה לְכׇל שָׂרָיו וַעֲבָדָיו חֵיל פָּרַס וּמָדַי הַפַּרְתְּמִים וְשָׂרֵי הַמְּדִינוֹת לְפָנָיו.
(ד) בְּהַרְאֹתוֹ אֶת עֹשֶׁר כְּבוֹד מַלְכוּתוֹ וְאֶת יְקָר תִּפְאֶרֶת גְּדוּלָּתוֹ יָמִים רַבִּים שְׁמוֹנִים וּמְאַת יוֹם.
(ה) וּבִמְלוֹאת הַיָּמִים הָאֵלֶּה עָשָׂה הַמֶּלֶךְ לְכׇל הָעָם הַנִּמְצְאִים בְּשׁוּשַׁן הַבִּירָה לְמִגָּדוֹל וְעַד קָטָן מִשְׁתֶּה שִׁבְעַת יָמִים בַּחֲצַר גִּנַּת בִּיתַן הַמֶּלֶךְ.
(ו) חוּר כַּרְפַּס וּתְכֵלֶת אָחוּז בְּחַבְלֵי בוּץ וְאַרְגָּמָן עַל גְּלִילֵי כֶסֶף וְעַמּוּדֵי שֵׁשׁ מִטּוֹת זָהָב וָכֶסֶף עַל רִצְפַת בַּהַט וָשֵׁשׁ וְדַר וְסֹחָרֶת.
(ז) וְהַשְׁקוֹת בִּכְלֵי זָהָב וְכֵלִים מִכֵּלִים שׁוֹנִים וְיֵין מַלְכוּת רָב כְּיַד הַמֶּלֶךְ.
(ח) וְהַשְּׁתִיָּה כַדָּת אֵין אֹנֵס כִּי כֵן יִסַּד הַמֶּלֶךְ עַל כׇּל רַב בֵּיתוֹ לַעֲשׂוֹת כִּרְצוֹן אִישׁ וָאִישׁ.
(ט) גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים בֵּית הַמַּלְכוּת אֲשֶׁר לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ.
(י) בַּיּוֹם הַשְּׁבִיעִי כְּטוֹב לֵב הַמֶּלֶךְ בַּיָּיִן אָמַר לִמְהוּמָן בִּזְּתָא חַרְבוֹנָא בִּגְתָא וַאֲבַגְתָא זֵתַר וְכַרְכַּס שִׁבְעַת הַסָּרִיסִים הַמְשָׁרְתִים אֶת פְּנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ.
(יא) לְהָבִיא אֶת וַשְׁתִּי הַמַּלְכָּה לִפְנֵי הַמֶּלֶךְ בְּכֶתֶר מַלְכוּת לְהַרְאוֹת הָעַמִּים וְהַשָּׂרִים אֶת יׇפְיָהּ כִּי טוֹבַת מַרְאֶה הִיא.
(יב) וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ.
(יג) וַיֹּאמֶר הַמֶּלֶךְ לַחֲכָמִים יֹדְעֵי הָעִתִּים כִּי כֵן דְּבַר הַמֶּלֶךְ לִפְנֵי כׇּל יֹדְעֵי דָּת וָדִין.
(יד) וְהַקָּרֹב אֵלָיו כַּרְשְׁנָא שֵׁתָר אַדְמָתָא תַרְשִׁישׁ מֶרֶס מַרְסְנָא מְמוּכָן שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי רֹאֵי פְּנֵי הַמֶּלֶךְ הַיֹּשְׁבִים רִאשֹׁנָה בַּמַּלְכוּת.
(טו) כְּדָת מַה לַּעֲשׂוֹת בַּמַּלְכָּה וַשְׁתִּי עַל אֲשֶׁר לֹא עָשְׂתָה אֶת מַאֲמַר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ בְּיַד הַסָּרִיסִים.
(טז) וַיֹּאמֶר [מְמוּכָן] (מומכן) לִפְנֵי הַמֶּלֶךְ וְהַשָּׂרִים לֹא עַל הַמֶּלֶךְ לְבַדּוֹ עָוְתָה וַשְׁתִּי הַמַּלְכָּה כִּי עַל כׇּל הַשָּׂרִים וְעַל כׇּל הָעַמִּים אֲשֶׁר בְּכׇל מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ.
(יז) כִּי יֵצֵא דְבַר הַמַּלְכָּה עַל כׇּל הַנָּשִׁים לְהַבְזוֹת בַּעְלֵיהֶן בְּעֵינֵיהֶן בְּאׇמְרָם הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אָמַר לְהָבִיא אֶת וַשְׁתִּי הַמַּלְכָּה לְפָנָיו וְלֹא בָאָה.
(יח) וְהַיּוֹם הַזֶּה תֹּאמַרְנָה שָׂרוֹת פָּרַס וּמָדַי אֲשֶׁר שָׁמְעוּ אֶת דְּבַר הַמַּלְכָּה לְכֹל שָׂרֵי הַמֶּלֶךְ וּכְדַי בִּזָּיוֹן וָקָצֶף.
(יט) אִם עַל הַמֶּלֶךְ טוֹב יֵצֵא דְבַר מַלְכוּת מִלְּפָנָיו וְיִכָּתֵב בְּדָתֵי פָרַס וּמָדַי וְלֹא יַעֲבוֹר אֲשֶׁר לֹא תָבוֹא וַשְׁתִּי לִפְנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וּמַלְכוּתָהּ יִתֵּן הַמֶּלֶךְ לִרְעוּתָהּ הַטּוֹבָה מִמֶּנָּה.
(כ) וְנִשְׁמַע פִּתְגָם הַמֶּלֶךְ אֲשֶׁר יַעֲשֶׂה בְּכׇל מַלְכוּתוֹ כִּי רַבָּה הִיא וְכׇל הַנָּשִׁים יִתְּנוּ יְקָר לְבַעְלֵיהֶן לְמִגָּדוֹל וְעַד קָטָן.
(כא) וַיִּיטַב הַדָּבָר בְּעֵינֵי הַמֶּלֶךְ וְהַשָּׂרִים וַיַּעַשׂ הַמֶּלֶךְ כִּדְבַר מְמוּכָן.
(כב) וַיִּשְׁלַח סְפָרִים אֶל כׇּל מְדִינוֹת הַמֶּלֶךְ אֶל מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְאֶל עַם וָעָם כִּלְשׁוֹנוֹ לִהְיוֹת כׇּל אִישׁ שֹׂרֵר בְּבֵיתוֹ וּמְדַבֵּר כִּלְשׁוֹן עַמּוֹ.
פרק ב
(א) אַחַר הַדְּבָרִים הָאֵלֶּה כְּשֹׁךְ חֲמַת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ זָכַר אֶת וַשְׁתִּי וְאֵת אֲשֶׁר עָשָׂתָה וְאֵת אֲשֶׁר נִגְזַר עָלֶיהָ.
(ב) וַיֹּאמְרוּ נַעֲרֵי הַמֶּלֶךְ מְשָׁרְתָיו יְבַקְשׁוּ לַמֶּלֶךְ נְעָרוֹת בְּתוּלוֹת טוֹבוֹת מַרְאֶה.
(ג) וְיַפְקֵד הַמֶּלֶךְ פְּקִידִים בְּכׇל מְדִינוֹת מַלְכוּתוֹ וְיִקְבְּצוּ אֶת כׇּל נַעֲרָה בְתוּלָה טוֹבַת מַרְאֶה אֶל שׁוּשַׁן הַבִּירָה אֶל בֵּית הַנָּשִׁים אֶל יַד הֵגֶא סְרִיס הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וְנָתוֹן תַּמְרֻקֵיהֶן.
(ד) וְהַנַּעֲרָה אֲשֶׁר תִּיטַב בְּעֵינֵי הַמֶּלֶךְ תִּמְלֹךְ תַּחַת וַשְׁתִּי וַיִּיטַב הַדָּבָר בְּעֵינֵי הַמֶּלֶךְ וַיַּעַשׂ כֵּן.
(ה) אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה וּשְׁמוֹ מׇרְדֳּכַי בֶּן יָאִיר בֶּן שִׁמְעִי בֶּן קִישׁ אִישׁ יְמִינִי.
(ו) אֲשֶׁר הׇגְלָה מִירוּשָׁלַיִם עִם הַגֹּלָה אֲשֶׁר הׇגְלְתָה עִם יְכׇנְיָה מֶלֶךְ יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶצַּר מֶלֶךְ בָּבֶל.
(ז) וַיְהִי אֹמֵן אֶת הֲדַסָּה הִיא אֶסְתֵּר בַּת דֹּדוֹ כִּי אֵין לָהּ אָב וָאֵם וְהַנַּעֲרָה יְפַת תֹּאַר וְטוֹבַת מַרְאֶה וּבְמוֹת אָבִיהָ וְאִמָּהּ לְקָחָהּ מׇרְדֳּכַי לוֹ לְבַת.
(ח) וַיְהִי בְּהִשָּׁמַע דְּבַר הַמֶּלֶךְ וְדָתוֹ וּבְהִקָּבֵץ נְעָרוֹת רַבּוֹת אֶל שׁוּשַׁן הַבִּירָה אֶל יַד הֵגָי וַתִּלָּקַח אֶסְתֵּר אֶל בֵּית הַמֶּלֶךְ אֶל יַד הֵגַי שֹׁמֵר הַנָּשִׁים.
(ט) וַתִּיטַב הַנַּעֲרָה בְעֵינָיו וַתִּשָּׂא חֶסֶד לְפָנָיו וַיְבַהֵל אֶת תַּמְרוּקֶיהָ וְאֶת מָנוֹתֶהָ לָתֵת לָהּ וְאֵת שֶׁבַע הַנְּעָרוֹת הָרְאֻיוֹת לָתֶת לָהּ מִבֵּית הַמֶּלֶךְ וַיְשַׁנֶּהָ וְאֶת נַעֲרוֹתֶיהָ לְטוֹב בֵּית הַנָּשִׁים.
(י) לֹא הִגִּידָה אֶסְתֵּר אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ כִּי מׇרְדֳּכַי צִוָּה עָלֶיהָ אֲשֶׁר לֹא תַגִּיד.
(יא) וּבְכׇל יוֹם וָיוֹם מׇרְדֳּכַי מִתְהַלֵּךְ לִפְנֵי חֲצַר בֵּית הַנָּשִׁים לָדַעַת אֶת שְׁלוֹם אֶסְתֵּר וּמַה יֵּעָשֶׂה בָּהּ.
(יב) וּבְהַגִּיעַ תֹּר נַעֲרָה וְנַעֲרָה לָבוֹא אֶל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ מִקֵּץ הֱיוֹת לָהּ כְּדָת הַנָּשִׁים שְׁנֵים עָשָׂר חֹדֶשׁ כִּי כֵּן יִמְלְאוּ יְמֵי מְרוּקֵיהֶן שִׁשָּׁה חֳדָשִׁים בְּשֶׁמֶן הַמֹּר וְשִׁשָּׁה חֳדָשִׁים בַּבְּשָׂמִים וּבְתַמְרוּקֵי הַנָּשִׁים.
(יג) וּבָזֶה הַנַּעֲרָה בָּאָה אֶל הַמֶּלֶךְ אֵת כׇּל אֲשֶׁר תֹּאמַר יִנָּתֵן לָהּ לָבוֹא עִמָּהּ מִבֵּית הַנָּשִׁים עַד בֵּית הַמֶּלֶךְ.
(יד) בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה אֶל בֵּית הַנָּשִׁים שֵׁנִי אֶל יַד שַׁעַשְׁגַז סְרִיס הַמֶּלֶךְ שֹׁמֵר הַפִּילַגְשִׁים לֹא תָבוֹא עוֹד אֶל הַמֶּלֶךְ כִּי אִם חָפֵץ בָּהּ הַמֶּלֶךְ וְנִקְרְאָה בְשֵׁם.
(טו) וּבְהַגִּיעַ תֹּר אֶסְתֵּר בַּת אֲבִיחַיִל דֹּד מׇרְדֳּכַי אֲשֶׁר לָקַח לוֹ לְבַת לָבוֹא אֶל הַמֶּלֶךְ לֹא בִקְשָׁה דָּבָר כִּי אִם אֶת אֲשֶׁר יֹאמַר הֵגַי סְרִיס הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וַתְּהִי אֶסְתֵּר נֹשֵׂאת חֵן בְּעֵינֵי כׇּל רֹאֶיהָ.
(טז) וַתִּלָּקַח אֶסְתֵּר אֶל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶל בֵּית מַלְכוּתוֹ בַּחֹדֶשׁ הָעֲשִׂירִי הוּא חֹדֶשׁ טֵבֵת בִּשְׁנַת שֶׁבַע לְמַלְכוּתוֹ.
(יז) וַיֶּאֱהַב הַמֶּלֶךְ אֶת אֶסְתֵּר מִכׇּל הַנָּשִׁים וַתִּשָּׂא חֵן וָחֶסֶד לְפָנָיו מִכׇּל הַבְּתוּלוֹת וַיָּשֶׂם כֶּתֶר מַלְכוּת בְּרֹאשָׁהּ וַיַּמְלִיכֶהָ תַּחַת וַשְׁתִּי.
(יח) וַיַּעַשׂ הַמֶּלֶךְ מִשְׁתֶּה גָדוֹל לְכׇל שָׂרָיו וַעֲבָדָיו אֵת מִשְׁתֵּה אֶסְתֵּר וַהֲנָחָה לַמְּדִינוֹת עָשָׂה וַיִּתֵּן מַשְׂאֵת כְּיַד הַמֶּלֶךְ.
(יט) וּבְהִקָּבֵץ בְּתוּלוֹת שֵׁנִית וּמׇרְדֳּכַי יֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ.
(כ) אֵין אֶסְתֵּר מַגֶּדֶת מוֹלַדְתָּהּ וְאֶת עַמָּהּ כַּאֲשֶׁר צִוָּה עָלֶיהָ מׇרְדֳּכָי וְאֶת מַאֲמַר מׇרְדֳּכַי אֶסְתֵּר עֹשָׂה כַּאֲשֶׁר הָיְתָה בְאׇמְנָה אִתּוֹ.
(כא) בַּיָּמִים הָהֵם וּמׇרְדֳּכַי יוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ קָצַף בִּגְתָן וָתֶרֶשׁ שְׁנֵי סָרִיסֵי הַמֶּלֶךְ מִשֹּׁמְרֵי הַסַּף וַיְבַקְשׁוּ לִשְׁלֹחַ יָד בַּמֶּלֶךְ אֲחַשְׁוֵרֹשׁ.
(כב) וַיִּוָּדַע הַדָּבָר לְמׇרְדֳּכַי וַיַּגֵּד לְאֶסְתֵּר הַמַּלְכָּה וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מׇרְדֳּכָי.
(כג) וַיְבֻקַּשׁ הַדָּבָר וַיִּמָּצֵא וַיִּתָּלוּ שְׁנֵיהֶם עַל עֵץ וַיִּכָּתֵב בְּסֵפֶר דִּבְרֵי הַיָּמִים לִפְנֵי הַמֶּלֶךְ.
פרק ג
(א) אַחַר הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶת הָמָן בֶּן הַמְּדָתָא הָאֲגָגִי וַיְנַשְּׂאֵהוּ וַיָּשֶׂם אֶת כִּסְאוֹ מֵעַל כׇּל הַשָּׂרִים אֲשֶׁר אִתּוֹ.
(ב) וְכׇל עַבְדֵי הַמֶּלֶךְ אֲשֶׁר בְּשַׁעַר הַמֶּלֶךְ כֹּרְעִים וּמִשְׁתַּחֲוִים לְהָמָן כִּי כֵן צִוָּה לוֹ הַמֶּלֶךְ וּמׇרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה.
(ג) וַיֹּאמְרוּ עַבְדֵי הַמֶּלֶךְ אֲשֶׁר בְּשַׁעַר הַמֶּלֶךְ לְמׇרְדֳּכָי מַדּוּעַ אַתָּה עוֹבֵר אֵת מִצְוַת הַמֶּלֶךְ.
(ד) וַיְהִי [כְּאׇמְרָם] (באמרם) אֵלָיו יוֹם וָיוֹם וְלֹא שָׁמַע אֲלֵיהֶם וַיַּגִּידוּ לְהָמָן לִרְאוֹת הֲיַעַמְדוּ דִּבְרֵי מׇרְדֳּכַי כִּי הִגִּיד לָהֶם אֲשֶׁר הוּא יְהוּדִי.
(ה) וַיַּרְא הָמָן כִּי אֵין מׇרְדֳּכַי כֹּרֵעַ וּמִשְׁתַּחֲוֶה לוֹ וַיִּמָּלֵא הָמָן חֵמָה.
