Esther Rabbah

‫אסתר רבה‬

Rabbi Mike Feuer, Jerusalem Anthology

Chapter 1

“…who reigned…” (Esther 1:1) And is not yet king. “…from Hodu to Kush…” (ibid.)
Isn’t from Hodu to Kush a small thing? Rather, just as he reigned from Hodu to Kush,
so he reigned over one hundred and twenty-seven provinces. And similarly “For he had
dominion over all on this side of the river, from Tiphsah even to Gaza…” (Kings I 5:4)
Isn’t from Tiphsah to Gaza a small thing? Rather, just as he ruled from Tiphsah to Gaza
so too he ruled from one end of the world to the other. And similarly “From Your
Temple, which is over Jerusalem, kings will bring You tribute.” (Psalms 68:30) Isn’t
from the Temple to Jerusalem a small thing? Rather, just as the sacrifices are found
from the Temple to Jerusalem so too in the future messengers bearing gifts will be
found for the King Messiah. This is what is written “And all kings will prostrate
themselves to him…” (Psalms 72:11) R’ Kohen the brother of R’ Chiya bar Aba said:
just as the Divine Presence is found from the Temple to Jerusalem, so too the Divine
Presence will fill from one end of the world to the other. This is what is written “…and
His glory will fill the entire earth. Amen and amen.” (Psalms 72:19)

Esther Rabbah

‫אסתר רבה‬

Esther Rabbah

Chapter 1

It was in the days [of Aḥashveirosh, he was Aḥashveirosh]: Rabbi Yehoshua ben Korḥa
said, "Because he darkened the faces of Israel like the sides of a pot." Rabbi B'rekhya
said, "Because he withered the head of Israel with fasting and affliction." Rabbi Levi
said, "Because he made them drink gall and wormwood." Rabbi Yuda son of Rabbi
Simon said, "Because he tried to destroy the roots of Israel". Rabbi Taḥlifa son of Bar
Ḥana said, "Because he was the brother of a leader, the brother of Nevukhadnetzar."
Could he have been his brother? Wasn't one a Chaldean and another a Median? But one
suspended work on the Temple and the other destroyed it, so Scripture considers them
equivalent. So is it said, "Also one one lazy in his work is a brother to the destroyer."
(Proverbs 18:9) "Also one lazy in his work" - this is Aḥashveirosh who suspended work
on the Temple. "A brother to the destroyer" - this is Nevukhadnetzar who destroyed the
Temple. Another interpretation: Of Rabbi Yehuda and Rabbi Neḥemia one said
"Aḥashveirosh" - that he killed his wife because of his friend, "He was Aḥashveirosh" -
that he killed his friend because of his wife. Rabbi Neḥemia said, "Aḥashveirosh" - that
he suspended work on the Temple, "He was Aḥashveirosh" - that decreed it be rebuilt.
Did he decree that it be rebuilt? Didn't Koresh decree that? It is written, "In the first year
of King Koresh." (Ezra 6:3) At that time all his counselors came to him and said, "Your
father decreed that it not be rebuilt and you decree that it be rebuilt?! Can a king cancel
the decrees of a king?" He said to them, "Bring me copies of the decrees". They brought
them to him at once, as it is said "It was found in Aḥm'ta in the capitol" (Ezra 6:2).
What was written in it? "Therefore make a decree to stop" (Ezra 4:21) He said to them,
"Does it say forever? It only said 'until a decree is made by me.' Who can tell me that if
my father were alive he would not have built it?" That is why he is included among the
prophets, as it is said, "The elders of the Jews built and prospered etc." (Ezra 6:14)

"He was" - five for evil and five for good. Five for evil: "He was a mighty warrior"
(Genesis 10:9) "He was Eisav the father of Edom" (Genesis 36:43) "They were Datan
and Aviram" (Numbers 26:9) "He was King Aḥaz" (Chronicles II 28:22) "He was
Aḥashveirosh" (Esther 1:1). Five for good: "Avram was Avraham" (Chronicles I 1:27)
"They were Moshe and Aharon" (Exodus 6:26) "They were Aharon and Moshe"
(Exodus 6:27) "David was the youngest" (Samuel I 17:14) "He was Ḥizkiyahu"
(Chronicles II 32:12) "He, Ezra, went up from Bavel" (Ezra 7:6). Rabbi B'rekhya said in
the name of the Rabbis over there "We have one that is better than them all 'He is
Hashem our G-d, his judgments are in the whole world' (Psalms 105:7 because His
quality of mercy is eternal."

