וַיֹּאמֶר הַמֶּלֶךְ לַחֲכָמִים יֹדְעֵי הָעִתִּים וגו' (אסתר א, יג), מִי הָיוּ, אָמַר רַבִּי סִימוֹן זֶה שִׁבְטוֹ שֶׁל יִשָֹּׂשכָר, הֲדָא הוּא דִכְתִיב (דברי הימים א יב, לג): וּמִבְּנֵי יִשָֹּׂשכָר יוֹדְעֵי בִינָה לָעִתִּים לָדַעַת מַה יַּעֲשֶׂה יִשְׂרָאֵל וגו'. רַבִּי תַּנְחוּמָא אָמַר לַקּוּרְסִין, וְרַבִּי יוֹסֵי בַּר קָצְרַת אָמַר לָעִבּוּרִין. לָדַעַת מַה יַּעֲשֶׂה יִשְׂרָאֵל, שֶׁהָיוּ יוֹדְעִין לְרַפְּאוֹת אֶת הַקִּירוּס [פרוש קלפה העולה מחמת מכה]. רָאשֵׁיהֶם מָאתַיִם אֵלּוּ מָאתַיִם רָאשֵׁי סַנְהֶדְרָאוֹת שֶׁהָיוּ שִׁבְטוֹ שֶׁל יִשָֹּׂשכָר מַעֲמִידִים, וְכָל אֲחֵיהֶם עַל פִּיהֶם, וְכֻלָּם הָיוּ מַסְכִּימִים הֲלָכָה עַל דַּעְתָּן כַּהֲלָכָה לְמשֶׁה מִסִּינַי. אָמַר לָהֶם אוֹתוֹ רָשָׁע, בִּשְׁבִיל שֶׁגָּזַרְתִּי עַל וַשְׁתִּי שֶׁתִּכָּנֵס לְפָנַי עֲרֻמָּה וְלֹא נִכְנְסָה, מַה הוּא דִּינָהּ, אָמְרִין לֵיהּ אֲדוֹנֵנוּ הַמֶּלֶךְ, כְּשֶׁהָיִינוּ בְּאַרְצֵנוּ הָיִינוּ שׁוֹאֲלִים בָּאוּרִים וְתֻמִּים, וְעַכְשָׁיו מְטֻלְטָלִין אָנוּ, וְקָרְאוּ לְפָנָיו הַמִּקְרָא הַזֶּה (ירמיה מח, יא): שַׁאֲנַן מוֹאָב מִנְּעוּרָיו וְשֹׁקֵט הוּא אֶל שְׁמָרָיו וְלֹא הוּרַק מִכְּלִי אֶל כֶּלִי וּבַגּוֹלָה לֹא הָלָךְ עַל כֵּן עָמַד טַעְמוֹ בּוֹ וְרֵיחוֹ לֹא נָמָר. אֲמַר לוֹן אִית הָכָא מִינְּהוֹן, אָמְרִין לֵיהּ קָרִיבֵיהוֹן. הֲדָא הוּא דַּאֲמַר: וְהַקָּרֹב אֵלָיו כַּרְשְׁנָא שֵׁתָר אַדְמָתָא תַרְשִׁישׁ מֶרֶס מַרְסְנָא מְמוּכָן שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי וגו', (משלי יא, ח): צַדִּיק מִצָּרָה נֶחֱלָץ וַיָּבֹא רָשָׁע תַּחְתָּיו, צַדִּיק מִצָרָה נֶחֱלָץ, אֵלּוּ שִׁבְטוֹ שֶׁל יִשָֹּׂשכָר. וַיָּבֹא רָשָׁע תַּחְתָּיו, אֵלּוּ שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי. דָּבָר אַחֵר, וְהַקָּרֹב אֵלָיו, כְּתִיב (משלי יא, ט): בְּפֶה חָנֵף יַשְׁחִת רֵעֵהוּ וּבְדַעַת צַדִּיקִים יֵחָלֵצוּ, בְּפֶה חָנֵף יַשְׁחִת רֵעֵהוּ, אֵלּוּ שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי. וּבְדַעַת צַדִּיקִים יֵחָלֵצוּ, זֶה חֶלְקוֹ שֶׁל יִשָֹּׂשכָר. דָּבָר אַחֵר, וְהַקָּרֹב אֵלָיו, כְּתִיב (משלי יד, טז): חָכָם יָרֵא וְסָר מֵרָע וּכְסִיל מִתְעַבֵּר וּבוֹטֵחַ, חָכָם יָרֵא וְסָר מֵרָע, זֶה שִׁבְטוֹ שֶׁל יִשָֹּׂשכָר, וּכְסִיל מִתְעַבֵּר וּבוֹטֵחַ, אֵלּוּ שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי. דָּבָר אַחֵר, וְהַקָּרֹב אֵלָיו, כְּתִיב (משלי כב, ג): עָרוּם רָאָה רָעָה וְנִסְתָּר וּפְתָיִים עָבְרוּ וְנֶעֱנָשׁוּ, עָרוּם רָאָה רָעָה וְנִסְתָּר, זֶה שִׁבְטוֹ שֶׁל יִשָֹּׂשכָר, וּפְתָיִים עָבְרוּ וְנֶעֱנָשׁוּ, אֵלּוּ שִׁבְעַת שָׂרֵי פָּרַס וּמָדָי.

