Haman

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And Mordekhai Would Not Bow
Rabbi Yitzchak Etshalom
תאריך פרסום: תשע"ב | |
Mordekhai's refusal to prostrate before Haman is the key to the plot of the Megilah - if he doesn't refuse, there is no decree, no Purim - and no Megilat Esther. Yet Mordekhai's actions are enigmatic and appear to have no justification. We will explore the various suggestions raised over the millenia to explain his refusal - and suggest another one.
The Attempted Rebellion Against the King, and the Promotion of Haman
Prof. Jonathan Grossman
The story of Bigtan and Teresh raise many questions that do not seem to be answered in the text. Apparently the purpose of the story is limited to the information that is conveyed, and there is no reason to try and fill in the missing details. This article will analyze the phrase "And it was after these things," and discuss the verses describing Haman's rise to power.
"Mordekhai Did Not Bow, Nor Did He Prostrate Himself"
Prof. Jonathan Grossman
How does the book assess Mordekhai's refusal to bow down to Haman? Is Mordekhai justified in his refusal? What is the reasoning behind his decision?
The Casting of the Lot
Prof. Jonathan Grossman
This article explains the meaning and significance of the Lottery ("Pur"). The world of magic is often linked with Rachel and her descendants. Haman's lottery was performed during the celebration of the Babylonian New Year, and reflects a deterministic worldview. We will compare the Haman's lottery to the High Priest's lottery on Yom Kippur, and Joshua's lottery for dividing and distributing the land.
Does The King Know of Haman's Decree?
Prof. Jonathan Grossman
Why does Mordekhai mention "the matter of the money" when he tells Esther about Haman's edict? An in-depth reading of the narrative describing Esther's second feast shows that Ahashverosh was probably unaware of Haman's edict to murder all the Jews.
The Gallows
Prof. Jonathan Grossman
Death by hanging is a punishment for treason. Haman, who is charged with the safety of the king, plots to accuse Mordekhai of treason, unaware that Mordekhai is "immune" to such accusations, while the king begins to suspect that Haman himself is plotting against him.
Mordekhai is Led on Horseback
Prof. Jonathan Grossman
What is the purpose of the story about Mordekhai being led on the horse? We will suggest various interpretations, and show that the narrative is the center of the story, marking the reversal of the plot. The biblical allusion to Halitza suggests an ironic reading of the sentence "Thus shall be done to the man whom the king wishes to honor."
Haman's Advisors: Fate vs. Divine Providence
Prof. Jonathan Grossman
Haman is described "hastening (nidchaf) to his house, mourning, and with his head covered." The description is reminiscent of Uziah's Zara'at, and David's running from Avshalom. Haman and his advisers have a deterministic worldview, whereby if Haman began to falter, he must ultimately fall. The book presents a contrary viewpoint that God can change reality.
Esther's Second Party
Prof. Jonathan Grossman
A comparison of the two feasts shows a greater closeness between Ahashverosh and Esther in the second feast. This lesson describes the feast and the formulation of Esther's words.
"Also Harvona Is Remembered for Good"
Prof. Jonathan Grossman
What is the purpose of Charvona's character? Charvona appears as one of the eunuchs in Vashti's story, as well as an adviser here. In both stories he incites Ahashverosh's anger toward someone close, making room for Mordekhai and Esther.
Mordekhai in Haman's House, and Esther Goes Before the King Again
Prof. Jonathan Grossman
Mordekhai is put in charge of Haman's house, and provided with access to Haman's plans to destroy the Jews. This lesson examines Esther's request from Ahashverosh: the wording of her request is compared to the phrasing used by the woman in Song of Songs and to the story of Yehuda.
Mordekhai's Letters
Prof. Jonathan Grossman
This lesson will compare the letters sent by Mordekhai to those previously sent by Haman. The differences in the wording of the letters stems from the festive atmosphere in Mordekhai's letters, and the change the Jews undergo when they begin the process of resuming a national identity.
Esther and the Book of Joshua
Prof. Jonathan Grossman
The protagonists of the Book of Esther are described in similar terms as the protagonists of the Book of Joshua. This comparison places the story in perspective: every achievement is a story of survival, and even after being saved, the Jews of Shushan remain exiled.
Battling Empires and Battling Devils: Shmuel, Rav Chiya and Rebbi Yitzchak
Chazal's Preambles to Megillat Esther: Part 1
Rabbi Moshe Taragin | 17 minutes
This short series looks at Chazal’s introductions to the Book of Esther. What is the real miracle of Purim? Although Israel has betrayed God and are exiled from their land—God will not abandon them. Purim is a template for Jewish History, and contains the first real instance of antisemitism. But just as the commemorations of Purim will never be abolished, the Jewish people will never be destroyed, and the covenant will never be nullified.
Suddenly - Sinister Sales and Societal Values
Chazal's Preambles to Megillat Esther: Part 4
Rabbi Moshe Taragin | 18 minutes
Why do Chazal characterize Achashverosh as "the first of the sellers" and Haman as "the first of the purchasers"? How is this reflective of Haman's evil displayed in the megilla? Market forces are used by Haman and Achashverosh to sell the Jewish people to their death. A deeper message that emerges is that Jews must be indignant when injustice takes place, and must not be part of a value system which idolizes wealth.
A Better Smell and a Better World
Chazal's Preambles to Megillat Esther: Part 6
Rabbi Moshe Taragin | 23 minutes
Pesukim about shrubbery in Yeshayahu are interpreted as symbolizing Esther, Vashti, Mordechai, and Haman. Is Vashti evil? Why does she appear here? The symbolism in Yeshayahu suggests tangible, objective improvement. In addition to justice against the would-be destroyers of the Jewish people and Temple, the triumph of the righteous heroes cause an objective improvement to society at large.