(ו) וַיִּבֶז בְּעֵינָיו לִשְׁלֹחַ יָד בְּמׇרְדֳּכַי לְבַדּוֹ כִּי הִגִּידוּ לוֹ אֶת עַם מׇרְדֳּכָי וַיְבַקֵּשׁ הָמָן לְהַשְׁמִיד אֶת כׇּל הַיְּהוּדִים אֲשֶׁר בְּכׇל מַלְכוּת אֲחַשְׁוֵרוֹשׁ עַם מׇרְדֳּכָי.
(ז) בַּחֹדֶשׁ הָרִאשׁוֹן הוּא חֹדֶשׁ נִיסָן בִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הִפִּיל פּוּר הוּא הַגּוֹרָל לִפְנֵי הָמָן מִיּוֹם לְיוֹם וּמֵחֹדֶשׁ לְחֹדֶשׁ שְׁנֵים עָשָׂר הוּא חֹדֶשׁ אֲדָר.
(ח) וַיֹּאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם אֶחָד מְפֻזָּר וּמְפֹרָד בֵּין הָעַמִּים בְּכֹל מְדִינוֹת מַלְכוּתֶךָ וְדָתֵיהֶם שֹׁנוֹת מִכׇּל עָם וְאֶת דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים וְלַמֶּלֶךְ אֵין שֹׁוֶה לְהַנִּיחָם.
(ט) אִם עַל הַמֶּלֶךְ טוֹב יִכָּתֵב לְאַבְּדָם וַעֲשֶׂרֶת אֲלָפִים כִּכַּר כֶּסֶף אֶשְׁקוֹל עַל יְדֵי עֹשֵׂי הַמְּלָאכָה לְהָבִיא אֶל גִּנְזֵי הַמֶּלֶךְ.
(י) וַיָּסַר הַמֶּלֶךְ אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתְּנָהּ לְהָמָן בֶּן הַמְּדָתָא הָאֲגָגִי צֹרֵר הַיְּהוּדִים.
(יא) וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן הַכֶּסֶף נָתוּן לָךְ וְהָעָם לַעֲשׂוֹת בּוֹ כַּטּוֹב בְּעֵינֶיךָ.
(יב) וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ בַּחֹדֶשׁ הָרִאשׁוֹן בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ וַיִּכָּתֵב כְּכׇל אֲשֶׁר צִוָּה הָמָן אֶל אֲחַשְׁדַּרְפְּנֵי הַמֶּלֶךְ וְאֶל הַפַּחוֹת אֲשֶׁר עַל מְדִינָה וּמְדִינָה וְאֶל שָׂרֵי עַם וָעָם מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשׁוֹנוֹ בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ נִכְתָּב וְנֶחְתָּם בְּטַבַּעַת הַמֶּלֶךְ.
(יג) וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים אֶל כׇּל מְדִינוֹת הַמֶּלֶךְ לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת כׇּל הַיְּהוּדִים מִנַּעַר וְעַד זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים עָשָׂר הוּא חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז.
(יד) פַּתְשֶׁגֶן הַכְּתָב לְהִנָּתֵן דָּת בְּכׇל מְדִינָה וּמְדִינָה גָּלוּי לְכׇל הָעַמִּים לִהְיוֹת עֲתִדִים לַיּוֹם הַזֶּה.
(טו) הָרָצִים יָצְאוּ דְחוּפִים בִּדְבַר הַמֶּלֶךְ וְהַדָּת נִתְּנָה בְּשׁוּשַׁן הַבִּירָה וְהַמֶּלֶךְ וְהָמָן יָשְׁבוּ לִשְׁתּוֹת וְהָעִיר שׁוּשָׁן נָבוֹכָה.
פרק ד
(א) וּמׇרְדֳּכַי יָדַע אֶת כׇּל אֲשֶׁר נַעֲשָׂה וַיִּקְרַע מׇרְדֳּכַי אֶת בְּגָדָיו וַיִּלְבַּשׁ שַׂק וָאֵפֶר וַיֵּצֵא בְּתוֹךְ הָעִיר וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה.
(ב) וַיָּבוֹא עַד לִפְנֵי שַׁעַר הַמֶּלֶךְ כִּי אֵין לָבוֹא אֶל שַׁעַר הַמֶּלֶךְ בִּלְבוּשׁ שָׂק.
(ג) וּבְכׇל מְדִינָה וּמְדִינָה מְקוֹם אֲשֶׁר דְּבַר הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ אֵבֶל גָּדוֹל לַיְּהוּדִים וְצוֹם וּבְכִי וּמִסְפֵּד שַׂק וָאֵפֶר יֻצַּע לָרַבִּים.
(ד) [וַתָּבוֹאנָה] (ותבואינה) נַעֲרוֹת אֶסְתֵּר וְסָרִיסֶיהָ וַיַּגִּידוּ לָהּ וַתִּתְחַלְחַל הַמַּלְכָּה מְאֹד וַתִּשְׁלַח בְּגָדִים לְהַלְבִּישׁ אֶת מׇרְדֳּכַי וּלְהָסִיר שַׂקּוֹ מֵעָלָיו וְלֹא קִבֵּל.
(ה) וַתִּקְרָא אֶסְתֵּר לַהֲתָךְ מִסָּרִיסֵי הַמֶּלֶךְ אֲשֶׁר הֶעֱמִיד לְפָנֶיהָ וַתְּצַוֵּהוּ עַל מׇרְדֳּכָי לָדַעַת מַה זֶּה וְעַל מַה זֶּה.
(ו) וַיֵּצֵא הֲתָךְ אֶל מׇרְדֳּכָי אֶל רְחוֹב הָעִיר אֲשֶׁר לִפְנֵי שַׁעַר הַמֶּלֶךְ.
(ז) וַיַּגֶּד לוֹ מׇרְדֳּכַי אֵת כׇּל אֲשֶׁר קָרָהוּ וְאֵת פָּרָשַׁת הַכֶּסֶף אֲשֶׁר אָמַר הָמָן לִשְׁקוֹל עַל גִּנְזֵי הַמֶּלֶךְ [בַּיְּהוּדִים] (ביהודיים) לְאַבְּדָם.
(ח) וְאֶת פַּתְשֶׁגֶן כְּתָב הַדָּת אֲשֶׁר נִתַּן בְּשׁוּשָׁן לְהַשְׁמִידָם נָתַן לוֹ לְהַרְאוֹת אֶת אֶסְתֵּר וּלְהַגִּיד לָהּ וּלְצַוּוֹת עָלֶיהָ לָבוֹא אֶל הַמֶּלֶךְ לְהִתְחַנֶּן לוֹ וּלְבַקֵּשׁ מִלְּפָנָיו עַל עַמָּהּ.
(ט) וַיָּבוֹא הֲתָךְ וַיַּגֵּד לְאֶסְתֵּר אֵת דִּבְרֵי מׇרְדֳּכָי.
(י) וַתֹּאמֶר אֶסְתֵּר לַהֲתָךְ וַתְּצַוֵּהוּ אֶל מׇרְדֳּכָי.
(יא) כׇּל עַבְדֵי הַמֶּלֶךְ וְעַם מְדִינוֹת הַמֶּלֶךְ יֹדְעִים אֲשֶׁר כׇּל אִישׁ וְאִשָּׁה אֲשֶׁר יָבוֹא אֶל הַמֶּלֶךְ אֶל הֶחָצֵר הַפְּנִימִית אֲשֶׁר לֹא יִקָּרֵא אַחַת דָּתוֹ לְהָמִית לְבַד מֵאֲשֶׁר יוֹשִׁיט לוֹ הַמֶּלֶךְ אֶת שַׁרְבִיט הַזָּהָב וְחָיָה וַאֲנִי לֹא נִקְרֵאתִי לָבוֹא אֶל הַמֶּלֶךְ זֶה שְׁלוֹשִׁים יוֹם.
(יב) וַיַּגִּידוּ לְמׇרְדֳּכָי אֵת דִּבְרֵי אֶסְתֵּר.
(יג) וַיֹּאמֶר מׇרְדֳּכַי לְהָשִׁיב אֶל אֶסְתֵּר אַל תְּדַמִּי בְנַפְשֵׁךְ לְהִמָּלֵט בֵּית הַמֶּלֶךְ מִכׇּל הַיְּהוּדִים.
(יד) כִּי אִם הַחֲרֵשׁ תַּחֲרִישִׁי בָּעֵת הַזֹּאת רֶוַח וְהַצָּלָה יַעֲמוֹד לַיְּהוּדִים מִמָּקוֹם אַחֵר וְאַתְּ וּבֵית אָבִיךְ תֹּאבֵדוּ וּמִי יוֹדֵעַ אִם לְעֵת כָּזֹאת הִגַּעַתְּ לַמַּלְכוּת.
(טו) וַתֹּאמֶר אֶסְתֵּר לְהָשִׁיב אֶל מׇרְדֳּכָי.
(טז) לֵךְ כְּנוֹס אֶת כׇּל הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל תֹּאכְלוּ וְאַל תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל הַמֶּלֶךְ אֲשֶׁר לֹא כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי.
(יז) וַיַּעֲבֹר מׇרְדֳּכָי וַיַּעַשׂ כְּכֹל אֲשֶׁר צִוְּתָה עָלָיו אֶסְתֵּר.
פרק ה
(א) וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת.
(ב) וַיְהִי כִרְאוֹת הַמֶּלֶךְ אֶת אֶסְתֵּר הַמַּלְכָּה עֹמֶדֶת בֶּחָצֵר נָשְׂאָה חֵן בְּעֵינָיו וַיּוֹשֶׁט הַמֶּלֶךְ לְאֶסְתֵּר אֶת שַׁרְבִיט הַזָּהָב אֲשֶׁר בְּיָדוֹ וַתִּקְרַב אֶסְתֵּר וַתִּגַּע בְּרֹאשׁ הַשַּׁרְבִיט.
(ג) וַיֹּאמֶר לָהּ הַמֶּלֶךְ מַה לָּךְ אֶסְתֵּר הַמַּלְכָּה וּמַה בַּקָּשָׁתֵךְ עַד חֲצִי הַמַּלְכוּת וְיִנָּתֵן לָךְ.
(ד) וַתֹּאמֶר אֶסְתֵּר אִם עַל הַמֶּלֶךְ טוֹב יָבוֹא הַמֶּלֶךְ וְהָמָן הַיּוֹם אֶל הַמִּשְׁתֶּה אֲשֶׁר עָשִׂיתִי לוֹ.
(ה) וַיֹּאמֶר הַמֶּלֶךְ מַהֲרוּ אֶת הָמָן לַעֲשׂוֹת אֶת דְּבַר אֶסְתֵּר וַיָּבֹא הַמֶּלֶךְ וְהָמָן אֶל הַמִּשְׁתֶּה אֲשֶׁר עָשְׂתָה אֶסְתֵּר.
(ו) וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר בְּמִשְׁתֵּה הַיַּיִן מַה שְּׁאֵלָתֵךְ וְיִנָּתֵן לָךְ וּמַה בַּקָּשָׁתֵךְ עַד חֲצִי הַמַּלְכוּת וְתֵעָשׂ.
(ז) וַתַּעַן אֶסְתֵּר וַתֹּאמַר שְׁאֵלָתִי וּבַקָּשָׁתִי.
(ח) אִם מָצָאתִי חֵן בְּעֵינֵי הַמֶּלֶךְ וְאִם עַל הַמֶּלֶךְ טוֹב לָתֵת אֶת שְׁאֵלָתִי וְלַעֲשׂוֹת אֶת בַּקָּשָׁתִי יָבוֹא הַמֶּלֶךְ וְהָמָן אֶל הַמִּשְׁתֶּה אֲשֶׁר אֶעֱשֶׂה לָהֶם וּמָחָר אֶעֱשֶׂה כִּדְבַר הַמֶּלֶךְ.
(ט) וַיֵּצֵא הָמָן בַּיּוֹם הַהוּא שָׂמֵחַ וְטוֹב לֵב וְכִרְאוֹת הָמָן אֶת מׇרְדֳּכַי בְּשַׁעַר הַמֶּלֶךְ וְלֹא קָם וְלֹא זָע מִמֶּנּוּ וַיִּמָּלֵא הָמָן עַל מׇרְדֳּכַי חֵמָה.
(י) וַיִּתְאַפַּק הָמָן וַיָּבוֹא אֶל בֵּיתוֹ וַיִּשְׁלַח וַיָּבֵא אֶת אֹהֲבָיו וְאֶת זֶרֶשׁ אִשְׁתּוֹ.
(יא) וַיְסַפֵּר לָהֶם הָמָן אֶת כְּבוֹד עׇשְׁרוֹ וְרֹב בָּנָיו וְאֵת כׇּל אֲשֶׁר גִּדְּלוֹ הַמֶּלֶךְ וְאֵת אֲשֶׁר נִשְּׂאוֹ עַל הַשָּׂרִים וְעַבְדֵי הַמֶּלֶךְ.
(יב) וַיֹּאמֶר הָמָן אַף לֹא הֵבִיאָה אֶסְתֵּר הַמַּלְכָּה עִם הַמֶּלֶךְ אֶל הַמִּשְׁתֶּה אֲשֶׁר עָשָׂתָה כִּי אִם אוֹתִי וְגַם לְמָחָר אֲנִי קָרוּא לָהּ עִם הַמֶּלֶךְ.
(יג) וְכׇל זֶה אֵינֶנּוּ שֹׁוֶה לִי בְּכׇל עֵת אֲשֶׁר אֲנִי רֹאֶה אֶת מׇרְדֳּכַי הַיְּהוּדִי יוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ.
(יד) וַתֹּאמֶר לוֹ זֶרֶשׁ אִשְׁתּוֹ וְכׇל אֹהֲבָיו יַעֲשׂוּ עֵץ גָּבֹהַּ חֲמִשִּׁים אַמָּה וּבַבֹּקֶר אֱמֹר לַמֶּלֶךְ וְיִתְלוּ אֶת מׇרְדֳּכַי עָלָיו וּבֹא עִם הַמֶּלֶךְ אֶל הַמִּשְׁתֶּה שָׂמֵחַ וַיִּיטַב הַדָּבָר לִפְנֵי הָמָן וַיַּעַשׂ הָעֵץ.
פרק ו
(א) בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ וַיֹּאמֶר לְהָבִיא אֶת סֵפֶר הַזִּכְרֹנוֹת דִּבְרֵי הַיָּמִים וַיִּהְיוּ נִקְרָאִים לִפְנֵי הַמֶּלֶךְ.
(ב) וַיִּמָּצֵא כָתוּב אֲשֶׁר הִגִּיד מׇרְדֳּכַי עַל בִּגְתָנָא וָתֶרֶשׁ שְׁנֵי סָרִיסֵי הַמֶּלֶךְ מִשֹּׁמְרֵי הַסַּף אֲשֶׁר בִּקְשׁוּ לִשְׁלֹחַ יָד בַּמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ.
(ג) וַיֹּאמֶר הַמֶּלֶךְ מַה נַּעֲשָׂה יְקָר וּגְדוּלָּה לְמׇרְדֳּכַי עַל זֶה וַיֹּאמְרוּ נַעֲרֵי הַמֶּלֶךְ מְשָׁרְתָיו לֹא נַעֲשָׂה עִמּוֹ דָּבָר.
(ד) וַיֹּאמֶר הַמֶּלֶךְ מִי בֶחָצֵר וְהָמָן בָּא לַחֲצַר בֵּית הַמֶּלֶךְ הַחִיצוֹנָה לֵאמֹר לַמֶּלֶךְ לִתְלוֹת אֶת מׇרְדֳּכַי עַל הָעֵץ אֲשֶׁר הֵכִין לוֹ.
(ה) וַיֹּאמְרוּ נַעֲרֵי הַמֶּלֶךְ אֵלָיו הִנֵּה הָמָן עֹמֵד בֶּחָצֵר וַיֹּאמֶר הַמֶּלֶךְ יָבוֹא.
(ו) וַיָּבוֹא הָמָן וַיֹּאמֶר לוֹ הַמֶּלֶךְ מַה לַּעֲשׂוֹת בָּאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ וַיֹּאמֶר הָמָן בְּלִבּוֹ לְמִי יַחְפֹּץ הַמֶּלֶךְ לַעֲשׂוֹת יְקָר יוֹתֵר מִמֶּנִּי.
(ז) וַיֹּאמֶר הָמָן אֶל הַמֶּלֶךְ אִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ.
(ח) יָבִיאוּ לְבוּשׁ מַלְכוּת אֲשֶׁר לָבַשׁ בּוֹ הַמֶּלֶךְ וְסוּס אֲשֶׁר רָכַב עָלָיו הַמֶּלֶךְ וַאֲשֶׁר נִתַּן כֶּתֶר מַלְכוּת בְּרֹאשׁוֹ.
