They also asked Rav Mattana: From where in the Torah can one find an allusion to the hanging of Haman? He replied: The verse states after Adam ate from the tree of knowledge: “Have you eaten of [hamin] the tree, about which I commanded you that you should not eat?” (Genesis 3:11). Hamin is spelled in the same manner as Haman: Heh, mem, nun. They also asked Rav Mattana: From where in the Torah can one find an allusion to the events involving Esther? He replied to them that the verse states: “Then My anger shall be kindled against them on that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Have not these evils come upon us because our God is not among us? And I will hide [haster astir] My face on that day for all the evil which they shall have wrought, in that they are turned to other gods” (Deuteronomy 31:17–18). They also asked him: From where in the Torah can one find an allusion to the greatness bestowed upon Mordecai? He replied: As it is written with regard to the anointing oil in the Tabernacle: “And you shall also take the chief spices, of flowing myrrh [mor deror]” (Exodus 30:23); and we translate mor deror into Aramaic as: Mira dakhya, which resembles the name Mordecai.
(י) עָשְׂתָה מִשְׁתֵּה נָשִׁים, מִינֵי גְּמָאִין הֶאֱכִילָה אוֹתָן. רַבִּי יִצְחָק אוֹמֵר מִינֵי מְתוּקִים הֶאֱכִילָה אוֹתָן. בֵּית הַמַּלְכוּת, נָתְנָה אוֹתָן בְּבָתִּים מְרֻוָּחִים מִפְּנֵי שֶׁדַּרְכָּהּ שֶׁל אִשָּׁה מְצוּיָה לְקַלְקֵל. דָּבָר אַחֵר, בֵּית הַמַּלְכוּת, נָתְנָה אוֹתָן בְּבָתִּים מְצֻיָּרִין, דְּאָמַר רַבִּי אָבוּן רוֹצָה אִשָּׁה שֶׁתְּהֵא בְּבָתִּים מְצֻיָּרִין וּבְגָדִים מְצֻיָּרִין, מִלֶּאֱכֹל עֲגָלִים מְפֻטָּמִין. דָּבָר אַחֵר, בֵּית הַמַּלְכוּת, נָתְנָה אוֹתָן בְּבֵית אִיסְפְּלִידָא שֶׁלָּהּ, לוֹמַר שֶׁאִם יִמְרֹד בַּעֲלָהּ שֶׁל אַחַת מֵהֶם תְּהֵא אִשְׁתּוֹ מִבִּפְנִים נְתוּנָה וְלֹא יִמְרֹד. אֲשֶׁר לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ. רַבִּי יוּדָן וְרַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן, כָּל מָקוֹם שֶׁנֶּאֱמַר בִּמְגִלָּה זוֹ לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, בַּמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הַכָּתוּב מְדַבֵּר, וְכָל מָקוֹם שֶׁנֶּאֱמַר לַמֶּלֶךְ סְתָם, מְשַׁמֵּשׁ קֹדֶשׁ וָחֹל.
(10) ..."Of King Ahasuerus": Rabbi Yudan and Rabbi Levi in the name of Rabbi Yochanan: "Even place where it is said in the megillah "Of King Ahasuerus" the scripture means to refer to King Achashverosh, and every place where it is said "of the king" without specifying, it can refer to the Holy King or an earthly king.
§ Rav Yehuda says that Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters of the Torah. Moses said before God: Master of the Universe, who is preventing You from giving the Torah without these additions? God said to him: There is a man who is destined to be born after several generations, and Akiva ben Yosef is his name; he is destined to derive from each and every thorn of these crowns mounds upon mounds of halakhot. It is for his sake that the crowns must be added to the letters of the Torah. Moses said before God: Master of the Universe, show him to me. God said to him: Return behind you. Moses went and sat at the end of the eighth row in Rabbi Akiva’s study hall and did not understand what they were saying. Moses’ strength waned, as he thought his Torah knowledge was deficient. When Rabbi Akiva arrived at the discussion of one matter, his students said to him: My teacher, from where do you derive this? Rabbi Akiva said to them: It is a halakha transmitted to Moses from Sinai. When Moses heard this, his mind was put at ease, as this too was part of the Torah that he was to receive.
Ramban Introduction to Torah
...Everything that was transmitted to Moses our teacher through the forty-nine gates of understanding was written in the Torah explicitly or by implication in words, in the numerical value of the letters or in the form of the letters, that is, whether written normally or with some change in form such as bent or crooked letters and other deviations, or in the tips of the letters and their crownlets, as the Sages have said:27 "When Moses ascended to heaven he found the Holy One, blessed be He, attaching crownlets to certain letters of the Torah. He [Moses] said to Him, 'What are these for?' He [G-d] said to him, 'One man is destined to interpret mountains of laws on their basis.' "28 '"Whence dost thou know this?' He [Rabbi Akiba] answered them: 'This is a law given to Moses on Mount Sinai.' "29 For these hints cannot be understood except from mouth to mouth [through an oral tradition which can be traced] to Moses, who received it on Sinai.
27) Menachoth 29 b.