"Then the king consulted the sages learned in procedure (Esther 1:13)": who were they? Rabbi Simon said: "This was the tribe of Issachar. See! It is written: "Of the Issacharites, men who knew how to interpret the signs of the times, to determine how Israel should act; their chiefs were 200, and all their kinsmen followed them (1 Chronicles 12:33)"". Rabbi Tanchuma said: "For the calendar". And Rabbi Jose son of Katzrat said: "For intercalation". "To determine how Israel should act": because they knew how to heal skin ailments. "Their chiefs were 200": these were the 200 heads of the Sanhedrins which arose from the tribe of Issachar. "And all their kinsmen followed them": and all of them agreed in their halakhah with the halakhah of Moses from Sinai. That evil man said to them: "Because I made a decree for Vashti that she come before me naked and she did not come, what is the judgment for her?". They said to him: "Our lord king, when we were in our land we were asking the urim and tummim and now were are shaken", and they read before him this verse: "Moab has been secure from his youth on— He is settled on his lees And has not been poured from vessel to vessel— He has never gone into exile. Therefore his fine flavor has remained And his bouquet is unspoiled (Jeremiah 48:11)". He said to them: "Is there one from that country [Moab]?". They said to him: "Their relations (qariveihon)". See! It says this: "His closest advisers (haqqarov) were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven ministers of Persia and Media (Esther 1:14)". "The righteous man is rescued from trouble, and the wicked man takes his place (Proverbs 11:18)". ""The righteous man is rescued from trouble": this is the tribe of Issachar. "And the wicked man takes his place": these are "the seven ministers of Persia and Media". Another interpretation: "His closest advisers": it is written: "The impious man destroys his neighbor through speech, but through their knowledge the righteous are rescued (Proverbs 11:9)". "The impious man destroys his neighbor through speech": these are "the seven ministers of Persia and Media". "But through their knowledge the righteous are rescued": this is the portion of Issachar. Another interpretation: "His closest advisers": it is written: "A wise man is diffident and shuns evil, but a dullard rushes in confidently (Proverbs 14:16)". ""A wise man is diffident and shuns evil": this is the tribe of Issachar. "But a dullard rushes in confidently": these are "the seven ministers of Persia and Media". Another interpretation: "His closest advisers": it is written: "The shrewd man saw trouble and took cover; the simple kept going and paid the penalty (Proverbs 22:3)". "The shrewd man saw trouble and took cover": this is the tribe of Issachar. "The simple kept going and paid the penalty": these are "the seven ministers of Persia and Media".