(ט) וְנָתוֹן הַלְּבוּשׁ וְהַסּוּס עַל יַד אִישׁ מִשָּׂרֵי הַמֶּלֶךְ הַפַּרְתְּמִים וְהִלְבִּישׁוּ אֶת הָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ וְהִרְכִּיבֻהוּ עַל הַסּוּס בִּרְחוֹב הָעִיר וְקָרְאוּ לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ.
(י) וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן מַהֵר קַח אֶת הַלְּבוּשׁ וְאֶת הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ וַעֲשֵׂה כֵן לְמׇרְדֳּכַי הַיְּהוּדִי הַיּוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ אַל תַּפֵּל דָּבָר מִכֹּל אֲשֶׁר דִּבַּרְתָּ.
(יא) וַיִּקַּח הָמָן אֶת הַלְּבוּשׁ וְאֶת הַסּוּס וַיַּלְבֵּשׁ אֶת מׇרְדֳּכָי וַיַּרְכִּיבֵהוּ בִּרְחוֹב הָעִיר וַיִּקְרָא לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ.
(יב) וַיָּשׇׁב מׇרְדֳּכַי אֶל שַׁעַר הַמֶּלֶךְ וְהָמָן נִדְחַף אֶל בֵּיתוֹ אָבֵל וַחֲפוּי רֹאשׁ.
(יג) וַיְסַפֵּר הָמָן לְזֶרֶשׁ אִשְׁתּוֹ וּלְכׇל אֹהֲבָיו אֵת כׇּל אֲשֶׁר קָרָהוּ וַיֹּאמְרוּ לוֹ חֲכָמָיו וְזֶרֶשׁ אִשְׁתּוֹ אִם מִזֶּרַע הַיְּהוּדִים מׇרְדֳּכַי אֲשֶׁר הַחִלּוֹתָ לִנְפֹּל לְפָנָיו לֹא תוּכַל לוֹ כִּי נָפוֹל תִּפּוֹל לְפָנָיו.
(יד) עוֹדָם מְדַבְּרִים עִמּוֹ וְסָרִיסֵי הַמֶּלֶךְ הִגִּיעוּ וַיַּבְהִלוּ לְהָבִיא אֶת הָמָן אֶל הַמִּשְׁתֶּה אֲשֶׁר עָשְׂתָה אֶסְתֵּר.
פרק ז
(א) וַיָּבֹא הַמֶּלֶךְ וְהָמָן לִשְׁתּוֹת עִם אֶסְתֵּר הַמַּלְכָּה.
(ב) וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר גַּם בַּיּוֹם הַשֵּׁנִי בְּמִשְׁתֵּה הַיַּיִן מַה שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה וְתִנָּתֵן לָךְ וּמַה בַּקָּשָׁתֵךְ עַד חֲצִי הַמַּלְכוּת וְתֵעָשׂ.
(ג) וַתַּעַן אֶסְתֵּר הַמַּלְכָּה וַתֹּאמַר אִם מָצָאתִי חֵן בְּעֵינֶיךָ הַמֶּלֶךְ וְאִם עַל הַמֶּלֶךְ טוֹב תִּנָּתֶן לִי נַפְשִׁי בִּשְׁאֵלָתִי וְעַמִּי בְּבַקָּשָׁתִי.
(ד) כִּי נִמְכַּרְנוּ אֲנִי וְעַמִּי לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד וְאִלּוּ לַעֲבָדִים וְלִשְׁפָחוֹת נִמְכַּרְנוּ הֶחֱרַשְׁתִּי כִּי אֵין הַצָּר שֹׁוֶה בְּנֵזֶק הַמֶּלֶךְ.
(ה) וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וַיֹּאמֶר לְאֶסְתֵּר הַמַּלְכָּה מִי הוּא זֶה וְאֵי זֶה הוּא אֲשֶׁר מְלָאוֹ לִבּוֹ לַעֲשׂוֹת כֵּן.
(ו) וַתֹּאמֶר אֶסְתֵּר אִישׁ צַר וְאוֹיֵב הָמָן הָרָע הַזֶּה וְהָמָן נִבְעַת מִלִּפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה.
(ז) וְהַמֶּלֶךְ קָם בַּחֲמָתוֹ מִמִּשְׁתֵּה הַיַּיִן אֶל גִּנַּת הַבִּיתָן וְהָמָן עָמַד לְבַקֵּשׁ עַל נַפְשׁוֹ מֵאֶסְתֵּר הַמַּלְכָּה כִּי רָאָה כִּי כָלְתָה אֵלָיו הָרָעָה מֵאֵת הַמֶּלֶךְ.
(ח) וְהַמֶּלֶךְ שָׁב מִגִּנַּת הַבִּיתָן אֶל בֵּית מִשְׁתֵּה הַיַּיִן וְהָמָן נֹפֵל עַל הַמִּטָּה אֲשֶׁר אֶסְתֵּר עָלֶיהָ וַיֹּאמֶר הַמֶּלֶךְ הֲגַם לִכְבּוֹשׁ אֶת הַמַּלְכָּה עִמִּי בַּבָּיִת הַדָּבָר יָצָא מִפִּי הַמֶּלֶךְ וּפְנֵי הָמָן חָפוּ.
(ט) וַיֹּאמֶר חַרְבוֹנָה אֶחָד מִן הַסָּרִיסִים לִפְנֵי הַמֶּלֶךְ גַּם הִנֵּה הָעֵץ אֲשֶׁר עָשָׂה הָמָן לְמׇרְדֳּכַי אֲשֶׁר דִּבֶּר טוֹב עַל הַמֶּלֶךְ עֹמֵד בְּבֵית הָמָן גָּבֹהַּ חֲמִשִּׁים אַמָּה וַיֹּאמֶר הַמֶּלֶךְ תְּלֻהוּ עָלָיו.
(י) וַיִּתְלוּ אֶת הָמָן עַל הָעֵץ אֲשֶׁר הֵכִין לְמׇרְדֳּכָי וַחֲמַת הַמֶּלֶךְ שָׁכָכָה.
פרק ח
(א) בַּיּוֹם הַהוּא נָתַן הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ לְאֶסְתֵּר הַמַּלְכָּה אֶת בֵּית הָמָן צֹרֵר [הַיְּהוּדִים] (היהודיים) וּמׇרְדֳּכַי בָּא לִפְנֵי הַמֶּלֶךְ כִּי הִגִּידָה אֶסְתֵּר מַה הוּא לָהּ.
(ב) וַיָּסַר הַמֶּלֶךְ אֶת טַבַּעְתּוֹ אֲשֶׁר הֶעֱבִיר מֵהָמָן וַיִּתְּנָהּ לְמׇרְדֳּכָי וַתָּשֶׂם אֶסְתֵּר אֶת מׇרְדֳּכַי עַל בֵּית הָמָן.
(ג) וַתּוֹסֶף אֶסְתֵּר וַתְּדַבֵּר לִפְנֵי הַמֶּלֶךְ וַתִּפֹּל לִפְנֵי רַגְלָיו וַתֵּבְךְּ וַתִּתְחַנֶּן לוֹ לְהַעֲבִיר אֶת רָעַת הָמָן הָאֲגָגִי וְאֵת מַחֲשַׁבְתּוֹ אֲשֶׁר חָשַׁב עַל הַיְּהוּדִים.
(ד) וַיּוֹשֶׁט הַמֶּלֶךְ לְאֶסְתֵּר אֵת שַׁרְבִט הַזָּהָב וַתָּקׇם אֶסְתֵּר וַתַּעֲמֹד לִפְנֵי הַמֶּלֶךְ.
(ה) וַתֹּאמֶר אִם עַל הַמֶּלֶךְ טוֹב וְאִם מָצָאתִי חֵן לְפָנָיו וְכָשֵׁר הַדָּבָר לִפְנֵי הַמֶּלֶךְ וְטוֹבָה אֲנִי בְּעֵינָיו יִכָּתֵב לְהָשִׁיב אֶת הַסְּפָרִים מַחֲשֶׁבֶת הָמָן בֶּן הַמְּדָתָא הָאֲגָגִי אֲשֶׁר כָּתַב לְאַבֵּד אֶת הַיְּהוּדִים אֲשֶׁר בְּכׇל מְדִינוֹת הַמֶּלֶךְ.
(ו) כִּי אֵיכָכָה אוּכַל וְרָאִיתִי בָּרָעָה אֲשֶׁר יִמְצָא אֶת עַמִּי וְאֵיכָכָה אוּכַל וְרָאִיתִי בְּאׇבְדַן מוֹלַדְתִּי.
(ז) וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ לְאֶסְתֵּר הַמַּלְכָּה וּלְמׇרְדֳּכַי הַיְּהוּדִי הִנֵּה בֵית הָמָן נָתַתִּי לְאֶסְתֵּר וְאֹתוֹ תָּלוּ עַל הָעֵץ עַל אֲשֶׁר שָׁלַח יָדוֹ [בַּיְּהוּדִים] (ביהודיים).
(ח) וְאַתֶּם כִּתְבוּ עַל הַיְּהוּדִים כַּטּוֹב בְּעֵינֵיכֶם בְּשֵׁם הַמֶּלֶךְ וְחִתְמוּ בְּטַבַּעַת הַמֶּלֶךְ כִּי כְתָב אֲשֶׁר נִכְתָּב בְּשֵׁם הַמֶּלֶךְ וְנַחְתּוֹם בְּטַבַּעַת הַמֶּלֶךְ אֵין לְהָשִׁיב.
(ט) וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ בָּעֵת הַהִיא בַּחֹדֶשׁ הַשְּׁלִישִׁי הוּא חֹדֶשׁ סִיוָן בִּשְׁלוֹשָׁה וְעֶשְׂרִים בּוֹ וַיִּכָּתֵב כְּכׇל אֲשֶׁר צִוָּה מׇרְדֳּכַי אֶל הַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִים וְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת אֲשֶׁר מֵהֹדּוּ וְעַד כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ וְאֶל הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם.
(י) וַיִּכְתֹּב בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ וַיַּחְתֹּם בְּטַבַּעַת הַמֶּלֶךְ וַיִּשְׁלַח סְפָרִים בְּיַד הָרָצִים בַּסּוּסִים רֹכְבֵי הָרֶכֶשׁ הָאֲחַשְׁתְּרָנִים בְּנֵי הָרַמָּכִים.
(יא) אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים אֲשֶׁר בְּכׇל עִיר וָעִיר לְהִקָּהֵל וְלַעֲמֹד עַל נַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹגבמגילות אשכנז: "לַהֲרֹג". וּלְאַבֵּד אֶת כׇּל חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז.
(יב) בְּיוֹם אֶחָד בְּכׇל מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים עָשָׂר הוּא חֹדֶשׁ אֲדָר.
(יג) פַּתְשֶׁגֶן הַכְּתָב לְהִנָּתֵן דָּת בְּכׇל מְדִינָה וּמְדִינָה גָּלוּי לְכׇל הָעַמִּים וְלִהְיוֹת [הַיְּהוּדִים] (היהודיים) [עֲתִידִים] (עתודים) לַיּוֹם הַזֶּה לְהִנָּקֵם מֵאֹיְבֵיהֶם.
(יד) הָרָצִים רֹכְבֵי הָרֶכֶשׁ הָאֲחַשְׁתְּרָנִים יָצְאוּ מְבֹהָלִים וּדְחוּפִים בִּדְבַר הַמֶּלֶךְ וְהַדָּת נִתְּנָה בְּשׁוּשַׁן הַבִּירָה.
(טו) וּמׇרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר וַעֲטֶרֶת זָהָב גְּדוֹלָה וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן וְהָעִיר שׁוּשָׁן צָהֲלָה וְשָׂמֵחָה.
(טז) לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשֹׂן וִיקָר.
(יז) וּבְכׇל מְדִינָה וּמְדִינָה וּבְכׇל עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי נָפַל פַּחַד הַיְּהוּדִים עֲלֵיהֶם.
פרק ט
(א) וּבִשְׁנֵים עָשָׂר חֹדֶשׁ הוּא חֹדֶשׁ אֲדָר בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ אֲשֶׁר הִגִּיעַ דְּבַר הַמֶּלֶךְ וְדָתוֹ לְהֵעָשׂוֹת בַּיּוֹם אֲשֶׁר שִׂבְּרוּ אֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא אֲשֶׁר יִשְׁלְטוּ הַיְּהוּדִים הֵמָּה בְּשֹׂנְאֵיהֶם.
(ב) נִקְהֲלוּ הַיְּהוּדִים בְּעָרֵיהֶם בְּכׇל מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ לִשְׁלֹחַ יָד בִּמְבַקְשֵׁי רָעָתָם וְאִישׁ לֹא עָמַד לִפְנֵיהֶםבמגילות אשכנז: "בִּפְנֵיהֶם". כִּי נָפַל פַּחְדָּם עַל כׇּל הָעַמִּים.
(ג) וְכׇל שָׂרֵי הַמְּדִינוֹת וְהָאֲחַשְׁדַּרְפְּנִים וְהַפַּחוֹת וְעֹשֵׂי הַמְּלָאכָה אֲשֶׁר לַמֶּלֶךְ מְנַשְּׂאִים אֶת הַיְּהוּדִים כִּי נָפַל פַּחַד מׇרְדֳּכַי עֲלֵיהֶם.
(ד) כִּי גָדוֹל מׇרְדֳּכַי בְּבֵית הַמֶּלֶךְ וְשׇׁמְעוֹ הוֹלֵךְ בְּכׇל הַמְּדִינוֹת כִּי הָאִישׁ מׇרְדֳּכַי הוֹלֵךְ וְגָדוֹל.
(ה) וַיַּכּוּ הַיְּהוּדִים בְּכׇל אֹיְבֵיהֶם מַכַּת חֶרֶב וְהֶרֶג וְאַבְדָן וַיַּעֲשׂוּ בְשֹׂנְאֵיהֶם כִּרְצוֹנָם.
(ו) וּבְשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת אִישׁ.
(ז) וְאֵת פַּרְשַׁנְדָּתָא וְאֵת דַּלְפוֹן וְאֵת אַסְפָּתָא.
(ח) וְאֵת פּוֹרָתָא וְאֵת אֲדַלְיָא וְאֵת אֲרִידָתָא.
(ט) וְאֵת פַּרְמַשְׁתָּא וְאֵת אֲרִיסַי וְאֵת אֲרִדַיבספרים אחרים: "אֲרִידַי". וְאֵת וַיְזָתָא.
(י) עֲשֶׂרֶת בְּנֵי הָמָן בֶּן הַמְּדָתָא צֹרֵר הַיְּהוּדִים הָרָגוּ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת יָדָם.
(יא) בַּיּוֹם הַהוּא בָּא מִסְפַּר הַהֲרוּגִים בְּשׁוּשַׁן הַבִּירָה לִפְנֵי הַמֶּלֶךְ.
(יב) וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר הַמַּלְכָּה בְּשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת אִישׁ וְאֵת עֲשֶׂרֶת בְּנֵי הָמָן בִּשְׁאָר מְדִינוֹת הַמֶּלֶךְ מֶה עָשׂוּ וּמַה שְּׁאֵלָתֵךְ וְיִנָּתֵן לָךְ וּמַה בַּקָּשָׁתֵךְ עוֹד וְתֵעָשׂ.
(יג) וַתֹּאמֶר אֶסְתֵּר אִם עַל הַמֶּלֶךְ טוֹב יִנָּתֵן גַּם מָחָר לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן לַעֲשׂוֹת כְּדָת הַיּוֹם וְאֵת עֲשֶׂרֶת בְּנֵי הָמָן יִתְלוּ עַל הָעֵץ.
(יד) וַיֹּאמֶר הַמֶּלֶךְ לְהֵעָשׂוֹת כֵּן וַתִּנָּתֵן דָּת בְּשׁוּשָׁן וְאֵת עֲשֶׂרֶת בְּנֵי הָמָן תָּלוּ.
(טו) וַיִּקָּהֲלוּ [הַיְּהוּדִים] (היהודיים) אֲשֶׁר בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת יָדָם.
(טז) וּשְׁאָר הַיְּהוּדִים אֲשֶׁר בִּמְדִינוֹת הַמֶּלֶךְ נִקְהֲלוּ וְעָמֹד עַל נַפְשָׁם וְנוֹחַ מֵאֹיְבֵיהֶם וְהָרוֹג בְּשֹׂנְאֵיהֶם חֲמִשָּׁה וְשִׁבְעִים אָלֶף וּבַבִּזָּה לֹא שָׁלְחוּ אֶת יָדָם.
(יז) בְּיוֹם שְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ אֲדָר וְנוֹחַ בְּאַרְבָּעָה עָשָׂר בּוֹ וְעָשֹׂה אֹתוֹ יוֹם מִשְׁתֶּה וְשִׂמְחָה.