(28) Ibid. Moses said to G-d: "Show me this man." G-d showed him Rabbi Akiba sitting with eight ranks of disciples. Moses sat down in the eighth rank but was not able to follow the discussions, a fact which deeply grieved him. But then he heard the disciples asking Rabbi Akiba, "Whence dost thou know this?" See now in- text of Ramban. (29) Now Moses was content. Ibid.
... והנה השירה הזאת אשר היא בנו לעד אמת ונאמן תגיד כל המוצאות אותנו בביאור הזכירה תחלה החסד שעשה עמנו הקב"ה מאז שלקחנו לחלקו והזכירה הטובות שעשה לנו במדבר ואשר הנחילנו ארצות הגוים הגדולים והעצומים ורוב הטובה והעושר והכבוד אשר הנחילנו בה וכי מרוב כל טובה מרדו בה' לעבוד ע"ז והזכירה הכעס אשר היה מלפניו עליהם עד ששלח בהם בארצם דבר ורעב וחיה רעה וחרב ואחרי כן פזר אותם בכל רוח ופאה וידוע כי כל זה נתקיים ויהי כן ואמרה השירה כי בסוף ישיב נקם לצריו ולמשנאיו ישלם והטעם כי הם עשו כל הרעות עמנו לשנאתו של הקב"ה כי לא ישנאו את ישראל בעבור שעשו ע"ז כהם רק בעבור שלא יעשו כמעשיהם ויעבדו את הקב"ה וישמרו את מצותיו ולא יתחתנו בהם ולא יאכלו מזבחיהם ויבוזו ע"ז שלהם ויבערו אותה ממקומותיהם וכענין שאמר (תהלים מד כג) כי עליך הורגנו כל היום אם כן לשנאתו של הקב"ה יעשו בנו כל הרעות האלה והם צריו ומשנאיו ועליו להנקם מהם וזה דבר ברור כי על הגאולה העתידה יבטיח כי בבנין בית שני לא הרנינו גוים עמו רק לעגו עליהם (נחמיה ג לד) מה היהודים האמללים עושים והיו גדוליהם עבדים בהיכל מלך בבל וכולם משועבדים לו ובימים ההם לא השיב נקם לצריו ולא כפר אדמתו עמו והנה אין בשירה הזאת תנאי בתשובה ועבודה רק היא שטר עדות שנעשה הרעות ונוכל ושהוא יתברך יעשה בנו בתוכחות חימה אבל לא ישבית זכרנו וישוב ויתנחם ויפרע מן האויבים בחרבו הקשה והגדולה והחזקה ויכפר על חטאתינו למען שמו אם כן השירה הזאת הבטחה מבוארת בגאולה העתידה על כרחן של מינין וכך הזכירו בספרי (האזינו מג) גדולה שירה זו שיש בה עכשיו ויש בה לשעבר ויש בה לעתיד לבוא ויש בה בעולם הזה ויש בה לעולם הבא ולזה רמז הכתוב שאמר (פסוק מד) ויבא משה וידבר את כל דברי השירה הזאת באזני העם הזכיר "כל" להגיד שהיא כוללת כל העתידות למו ואם היא קטנה בדבור כי ביאר להם עניניה הרבים ואלו היתה השירה הזאת מכתב אחד מן החוזים בכוכבים שהגיד מראשית אחרית כן היה ראוי להאמין בה מפני שנתקיימו כל דבריה עד הנה לא נפל דבר אחד ואף כי אנחנו נאמין ונצפה בכל לב לדברי האלהים מפי נביאו הנאמן בכל ביתו אשר לא היה לפניו ואחריו כמוהו עליו השלום:
This Song, which serves us as a true and faithful witness, tells us clearly everything that happens to us. First, it mentions the kindness that the Holy One Blessed be He did for us ever since He took us as His portion. It mentions the good things He did for us in the desert, and the fact that He bequeathed us the lands of great and mighty nations. [It tells about] the wealth and honor that He bestowed upon us in the Land, and how [the Jews] rebelled against HaShem and served foreign gods amidst all this good. It also mentions how He became so angry with them that He sent pestilence, famine, wild animals, and war upon them in their Land. Afterwards, He scattered them in every direction and to every corner. It is well known that all of this actually happened.
The Shirah says that in the end, [God] will bring vengeance upon His adversaries and take retribution upon those who hate Him. The reason being, because they did all those evil things to us out of their hatred for the Holy One Blessed be He… It is clear that this is a promise regarding the future redemption, for during the Second Temple the nations did not sing the praise of His people; rather, they mocked them… And in those days He did not bring vengeance upon His adversaries, and His Land did not appease His people.
Behold, this Shirah does not contain any condition of repentance or [Divine] service. Rather, it is a document testifying that the evil deeds were done… and that the Blessed One will rebuke us with anger, but He will not wipe us out. Rather, He will once again show compassion and take retribution on [our] enemies with a harsh, great, and strong sword; and He will atone our sins for the sake of His name. Thus, this Song is a clear promise about the future redemption, in spite of the heretics…
[Even] had this Shirah been written by one of the astrologers, who foretold the end, it would be fitting to believe it, because all of its words have come true so far, not one word has fallen short…
His name, as it is hinted to in the Torah, includes the honorable title of Reb, which he merited through his repentance in asking his teacher if there was a remedy for his spiritual decline. And in truth, even before repenting, he carried the title Reb because he was destined to repent.