וְהַקָּרֹב אֵלָיו (אסתר א, יד), הֵן הִקְרִיבוּ הַפֻּרְעָנוּת לְעַצְמָן, כַּרְשְׁנָא, שֶׁהָיָה מְמֻנֶּה עַל הַכַּרְשִׁינִין. שֵׁתָר, שֶׁהָיָה מְמֻנֶּה עַל הַיַּיִן. אַדְמָתָא, שֶׁהָיָה מְמֻנֶּה עַל אַטֻּנַס שֶׁבָּאָרֶץ. תַרְשִׁישׁ, שֶׁהָיָה מְמֻנֶּה עַל הַבַּיִת. מֶרֶס, שֶׁהָיָה מְמָרֵס אֶת הָעוֹפוֹת. מַרְסְנָה, זֶה הָיָה מְמָרֵס אֶת הַסְּלָתוֹת. מְמוּכָן, זֶה הָיָה הָאִיסְפַּקְסִיטוֹן שֶׁבְּכֻלָּם. שֶׁהָיְתָה אִשְׁתּוֹ מְתַקֶּנֶת לָהֶן כָּל מַה שֶּׁהָיוּ צְרִיכִין. אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם מִתְקַיֶּמֶת עֲצָתוֹ שֶׁל רָשָׁע זֶה, מִי מַקְרִיב לְפָנֶיךָ. כַּרְשְׁנָא, מִי מַקְרִיב לְפָנֶיךָ פַּר בֶּן שָׁנָה. שֵׁתָר, מִי מַקְרִיב לְפָנֶיךָ שְׁתֵּי תוֹרִים. אַדְמָתָא, מִי בּוֹנֶה לְפָנֶיךָ מִזְבַּח אֲדָמָה, כְּמָה דְאַתְּ אָמַר (שמות כ, כא): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי. תַרְשִׁישׁ, מִי לוֹבֵשׁ בִּגְדֵי כְּהֻנָּה וּמְשַׁמֵּשׁ לְפָנֶיךָ, כְּמָה דְאַתְּ אָמַר (שמות כח, כ): תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֶה. מֶרֶס, מִי מְמָרֵס לְפָנֶיךָ אֶת הָעוֹפוֹת. מַרְסְנָא, מִי מְמָרֵס לְפָנֶיךָ אֶת הַסְּלָתוֹת. מְמוּכָן, מִי מֵכִין לְפָנֶיךָ אֶת הַמִּזְבֵּחַ, כְּמָה דְאַתְּ אָמַר (עזרא ג, ג): וַיָּכִינוּ הַמִּזְבֵּחַ עַל מְכוֹנֹתָו. אוֹתָהּ שָׁעָה אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי הֵם, רֵעַי הֵם, קְרוֹבַי הֵם, אוֹהֲבַי הֵם, בְּנֵי אוֹהֲבִי הֵם, שֶׁהוּא אַבְרָהָם, דִּכְתִיב (ישעיה מא, ח): זֶרַע אַבְרָהָם אֹהֲבִי. מְרוֹמֵם אֲנִי קַרְנָם, כְּמָה דְאַתְּ אָמַר (תהלים קמח, יד): וַיָּרֶם קֶרֶן לְעַמּוֹ. דָּבָר אַחֵר, כַּרְשְׁנָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹזֵק אֲנִי לִפְנֵיהֶם כַּרְשִׁינִין וּמַשִּׁירָן מִן הָעוֹלָם. שֵׁתָר, מַשְׁקֶה אֲנִי לָהֶם כּוֹס שֶׁל תַּרְעֵלָה. אַדְמָתָא תַרְשִׁישׁ, מַתִּיר אֲנִי דָּמָן כַּמַּיִם. מֶרֶס, מַרְסְנָא, מְמוּכָן, מְמָרֵס אֲנִי מְסָרֵס וּמְמַעֵךְ אֶת נַפְשָׁם בְּתוֹךְ מְעֵיהֶם, וְכִי הֵיכָן הָיְתָה אִיסְקוֹזוּת שֶׁל כֻּלָּן מְתֻקֶּנֶת, אָמַר רַבִּי הוֹשַׁעְיָא מִישַׁעְיָה הַנָּבִיא, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יד, כא): הָכִינוּ לְבָנָיו מַטְבֵּחַ בַּעֲוֹן אֲבוֹתָם בַּל יָקֻמוּ וְיָרְשׁוּ אָרֶץ וגו'.