(יח) [וְהַיְּהוּדִים] (והיהודיים) אֲשֶׁר בְּשׁוּשָׁן נִקְהֲלוּ בִּשְׁלוֹשָׁה עָשָׂר בּוֹ וּבְאַרְבָּעָה עָשָׂר בּוֹ וְנוֹחַ בַּחֲמִשָּׁה עָשָׂר בּוֹ וְעָשֹׂה אֹתוֹ יוֹם מִשְׁתֶּה וְשִׂמְחָה.
(יט) עַל כֵּן הַיְּהוּדִים [הַפְּרָזִים] (הפרוזים) הַיֹּשְׁבִים בְּעָרֵי הַפְּרָזוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר שִׂמְחָה וּמִשְׁתֶּה וְיוֹם טוֹב וּמִשְׁלֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ.
(כ) וַיִּכְתֹּב מׇרְדֳּכַי אֶת הַדְּבָרִים הָאֵלֶּה וַיִּשְׁלַח סְפָרִים אֶל כׇּל הַיְּהוּדִים אֲשֶׁר בְּכׇל מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הַקְּרוֹבִים וְהָרְחוֹקִים.
(כא) לְקַיֵּם עֲלֵיהֶם לִהְיוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וְאֵת יוֹם חֲמִשָּׁה עָשָׂר בּוֹ בְּכׇל שָׁנָה וְשָׁנָה.
(כב) כַּיָּמִים אֲשֶׁר נָחוּ בָהֶם הַיְּהוּדִים מֵאֹיְבֵיהֶם וְהַחֹדֶשׁ אֲשֶׁר נֶהְפַּךְ לָהֶם מִיָּגוֹן לְשִׂמְחָה וּמֵאֵבֶל לְיוֹם טוֹב לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּמִשְׁלֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיֹנִים.
(כג) וְקִבֵּל הַיְּהוּדִים אֵת אֲשֶׁר הֵחֵלּוּ לַעֲשׂוֹת וְאֵת אֲשֶׁר כָּתַב מׇרְדֳּכַי אֲלֵיהֶם.
(כד) כִּי הָמָן בֶּן הַמְּדָתָא הָאֲגָגִי צֹרֵר כׇּל הַיְּהוּדִים חָשַׁב עַל הַיְּהוּדִים לְאַבְּדָם וְהִפִּל פּוּר הוּא הַגּוֹרָל לְהֻמָּם וּלְאַבְּדָם.
(כה) וּבְבֹאָהּ לִפְנֵי הַמֶּלֶךְ אָמַר עִם הַסֵּפֶר יָשׁוּב מַחֲשַׁבְתּוֹ הָרָעָה אֲשֶׁר חָשַׁב עַל הַיְּהוּדִים עַל רֹאשׁוֹ וְתָלוּ אֹתוֹ וְאֶת בָּנָיו עַל הָעֵץ.
(כו) עַל כֵּן קָרְאוּ לַיָּמִים הָאֵלֶּה פוּרִים עַל שֵׁם הַפּוּר עַל כֵּן עַל כׇּל דִּבְרֵי הָאִגֶּרֶת הַזֹּאת וּמָה רָאוּ עַל כָּכָה וּמָה הִגִּיעַ אֲלֵיהֶם.
(כז) קִיְּמוּ [וְקִבְּלוּ] (וקבל) הַיְּהוּדִים עֲלֵיהֶם וְעַל זַרְעָם וְעַל כׇּל הַנִּלְוִים עֲלֵיהֶם וְלֹא יַעֲבוֹר לִהְיוֹת עֹשִׂים אֵת שְׁנֵי הַיָּמִים הָאֵלֶּה כִּכְתָבָם וְכִזְמַנָּם בְּכׇל שָׁנָה וְשָׁנָה.
(כח) וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים בְּכׇל דּוֹר וָדוֹר מִשְׁפָּחָה וּמִשְׁפָּחָה מְדִינָה וּמְדִינָה וְעִיר וָעִיר וִימֵי הַפּוּרִים הָאֵלֶּה לֹא יַעַבְרוּ מִתּוֹךְ הַיְּהוּדִים וְזִכְרָם לֹא יָסוּף מִזַּרְעָם.
(כט) וַתִּכְתֹּב אֶסְתֵּר הַמַּלְכָּה בַת אֲבִיחַיִל וּמׇרְדֳּכַי הַיְּהוּדִי אֶת כׇּל תֹּקֶף לְקַיֵּם אֵת אִגֶּרֶת הַפֻּרִים הַזֹּאת הַשֵּׁנִית.
(ל) וַיִּשְׁלַח סְפָרִים אֶל כׇּל הַיְּהוּדִים אֶל שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מַלְכוּת אֲחַשְׁוֵרוֹשׁ דִּבְרֵי שָׁלוֹם וֶאֱמֶת.
(לא) לְקַיֵּם אֶת יְמֵי הַפֻּרִים הָאֵלֶּה בִּזְמַנֵּיהֶם כַּאֲשֶׁר קִיַּם עֲלֵיהֶם מׇרְדֳּכַי הַיְּהוּדִי וְאֶסְתֵּר הַמַּלְכָּה וְכַאֲשֶׁר קִיְּמוּ עַל נַפְשָׁם וְעַל זַרְעָם דִּבְרֵי הַצּוֹמוֹת וְזַעֲקָתָם.
(לב) וּמַאֲמַר אֶסְתֵּר קִיַּם דִּבְרֵי הַפֻּרִים הָאֵלֶּה וְנִכְתָּב בַּסֵּפֶר.
פרק י
(א) וַיָּשֶׂם הַמֶּלֶךְ [אֲחַשְׁוֵרוֹשׁ] (אחשרש) מַס עַל הָאָרֶץ וְאִיֵּי הַיָּם.
(ב) וְכׇל מַעֲשֵׂה תׇקְפּוֹ וּגְבוּרָתוֹ וּפָרָשַׁת גְּדֻלַּת מׇרְדֳּכַי אֲשֶׁר גִּדְּלוֹ הַמֶּלֶךְ הֲלוֹא הֵם כְּתוּבִים עַל סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי מָדַי וּפָרָס.
(ג) כִּי מׇרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכׇל זַרְעוֹ.
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Lang: en;
Title: Megillat Esther;
Content:
Chapter 1
(1) In the days of Achashverosh, this is Achashveroshthis is Achashverosh | הוּא אֲחַשְׁוֵרוֹשׁ – See Lekach Tov and Ibn Ezra (2nd commentary) that the elaboration comes to distinguish this Achashverosh from a different person with the same name, the Achashverosh mentioned in Daniel 9:1 who was the father of Darius the Mede. According to them, this Darius ruled before or simultaneously with Cyrus, when Babylonia was first conquered by Persia-Media, while the Achashverosh of the Megillah, in contrast, reigned after Cyrus and before Darius the Persian (See Bavli Megillah 11b). As such, the story takes place after the nation was permitted to return to Israel, but before the Temple was rebuilt in the sixth year of Darius the Persian (Ezra 6:1-14). Modern scholars, in contrast, date the story later, identifying Achashverosh with Xerxes I who reigned in 486 BCE, about thirty years after the rebuilding of the Temple. They point to the similar sounding names (especially the spelling אחשרש in 10:1) and note that during Xerxes' reign there was a royal official named Marduk. In addition, the depiction of Xerxes by the Greek historian Herodotus matches the Megillah's depiction of Achashverosh. Both were lustful kings who reigned in Shushan over an empire from India to Ethiopia. [Others identify Achashverosh with Artaxerxes II who reigned in 404 BCE. See the Septuagint and Josephus, Antiquities 11:6:1, who both refer to Achashverosh as Artaxerxes.] who reigned from India to Ethiopia,from India to Ethiopia | מֵהֹדּוּ וְעַד כּוּשׁ – These represent the two ends of the Persian empire, India on the east and Ethiopia on the west. over one hundred and twenty-seven provinces,
(2) in those days, when King Achashverosh sat on his royal thronesat on his royal throne | כְּשֶׁבֶת... עַל כִּסֵּא מַלְכוּתוֹ – See Rashi and R. Yosef Kara that the phrase indicates that the story opens after Achashverosh's kingdom had been stabilized. As such, it was only in the third year of his reign that "he sat on his throne". [Cf. the Targumim to Esther and Esther Rabbah who understand the phrase literally, suggesting that initially Achashverosh wanted to use Shelomo's throne but was supernaturally prevented from doing so, leading him to make an imitation throne. This, though, took three years, and so it was only then that "he sat on his throne".] which was in Shushan the castle,castle | בִּירָה – See Ibn Ezra who distinguishes between "שׁוּשַׁן הַבִּירָה" (Shushan the castle) and "הָעִיר שׁוּשָׁן" (the city Shushan), noting that elsewhere in Tanakh "בִּירָה" refers to a fortified palace complex (see Nechemyah 2:8 and Divrei HaYamim I 29:1,19). It might be a loanword from either Akkadian where "birtu" means "castle" or "fort" (CAD, "birtu") or from Persian, where "bâru" means "rampart" or "bulwark" (BDB, "בירה"). Alternatively: "the capital city" (Rashbam), but this might be a more modern understanding of the word.
(3) in the third year of his reign, he made a feast for all his officers and servants, the army of Persia and Media, the noblesnobles | הַפַּרְתְּמִים – This word appears only in the books of Esther and Daniel and commentators debate whether it is a loan word from Persian (Rashi, Ibn Ezra) or a Hebrew word (Hoil Moshe). Modern scholars assume the former, connecting it to the Old Persian "fratama", meaning "first" (BDB, "פַּרְתְּמִים"). As such, the word might be equivalent in meaning to the term "הַיֹּשְׁבִים רִאשֹׁנָה בַּמַּלְכוּת" (v.14), referring to important governors (see Rashi). Alternatively: "those of royal descent" (Ibn Ezra, based on the word's usage in Daniel 1:3), or perhaps: "chariot officers" (Hoil Moshe, connecting the word to the Hebrew root "רתם", to bind, which is used in the context of tying horses to chariots in Mikhah 1:13). and officers of the provinces being before him,
(4) when he displayed the riches of his glorious kingdom and the honorhonor | יְקָר – The word "יְקָר" can sustain both the meaning of "honor" and that of "precious objects", as the parallel to "עֹשֶׁר", riches, indicates. Similarly, in the earlier clause, the word "כְּבוֹד" can mean both "wealth" and "glory" (see its usage in Bereshit 31:1). In both cases, it is likely that the choice is intentional, as both meanings are implied and meant to be understood by the reader. of his splendid majesty, for many days, one hundred and eighty days.
(5) And when these days were complete, the king made a feast for all the people who were present in Shushan the castle, from great to small,from great to small | לְמִגָּדוֹל וְעַד קָטָן – This is a merism (where two words representing extremes are meant to convey the totality of all that is between them), meant to highlight how all were invited to the feast, noble and commoner alike, and everyone in between. seven days, in the courtyard of the garden of the king's house.house | בִּיתַן – This word appears only in Esther, always in the context of the garden. It appears to relate to the word "בית", house, and might come to highlight that the garden spoken of was close to the palace (R. Yosef Kara). Alternatively: "inside", as in the phrase "מִבַּיִת וּמִחוּץ" (Rashbam, Ibn Ezra), perhaps suggesting that this was an inner garden. The word might be related to the Akkadian "bitanu", which can mean "interior" or "inner quarter of a house or temple" or might refer to a specific building in a palace complex (See CAD, "bitanu"). Cf. Rashi who translates: "orchard" and the GR"A who suggests: "garden pavilion".
(6) White,white | חוּר – The word appears only here and in Esther 8:15, and from context appears to refer to a color or a colored cloth, likely white. (See Ibn Ezra who points to the similar Aramaic and to the verb "חָוַר" (Yeshayahu 29:22) which means to grow pale.) The verse opens without a verb and appears to be a continuation of verse 4, comprising a list of some of the glories of Achashverosh's kingdom mentioned there (Ibn Ezra). fine cotton,fine cotton curtains | כַּרְפַּס – This word is a hapax legomenon, appearing only in our verse. It might be a loan word from Persian, originally from Sanskrit, where "karpâsa" refers to cotton or fine linen (BDB, "כרפס"). See Rashbam that the verse likely refers to some type of curtain that was spread around the courtyard. Alternatively, the word refers to a color, perhaps green (Rashi, Rashbam, Ibn Ezra, relating it to the green vegetable named "כַּרְפַּס" (celery or parsley). Cf. Bavli Megillah 12a and R. Yosef Kara that "כַּרְפַּס" might be composed of two words, "כרים של פסים", striped pillows. and blue, fastenedfastened | אָחוּז – Alternatively: "embroidered" (Rashi, R. Yosef Kara, and Rashbam). with cords of fine linen and purple to silver rods and marblemarble | שֵׁשׁ – See Rashbam and Ibn Ezra that this might be a variant of the word "שַיִש", marble or alabaster (Divrei HaYamim I 29:2). pillars; couches of gold and silver upon a floor of alabaster, marble, pearlpearl | דַר – The word "דור" in Arabic refers to a pearl, leading some to identify "דַר" as such (see the Septuagint)., and black onyx.alabaster, marble, pearl, and black onyx | בַּהַט וָשֵׁשׁ וְדַר וְסֹחָרֶת – All these terms, besides "שש", do not appear elsewhere in Tanakh, making them difficult to define. Many commentators suggest that they refer to types of precious stones, but their exact identities are debated and the translation given here is not definitive. Other possibilities include porphyry for "בַּהַט", mother of pearl for "דַר", or that each word refers to a marble of a different color. Cf. Rav in Bavli Megillah 12b who suggests that "דַר" and "סֹחָרֶת" are not names of stones but rather refer to the pattern in which they were set on the floor.
(7) And he gave them to drink in golden vessels, vessels of all different types,vessels of different types | וְכֵלִים מִכֵּלִים שׁוֹנִים – Literally: "and vessels of different vessels". See Rashi that there was an assortment of vessels, each different from the other. Alternatively: "changing vessels", with the verse highlighting how at each stage of the meal, new, fancier utensils were brought, with none needing to be reused (R. Yosef Kara, Rashbam). Alternatively, the word "שׁוֹנִים" here means "unique"; see Bavli Megillah 11b-12a, that Achashverosh had used the vessels taken from the Beit HaMikdash. and the royal wine was in abundance, in accord with the king's power.in accord with the king's power | כְּיַד הַמֶּלֶךְ – See Ibn Ezra and R. Yosef Nachmias. Literally: "by the king's hand" but "hand" is often used metaphorically to connote strength. Alternatively: "in accord with the king's generosity" (see Metzudat David on Melakhim I 10:13 where the same phrase appears), or: "by the king's directive" (Rashbam, pointing to Shemuel II 14:19).
(8) And the drinking was according to the law;according to the law | כַדָּת – This word appears only in the later books of Tanakh and is likely a loan word from Persian where "dâta" means law or decree (See Shadal on Devarim 33:2 regarding the word "אֵשׁ דָּת" and BDB, "דת"). there was no coercion, for so the king had instituted, that all the officers of his houseall the officers of his house | כׇּל רַב בֵּיתוֹ – See Yirmeyahu 39:9, 41:1 and Daniel 1:3 where the word "רַב" refers to a chief officer or captain. In Akkadian the similar term "rab biti" refers to administrators in charge of households (CAD, "rab-bitutu"). should do according to every man's desire.
(9) Also Vashti the queen made a feast for the women in the royal house of King Achashverosh.
(10) On the seventh day, when the king's heart was merry with wine, he said to Mehuman, Bizzeta, Charvona, Bigta, Avagta, Zetar, and Carcas, the seven eunuchseunuchs | הַסָּרִיסִים – The word might relate to the verb "סרס", to cut. Alternatively, "סְרִיס" might be a loan word from Akkadian, where "ša rêši" can refer to a eunuch, but also to any royal official (CAD, "resu", in "sa resi"). Shadal (Bereshit 37:26) suggests that the term might have originally referred only to eunuchs, but since many of the royal officers were eunuchs, it was later adopted for all. In the book of Esther, where the officials referred to as "סְרִיסִים" are often those who interact with women specifically, it is likely that the term refers to actual eunuchs. who served King Achashverosh,
(11) to bring Vashti the queen before the king in the royal crown, to show the people and the officers her beauty, for she was beautiful.
(12) But Queen Vashti refused to come at the king's word conveyed by the eunuchs; and the king was very angry, and his wrath burned within him.