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

"Who ruled" and had not ruled before. "From India to Kush" Isn't from India to Kush a
small thing? But just as he ruled from India to Kush so he ruled over one hundred and
twenty seven provinces. Similarly, "For he ruled over all the side of the River, from
Tifsaḥ to `Aza." (Kings I 5:1) Isn't from Tifsaḥ to `Aza a small thing? But just as he
controlled from Tifsaḥ to `Aza so he controlled from one end of the world to the other.
Similarly, "From your temple on Yerushalayim, there will kings lead tribute to you"
(Psalms 68:29). Isn't from the Temple to Yerushalayim a small thing? But just as the
sacrifices are to be found from the Temple to Yerushalayim so lines of people with gifts
will be found for the anointed king. So is it said, "All kings will prostrate themselves
before him" (Psalms 72:11). Rabbi Kohen brother of Rabbi Ḥiyya bar Abba said, "Just
as the Divine Presence is found from the Temple to Yerushalayim so will the Divine
Presence will the world from one end to another." So it is said, "His glory will fill the
world. Amen and amen." (Psalms 72:19)

"Seven and twenty and one hundred." Rabbi Elazar in the name of Rabbi Hanina: And
are there not only two-hundred fifty two provinces in the world, and David ruled over
all of them, as it is written: "And the name of David went out in all of the lands"
(Chronicles I 14:17). Solomon ruled over all of them, as it is written: "And Solomon
ruled over all of the kingdoms..." (Kings I 5:1). Ahav ruled over all of them, as it is
written: "As the Lord God lives, there is no nation or kingdom..." (Kings I 18:1). And
does a person swear regarding a place that he does not rule? Further, "And he counted
the youth of the princes of the provinces, and they were two hundred thirty two" (Kings
I 20:15). And where were the rest? Rabbi Levi and the Rabbis; Rabbi Levi said: all
were in famine during the time of Elijah. The Rabbis say: the son of Hadad came and
took them, as it is written: "And the son of Hadad, the king of Aram, gathered all his
armies and thirty two kings with him, and horses and chariots, and he rose up and
besieged Shomron and waged war with her" (Kings I 20:1). We need twenty, and you
say thirty two? Rather, there was a troublesome province, and two provinces were
created from it and he made them connected under his hand. Rabbi Berechia and the
Rabbis; Rabbi Berechia said: the children of his pressure [referring to Lamentations
3:13] and his hostages. The Rabbis said: 'the children of his pressure,' since they were
tortured; and 'his hostages,' since they were the hostages of their fathers, and so it is
said: "And the hostages as well" (Kings II 14:14) that they were the hostages used in
exchange for their fathers. Nebuchadnezzar ruled over all of them, as it is written: "And
wherever the children of men, the animals of the field, and the birds of the skies..."
(Daniel 2:38). Koresh ruled over all of them, as it is written: "All of the kingdoms God
gave me" (Ezra 1:2). Darius ruled over all of them, as it is written: The King Darius
wrote to all the peoples..." (Daniel 6:26). Aḥashveirosh ruled over half of them. Why
half? Rabbi Huna in the name of Rabbi Acha and the Rabbis; Rabbi Huna in the name
of Rabbi Acha said: God said to him: you divided my kingdom, as you said "he is the
Lord in Jerusalem" (Ezra 1:3), know that I will surely divide your kingdom. The Rabbis
said: God said to him: you divided the building that was my house, as you said "It's
height was sixty cubits, and sixty cubits wide" (Ezra 6:3), know that I will surely divide
your kingdom. And let it say one hundred twenty six, what is it teaching us [by saying
one hundred twenty seven]? Rather, so said God to him: you put one of your own to my
house, as you said: "Whoever from among you has his God with him, let him go up"
(Ezra 1:3). So too I will add one from mine, as God added one in the calculation, thus it
says "Seven and twenty and one hundred provinces."

Rabbi Levi says in the name of Rabbi Shmuel bar Nachman: It is written (Daniel 7)...
Rabbi Akiva was sitting and teaching, and the students were dozing off. He sought to
arouse them. He said: What was Esther's merit to rule over 127 provinces? Such said the
Holy One, blessed be He: Let Esther, the descendant of Sarah, who lived for 127 years,
and rule over 127 countries. Rabbi Levi said: Every time it says "field" - it refers to a
city. Every time it says "city" it refers to a state. Every time it says "state" - it refers to a
province. How do we know that "field" refers to a city? For it is stated: (1 Kings 2:26)
"Anatoth, your own cities." "City" - that it refers to state? For it is stated: (Ezekiel 9:4)
"Go through the city through Jerusalem..." "State" - that it refers to a province? As it is
stated, "127 provinces".