"His closest advisers (haqqarov) were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan (Esther 1:14)": "His closest advisers (haqqarov)": they drew near (hiqrivu) punishment on themselves. "Carshena": because he was appointed over the carshina plants. "Shethar": because he was appointed over the wine. "Admatha": because he was appointed over the bazaar (attunas) in the land. "Tarshish": because he was appointed over the house. "Meres": because he pureed (memares) birds. "Marsena": this man ground (memares) the flour. "Memucan": this man was the procurer of food for all of them. His wife prepared for them all which they needed. The ministering angels said before the Holy One, Blessed be He: "If what this evil man is successful who will bring offerings before you? "Carshena": who will ever offer before You an ox (par) of the first year (shanah)? “Shethar”: who will ever offer before You two turtledoves (shetei torim)? “Admatha”: who will ever build before You an altar of earth (adama): "Make for Me an altar of earth (Exodus 20:21)"? “Tarshish”: who will ever minister before You in the priestly vestments: “A beryl (tarshish), an onyx, and a jasper (Exodus 28:20)"? “Meres”: who will ever stir (memares) the blood of the bird offerings before You? “Marsena”: who will ever stir (memares) the meal-offering before You? “Memucan”: who will ever establish (mekhin) before you the altar, exactly as it says: "They set up (vayyakhinu) the altar on its site (mekhonotav) (Ezra 3:3)"? To them the Holy One, blessed be He, said of Israel: "They are my children, they are my friends, they are my close ones, they are my beloved ones, they are the children of my beloved": this is Abraham, as it is written: "Seed of Abraham My beloved (Isaiah 41:8)". I am exalting their horn, just as it is said: "He has exalted the horn of His people (Psalm 148:14)". Another interpretation: "Carshena": the Holy One, blessed be He said: "I will scatter carshina plants before them and remove them from the world". "Shethar": "I will force them to drink a cup of reeling (shel tar-'elah)". "Admatha, Tarshish": "I will treat their blood (daman) like water. "Meres, Marsena, Memucan": "I will crush (memares), twist (mesares) and smash (mema'ekh) their souls in their insides". And from where was the fate of all of them prepared? Rabbi Hoshaya said: "From Isaiah the prophet, for agreeing it says: "Prepare a slaughtering block for his sons Because of the guilt of their father. Let them not arise to possess the earth! (Isaiah 14:21)".

שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי, רַב וּשְׁמוּאֵל, רַב אָמַר בְּמַלְכוּת אֲחַשְׁוֵרוֹשׁ הַכָּתוּב מְדַבֵּר, וּשְׁמוּאֵל אָמַר בְּמַלְכוּת בֵּלְשַׁצַּר הַכָּתוּב מְדַבֵּר. עַל דַּעְתֵּיהּ דְּרַב דְּאָמַר בְּמַלְכוּת אֲחַשְׁוֵרוֹשׁ, נִיחָא, עַל דַּעְתֵּיהּ דִּשְׁמוּאֵל דְּאָמַר בְּמַלְכוּת בֵּלְשַׁצַּר, כֵּיצַד הָיוּ כָּל אוֹתָן הַשָּׁנִים, אָמַר רַבִּי הוּנָא עַל יְדֵי שֶׁלֹא נִשְׁתַּמְּשׁוּ בִּכְלֵי בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב (דניאל ה, ב): בֵּלְשַׁאצַּר אֲמַר בִּטְעֵם חַמְרָא וגו' שֶׁמִּתּוֹךְ כֵּן בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְאשַׁצַּר מַלְכָּא כַשְׂדָּאָה.

"The seven ministers of Persia and Media (Esther 1:14)": Rab and Samuel: Rab said: "The scripture is speaking about the kingdom of Achashverosh", and Samuel said: "The scripture is speaking about the kingdom of Belshazzar". On the opinion of Rab who said it was about the kingdom of Achashverosh, that is the preferred opinion. On the opinion of Samuel who said it was about the kingdom of Belshazzar, in what respect were they all those years? Rabbi Huna said: "Because they did not make use of the vessels of the Temple. See! It is written: "Under the influence of the wine, Belshazzar ordered the gold and silver vessels that his father Nebuchadnezzar had taken out of the temple at Jerusalem (Daniel 5:2)" so from this: "Belshazzar the king of the Chaldeans was killed at night (Daniel 5:30)".