(13) The king said to the wise men who knew the times,who knew the times | יֹדְעֵי הָעִתִּים – This might refer to astrologers (Ibn Ezra, Ralbag) or to historians and chroniclers who were familiar with past history and could apply that knowledge to the present (Ibn Ezra). Alternatively, it simply refers to wise men who were able to advise according to the circumstances of the time (Rashbam, pointing to the similar term in Divrei HaYamim I 12:33, Hoil Moshe). for so was the king's custom to consult withso was the king's custom to consult with | כִּי כֵן דְּבַר הַמֶּלֶךְ לִפְנֵי – The words "to consult" are not in the Hebrew, but see Rashi, R. Yosef Kara, and Rashbam, that this is the implication of the text.. all who knew law and judgment,
(14) and those close to him were Carshena, Shetar, Admata, Tarshish, Meres, Marsena, and Memukhan, the seven officers of Persia and Media, those who saw the king's facesaw the king's face | רֹאֵי פְּנֵי הַמֶּלֶךְ – This might imply that these officers had direct or constant access to the king, while the majority of people needed to first be called and invited (see Esther 4:11). and sat firstsat first | הַיֹּשְׁבִים רִאשֹׁנָה – This might mean that they were senior officers, serving in the kingdom from the very beginning (Malbim), or that, due to their importance, they would sit in the first row before the king (Rashi, Rashbam). in the kingdom,
(15) "According to law, what shall we do to Queen Vashti, since she has not done the bidding of King Achashverosh conveyed by the eunuchs?"
(16) Memukhan answered before the king and the officers, "Not against the king alone has Vashti the queen sinned, but also against all the officers and all the peoples that are in all the provinces of King Achashverosh.
(17) For the queen's word will go out to all the women, causing them to view their husbands with contempt,view their husbands with contempt | לְהַבְזוֹת בַּעְלֵיהֶן בְּעֵינֵיהֶן – Literally: "to scorn their husbands in their eyes". saying, 'King Achashverosh said to bring Vashti the queen before him, but she did not come.'
(18) And this day, the noble woman of Persia and Media who heard the queen's word will say likewisewill say likewise | תֹּאמַרְנָה – The word "likewise" does not appear in the Hebrew text, but is assumed and added for clarity. See Rashi that the verse is a "מקרא קצר" (an abbreviated verse). to all the king's officers, and there will be more than enoughmore than enough | וּכְדַי – See the anonymous Northern French commentary which understands the term in this manner. Alternatively: "much" (Rashi), "no end" (Rashbam), or "sufficient" (Ibn Ezra, understanding the full phrase to mean: "there was sufficient contempt in Vashti's deed to justify the king's anger"). scorn and anger.
(19) If it pleases the king, let a royal edict go forth from him, and let it be written among the laws of Persia and Media, that it not be revoked, that Vashti not comenot come | לֹא תָבוֹא – See Rashi that this is a euphemism and the connotation is that she was to be killed. Cf. R. Yosef Kara (and Rashbam similarly) who disputes Rashi's reading, understanding the verse literally, that Vashti was no longer to come to the king. He notes that if Vashti was killed, what would be the point of emphasizing that the law not be revoked? before King Achashverosh, and that the king give her royal crownher royal crown | וּמַלְכוּתָהּ – See Rashbam. More literally: "her royalty" or "her kingdom", perhaps referring to her royal estate. to another that is better than she.
(20) And the king's decreedecree | פִּתְגָם – This word appears only here and in Kohelet 8:11. It might be a loan word from Persian where "patigâma" refers to a command, matter, or edict. It might have made its way into Hebrew via the Aramaic, פִּתְגָמָא, a matter, which appears in both Daniel and Ezra (BDB, "פִּתְגָם"). which he shall make, shall be heard throughout his kingdom, though it is vast,though it is vast | כִּי רַבָּה הִיא – See Ibn Ezra and R. Yosef Nachmias that Memukhan is emphasizing the importance of having the edict heard throughout the entire kingdom, despite its vastness. Alternatively: "for it is vast", referring either to the kingdom (Rashbam) or to the magnitude of Vashti's transgression (anonymous Northern French commentary, Hoil Moshe). and all the wives will give honor to their husbands, from great to small."
(21) And the words pleased the king and the officers; and the king did according to the word of Memukhan.
(22) He sent letters to all the king's provinces, to each province according to their writing, and to each people according to their language, that each man should rule in his own house and speak according to the language of his people.speak according to the language of his people | וּמְדַבֵּר כִּלְשׁוֹן עַמּוֹ – The implication might be that if the wife spoke a different language than the husband, he should force her to learn his language (Rashi and see Nechemyah 13:23-24). Cf. Ralbag who suggests that the decree refers not specifically to language but to any native customs of the husband, language being but one example. Alternatively, these words are not part of the decree at all, but describe the messenger who was to publicize the decree in each province in the language spoken there (R. Yosef Kara).
Chapter 2
(1) After these things, when the wrath of King Achashverosh had abated, he remembered Vashti and what she had done, and what had been decreed upon her.
(2) The king's attendants, those who served him, said, "Let them seek for the king young, beautiful virgin women.
(3) And let the king appoint officers in all the provinces of his kingdom, and they will gather every young, beautiful virgin woman to Shushan the castle, to the house of the women,house of the women | בֵּית הַנָּשִׁים – In other words, they were to be brought into the harem of the king. to the charge of HegehHegeh | הֵגֶא – This appears to be the same individual who is later called Hegai (see Esther 2:8 and 15). the king's eunuch, keeper of the women, and their ointmentsointments | תַּמְרֻקֵיהֶן – The noun appears only once outside of Esther, in Mishlei 20:30. It relates to the verb "מרק" which means to scour or polish. shall be givenshall be given | וְנָתוֹן – See Rashbam that this is a passive form of the verb. Alternatively: "they will give" (Hoil Moshe in the name of Shadal. He notes that the verb is in the infinitive (normally translated as "to give"), but he explains that sometimes if there is a previous verb in the verse, the infinitive that follows might be assumed to take the same conjugation as the earlier one. For several of many other possible examples of the phenomenon in Esther, see: "וְנִשְׁלוֹחַ" in 3:13, "וְנַחְתּוֹם" in 8:8, "וְנַהֲפוֹךְ" in 9:1, "וְאַבֵּד" in 9:6, "וְנוֹחַֹ" and "וְעָשֹׂה" in 9:17-18. to them.
(4) And the young woman who pleases the king shall be queen instead of Vashti." The matter pleased the king, and he did so.
(5) A Judean mana Judean man | אִישׁ יְהוּדִי – These words do not mean that Mordechai was from the tribe of Yehuda (as the verse later explicitly says that he was from Binyamin), but only that he had been living in the kingdom of Judea before he was exiled. was in Shushan the castle,in Shushan the castle | בְּשׁוּשַׁן הַבִּירָה – See Ibn Ezra that Mordechai had an important position in the government (see 2:19) and therefore lived in the palace complex. and his name was Mordechai,Mordechai | מׇרְדֳּכַי – The meaning of this name is debated. See Bavli Megillah 10b that the name is an Aramaic rendering of "מר דרור", pure myrrh (מרי דכי in Aramaic). Alternatively, it is Babylonian in origin, and recalls the name of the foreign god, Marduk, head of the Babylonian pantheon. The two possibilities have important ramifications for how one views Mordechai's Religious Identity. the son of Yair, the son of Shimi, the son of Kish, a Benjaminite,
(6) who had been exiledwho had been exiled | אֲשֶׁר הׇגְלָה – It is unclear if the phrase refers back to Mordechai (Bavli Megillah 13a and many medieval commentators) or to Kish (Hoil Moshe and modern scholars). This is partially dependent on how one dates the story of Megillat Esther, as discussed in footnote 1. According to those scholars who identify Achashverosh with Xerxes I (486–465 BCE), if Mordechai was among those exiled with Yechonyah in 597 BCE (eleven years before the Temple's destruction – see Melakhim 24:15-18), he would have been at least 110 years old during the story. As this seems unlikely, the Kish option would be preferred. In contrast, according to Bavli Megilla 11b, which has Achashverosh reign between Cyrus and Darius, if Mordechai was among those exiled, he could potentially be only a bit over sixty when the story opens and the phrase could refer to Mordechai himself. from Jerusalem, with the exiles that had been exiled with Yechonyah, king of Yehuda, whom Nevuchadnetzar, king of Babylonia, had exiled.
(7) He raised Hadassah, who is Esther,Hadassah, who is Esther | הֲדַסָּה הִיא אֶסְתֵּר – See Hoil Moshe that Hadassah was Esther's Hebrew name, while Esther was her Persian name. The former is connected to the word הֲדַס, myrtle, while the latter means "star". Others associate the name Esther with Ishtar, the Babylonian goddess. Cf. Ibn Ezra that Esther is simply the Persian equivalent of Hadassah. Opinions in Bavli Megillah 13a instead suggest that both names are Hebrew. R. Meir posits that Esther was her real name, but she was called Hadassah since the righteous are compared to myrtles, while R. Yehuda claims that Hadassah was her real name, but she was called Esther since she hid (הסתירה) her identity. Cf. R. Yosef Kara who suggests that "הֲדַסָּה" might not be a name at all, but was simply the way young woman were referred to in Shushan (and would be the equivalent of the word "נַעֲרָה"). The various opinions might relate to how one views Esther's Religious Identity and whether she had assimilated into Persian society. his uncle's daughter, for she had no father or mother. And the young woman was shapely and beautiful, and with the death of her father and her mother, Mordechai took her to him as a daughter.as a daughter | לְבַת – Cf. Bavli Megillah 13a who read "בַת" as if written "בית" (a house), a reference to one's wife, suggesting that Mordechai and Esther were married. See, though, Ibn Ezra and R. Yosef Nachmias who argue against this reading, pointing out that Achashverosh gathered only virgins, not married women.
(8) When the king's word and his law were heard, and when many young women were gathered to Shushan the castle, to the charge of Hegai, Esther was taken to the king's house, to the charge of Hegai, keeper of the woman.
(9) The young woman pleased him and won his grace.won his grace | וַתִּשָּׂא חֶסֶד לְפָנָיו – Literally: "carried grace (or: kindness) before him". He hurriedhurried | וַיְבַהֵל – Though in earlier books of Tanakh, this root means "to be frightened," in Esther, Mishlei, Kohelet, and Divrei HaYamim, it refers also to "hurrying". to provide her ointments and her portions and the seven maidens whom she was entitled to be given to herwas entitled to be given to her | הָרְאֻיוֹת – The word "רְאֻיוֹת" does not appear elsewhere in Tanakh, but in Rabbinic literature it takes the meaning "proper" or "fitting" (see Ibn Ezra). It stems from the root "ראה" (see), so a more literal translation might read: "who were seen to be given to her". Alternatively: "to give her the seven worthy (or: chosen) maidens". from the house of the king, and he favored herhe favored her | וַיְשַׁנֶּהָ... לְטוֹב – The phrase is somewhat difficult and reads literally: "he changed her… for the best", which might imply that Hegai treated Esther differently (and better) than the other women (Yosef Lekach and see R. Yosef Kara less explicitly) or that he somehow improved her lot. Thus, Ibn Ezra suggests that he "changed her portions and maids", while others posit that he bettered her lodgings: "he transferred her to the best quarters" (several modern translations). and her maidens in the house of women.in the house of the women | בֵּית הַנָּשִׁים – The word "in" is assumed by the text (Rashbam, Ibn Ezra).
(10) Esther did not telldid not tell… | לֹא הִגִּידָהּ – The text does not share what motivated this silence. For discussion of a range of possibilities, see: Why Conceal Esther's Nationality. of her people or her family,her family | מוֹלַדְתָּהּ – See Ibn Ezra that "עַמָּהּ" refers to her nationality, and "מוֹלַדְתָּה" to her tribe or family. Cf. Hoil Moshe on Esther 8:6, who assumes that the two words are basically synonymous, explaining "מולדת" to mean: "the nation to which one is born". Elsewhere some have translated the word as "place of birth", but as the verses imply that Esther was born in Persia, it would be odd that she was supposed to hide this. for Mordechai commanded her not to tell.
(11) And every day Mordechai would walk before the courtyard of the women's house to know how Esther fared and what was to be done to her.
(12) And when each young woman's turn came to go to King Achashverosh, after she had been, according to the law of women, twelve months – for so were completed the days of their anointing, six months in oil of myrrh and six months in perfumes and women's ointments –
(13) so would the young woman come to the king: all that she said would be given her to take with her from the women's house to the house of the king.
(14) In the evening she would come and in the morning she would return to the secondsecond | שֵׁנִי – See Rashbam that there were two harems, one for the virgins and the other for concubines. Alternatively: "a second time" (Ibn Ezra). women's house, to the charge of Shashgaz, the king's eunuch, keeper of the concubines. She would not come again to the king unless the king desired her and she was called by name.
(15) And when the turn of Esther, daughter of Avichayil, the uncle of Mordechai, whom he had taken to him as a daughter, came to come to the king, she did not request anything except that which Hegai the king's eunuch, keeper of the women, said. And Esther won favorwon favor | נֹשֵׂאת חֵן – This seems to be somewhat equivalent to the much more prevalent idiom "מָצָא חֵן" (found favor). The formulations "נשא חן" and "נשא חסד" appear only in Esther. in the eyes of all who saw her.
(16) Esther was taken to King Achashverosh, to his royal house, in the tenth month, which is the month of Tevet, in the seventh year of his reign.
(17) The king loved Esther more than all the women, and she won favor and grace before him more than all the virgins, and he set the royal crown upon her head, and made her queen instead of Vashti.
(18) The king made a great feast for all his officers and servants, the feast of Esther, and he made a releaserelease | וַהֲנָחָה – Most commentators understand this to refer to a reduction in taxes. Alternatively, it might refer to a holiday from work (Ralbag). for all the provinces and gave gifts in accord with the king's power.in accord with the king's power | כְּיַד הַמֶּלֶךְ – See the note on Esther 1:7.
(19) When the virgins were gathered a second time,a second time | שֵׁנִית – According to Rashi, after Esther was chosen as queen, but refused to reveal her full identity, Achashverosh once again initiated a search for virgin women, hoping to make Esther jealous so she would share her identity. Alternatively, this "second gathering" refers to the gathering of virgins during which Esther was chosen, while the first gathering had been years before, when Vashti had been selected (Ibn Ezra). Cf. Rashbam who translates: "when they gathered the virgins [to find] a second". Mordechai was sitting at the king's gate.
(20) Esther would not tell of her family and her people, as Mordechai had commanded her. And Esther did Mordechai's bidding as she had when she was raised with him.
(21) In those days, while Mordechai was sitting at the king's gate, Bigtan and Teresh, two eunuchs of the king, from those who guarded the door, grew angry and sought to send forth their hand against King Achashverosh.
(22) The matter became known to Mordechai and he told Queen Esther, and Esther told the king in Mordechai's name.
(23) The matter was investigated and found to be so, and both of them were hanged on a post;post | עֵץ – See Hoil Moshe who suggests that the verse refers to crucifixion and "עֵץ" means a wooden post rather than a tree. [Crucifixion was a form of capital punishment practiced extensively by the Persians.] Alternatively: "gallows". and it was written in the book of chronicles before the king.
Chapter 3
(1) After these things,After these things | אַחַר הַדְּבָרִים הָאֵלֶּה – As a reader tends to assume that the events of one chapter follow those of another, the term may seem redundant. See Rashbam on Bereshit 22:1 that the phrase serves to connect the content (rather than the timing) of two events. In our chapter, it highlights the irony of the situation. After Mordechai saves the king's life, it is Haman, rather than Mordechai, who is promoted. Cf. Bavli Megillah 13b which suggests that the phrase is underscoring how Hashem set up the cure (Mordechai having saved the king's life), before the plague (Haman's plot). For further discussion of the term, see: Indicators of Achronology. King Achashverosh promoted Haman the son of Hammedata, the Agagite, and exalted him, placing his seat above all the officersplacing his seat above all the officers | וַיָּשֶׂם אֶת כִּסְאוֹ מֵעַל כׇּל הַשָּׂרִים – See R. Yosef Kara, Rashbam, and Ibn Ezra that this might refer to the physical placement of Haman's chair in the royal palace; the more important one was, the closer to the king one sat. Alternatively, it is simply a metaphor for how Haman was given authority over the other officers (Malbim). who were with him.
(2) And all the king's servants who were at the king's gate would kneel and bowkneel and bow | כֹּרְעִים וּמִשְׁתַּחֲוִים – The root "כרע" is often mentioned together with "בִּרְכַּיִם", knees, suggesting that it refers to kneeling (rather than prostrating one's self). This might be a sign of either submission or worship (Hoil Moshe). For discussion of why Mordechai refused to bow to Haman, see: Mordechai's Refusal to Bow. to Haman, for so the king had commanded regarding him;regarding him | לוֹ – See Rashbam and Ibn Ezra who note that, in context, "לוֹ" means "concerning him" rather than "to him". but Mordechai would not kneel or bow.
(3) The king's servants who were at the king's gate said to Mordechai, "Why are you transgressing the king's command?"