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

"There was a Jewish man in Shushan the capital" -- [The word] 'man' (ish) teaches us
that Mordechai was the equivalent of Moses in his generation as it says about [Moses]
"and the <em>man</em>(ish) Moses was exceedingly humble." Just as Moses stood in
the breach as it says (Psalm 106) "And He planned to destroy them if not for Moses who
stood in the breach.." so to Mordechai as it says "He sought good for his nation and
brought peace to all his people" Just as Moses taught Torah to Israel, so to Mordechai as
it says [about Moses] "See, I have taught you laws," so to Mordechai as it says [that
Mordechai sent out] "words of Peace and Truth" and it says "buy truth and sell it not"
[about the Torah.] "And his name was Mordechai" -- When evil people are introduced
in the text, they precede their names e.g. "Naval was his name" or "Sheba son of Bichri
was his name." But the names of the righteous precede them e.g. "his name was
Manoah," "his name was Kish," "his name was Saul," "his name was Elkana," "his
name was Boaz," and in our text, "his name was Mordechai. This is to make them
emulate their Creator as it says [about God] and My name, Jehovah, I did not make
known to them. "Jewish" -- Why was he called 'Judean' if he was of Benjamin? Because
he attested to the unity of God in the world as it says "[and Mordechai] would not kneel
and would not bow] (therefore he was called a part of Judah which means 'to
acknowledge God'). And [why] was he a contrarian that ignored the king's decree?
Because when Ahasuerus decreed that everyone should bow to Haman, Haman started
wearing an idol so that everyone would bow to the idol, and when he saw that
Mordechai refused to bow he became very angry. Mordechai told him "there is a Lord
who is above all the arrogant. How can I forsake him and bow to an idol?" Thus,
because he attested to God's unity, he was called The Jew i.e. the only Jew. There are
those who also compare him to Abraham. Just as Abraham threw himself into the
furnace, came out alive, and caused people to recognize God -- this being what is
referred to by the verse "and the souls they made in Haran" -- Mordechai also helped
pepole recognize God in his own day as it says "And many people of the land converted
to Judaism." [In conclusion] he attested to the unity of God and His holiness and was
therefore called "the Jew".

, but righteous peoples' names precede them e.g. "and his name was Manoach," his
name

Chapter 7
Chapter 8

<b>And Esther said to respond to Mordechai:</b> She said to him, "'Go and gather all
of the Jews that are present in Shushan, and fast for me - do not eat or drink for three
days' - these are the 13th, 14th, and 15th of Nissan." He (Mordechai) sent to her,
"Behold, in them is the first day of Pesach." She said to him, "The Elder of Israel, what
is Pesach for?" Immediately, Mordechai understood and conceded to her words. That is
[the meaning of] that which is written, "Mordechai passed and did like everything that
Esther commanded him." There they say, that he passed the holiday of Pesach in a
fast. And about that anguish, Moredechai prayed to the Lord and said, "It is revealed
and known before Your throne of Glory, Master of the worlds, that it is not because of
pride of heart and from a haughty eye that I did not bow down in front of Haman, but
rather form Your fear did I do this - not to bow down to him. As I was fearful in front of
You to give Your honor to flesh and blood, and I did not want to bow down to anyone
besides You. As who am I not to bow down to Haman for the salvation of Your people,
Israel? For Your sake, I would have licked the shoes of his feet. And now, our God,
please save us from his hand, and let him fall in the pit that he has dug and be trapped in
the net that he hid for the feet of Your pious ones, and that this angering one should
know that You have not forgotten Your promise that You promised us (Leviticus
26:44), 'And also with this; in their being in the land of their enemies, I will will not
reject them and I will not abhor them to destroy them, to rescind My covenant with
them, as I am the Lord, their God.'" And what did Mordechai do? He gathered the
children, and afflicted them from [receiving] bread and water and clothed them with
sackcloth and sat them in the dust, and they were calling out and crying and involved in
Torah [study]. And at that time, Esther was very scared because of the evil that had
grown in Israel and she took off the clothing of her royalty and splendor and wore
sackcloth, and she uncovered the hair of her head and covered it with dust and ashes,
and she afflicted herself with fasting. And she fell on her face in front of the Lord and
prayed and said, "Lord, God of Israel, who has ruled from the days of yore and created
the world, please help Your maidservant, as I was orphaned without father or mother
and am comparable to a poor woman who goes to beg from house to house; so do I beg
Your mercy, from window to window in the house of Achasverosh. And now, Lord,
please give success to Your maidservant - this poor woman – and the flock of Your
shepherding from these enemies that have risen against us, as You have no impediment
from saving with the many or with the few. And, You, O Father of orphans, please
stand to the right of this orphan, who trusted in Your kindness, and give me mercy in
front of this man, as I feared him; and bring him low in front of me, as you bring the
proud ones low."