רֹאֵי פְּנֵי הַמֶּלֶךְ. שְׁתֵּי מִשְׁפָּחוֹת הָיוּ נִכְנָסוֹת אֵצֶל רַבִּי, אַחַת שֶׁל רַבִּי הוֹשַׁעְיָא וְאַחַת שֶׁל בֵּית רַבִּי יְהוּדָה בֶּן פַּזִּי, כְּשֶׁנִּתְחַתֵּן רַבִּי יְהוּדָה בֶּן פַּזִּי לְרַבִּי בִּקְּשׁוּ לִכָּנֵס תְּחִלָּה וְלֹא הִנִּיחָן רַבִּי אַמֵּי, אָמַר לָהֶם כְּתִיב (שמות כו, ל): וַהֲקֵמֹתָ אֶת הַמִּשְׁכָּן כְּמִשְׁפָּטוֹ אֲשֶׁר הָרְאֵיתָ, וְכִי יֵשׁ מִשְׁפָּט לָעֵצִים, אֶלָּא קֶרֶשׁ שֶׁזָּכָה לִנָּתֵן בַּצָּפוֹן יִנָּתֵן בַּצָּפוֹן, וְשֶׁזָּכָה לִנָּתֵן בַּדָּרוֹם יִנָּתֵן בַּדָּרוֹם. בְּעוֹן דִּימַנּוּן מֵאֵיכָן, אֲמַר לוֹן רַבִּי סִימוֹן מִן דָּרוֹמָא, שֶׁנֶּאֱמַר (שופטים א, ב): וַיֹּאמֶר ה' יְהוּדָה יַעֲלֶה. אָמַר לוֹ רַבִּי מָנֵי הֲדָא בַּמִּלְחָמָה בְּרַם בְּמִנּוּי רוֹאֵי פְּנֵי הַמֶּלֶךְ הַיּוֹשְׁבִים רִאשׁוֹנָה, אַף הָכָא כֵּן רֹאֵי פְּנֵי הַמֶּלֶךְ.

"Who had access to the royal presence and occupied the first place in the kingdom (Esther 1:14): two of the families were allowed to come before Rabbi [Yehudah]. One was from Rabbi Hoshaya and one was from the house of Rabbi Yehudah son of Pazzi, and when Rabbi Yehudah son of Pazzi was married into Rabbi's [family], they sought [the privilege] to come in first, and Rabbi Ammei did not allow it; he said to them: "It is written: "Then set up the Tabernacle according to the manner of it that you were shown (Exodus 26:30)". And is there a judgment for trees? Rather a wooden board which was worthy to be placed on the north will be placed on the north, and one which was worthy to be placed on the south will be placed on the south". In investigation, whence did they decide? Rabbi Simon said to them: "From the south, as it is said: "Hashem replied, “Let [the tribe of] Judah go up" (Judges 1:2)". Rabbi Manei said to him: "This is in war, but as to voting on appointment, "Who had access to the royal presence and occupied the first place in the kingdom", so here those "Who had access to the royal presence".

כְּדָת מַה לַּעֲשׂוֹת (אסתר א, טו), אָמַר רַבִּי יִצְחָק לַחֲזִירְתָּה כְּדָת, וּלְאֻמָּה קְדוֹשָׁה שֶׁלֹא כַדָּת אֶלָּא בְּאַכְזָרִיּוּת. בַּמַּלְכָּה וַשְׁתִּי, עַל אַחַת כַּמָּה וְכַמָּה בַּמַּלְכָּה שֶׁאֵינָהּ וַשְׁתִּי.

"“What shall be done, according to law" (Esther 1:15)": Rabbi Yitzchak said: "for this pig "according to law". And for a holy nation which is not according to the law but is instead in cruelty. "And with Queen Vashti": how much more so with a queen who is not Vashti.