(4) When they said this to him day after day, and he did not listen to them, they told Haman to see whether Mordechai's words would stand,whether the words of Mordechai would stand | הֲיַעַמְדוּ דִּבְרֵי מׇרְדֳּכַי – In other words, they wanted to see whether Mordechai's resolve would hold (Rashbam). for he had told them that he was a Judean.he was a Judean | אֲשֶׁר הוּא יְהוּדִי – Alternatively: "he was a Jew". The two possibilities relate to how one understands Mordechai's refusal to bow; was it motivated by religious or national concerns? [For discussion, see: Mordechai's Refusal to Bow.] However, even if the former is true, referring to someone in the Persian period as a "Jew" might be anachronistic. See also Esther 8:17 and the related verb "מִתְיַהֲדִים", which many translate as "became Jews", but might also mean "passed themselves off as Judean".
(5) Haman saw that Mordechai would not kneel or bow to him, and Haman was filled with wrath.
(6) But he viewed it as contemptible to send forth his hand against Mordechai alone, for they had told him Mordechai's people, so Haman sought to destroy all the Judeansthe Judeans | הַיְּהוּדִים – Alternatively: "the Jews". See note on verse 4. who were throughout the kingdom of Achashverosh, the people of Mordechai.
(7) In the first month, which is the month of Nisan, in the twelfth year of King Achashverosh, he cast a pur,pur | פּוּר – Ibn Ezra suggests that the word is Persian in origin, leading Tanakh to provide the Hebrew equivalent. It might stem from the Akkadian "puru", meaning "stone" or "lot" (BDB, "פּוּר"). which is a lottery, before Haman, from day to day and from this month to the twelfth month,and from this month, to the twelfth month | וּמֵחֹדֶשׁ לְחֹדֶשׁ שְׁנֵים עָשָׂר – See R. Yosef Kara. Alternatively: "and from month to month, [to] the twelfth [month]". which is the month of Adar.
(8) Haman said to King Achashverosh, "There is one people,one people | עַם אֶחָד – The verse might imply that Haman never revealed to Achashverosh the identity of the people he wanted destroyed, referring to them only as "one people". For discussion and how this might impact one's understanding of Achashverosh's deeds throughout the book, see: Achashverosh's Shock and Fury. scattered and divideddivided | וּמְפֹרָד – See Ibn Ezra that Haman was implying that even within the Jewish nation, the people were divided one from another, finding each other intolerable. Alternatively: "separated" (Hoil Moshe, presenting Haman as implying that the nation intentionally set itself apart from others) or "dispersed", with this word being somewhat synonymous with "מְפֹרָד", and Haman emphasizing the danger that the nation presented; being scattered it could easily sway all those around them to rebel (Ralbag). among the peoples in all the provinces of your kingdom, and their laws are different from every nation, and they do not keep the king's laws.do not keep the king's laws | אֶת דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים – See Rashi and others that Haman was implying that they did not pay taxes to the king. It is not worthwhileit is not worthwhile | אֵין שֹׁוֶה – Similarly: "there is nothing to be gained" or: "there is no benefit" (Rashbam, Ibn Ezra, Ralbag). for the king to leave them.
(9) If it pleases the king, let it be written to annihilate them; and I will weigh out ten thousand talents of silver to the workmen,to the workmen | עַל יְדֵי עֹשֵׂי הַמְּלָאכָה – Literally: "by the hands of those who did the work". The phrase might refer to those in charge of minting the king's currency (Ibn Ezra), to goldsmiths and silversmiths (Rashbam), or to the king's treasurers (anonymous Northern French commentator, understanding the phrase to be a general term referring to any who worked diligently for the king, and not only craftsmen). to bring to the king's treasury."
(10) The king removed his ring from his hand and gave it to Haman the son of Hammedata, the Agagite, enemy of the Judeans.
(11) The king said to Haman, "The silver is given to you, and the nation, to do with it as you see fit."
(12) The king's scribes were called in the first month, on the thirteenth day; and it was written according to all that Haman had commanded the king's satraps,the king's satraps | אֲחַשְׁדַּרְפְּנֵי הַמֶּלֶךְ – This word appears only in the books of Esther and Ezra and appears to be a Persian loanword, from "khshatřapâvan," meaning "protector of the realm" (BDB, "אֲחַשְׁדַּרְפַּן", and see also Ibn Ezra and Hoil Moshe). Cf. Radak, Sefer HaShorashim, citing his father, who suggests that the word is composed of three distinct Aramaic words (אחשי דרי פנים), meaning: "high officials of the king's inner circles". the governors of each province, and the officers of each people, each province according to its writing and each people according to its language. It was written in the name of King Achashverosh and sealed with the king's ring.
(13) Letters were sentwere sent | וְנִשְׁלוֹחַ – Rashbam notes that though the verb is formulated in the infinitive, it should be understood as if written "ונשלח" (were sent), for the word is really an abbreviation of the phrase "נשלוח נשלח", a doubled form whose purpose is to intensify the verb. Cf. Hoil Moshe on 2:3 (and see the note there), that sometimes if there is a previous verb in the verse, it can be assumed that an infinitive that follows takes the same conjugation. by the runners to all the provinces of the king, to destroy, to kill, and to annihilate all the Judeans, from young to old, little ones and women, in one day, the thirteenth of the twelfth month, which is the month of Adar, and to plunder their spoils.
(14) A copy of the textthe copy of the writing | פַּתְשֶׁגֶן הַכְּתָב – The word "פַּתְשֶׁגֶן" appears only in the book of Esther and is likely a Persian loanword which made its way into Hebrew via the Aramaic "פַּרְשֶׁגֶן", mentioned in Ezra 4:11 (BDB, "פַּרְשֶׁגֶן"). to be given as law in each province was revealedrevealed | גָּלוּי – R. Yosef Kara explains that since the letter was written in the language of each province, all were aware of its contents. Cf. R. Reggio and Malbim who suggest that verses 13 and 14 speak of two different documents. The first letter, which explicitly mentioned the annihilation, was sealed and meant only for the nobles, whereas the second letter which spoke only in general terms of preparing for war was meant for the masses and thus open. Haman, thereby, hoped to keep his full plans a secret until the last minute. For elaboration, see: Achashverosh's Shock and Fury. to all the peoples, that they should be preparedbe prepared | עֲתִדִים – See Ibn Ezra and R. Yosef Nachmias, and compare Mishlei 24:7. for that day.
(15) The runners left, pressedpressed | דְחוּפִים – The word connotes an action done in haste, under pressure and urgency (Ibn Ezra, Hoil Moshe). The verb appears only once more outside of Esther, in Divrei HaYamim II 26:20. The related noun, "מְדַחְפָה" (Tehillim 140:12) appears to mean "thrust". by the king's word, and the law was given in Shushan the castle. The king and Haman sat to drink, but the city of Shushancity of Shushan | וְהָעִיר שׁוּשָׁן – See Rashi and Ibn Ezra that the verse refers specifically to the Jews within the city. Cf. Ralbag and Hoil Moshe who posit that upon hearing Haman's cruel decree uncertainty might have befallen everyone, Jew and non-Jew alike. According to R. Reggio and Malbim, too, all were in a state of confusion, for according to them the decree of annihilation was sealed, and no one knew what was going on (see the note on verse 14). was in turmoil.
Chapter 4
(1) Mordechai knew all that had been done, and Mordechai tore his garments and dressed in sackcloth and ashes. He went out into the middle of the city and cried a loud and bitter cry.
(2) He came up to the front of the king's gate, for one may not enter the king's gate dressed in sackcloth.
(3) And in every province, wherever the king's word and his law reached, there was great mourning among the Judeans, and fasting and weeping and lamentation. Sackcloth and ashes were laid outwere laid out | יֻצַּע – See Ralbag that sackcloth was given out to many, either to wear or to lie upon. [The word "יֻצַּע" relates to "מצע", a bed or couch, so the verse might refer to lying on (not in) sackcloth.] for the multitudes.for the multitudes | לָרַבִּים – Alternatively: "for the elite" (Hoil Moshe in the name of Shadal, understanding "רב" to refer to important people).
(4) Esther's maids and eunuchs came and told her; and the queen was very anguished.anguished | וַתִּתְחַלְחַל – See Rashbam, Ibn Ezra, and others who suggest that the word stems from the root "חול" or "חיל", to writhe in anguish, a word often associated with labor pangs. Cf. Rashi who connects it to the verb "חלה", to be sick. She sent garments to clothe Mordechai and to remove his sackcloth from him, but he did not accept them.
(5) Esther called Hatakh, one of the king's eunuchs whom he had set before her, and she commanded him to go tocommanded him to go to | וַתְּצַוֵּהוּ עַל – The words "to go" are added for clarity, though they are not found in the Hebrew. Cf. Hoil Moshe who suggests that the formulation "צוה על" (in contrast to "צוה אל", command to) implies that the command contained within it also a warning and request. Mordechai to know what this was about and why it was.what this was about and why it was | מַה זֶּה וְעַל מַה זֶּה – Esther questioned both what calamity led to Mordechai's show of mourning and what happened to cause that calamity (Rashbam).
(6) Hatakh went out to Mordechai, to the city squarecity square | רְחוֹב הָעִיר – Though today the word "רְחוֹב" means street, in Tanakh it likely refers to a wide open space, from the root "רחב", broad. See, for example, Ezra 10:9 where it refers to an area within the Temple complex. which was before the king's gate.
(7) Mordechai told him about all that had happened to him, and the account ofthe account of | וְאֵת פָּרָשַׁת – This word appears only here and in Esther 10:2, but is related to the verb "פרש" which means to explain, to distinguish, or to declare (Sefer HaShorashim of Ibn Janach); hence: "the account of". Alternatively: "an explanation of" (Rashi), "the sum of" (R. Yosef Kara), or "the separation of" (anonymous Northern French commentary). the silver that Haman had said to weigh to the king's treasuries for the annihilation of the Judeans.annihilation of the Jews | בַּיְּהוּדִים לְאַבְּדָם – More literally: "for the Jews, to annihilate them".
(8) And he gave him the copy of the textcopy of the text | פַּתְשֶׁגֶן כְּתָב – See the note on 3:14. of the law that was given in Shushan for their destruction, to show it to Esther and to tell her, and to command her to go to the king to implore him and to plead before him for her people.
(9) Hatakh came and told Esther Mordechai's words.
(10) Esther said to Hatakh, and commanded him to say to Mordechai,commanded him to say to Mordechai | וַתְּצַוֵּהוּ אֶל מׇרְדֳּכָי – See Hoil Moshe that the words "to say" are assumed by the text.
(11) "All the king's servants and the people of the king's provinces know that every man or woman who comes to the king, to the inner courtyard, who is not called, there is but one law for him, to be killed; only he to whom the king extendsextend | יוֹשִׁיט – This word appears only in the book of Esther. From context and the similar Aramaic word, it seems to mean to extend or hold out (Ibn Ezra). his golden scepterscepter | שַׁרְבִיט – This word appears only in the book of Esther. Hoil Moshe suggests that it is a variation of the word "שבט", staff. [Cf. Ibn Ezra who agrees that the two words are identical in meaning, but implies that they are not etymologically related.] will live. And I have not been called to come to the king these thirty days."
(12) They toldThey told | וַיַּגִּידוּ לְמׇרְדֳּכָי – As Esther has been speaking only to Hatakh, one would have expected, "he told". See Malbim that perhaps Hatakh sent messengers to Mordechai (to avoid detection). Cf. First Targum of Esther that Hatakh had already been detected and killed by Haman; as such, the angels Michael and Gavriel relayed Esther's message to Mordechai. Mordechai Esther's words.
(13) Mordechai said to reply to Esther, "Do not imagineDo not imagine | אַל תְּדַמִּי – See Ibn Ezra. Others translate similarly: "do not think". Alternatively: "do not be silent", perhaps relating the word to the root "דמם", to be quiet, rather than to the root "דמה" (Rashbam). If so, Mordechai might be warning Esther, "do not be silent, escaping into the palace, away from the Jewish people". to yourself that you shall escape in the king's housein the king's house | בֵּית הַמֶּלֶךְ – See Rashbam and Ibn Ezra that the word "in" is assumed. more than all the Judeans.
(14) For, if you will indeed remain silent at this time, relief and salvation will arise for the Judeans from another place, but you and your father's house will perish. Who knows if for a time such as this you attained royalty?"who knows… attained royalty | וּמִי יוֹדֵעַ... הִגַּעַתְּ לַמַּלְכוּת – See Ibn Ezra. Alternatively: "who knows if at this time next year you will still be part of the royal house", reading "הִגַּעַתְּ" as if written in the future (Rashi and R. Yosef Kara). According to the latter possibility, Mordechai is telling Esther that, due to the fickle nature of Achashverosh, she cannot wait until Adar to act for by then she might be deposed.
(15) Esther said to reply to Mordechai:
(16) "Go and assemble all the Judeans who are present in Shushan and fast for me. Do not eat and do not drink for three days, night and day. I and my maids, too, will fast so. And thus I will go to the king, against the law. And if I perish, I perish."If I perish, I perish | וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי – See Rashbam here and on Bereshit 43:14. Literally: "as I have perished, I have perished" (with both verbs in the past tense), but often Tanakh employs a past tense even though a future is implied. Cf. Ibn Ezra: "Just as I have perished (being taken away from my nation), so, too, will I (completely) perish (if killed by the king)", and see opinions in Bavli Megillah 15b that Esther was thinking of implicating herself with Haman, assuming both would be killed. Compare to the similar doubled formulation in Bereshit 43:14 "כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי", and see commentators there.
(17) Mordechai passed,passed | וַיַּעֲבֹר – This might mean that Mordechai left the kings' gate (Hoil Moshe), passed through the city to gather the Jews (Rashbam), or that he "passed a proclamation" (anonymous Northern French commentary). and he did all that Esther had commanded him.
Chapter 5
(1) On the third day, Esther dressed in royaltyroyalty | מַלְכוּת – In other words, she dressed in royal garb (Rashi, R. Yosef Kara, and others). The verse might also imply that she had an air of royalty. Cf. Bavli Megillah 14b that the "she donned the holy spirit". and stood in the inner courtyard of the king's house, facing the king's house,king's house | בֵּית הַמֶּלֶךְ – Cf. Malbim and Hoil Moshe who suggest that in this verse the word "בית" refers to rooms rather than the palace as a whole, with Malbim positing that the phrase refers to the king's private chambers. and the king was sitting on his royal throne in the royal house,royal house | בְּבֵית הַמַּלְכוּת – It is not clear how this differs from "בֵּית הַמֶּלֶךְ" (the king's house); perhaps it refers to a specific branch of the palace or a certain majestic hall. Earlier in the book, the term is mentioned as being the venue of Vashti's party (1:9) and the location of Esther's first encounter with Achashverosh (2:16). Cf. Malbim who suggests that "בֵית הַמַּלְכוּת" refers to the king's throne room (as supported by mention of the throne). All together there is a six-fold repetition of the root "מלך" in the verse, underscoring the power of the king and the threat it presented to Esther. facing the entrance of the house.
(2) When the king saw Queen Esther standing in the courtyard, she won favor in his eyes, and the king extended to Esther the golden scepter that was in his hand. Esther came near, and she touched the top of the scepter.
(3) The king said to her, "What troubles you,What troubles you | מַה לָּךְ – Literally: "What to you?" Alternative translations might include: "What would you like?", "What is it?" or the like. Queen Esther? What is your request? Up to half the kingdom, and it will be granted to you."
(4) Esther said, "If it pleases the king, let the king and Hamanand Haman | וְהָמָן – See Bavli Megillah 15b for various possible reasons as to why Esther invited also Haman to the party. come today to the feast which I have prepared for him."
(5) The king said, "Have Haman hurryHave Haman hurry | מַהֲרוּ אֶת הָמָן – See Ibn Ezra that it is unclear whether the word "מַהֲרוּ" is a transitive verb (taking a direct object), meaning: "rush Haman", or an intransitive one, in which case one must posit that an additional verb is assumed: "Hurry, get Haman…". to do Esther's word!" The king and Haman came to the feast which Esther had prepared.
(6) The king said to Esther at the wine feast, "What is your wish? It shall be granted to you. And what is your request?your wish… your request | שְּׁאֵלָתֵךְ... בַּקָּשָׁתֵךְ – The difference in meaning between these two words is not clear. See Malbim that a "שאלה" refers to an inconsequential request of little import, while "בקשה" refers to a large or important request. Alternatively, he suggests that a "שאלה" refers to the actual request and "בקשה" to the underlying issue leading to the request. Cf. Ibn Ezra that Achashverosh might be asking Esther both if she wished to undo something from the past and if she desired something for the future. Up to half the kingdom, and it shall be done."
