(ט) וַיֹּ֣אמֶר חַ֠רְבוֹנָה אֶחָ֨ד מִן־הַסָּרִיסִ֜ים לִפְנֵ֣י הַמֶּ֗לֶךְ גַּ֣ם הִנֵּה־הָעֵ֣ץ אֲשֶׁר־עָשָׂ֪ה הָמָ֟ן לְֽמָרְדֳּכַ֞י אֲשֶׁ֧ר דִּבֶּר־ט֣וֹב עַל־הַמֶּ֗לֶךְ עֹמֵד֙ בְּבֵ֣ית הָמָ֔ן גָּבֹ֖הַּ חֲמִשִּׁ֣ים אַמָּ֑ה וַיֹּ֥אמֶר הַמֶּ֖לֶךְ תְּלֻ֥הוּ עָלָֽיו׃
(יד) עודם, גם זה היה בהשגחה שהסריסים באו באמצע הויכוח ושמעו את הנדבר ביניהם שהמן אמר שרוצה עוד להשתדל אצל המלך לתלותו, והם יעצוהו בל ילחם עמו, ומזה ידע חרבונה שהיה אחד מן הסריסים האלה שעשה המן את העץ, (מהרא''א) :
This too was a result of Divine Providence since the eunichs came in the middle of the argument and heard what was said between them, that Haman had said that he would continue to plea with the king for permission to hang Mordechai. And he was advised not to argue with him. And in this way Harbonah, who was one of those eunichs, knew that haman had prepared a gallows....
R. Hiyya b. Abin said in the name of R. Joshua b. Korha: If for being delivered from slavery to freedom we chant a hymn of praise, should we not do so all the more for being delivered from death to life? If that is the reason we should say Hallel also? — [We do not do so] because Hallel is not said for a miracle which occurred outside of the land of Israel. How then can we say Hallel for the Exodus from Egypt which was a miracle which occurred outside the land of Israel? As it has been taught: “Until they entered the land of Israel, all lands were counted as proper for saying Hallel [for miracles done in them] — After they had entered the land, other countries were not counted as proper for saying [for miracles done in them]. R. Nahman said: The reading of the Megillah is equivalent to Hallel. Rava said: There is a good reason in that case because it says [in the Hallel], “Praise you O servants of the Lord,” and not servants of Pharaoh. But can we say in this case, “Praise you, servants of the Lord” and not servants of Ahashverosh? We are still servants of Ahashverosh.