Toras Menachem 5742, vol. 1, p. 109
In Seder HaDoros, by Rabbi Yechiel ben Rabbi Shlomo Halprin, on page 56b, written about 1697.
"And I have received a tradition that the Ramban had a student by the name of Rabbi Avner, who became a Sadducee {presumably, Christian}. And his mazal cased him to become great, and he was awesome throughout the land. After these days, on Yom Kippur, he sent and brought the Ramban his teacher before him. He slaughtered by himself a pig, cut it up, cooked it, and ate it. And after he ate it, he asked the rav how many kareses he had violated. And the rav answered him that it was four. And he said that it was five. And thus, he wished to dispute with his teacher. And the Ramban cast his eyes upon him in anger, and that man fell silent, for he still retailed a bit of fear of his teacher. And in the end, the rav asked the man what brought him to apostasy. And he answered him that one time, he heard him {=the Ramban} darshen in parashat Haazinu that in that parashah were included all the mitzvos and all the things in the world. And since this was to him something impossible, he became another person. And the rav answered and said 'I still maintain this. Ask what you will.' And the man was extremely astonished and said to him, 'If so, please show me if my name name is written there.' And the Ramban answered, 'You have spoken well, that which you seek from me.' And immediately, he went into the corner and prayed, and the pasuk came to his mouth {Haazinu 32:26},
| כו אָמַרְתִּי, אַפְאֵיהֶם; {ר} אַשְׁבִּיתָה מֵאֱנוֹשׁ, זִכְרָם. {ס} | 26 I thought I would make an end of them, I would make their memory cease from among men; |
that the third letter of each word spells out the name of the man, which is R' Avner. And when he heard this matter, his face fell, and he asked his teacher if there was any cure to his hurt? And the rav said to him, you have heard the words of the verse. And the rav went on his way, and immediately, the man took a boat without sailors or oars, and went wherever the wind blew, and no more was known of him. (And see in Emek haMelech, shaar rishon, perek dalet.)"
(9) If it please Your Majesty, let an edict be drawn for their destruction, and I will pay ten thousand talents of silver to the stewards for deposit in the royal treasury.” (10) Thereupon the king removed his signet ring from his hand and gave it to Haman son of Hammedatha the Agagite, the foe of the Jews. (11) And the king said, “The money and the people are yours to do with as you see fit.”
(4) “Who is in the court?” the king asked. For Haman had just entered the outer court of the royal palace, to speak to the king about having Mordecai impaled on the stake he had prepared for him.
Silver/money
ה =
כ=
ס=
ף=
The tree
ה =
ע =
ץ =
תשפ"א
Rema Mechir Yayin
Symbols
|
King Achashveirosh |
The Intellectual soul of the person |
|
The King |
G-d |
|
Persia & Media |
Intellect and emotions |
|
Princes & Servants |
Senses & Limbs of the body |
|
Beautiful Maidens |
Good attributes |
|
Vashti |
Corse nature in the soul of a person |
|
Esther |
Refined nature in the soul of a person |
|
Mordechai |
The Good inclination |
|
Haman |
The Evil Inclination |
|
Jews of the provinces |
Not yet reached perfection |
|
Jews of Shushan |
Those who have reached perfection and are strong as a wall |
|
The Tree |
Torah |
|
Third Year of ruling |
Childhood/Youth |
|
After the anger settles |
Maturity |
|
Mordechai being appointed Viceroy |
The Age of the Sage |
Close in on Streicher.
Streicher was stopped immediately inside the door by two Army sergeants who closed in on each side of him and held his arms, while another sergeant who had followed him in from behind moved manacles from his hands and replaced them with a leather cord.
It was originally planned to permit the condemned men to walk from their cells to the execution chamber with their hands free but all were manacled in their cells immediately following discovery of Goering's suicide.
Streicher's scream of "Heil Hitler" sent a shiver down the back of this correspondent who was witnessing the executions as sole representative of the American press.
Shows Hate to the End.
As its echo died away another American colonel standing by the steps of the scaffold said sharply:
"Ask the man his name."
In response to an interpreter's query, Streicher answered: "You know my name well."
The interpreter repeated his request and the condemned man shouted:
Guards then started moving Streicher up the steps. As he mounted the platform, the beady-eyed Jew-hater called out:
"And now it goes to God."
Streicher was swung around to face the audience in front of him. He glared at Allied officers and the eight Allied correspondents representing the world's press who were lined up against a wall behind small tables directly facing the gallows.
With burning hatred in his eyes, Streicher looked down at the witnesses and shouted:
"Purim fest 1946." (Purim is a Jewish holiday celebrated in September.)
An American officers near the scaffold then asked the man if he had any last words and Streicher snarled:
"The Bolsheviks will hang you one of these days."