(7) Esther answered and said, "My wish and my request –
(8) If I have found favor in the king's eyes, and if it pleases the king to grant me my wish and to fulfill my request, let the king and Haman come to the feast which I will prepare for them, and tomorrow I will do as the king has said.as the king has said | כִּדְבַר הַמֶּלֶךְ – More literally: "according to the word of the king". Esther tells the king that tomorrow she will do his bidding and share her wish and request.
(9) Haman left that day, happy and merry of heart, but when Haman saw Mordechai at the king's gate, and he did not rise and did not trembletremble | זָע – The word appears only a handful of times in Tanakh. See Chavakkuk 2:7 and Kohelet 12:3 where the context suggests that it refers to trembling and fear. Alternatively: "he did not budge", that Mordechai made no movement at all, refusing to show either honor or fear (Hoil Moshe). before him, Haman was filled with wrath against Mordechai.
(10) Haman restrained himself and came to his house. He sent and brought to him all his supporterssupporters | אֹהֲבָיו – Literally: "those who loved him", but the term is often used in Tanakh to refer to loyal followers or friends (see Shemuel II 19:7, Yirmeyahu 20:4-6). and his wife, Zeresh.
(11) Haman recounted to them his glorious riches, and his many sons, and all about how the king had promoted him and how he exalted him above the king's officers and servants.
(12) Haman said, "Queen Esther did not even bring with the king anyone to the feast which she prepared except for me; and tomorrow, too, I am invited to her with the king.
(13) Yet, all this is worthless to me every time that I see Mordechai, the Judean, sitting at the king's gate."
(14) His wife, Zeresh, and all his supporters said to him, "Let them make a post, fifty cubits high, and in the morning tell the king and let them hang Mordechai on it, and then go happily with the king to the feast." The matter seemed good to Haman and he made the post.
Chapter 6
(1) That night the king's sleep was restless,the king's sleep was restless | נָדְדָה שְׁנַת הַמֶּלֶךְ – The root "נדד" can mean to wander or flee. In context, it can thus mean either that the king's sleep was disturbed and he tossed and turned, or perhaps that sleep eluded him totally. Compare the similar phrase, "וַתִּדַּד שְׁנָתִי מֵעֵינָי" in Bereshit 31:40. and he said to bring the book of records, the chronicles,the book of records, the chronicles | סֵפֶר הַזִּכְרֹנוֹת דִּבְרֵי הַיָּמִים – Above in Esther 2:23, the book in which the assassination attempt was recorded is described only as "the book of chronicles", leading Malbim to suggest that our verse refers to a different book, not the formal chronicles of the kingdom, but the king's personal records (literally: "remembrances"). The phrase "סֵפֶר הַזִּכְרֹנוֹת" appears nowhere else, though the similar "סֵפֶר זִכָּרוֹן" is mentioned in Malakhi 3:16, referring to a (likely metaphoric) heavenly book of records. that they be read before the king.
(2) It was found written that Mordechai had told of BigtanaBigtana | בִּגְתָנָא – He is referred to as Bigtan in Esther 2:21. and Teresh, two eunuchs of the king, from those who guarded the door, that they sought to send forth their hand against King Achashverosh.
(3) The king said, "What great honorgreat honor | יְקָר וּגְדוּלָּה – Accordingly, the phrase is a hendiadys and the pair of words "יְקָר וּגְדוּלָּה" express only a single idea. Literally: "honor and greatness." Alternatively: "honor and wealth" (Ibn Ezra) or perhaps, "honor and position", presenting Achashverosh as wondering whether Mordechai had been promoted (and see 3:1, where the same root "גדל" describes Haman's promotion immediately after Mordechai's saving of the king). was bestowed on Mordechai for this?" The king's attendants, those who served him, said, "Nothing was done with him."
(4) The king said, "Who is in the courtyard?" Now, Haman had come to the outer courtyard of the king's house to speak to the king about hanging Mordechai on the post that he had prepared for him.
(5) The king's attendants said to him, "Behold, Haman is standing in the courtyard." The king said, "Have him come."
(6) Haman came, and the king said to him, "What shall be done to the man whom the king desires to honor?" Haman said to himself, "Whom would the king desire to honor more than me?"
(7) Haman said, "The man whom the king desires to honor,
(8) let them bring royal clothing, that the king has worn,that the king has worn | אֲשֶׁר לָבַשׁ בּוֹ הַמֶּלֶךְ – See R. Yosef Kara and Rashbam that the verse refers to the garments the king wore on the day of his coronation. and the horse upon which the king has ridden, and on whose head a royal crown was placed,and on whose head a royal crown was placed | וַאֲשֶׁר נִתַּן כֶּתֶר מַלְכוּת בְּרֹאשׁוֹ – See Ibn Ezra that the words "his head" refer back to the horse; noting that there was a practice to place a crown on the king's horse to mark it is as his. Alternatively: "when the royal crown was placed on his head", reading "אֲשֶׁר" as "כאשר" (R. Yosef Nachmias). A third reading suggests: "and the royal crown that was put on his head" (Ibn Janach and Rashbam, who switch the word order to present Haman as suggesting that the man also be adorned with the royal crown). According to this last reading it is surprising that the crown is not mentioned in the continuation. One could explain that it is simply assumed, or that though the king agreed to the other suggestions of Haman, he was not willing for someone else to wear his crown.
(9) and let the clothing and the horse be given into the hand of one of the king's nobleking's noble officers | מִשָּׂרֵי הַמֶּלֶךְ הַפַּרְתְּמִים – See the note on Esther 1:3. officers, and they shall dress the man whom the king desires to honor and lead him on horseback through the city square and call before him, 'So shall be done to the man whom the king desires to honor.'"
(10) The king said to Haman, "Hurry, take the clothing and the horse, as you spoke, and do so to Mordechai the Judean who sits in the king's gate. Do not omitDo not omit | אַל תַּפֵּל – Literally: "do not let fall". anything from all that you have spoken!"
(11) Haman took the clothing and the horse, and he dressed Mordechai and led him through the city square; and he called before him, "So shall be done to the man whom the king desires to honor."
(12) Mordechai returned to the king's gate, but Haman pushed himselfpushed himself | נִדְחַף – Literally: "was pushed", but see Ibn Ezra, R. Yosef Nahmias and others that Haman pushed himself, hurrying due to his great shame. to his house, mournful, and with covered head.covered head | חֲפוּי רֹאשׁ – Haman covered his face in shame and embarrassment, hoping no one would recognize him (Rashbam and Ibn Ezra).
(13) Haman told Zeresh his wife and all his supporters all that had happened to him, and his wise men and his wife Zeresh said to him, "Truly,Truly | אִם – See R. Yosef Nachmias and R. Yosef ibn Yachya who point to Bereshit 47:18 and Shemot 22:24 for similar usages of the word. They note that the more common understanding of "if" is not tenable here, since Haman's supporters knew that Mordechai was of Judean origin, for Haman had told them so (5:13). Others maintain the meaning "if", but suggest that Haman's supporters were questioning whether Mordechai was a convert or had been born Jewish (Ralbag). since Mordechai, before whom you have begun to fall, is of Judean descent,Judean descent | מִזֶּרַע הַיְּהוּדִים – Literally: "of the seed of the Judeans". you will not prevail over him, for you will surely fall before him.
(14) While they were still speaking with him, the king's eunuchs came and hurried to bring Haman to the feast that Esther prepared.
Chapter 7
(1) The king and Haman came to drink with Queen Esther.
(2) The king asked Esther on the second day, too, at the wine feast, "What is your wish, Queen Esther? It shall be granted to you. And what is your request? Up to half the kingdom, and it shall be done."
(3) Queen Esther answered and said, "If I have found favor in your eyes, the king, and if it pleases the king, may my life be given as my wish and my people as my request.
(4) For we have been sold, I and my nation, to be destroyed, to be killed, and to be annihilated; had we been sold as slaves and maidservants, I would be quiet, for the distressthe distress | הַצָּר – See R. Yosef Kara and Ibn Ezra; and see Iyyov 15:24 and Tehillim 4:2, 119:143 for similar usage of the word. Alternatively: "adversary" or "foe", as used in Bereshit 14:20 and Bemidbar 10:9 (Rashi, Rashbam). According to the latter translation, the clause reads: "for the foe did not find it worthwhile [to worry] about the damage to the king". [Had he cared, instead of decreeing annihilation, he would have sold the nation into slavery, making a profit for the king.] is not worth the troublethe trouble | בְּנֵ֥זֶק – This word appears only here and might relate to the Akkadian "nazaku", meaning "to worry" or "be upset" (CAD, "nazaku"). Alternatively: "damage" or "injury", related to the Aramaic root "נזק", which appears in both Daniel 6 and Ezra 4. to the king."
(5) King Achashverosh said –, and he saidhe said | וַיֹּאמֶר – The doubling of the word "וַיֹּאמֶר" (said) might come to convey the great wrath of the king, who in his anger is initially unable to even formulate his sentence, or who angrily repeats the same thing again and again (see Ibn Ezra). Alternatively, the doubling might indicate that Achashverosh asked his question first to the courtiers in general and then to Esther herself (Ralbag). Cf. R. Yosef Kara who suggests that each "he said" corresponds to one of the two questions asked by Achashverosh. to Queen Esther, "Who is this and which is heand which is he | וְאֵי זֶה הוּא – See Ibn Ezra that the two questions are identical in meaning and the repetition is a sign of anger. Alternatively: "and where is he" (R. Yosef Kara) or: "and what is the reason he…" (Malbim). who has presumedhas presumed | מְלָאוֹ לִבּוֹ – Literally: "who has filled his heart". See R"Y ibn Yachya who understands "מלא" to mean "complete" or "perfect", suggesting that Achashverosh wondered who saw himself as so perfect that he dared do such a thing. [In informal English one might say, "Who is so full of himself that he dare do so…".] Cf. Hoil Moshe who understands the phrase to refer to one who is totally consumed by an idea (leaving no room for other, rational thought). to do so!?"
(6) Esther said, "An adversary and an enemy! This evil Haman! And Haman was terrified before the king and queen.
(7) The king rose in his wrath from the wine feast to the house garden,the house garden | גִּנַּת הַבִּיתָן – See the note on Esther 1:5. and Haman remained to plead for his life from Queen Esther, for he saw that the king had determined to do him evil.king… do him evil | כָלְתָה אֵלָיו הָרָעָה מֵאֵת הַמֶּלֶךְ – More literally: "the evil was determined against him by the king". See similar phraseology in Shemuel I 20: 7, 9, 33 and Shemuel I 25:17.
(8) The king returned from the house garden to the house of the wine feast, and Haman was fallingwas falling | נֹפֵל – See Ibn Ezra that, due to fear, Haman had literally fallen before the queen when Achashverosh entered. Alternatively, the verse might refer to his having prostrated himself in submission before Esther to plead for his life (Rashbam). The present tense might indicate continuity of action. [Cf. Bavli Megillah 16a which suggests that an angel kept pushing Haman onto the couch.] on the couchcouch | הַמִּטָּה – It was Persian custom to recline on couches when dining; see Esther 1:6 as well (Rashi). upon which Esther was. The king said, "Would you alsoWould you also | הֲגַם – Literally: "To also…", though the intent is: "Would you also…". assaultassault | לִכְבּוֹשׁ – Achashverosh might refer to rape (Rashi, Ibn Ezra) or murder (Malbim). Cf. R"Y Ibn Yachya who uniquely suggests that the term means to "forgive", pointing to its usage in in Mikhah 7:19: "יָשׁוּב יְרַחֲמֵנוּ יִכְבֹּשׁ עֲוֺנֹתֵינוּ". Achashverosh couldn't believe Haman's audacity in pleading for mercy and forgiveness from the queen while he was still so filled with anger. the queen with me in the house?!" The words left the king's mouth and Haman's face was covered.was covered | חָפוּ – See Ibn Ezra that it was a custom in Persia for servants to cover the face of one who had angered the king so that he would no longer be seen by the king. Alternatively, the verb is intransitive and means: "fell" (Radak, Sefer HaShorashim, explaining that he looked down out of shame).
(9) Charvonah, one of the eunuchs who were before the king, said, "Behold also the post that Haman has made for Mordechai who spoke well of the king which stands in Haman's house, fifty cubits high!" The king said, "Hang him on it"
(10) They hanged Haman on the post that he had prepared for Mordechai, and the king's wrath abated.
Chapter 8
(1) On that day, King Achashverosh gave Queen Esther the housethe house of Haman | בֵּית הָמָן – See Malbim that the verse refers to Haman's estate, noting that the possessions of those killed by the king belonged to him. Alternatively: "the household of Haman" (R. Yosef Kara and Rashbam, who suggest that Esther was given the members of Haman's family to be her personal servants). of Haman, enemy of the Judeans. And Mordechai came before the king because Esther had told him what he was to her.
(2) He took off his ring which he had removed from Haman and gave it to Mordechai, and Esther set Mordechai over the house of Haman.
(3) Esther spoke againspoke again | וַתּוֹסֶף... וַתְּדַבֵּר – The word "again" highlights how the danger had not yet passed. In addition to her plea in Chapter 7, Esther must plea again here, for although Haman was hanged, his decree of annihilation was still in effect (Ibn Ezra). before the king; she fell at his feet and cried, imploring him to remove the evil of Haman, the Agagite, and the plot which he had devised against the Judeans.
(4) The king extended the golden scepter to Esther, and Esther rose and stood before the king.
(5) She said, "If it pleases the king, and if I have found favor before him, and the matter is proper before the king, and I am pleasing in his eyes, let it be written to revoke the letters containing the plot of Haman the son of Hammedata, the Agagite, which he wrote to annihilate the Judeans who are throughout the king's provinces.
(6) For how can I endureendure | אוּכַל – See Rashbam and Ibn Ezra that Esther is saying that she will not be able to live with herself if she stands by as all are destroyed. Alternatively: "How can I bear to watch the evil…". if I see the evil that will befallwill befall | יִמְצָא – Literally: "will find". my nation; and how can I endure if I see the annihilation of my family?"
(7) King Achashverosh said to Queen Esther and Mordechai the Judean, "Behold I have given Haman's house to Esther and they have hanged him on the post because he sent forth his hand against the Judeans.
(8) As for you,As for you | וְאַתֶּם – See Rashbam that Achashverosh emphasizes "you", since, being the king, he could not retract his own word, and thus he advised that they instead try to circumvent the original decree (see the next note). See R"Y ibn Yachya similarly, that it would be beneath the king's dignity to write an alternative edict. write concerning the Judeans as you see fit, in the king's name, and seal it with the king's ring, for a text that was written in the king's name and sealed with the king's ring may not be revoked."may not be revoked | אֵין לְהָשִׁיב – See R. Yosef Kara that the implication is not that the law could not be revoked at all, only that a new signed decree was necessary to do so. Cf. Rashbam and Ibn Ezra that the old decree could not be retracted, and that the new letters attempted to circumvent (not revoke) it. This is why they speak of the Judeans attacking their enemies and not simply of their own salvation.
(9) The king's scribes were called at that time, in the third month, which is the month of Sivan, on the twenty third; and it was written according to all that Mordechai had commanded the Judeans, the satraps, the governors, and the officers of the provinces from India to Ethiopia, one hundred and twenty seven provinces, each province according to its writing and each people according to its language, and to the Judeans according to their writing and their language.their language | וְכִלְשׁוֹנָם – This verse is almost linguistically identical to Esther 3:12, highlighting how Haman's scheme was undone and reversed. For discussion of the many other contrasting parallels which highlight this theme, see Plot Reversals in Esther.
(10) He wrote in the name of King Achashverosh and sealed it with the king's ring, and he sent letters by the runners on horseback, those that rode on the royalroyal | הָאֲחַשְׁתְּרָנִים – This word is unique to here and might be a loanword from Persian, where "khshatřa" means "belonging to the kingdom" (BDB, "אֲחַשְׁתָּרָן"). Alternatively: "swift" (Lekach Tov, apparently relating the word to the root "חוש", to make haste). It is also possible that the word does not modify "הָרֶכֶשׁ" but is rather a noun, "mules", connected to the following phrase "בְּנֵי הָרַמָּכִים", so that the full clause reads "mules, bred of mares" (Ibn Janach, R"Y Kimchi in his Sefer HaGalui, Radak in his Sefer HaShorashim, "רַמָּךְ", and Ibn Ezra). R"Y Kimchi suggests that "אֲחַשְׁתְּרָנִים" is a compound word with the Persian prefix "אחש" meaning great, and "תרנים" standing for "תרי מינים" ("two species"), a hybrid. steeds,steeds | הָרֶכֶשׁ – See Sefer HaShorashim of Ibn Janach, Rashbam, and others. Outside of our chapter, the word appears only in Melakhim I 5:8 and Mikhah 1:13, where it is connected to royal horses or chariots, implying that such horses were of high quality or especially fast. Alternatively: "property" (Ibn Ezra, relating the word to the noun "רכוש"), or: "swift camels" (Rashi and see Radak in his Sefer HaShorashim that, since the word appears alongside "horses", it must refer to a different species of animal). bred of the herd,bred of the herd | בְּנֵי הָרַמָּכִים – The word "רַמָּכִים" appears only here and might be a loan word, related either to the Middle Persian "ramak" or the Syriac "ܪܰܡܟܳܐ", meaning "a herd of horses" (BDB, "רַמָּךְ", and see also Sefer HaArukh, pointing to the word's usage in Bavli Taanit 23a). The connotation would be that these horses were from the royal stables, bred for the king. Alternatively: "bred of mares" (Radak, Sefer HaShorashim, and Ibn Ezra who connect "רַמָּךְ" to the similar Arabic, where it refers to a female horse; see also Mishna Kilayim 8:5), or: "riders of the mares" (understanding "בְּנֵי" to refer to a group of people).