וַיֹּאמֶר מְמוּכָן לִפְנֵי הַמֶּלֶךְ וְהַשָֹּׂרִים (אסתר א, טז), מָה רָאָה מְמוּכָן לִקְפֹּץ בְּעֵצָה תְּחִלָּה, מִכָּאן שֶׁהֶדְיוֹט קוֹפֵץ בָּרֹאשׁ. רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָּה בְּשֵׁם רַבִּי סִימוֹן וְרַבִּי אֶלְעָזָר וְרַבִּי יוֹחָנָן, חַד אָמַר דִּינֵינוּ כְּדִינֵיהֶם, וָחֳרִינָא אָמַר אֵין דִּינֵנוּ כְּדִינֵיהֶם, מַאן דְּאָמַר דִּינֵינוּ כְּדִינֵיהֶם, כְּדִתְנַן דִּינֵי מָמוֹנוֹת הַטְּהָרוֹת וְהַטֻּמְאוֹת מַתְחִילִין מִן הַגָּדוֹל, וְדִינֵי נְפָשׁוֹת מַתְחִילִין מִן הַצַּד. וּמַאן דְּאָמַר אֵין דִּינֵינוּ כְּדִינֵיהֶם, מַה מְּקַיֵּם וַיֹּאמֶר מְמוּכָן, נִרְאִין דִּבְרֵי רַבִּי יְהוּדָה נִרְאִין דִּבְרֵי מְמוּכָן. רַבִּי יוֹחָנָן אָמַר תְּלָתָא אָמוֹרָאִין, חַד אָמַר עַל יְדֵי שֶׁהָיְתָה מְסַטַּרְתּוֹ בַּקּוּרְדָּקִין שֶׁלָּהּ עַל פָּנָיו לְכָאן וּלְכָאן. וָחֳרִינָא אָמַר עַל יְדֵי שֶׁלֹא הִזְמִינָה אֶת אִשְׁתּוֹ לִסְעוּדַת נָשִׁים. וָחֳרִינָא אָמַר עַל יְדֵי שֶׁהָיְתָה לוֹ בַּת, וְהָיָה מְבַקֵּשׁ לְהַשִֹּׂיאָהּ לַמַּלְכוּת. מַאן דְּאָמַר עַל יְדֵי שֶׁהָיְתָה מְסַטַּרְתּוֹ בַּקּוּרְדָּקִין שֶׁלָּהּ עַל פָּנָיו לְכָאן וּלְכָאן, שֶׁאָמַר, לֹא עַל הַמֶּלֶךְ לְבַדּוֹ עָוְתָה וַשְׁתִּי הַמַּלְכָּה. וּמַאן דְּאָמַר עַל יְדֵי שֶׁלֹא הִזְמִינָה אֶת אִשְׁתּוֹ לַסְּעוּדַת נָשִׁים, שֶׁאָמַר כִּי יֵצֵא דְּבַר הַמַּלְכָּה עַל כָּל הַנָּשִׁים לְהַבְזוֹת בַּעְלֵיהֶן בְּעֵינֵיהֶן, הָדָא הִיא דְּלָא הֲוַת תַּמָּן. מַאן דְּאָמַר עַל יְדֵי שֶׁהָיְתָה לוֹ בַּת וְהָיָה מְבַקֵּשׁ לְהַשִֹּׂיאָהּ לַמַּלְכוּת, שֶׁאָמַר וּמַלְכוּתָהּ יִתֵּן הַמֶּלֶךְ לִרְעוּתָהּ הַטּוֹבָה מִמֶּנָּה.

"Thereupon Memucan declared in the presence of the king and the ministers (Esther 1:16)": why did Memucan choose to jump in first? From this: a commoner jumps to the head. Rabbi Pinchas and Rabbi Chilkiyyah in the name of Rabbi Simon and Rabbi Eleazar and Rabbi Yochanan: One side said: "Our judgment is like their judgment" and the other side said:"Our judgment is not like their judgment". Based on what did one say: "Our judgment is like their judgment"? Their judgment "In non-capital cases and those concerning uncleanness and cleanness [the judges declare their opinion] beginning from the eldest, but in capital cases they begin from [them that sit at] the side (Sanhedrin 4:2)". And based on what did one say: "Our judgment is not like their judgment"? How does one account for "Thereupon Memucan declared"? Acceptable are the words of Rabbi Yehudah; acceptable are the words of Memucan". Rabbi Yochanan said: "The Amoraim have three explanations: One said: "Because she struck him sideways with her shoe on his face on both this way and that". Another said: "Because she did not notify his wife of the banquet for women". And another said: "Because he had a daughter and he was seeking to marry into the kingdom". On what basis did he say: "Because she struck him sideways with her shoe on his face on both this way and that"? He said: "Queen Vashti has committed an offense not only against Your Majesty". On what basis did another say: "Because she did not notify his wife of the banquet for women"? He said: "For the queen’s behavior will make all wives despise their husbands (Esther 1:17)". On what basis did another say: "Because she was his daughter and he was seeking to marry into the kingdom"? He said: "Bestow her royal state upon another who is more worthy than she (Esther 1:19)".

כִּי יֵצֵא דְּבַר הַמַּלְכָּה (אסתר א, יז), אָמַר רַב שְׁמוּאֵל, בְּלָא דְּדֵין הֲוַת צְרִיכָה.

"For the queen’s behavior will make all wives despise their husbands (Esther 1:17)": Rab Samuel said: "Even if not, this was needed".