The Golden Idol
Part 1
Rabbi Yaakov Medan
In order to override the conclusion of his dream regarding the transience of the Babylonian kingdom, Nevukhadnetzar constructs a golden idol. He believes that if all bow down to the idol, he will eternalize the Babylonian kingdom. The refusal of only three Jews is thus viewed as a threat to this plan, just as Mordekhai’s refusal to bow to Haman was viewed as a threat. Their refusal to bow to the idol leads them to be cast into the fiery furnace just as Avraham was cast into the furnace of Nimrod many years earlier according to the Sages. The first king of Babylon, Nimrod, and his tower that rose to the heavens, are compared to Nevukhadnetzar, the current king, and his gold idol that rose sixty cubits high.
The Structure of Megillat Esther
Prof. Jonathan Grossman and Rabbi Dr. Yehoshua Reiss
The reversal of fates in the book of Esther is expressed in the reverse parallel literary structure of the entire narrative, as demonstrated in this diagram.
The Census and the Plague
Rabbi Yaakov Medan
This article discusses the role of the half-shekel as an atonement for the census taken of Am Yisrael. We also explore the story of the census and its subsequent plague during the time of King David, whereby Chazal say that the plague broke out as a punishment for the people's failure to demand that the Temple be built. Examining this event as well as Haman's decree threatening Israel's annihilation during the time of Achashverosh can shed light on the purpose of the half-shekel as a reminder to God of the silver sockets in the wall of the Temple, therefore providing atonement for their sins.
For a Decree which is Written in the Name of the King May not be Revoked
Prof. Jonathan Grossman and Rabbi Dr. Yehoshua Reiss
The reversal and upheaval in the megillah is particularly evident in the parallel between the letters written by Mordechai and those written by Haman. These parallels point to the thoughtlessness of King Ahashverosh who is willing to hand the royal signet ring to Mordechai as easily as he gave it to Haman.
The Theme of the Megilla and its Satire
Rabbi Menachem Leibtag
Based on this historic and prophetic setting, one might suspect that the impending destruction of Am Yisrael by Haman may be a Divine punishment for their apathy. After all, the Jews living in the Persian empire appear to have:
- Preferred Shushan over Yerushalayim;
- Opted to subjugate themselves to Ahashveyrosh rather than respond to God's call to return to their land;
- Replaced the Beit HaMikdash with the palace of Ahashveyrosh!
Why Satire?
Rabbi Menachem Leibtag
The message of Megillat Esther is hidden, but why is the message only hinted at but not explicitly stated by Chazal?
PERSIA
Shushan
Yosef's Brothers and Haman
Rabbi David Silverberg
Purim Special - The Culture of Shushan
Cultural and Historical Challenges of the Megilla Story
Rabbi Moshe Taragin | 54 minutes
In this shiur, we analyze two layers of the story of Megillat Esther: Events didn't occur in a vacuum, but as part of cultural struggles and historical challenges. As we examine the historical and cultural contexts of the story, we find that there is structure to the megilla supported by the numerous feasts in the story. These parties become an icon for a problematic type of multiculturalism: Shushan lacks a shared ethic or value system, so it unites in valuing and celebrating money and the power of wealth above all else. The overlooked letter-carriers in the Megilla help to highlight the flaws of this misplaced value system.
The Importance of Fraternity: Parashat Mikeitz and the Story of Haman
Rabbi David Silverberg
Amalek and Esther
Elisheva Brauner
אַחַ֣ר ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה גִּדַּל֩ הַמֶּ֨לֶךְ אֲחַשְׁוֵר֜וֹשׁ אֶת־הָמָ֧ן בֶּֽן־הַמְּדָ֛תָא הָאֲגָגִ֖י וַֽיְנַשְּׂאֵ֑הוּ וַיָּ֙שֶׂם֙ אֶת־כִּסְא֔וֹ מֵעַ֕ל כָּל־הַשָּׂרִ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃
Ester 3, Versículo 1
וַיְהִ֣י ׀ בַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַתִּלְבַּ֤שׁ אֶסְתֵּר֙ מַלְכ֔וּת וַֽתַּעֲמֹ֞ד בַּחֲצַ֤ר בֵּית־הַמֶּ֙לֶךְ֙ הַפְּנִימִ֔ית נֹ֖כַח בֵּ֣ית הַמֶּ֑לֶךְ וְ֠הַמֶּלֶךְ יוֹשֵׁ֞ב עַל־כִּסֵּ֤א מַלְכוּתוֹ֙ בְּבֵ֣ית הַמַּלְכ֔וּת נֹ֖כַח פֶּ֥תַח הַבָּֽיִת׃
Ester 5, Versículo 1
בַּלַּ֣יְלָה הַה֔וּא נָדְדָ֖ה שְׁנַ֣ת הַמֶּ֑לֶךְ וַיֹּ֗אמֶר לְהָבִ֞יא אֶת־סֵ֤פֶר הַזִּכְרֹנוֹת֙ דִּבְרֵ֣י הַיָּמִ֔ים וַיִּהְי֥וּ נִקְרָאִ֖ים לִפְנֵ֥י הַמֶּֽלֶךְ׃
Ester 6, Versículo 1
וַיָּבֹ֤א הַמֶּ֙לֶךְ֙ וְהָמָ֔ן לִשְׁתּ֖וֹת עִם־אֶסְתֵּ֥ר הַמַּלְכָּֽה׃
Ester 7, Versículo 1