(11) that the king gave permission to the Judeans in every city to gather and stand up for their lives, to destroy, to kill, and to annihilate every army, people, and province who attackattack them | הַצָּרִים – Alternatively: "who had attacked them", in the past. If so, the decree did not simply grant permission to the Judeans to defend themselves, but also gave them the right to take revenge on those who had previously proven to be their enemies (Ibn Ezra and compare Rashbam on "וְלַעֲמֹד עַל נַפְשָׁם"). them, little ones and women, and to plunder their spoils,
(12) on one day, in all the provinces of King Achashverosh, on the thirteenth of the twelfth month, which is the month of Adar.
(13) A copy of the text to be given as law in every province was revealed to all the peoples, that the Judeans should be prepared for that day, to take vengeance on their enemies.
(14) The runners, riders of the royal steeds,riders of the royal steeds | רֹכְבֵי הָרֶכֶשׁ הָאֲחַשְׁתְּרָנִים – See the notes on verse 10. left in haste, pressed by the king's word; and the law was given in Shushan the castle.
(15) And Mordechai went out from before the king in royal clothing: blue and white,white | וָחוּר – See the note on Esther 1:6. a great golden crown,golden crown | וַעֲטֶרֶת זָהָב – Cf. R"Y ibn Yachya who uniquely suggests that the verse refers to a canopy upon which lay a large golden crown. When Mordechai walked through the streets four people would accompany him, carrying the canopy. and a robeand a robe | וְתַכְרִיךְ – The word appears only this once in Tanakh, but is found several times in Rabbinic literature. Commentators assume that here it refers to some type of garment which is wrapped, either a cloak or shawl (Rashi, Ibn Ezra, and others) or a turban (Ralbag). of fine linen and purple; and the city of Shushan shoutedshouted | צָהֲלָה – Alternatively: "shone" (Ibn Ezra on vs. 16, noting how verse 16 mentions "light and happiness"; see Tehillim 104:15 for this usage of the root). and was happy.
(16) There was light and happiness, and rejoicinghappiness, and rejoicing | וְשִׂמְחָה וְשָׂשֹׂן – These two words are somewhat synonymous and often appear together, making it difficult to determine how, if at all, they differ. Ibn Ezra posits that "שִׂמְחָה" is the internal emotion of joy, while "שָׂשֹׂן" is the external expression thereof. and honor for the Judeans.
(17) And in every province and in every city, wherever the king's word and his law reached, there was happiness and rejoicing among the Judeans, feasting and celebration.celebration | וְיוֹם טוֹב – Outside of Esther, the phrase appears only once, in Shemuel I 25:8, in the context of Naval's sheep shearing festivities. Thus, in contrast to the modern usage of the term (where it refers to religious festivals), in Tanakh it need not have a religious connotation. Literally: "a good day". And many from the people of the lands were passing themselves off as Judean,were passing themselves off as Judean | מִתְיַהֲדִים – See Ibn Ezra. Alternatively: "were becoming Jews" or: "were passing themselves off as Jews" (Ralbag). because fear of the Judeans had fallen upon them.
Chapter 9
(1) In the twelfth month, which is the month of Adar, on the thirteenth day, when the time came for the king's word and his law to be enacted, on the day that the enemies of the Judeans had hoped to rule over them, but it was the opposite,it was the opposite | וְנַהֲפוֹךְ הוּא – More literally: "but it was turned around". For a discussion of the many plot reversals in the book and how these are highlighted through linguistic contrasting parallels, see Plot Reversals in Esther. that the Judeans ruled over those who hated them,
(2) the Judeans gathered in their cities throughout the provinces of King Achashverosh to send forth their hand against those who sought their harm, and no one could stand before them because fear of them had fallen upon all the peoples.
(3) And all the officers of the provinces, the satraps,the satraps | וְהָאֲחַשְׁדַּרְפְּנִים – See the note on Esther 3:12. the governors, and the king's workmen were supportingwere supporting | מְנַשְּׂאִים – Similarly: "were assisting" (Malbim and Hoil Moshe, and see similar usage of the root in Melakhim I 9:11). Alternatively: "exalting", "currying their favor," or: "showing partiality" (Lekach Tov, comparing the word to the phrase "נשא פנים" in Vayikra 19:15 or Devarim 28:50). the Judeans because the fear of Mordechai had fallen upon them.
(4) For Mordechai was great great | גָדוֹל – Here, the word might mean important or powerful. in the king's house, and his fame was spreading throughout the provinces; for the man Mordechai was becoming greater and greater.becoming greater and greater | הוֹלֵךְ וְגָדוֹל – See R"Y ibn Yachya. Often, when the word "הָלוֹךְ" or "הוֹלֵך" is paired with another verb (or adjective), it indicates a continuous action or intensification. For other examples, see Shemot 19:19 ("קוֹל הַשֹּׁפָר הוֹלֵךְ וְחָזֵק"), Shemuel II 15:12 ("וְהָעָם הוֹלֵךְ וָרָב"), and Yonah 1:11 ("הַיָּם הוֹלֵךְ וְסֹעֵר").
(5) The Judeans smote their enemies, a strike of the sword, of killing and annihilation. They did as they desired to those who hated them.
(6) And in Shushan the castle, the Judeans killed and annihilated five hundred men,
(7) and Parshandata, and Dalfon, and Aspata,
(8) and Porata, and Adalia, and Aridata
(9) and Parmashta, and Arisai, and Aridai, and Vaizata.
(10) They killed the ten sons of Haman, son of Hammedata, enemy of the Judeans, but they did not send forth their handdid not send forth their hand | לֹא שָׁלְחוּ אֶת יָדָם – This is the same phrase used to describe how the Judeans attacked their enemies (verse 2), highlighting how the Judeans only fought against their foes, but did not partake of the spoils. R. Yosef Kara notes that even though they were permitted to do so, they refrained so that no one would say that they killed only for profit. Ibn Ezra suggests that they brought the spoils to the king's treasury, hoping that in so doing they would curry more favor with the king. on the spoils.
(11) On that day the number of those killed in Shushan the castle came before the king.
(12) The king said to Queen Esther, "In Shushan the castle, the Judeans killed and annihilated five hundred men and the ten sons of Haman; what must they have donewhat must they done | מֶה עָשׂוּ – See Lekach Tov, R. Yosef Kara, and others that Achashverosh's statement is a rhetorical question, based on an a priori argument. If in the castle, where fear of the king was great, nonetheless so many stood against the Jews and were killed, how many more must have fought and been killed elsewhere! Alternatively: "What have they done…", with Achashverosh asking a real question (however, the fact that Esther does not answer the question supports the first reading). in the rest of the king's provinces! What is your wish? It shall be granted to you. And what is your further request? It shall be done.
(13) Esther said, "If it pleases the king, let it be permitted for the Judeans in Shushan to do also tomorrow according to the law of today, and let them hang the ten sons of Haman on the post.
(14) The king said to do so, and the law was given in Shushan; and they hanged the ten sons of Haman.
(15) The Judeans that were in Shushan gathered also on the fourteenth day of the month of Adar and they killed three hundred men in Shushan, but they did not send forth their hand on the spoils.
(16) And the rest of the Judeans that were in the king's provinces gathered to stand up for their livesto stand up for their lives | וְעָמֹד עַל נַפְשָׁם – Others translate more loosely: "to defend themselves" or, in the past tense: "defended themselves" (see the note on 2:3). Cf. R. Yosef Kara that the phrase is short for: "to stand against [those that sought] their lives". and to find rest from their enemies,to find rest from their enemies | וְנוֹחַ מֵאֹיְבֵיהֶם – See R. Yosef Kara. Alternatively: "they rested", and see Ibn Ezra that, if so, one must understand the last clause of the verse to have happened earlier, for the people would only have rested after the fighting. The verse would read: "they rested from their enemies, having had killed…". [See Shemot 16:20 and Ibn Ezra there for other examples of words which should be understood as if written in the past perfect.] killing seventy-five thousand of those who hated them – but they did not send forth their hand on the spoils –
(17) on the thirteenth day of the month of Adar, and they rested on the fourteenth and made it a day of feasting and happiness.
(18) And the Jews that were in Shushan gathered on the thirteenth and the fourteenth, and they rested on the fifteenth and made it a day of feasting and happiness.
(19) Therefore the Judean villagers, who dwell in unwalled towns, make the fourteenth of the month of Adar a day of happinessa day of happiness | שִׂמְחָה – The words "a day of" are assumed by the text and do not appear in the Hebrew. and feasting, of celebration and sending of portions one to another.
(20) Mordechai wrote these things,these things | אֶת הַדְּבָרִים הָאֵלֶּה – See Rashi that the phrase refers to the writing of the Book of Esther. Alternatively, it refers merely to the mitzvot of Purim and the brief summary of events mentioned in the following verses (GR"A, Malbim). and he sent letters to all the Judeans who were throughout the provinces of King Achashverosh, near and far,
(21) to establish for themselvesto establish for themselves | לְקַיֵּם עֲלֵיהֶם – See Hoil Moshe. Alternatively: "enjoining them". See also verse 31 where the phrase is again similarly ambiguous. to observe the fourteenth of the month of Adar and the fifteenth, every year,
(22) as the days in which the Judeans had rested from their enemies, and the month which had turned from grief to sorrow and from mourning to celebration, to make them days of feasting and happiness, of sending of portions one to another and gifts to the poor.
(23) And the Judeans accepted upon themselves to do as they had begun and that which Mordechai had written to them.
(24) For Haman the son of Hammedata, the Agagite, enemy of the Judeans, had plotted against the Jews to annihilate them, and he cast a pur, which is a lottery, to disorientto disorient | לְהֻמָּם – See Ibn Ezra and Hoil Moshe that part of Haman's strategy was to disorient and disquiet the people when they heard of the decree, demoralizing them so that they would not be able to defend themselves when the day came for it to go into effect. and annihilate them.
(25) And when it camewhen it came | וּבְבֹאָהּ – See Ibn Ezra and Malbim that the verse refers to Achashverosh becoming aware of Haman's plot and true intentions. Alternatively: "when she came", referring to Esther's coming to the king to plead for mercy (Rashi, R. Yosef Kara, Rashbam). before the king, he said, "Despite the letter,despite the letter | עִם הַסֵּפֶר – See Shadal (cited by Hoil Moshe) that the verse refers to the first letters sent out by Haman with the decree of destruction and that "עִם " means "despite" (see Nechemyah 5:18 for similar usage). Alternatively: "with the letter" or "by means of the letter", referring to the second letter which allowed the Jews to defend themselves (Malbim), "besides the letter", also referring to the second letter (Rashbam), or: "by the letter", with the verse reading: "Achashverosh commanded by letter", i.e. in writing (Rashi and cf. Ibn Ezra). the evil plot that Haman devised against the Jews shall return on his own head", and they hanged him and his sons on a post.
(26) Therefore they call these days Purim, after the pur. Therefore, on account of all the words of this epistle,epistle | הָאִגֶּרֶת – This word appears only in the later books of Tanakh (Esther, Nechemyah, and Divrei HaYamim) and might be a loan word from the Akkadian, "egirtu", via the Aramaic אִגַּרְתָּא (BDB). and what they had seen regarding this, and what had happened to them,what had happened to them | וּמָה הִגִּיעַ אֲלֵיהֶם – Alternatively: "and what they had heard" (Ibn Ezra). Literally: "what had reached them".
(27) the Judeans established and accepted on themselves and on their offspring, and on all those who join them,who join them | הַנִּלְוִים עֲלֵיהֶם – This might refer to any who would convert to Judaism in the future (Rashi and others). that they would not cease to observe these two days as written and as set in their times, every year.
(28) And these days are to be remembered and observed in every generation, in every family, in every province and in every city. And these days of Purim shall not cease from the Judeans, and the memory of them shall not endend | יָסוּף – See Rashi and Ibn Ezra, noting that the word's root is "סוף" (to end) which is similar to, but should not be confused with, the root "ספה" (to wipe out). from among their offspring.
(29) Queen Esther, the daughter of Avichayil, and Mordechai the Judean wrote with all their powerswith all their powers | אֶת כׇּל תֹּקֶף – See Malbim that Esther wrote the epistle with the power of her royal position, so as to ensure that its content was established as law. [According to him, "אֶת" here means "with" and is not being used to mark a direct object.] Similarly: "she wrote forcefully" (see R"Y ibn Yachya and Hoil Moshe). Alternatively: "about all the power", referring to the power of the miracles that had occurred (Rashi, Rashbam). to establish this secondsecond | הַשֵּׁנִית – Rashbam maintains that this "second letter" stands in contrast to the first letter written by Mordechai and Esther in Chapter 8, which gave the Judeans permission to fight against their enemies. Alternatively, this is a second letter about observance of the holiday, in addition to the one written by Mordechai (Ibn Ezra, who posits that after several years the people had become lax about observance). Malbim, in contrast, suggests that this second epistle contained the entire Book of Esther, in contrast to Mordechai's first letter which was a much briefer account (see also Yosef Lekach and the GR"A). Cf. Rashi who agrees that the verse refers to the Book of Esther, but he thinks this is identical to what Mordechai wrote and that it was sent out in consecutive years, explaining "הַשֵּׁנִית" to mean: "in the second year". epistle of Purim.
(30) He sent letters to all the Judeans, to the one hundred and twenty seven provinces of the kingdom of Achashverosh, words of peace and truth,
(31) to establish these days of Purim in their times, as Mordechai the Judean and Queen Esther had established for them,had established for them | קִיַּם עֲלֵיהֶם – See Hoil Moshe that according to those that suggest that Esther had needed to re-establish the holiday (see the note on verse 29), this refers to Mordechai's original establishment thereof; otherwise, it could refer to Esther and Mordechai's personal acceptance of the holiday. Alternatively: "had enjoined them". and as they had established the matters of their fastsfasts | הַצּוֹמוֹת – This refers either to the nation's fasting at Esther's request and the annual fast in its commemoration (R"Y ibn Yachya) or to the four fast days which commemorate the destruction of the Temple (Ibn Ezra, Ralbag). Esther says that just as the nation accepted upon itself to mourn on those days, so too it should accept upon itself to celebrate on these days. and their cries for themselves and their offspring.
(32) And Esther's biddingEsther's bidding | וּמַאֲמַר אֶסְתֵּר – In other words: "Esther's command". The word "מַאֲמַר" appears only three times in all of Tanakh, all in the Book of Esther, in 1:15 when Vashti does not do Achashverosh's bidding, in 2:20 when Esther does Mordechai's bidding, and here, where Esther's bidding ratifies the holiday. established these matters of Purim; and it was written in the book.in the book | בַּסֵּפֶר – See Ibn Ezra that the verse refers to an actual book or scroll (rather than a letter), which has since been lost. Alternatively, it refers to the Book of Esther which was accepted as part of the Biblical canon (Rashi and see Bavli Megillah 7a).
Chapter 10
(1) King Achashverosh placed a tax upon the land and the isles of the sea.
(2) And all his powerful and mighty deeds, and the account of the greatness of Mordechai, whom the king had promoted, are they not written in the book of the chronicles of the kings of Media and Persia?
(3) For Mordechai the Judean was second to King Achashverosh, and great among the Judeans, and pleasing to the multitudes of his brothers,to the multitudes of his brothers | לְרֹב אֶחָיו – Similarly: "his many brothers" (Rid and Hoil Moshe). Alternatively: "most of his brothers", implying that some were displeased (Bavli Megillah 16b, Rashi). For discussion and the ramifications of each reading, see: Mordechai's Legacy. seeking the good of his people and speaking for the welfare of all his offspring.speaking for the welfare… | וְדֹבֵר שָׁלוֹם לְכׇל זַרְעוֹ – See Rashbam that this clause is parallel in meaning to the previous one. Alternatively: "speaking peace to all…", meaning either that, despite his exalted position, he was humble enough to greet all with "Shalom" (Ibn Ezra), or that he reassured others, promising them peace (Shadal, cited by Hoil Moshe).