וְהַיּוֹם הַזֶּה תֹּאמַרְנָה שָׂרוֹת פָּרַס (אסתר א, יח), רַב וּשְׁמוּאֵל, רַב אָמַר כְּדַי הַבִּזָּיוֹן הַזֶּה לַקְּצִיפָה הַזֹּאת. וּשְׁמוּאֵל אָמַר, כְּדַי הַקִּצָּפוֹן לְבִזָּיוֹן זֶה. אָמַר רַבִּי חֲנִינָא כְּדַאי הוּא הַבִּזָּיוֹן, שֶׁבִּיזָה אָבִיהָ אֶת כְּלֵי בֵּית הַמִּקְדָּשׁ, לַקִּצָּפוֹן, שֶׁקָּצַף עָלֶיהָ וַהֲרָגָהּ.

"This very day the ladies of Persia and Media, who have heard of the queen’s behavior, will cite it to all Your Majesty’s officials, and there will be no end of scorn and provocation (Esther 1:18)": Rab and Samuel: Rab said: "This "scorn" was appropriate for "provocation"" and Samuel said: "This "provocation" was appropriate for "scorn"". Rabbi Chanina said: "This "contempt" was appropriate because her father had contempt for the vessels of the Temple, for "provocation" because he provoked her and killed her".

אִם עַל הַמֶּלֶךְ טוֹב יֵצֵא דְּבַר מַלְכוּת (אסתר א, יט), אָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ דָּבָר אַתָּה מוֹצִיא מִפִּיךָ וַאֲנִי מַכְנִיס אֶת רֹאשָׁהּ בְּדִיסְקוּס, וְיִכָּתֵב בְּדָתֵי פָרַס וּמָדַי וְלֹא יַעֲבֹר וגו'. אָמַר רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ, כְּתִיב (איוב ה, יח): כִּי הוּא יַכְאִיב וְיֶחְבָּשׁ יִמְחַץ וְיָדָו תִּרְפֶּינָה. בַּלָּשׁוֹן שֶׁנִּטְלָה מַלְכוּת מִזְּקֵנָהּ, שֶׁאָמַר לוֹ שְׁמוּאֵל (שמואל א טו, כח): וּנְתָנָהּ לְרֵעֲךָ הַטּוֹב מִמְּךָ, בּוֹ בַּלָּשׁוֹן חָזְרָה לוֹ הַמַּלְכוּת, הֲדָא הוּא דִכְתִיב: וּמַלְכוּתָהּ יִתֵּן הַמֶּלֶךְ לִרְעוּתָהּ הַטּוֹבָה מִמֶּנָּה.

"If it please Your Majesty, let a royal edict be issued by you (Esther 1:19)": He said to him: "My lord king, you bring forth the word from your mouth and I will gather her head on a plate". "And let it be written into the laws of Persia and Media, so that it cannot be abrogated": Rabbi Chanina son of Rabbi Abbahu said: "It is written: "He injures, but He binds up; He wounds, but His hands heal (Job 5:18)". In the language in which the kingdom was removed from her ancestor, which Samuel said to him: "And has given it to another who is worthier than you (1 Samuel 15:28)". With the language in which the kingdom was restored to him, see, it is written: "And let Your Majesty bestow her royal state upon another who is more worthy than she".

וַיִּיטַב הַדָּבָר בְּעֵינֵי הַמֶּלֶךְ וְהַשָֹּׂרִים (אסתר א, כא), גָּזַר וְהִכְנִיס רֹאשָׁהּ בְּדִיסְקוּס.

"The proposal was approved by the king and the ministers (Esther 1:21)": He decreed and he brought her head on a plate.