Chapter 9

Chapter 10

[Esther 6:1] "That night the sleep of the king wandered" - Heaven's [sleep] wandered.
This is the throne of the King of all kings, the Holy One , blessed be He, who saw Israel
in sorrow. And is there sleep in relation to the Omnipresent? Does it not already say
(Psalms 121:4) "Behold, he does not slumber, nor sleep, He guards Israel"? Rather,
[God is only asleep] in a time when Israel is embroiled in distress, and the nations of the
world are in peace, and therefore it says, (Psalms 44:24) "Awake! Why do You sleep,
O God?" The king Ahashverosh could not sleep, for he saw in his dream Haman
drawing a sword to kill him. He panicked and awoke from his sleep. He said to his
scribe: Bring me the book of chronicles, to read and to see what happened to him. And
the scribes began, and they found the matter of Mordechai informing about Bigtan and
Teresh. And once they said to the king, "Behold, Haman is standing in the courtyard,"
the king said, "What I saw in my dream was true! He has only come at this time to kill
me."

[Esther 6:4] "To hang Mordechai on the tree that he had prepared for him" - It was
taught: He prepared it for him, and about him it is said, (Psalms 7:13, Psalms 7:15)
"And he prepared for him instruments of death, his arrows against the persecutors... A
pit, he made it and dug it out, and he has fallen into the ditch he made."

"And Haman said in his heart..." (Esther 6:6) - The wicked are ruled by their hearts.
"And Esav said in his heart" (Genesis 27:41). "The fool says in his heart" (Psalms 14:1).
"And Yeravam said in his heart" (I Kings 12:26). "And Haman said in his heart" (Esther
6:6). But the righteous rule their hearts. That is as it is written: "And Chanah spoke
upon her heart" (Samuel 1:12). "And Daniel decided upon his heart" (Daniel 1:8). "And
David said to his heart" (I Samuel 27:1). And they are emulating their creator, "And
God said to His heart" (Genesis 8:21).

He went to Mordechai: Once it was told to Mordechai that he was coming, he became
extremely frightened. He was sitting and his students were in front of him. He said to
his students, "My sons! Run away from here, so you will not be burned by my coals, for
the wicked Haman is coming to kill me." They said, "If you die, we will die with you."
He said to them, "If so, let us stand in prayer, and we will pass away in the midst of
prayer." They finished praying. They delved into the laws of the commandment of the
Omer, for that day was the 16th of Nissan, and on that day they would have been
offering the Omer when the Holy Temple was still there. Haman came to them. He said
to them, "What are you dealing with?" They said to him, "The commandment of the
Omer. That's what is written: [Leviticus 2:1] 'And when you bring a grain offering to
God...' There they said the laws of the handful [of the barley for the priest]." They
showed it to him. "One of those would they do the handful from the Omer." He said to
them, "The Omer, is it of gold or silver?" They said to him, "It is not of gold, nor silver,
nor wheat, but barley." He said to them, "How much is its price, 10 Kantars [i.e. a lot]?"
They said to him, "It's enough [to buy it] with but 10 Mon [i.e. very little]." He said to
them, "Get up from the dirt! The 10 ma'ahs of yours will [surely] triumph over my
10,000 bundles of silver." Once [Mordechai] finished his prayers, Haman said to him,
"Get dressed in the royal clothes." He said to him, "What, do you mean to disgrace the
kingdom? Is there anyone who dresses in the royal clothes without getting washed
[first]?" [Haman] went and sought a bathkeeper, but he could not find. What did he do?
He wrapped his loins and brought him in to wash [in his private bath]. Once he left [the
bath], [Haman] said to him, "Old man, put on this crown." He said, "What, you mean to
disgrace the kingdom? Is there anyone who puts on a royal crown without getting a
haircut [first]?" [Haman] sought a barber but couldn't find. What did he do? He went
home and brought scissors, and he sat him down and was cutting his hair. He began to
groan. [Mordechai] said to him, "What's with you that you're groaning?" He said to him,
"Woe to the father of that man [me], who is letting go of his opportunity as king, to
control everything, and has become a bathkeeper and a barber!" [Mordechai] said to
him, "Is it any wonder? I don't know the father of that man [if he was] a bathkeeper and
a barber in Kefar Krainus, but you indeed found his scissors!" [Haman] said to him,
"Get up! Ride upon these horses!" [Mordechai] said to him, "I don't have the strength.
I'm old!" He said to him, "And I'm not an old man?" He said to him, "Didn't you do this
to yourself?" He said to him, "Get up, I'll lean my neck, and you can step on top of it.