וַיִּשְׁלַח סְפָרִים אֶל כָּל מְדִינוֹת הַמֶּלֶךְ (אסתר א, כב), אָמַר רַב הוּנָא אֲחַשְׁוֵרוֹשׁ דַּעַת סְרוּחָה הָיְתָה לוֹ, מִנְהָג שֶׁבָּעוֹלָם אָדָם מְבַקֵּשׁ לֶאֱכֹל עֲדָשִׁים וְאִשְׁתּוֹ מְבַקֶּשֶׁת לֶאֱכֹל אֲפוּנִים, יָכוֹל הוּא לְכוּפָהּ, לָא מַה דְּהִיא בָּעְיָא עָבְדָה. אָמַר רַבִּי פִּנְחָס וְלֹא עוֹד אֶלָּא שֶׁנַּעֲשָׂה שְׂחוֹק בָּעוֹלָם, בְּנֹהַג שֶׁבָּעוֹלָם מָדִיִּי נוֹשֵׂא פַּרְסִית וְהִיא מְדַבֶּרֶת בְּלָשׁוֹן מָדִיִּי, פַּרְסִי נוֹשֵׂא מָדִיִּית וְהִיא מְדַבֶּרֶת בְּלָשׁוֹן פַּרְסִי, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא דִּבֶּר עִם יִשְׂרָאֵל בַּלָּשׁוֹן שֶׁלָּמְדוּ, הֲדָא הוּא דִכְתִיב (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, לָשׁוֹן יָחֳנָךְ. אָמַר רַבִּי נָתָן דְּבֵית גּוּבְרִין, אַרְבַּע לְשׁוֹנוֹת נָאִין הֵן שֶׁיִּשְׁתַּמֵּשׁ בָּהֶן עוֹלָם, לַעַז לְזֶמֶר, פַּרְסִי לְאֶלְיָה, עִבְרִי לְדִבּוּר, רוֹמִים לְקָרֵב. וְיֵשׁ אוֹמְרִים אַף אַשּׁוּרִית לִכְתָב. עִבְרִית, יֵשׁ לָהּ דִּבּוּר וְאֵין לָהּ כְּתָב. אַשּׁוּרִית. יֵשׁ לָהּ כְּתָב וְאֵין לָהּ דִּבּוּר, בָּחֲרוּ לָהֶם כְּתַב אַשּׁוּרִית וְלָשׁוֹן עִבְרִית. בּוּרְגָנִי אֶחָד אָמַר בָּרְרוּ לְהוֹן לָשׁוֹן רוֹמִי מִלָּשׁוֹן יְוָנִי. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר גְּנַאי הוּא לָהּ שֶׁחוֹתֶמֶת שֶׁאֵינָהּ שֶׁלָּה. וְרַב חָנִין בַּר אָדָא אָמַר אַף עַל פִּי כֵן (דניאל ז, יט): וְטִפְרַהּ דִּי נְחָשׁ, אֵינָהּ חוֹתֶמֶת אֶלָּא בִּלְשׁוֹנָהּ. אָמַר רַב שְׁמוּאֵל בַּר נַחְמָן מִכָּאן אָדָם צָרִיךְ לִשְׁנוֹת אֶת פָּרָשִׁיּוֹתָיו, אִלּוּ לֹא שָׁנָה לָנוּ משֶׁה אֶת הַתּוֹרָה מֵהֵיכָן אָנוּ יוֹדְעִין (דברים יד, ז): הַשְּׁסוּעָה, וְאִלּוּ לֹא שָׁנָה לָנוּ דָּנִיֵּאל אֶת הַחֲלוֹם, מֵהֵיכָן אָנוּ יוֹדְעִין וְטִפְרַהּ דִּי נְחָשׁ.

"Dispatches were sent to all the provinces of the king (Esther 1:22)": Rabbi Huna said: "Achashverosh, his decree was stupid. The custom of this world is a man seeks to eat lentils and his wife seeks to eat beans, is he able to bend her? Is not that she eats what pleases her?" Rabbi Pinchas said: "Not only that, but also he was made ridiculous in the world. The custom of this world is a Mede marries a Persian woman and does she speak Median as her language? A Persian marries a Median woman and does she speak Persian as her language? But the Holy One, blessed be He, speaks with Israel in the language which they learned. See! It is written: "I (anokhi) am Hashem your God (Exodus 20:2)", the language is chanokh [the word for "I" in Coptic Egyptian]. Rabbi Nathan from Beit Gurvin said: "Four beautiful languages there are which are used by those in the world: Greek for singing, Persian for laments, Hebrew for speaking, and Latin for fighting", and there are those who say: "Aramaic for writing". Hebrew is spoken but it does not have a writing system. Aramaic has a writing system but is not for speaking. They chose to write in Aramaic letters and to speak in Hebrew. A certain man in a guard house said: "Carve for them the Latin language from the Greek language". Rabbi Yehudah the son of Rabbi Simon said: "It is a disgrace that that they [the Romans] seal documents in a language not their own. And Rab Chanin son of Ada said: "Claws of bronze (Daniel 7:19)": she does not seal except in her own language. Rab Samuel the son of Nachman said: "From this a man must repeat his parshiyot, if Moses did not repeat the Torah to us [in Deuteronomy] we would not know from there about the "camel (shesu'ah) (Deuteronomy 14:7)", and if Daniel did not repeat the dream to us we would not know from there "claws of bronze".