וַיְהִ֖י בִּימֵ֣י אֲחַשְׁוֵר֑וֹשׁ ה֣וּא אֲחַשְׁוֵר֗וֹשׁ הַמֹּלֵךְ֙ מֵהֹ֣דּוּ וְעַד־כּ֔וּשׁ שֶׁ֛בַע וְעֶשְׂרִ֥ים וּמֵאָ֖ה מְדִינָֽה׃
It happened in the days of Ahasuerus—that Ahasuerus who reigned over a hundred and twenty-seven provinces from India to Ethiopia.
"ויהי בימי"
This phrase is used when the text is about to describe troubling times. The Gemara asks what was distressing the Jews, and then simply answers, Haman. We tend to forget how the Jews were nearly annihilated during this time and jump to the end of the Megillah, when they were saved. But from the point when Haman's decree was sent, which was that the Jews should be killed on the 14th of Adar, until the Jews were given the ability to defend themselves, it was a dark period of seemingly imminent genocide.
"אחשורוש"
There is a discussion about the meaning behind Achashverosh's name.
Rav says his name comes from "אחיו של ראש ובן גילו של ראש" meaning "the brother of Rosh and the character of Rosh." Rosh is a nickname for Nevuchadnezzar, who was symbolized as the head of a statue in one of the dreams Daniel interpreted.
How did Achashverosh act similarly to Nevuchadnezzar?
Just as Nevuchadnezzar killed many Jews, Achashverosh wanted to kill Jews.
Just as Nevuchadnezzar destroyed the Beit Hamikdash, Achashverosh wanted it to remain destroyed, and prevent the rebuilding of it.
Shmuel says his name comes from "שהושחרו פניהם של ישראל בימיו כשולי קדרה" "Bnei Yisrael's faces were blackened like a pot during his days [of reign.]
Rebbe says his name comes from "כל שזוכרו אמר אח לראשו" "Anyone who remembers him says 'Woe to my head!'"
Another reason why Achashverosh caused Bnei Yisrael so much grief was because of his taxes, which caused poverty.
"הוא אחשורוש"
Why is "Achashverosh" written twice?
Anytime scripture says "הוא"and then "[name]", it is to show someone was either righteous or wicked his entire life. In this case, the pasuk shows that Achashverosh was always wicked.
"המולך"
Rav says that Achashverosh caused himself to rule, meaning that he did not become king through blood. Some people say it is praiseworthy he did so, because he was the most fit to be king, while others say it was disgraceful, because he only became king because of his wealth.
"מהודו ועד כוש"
These two locations show how large Achashverosh's empire was, but there is a dispute between Rav and Shmuel on the locations of these countries, and thereby the reason why these countries were chosen to show the empire's greatness.
- Hodu and Cush were on either ends of the world, so Achashverosh had control over the entire (discovered) world.
- Hodu and Cush were neighboring countries. Just as Achashverosh had control easily in those countries, so too he had control over the rest of his empire.
"שבע ועשרים ומאה מדינה"
The literal translation of this phrase is "seven, and twenty, and one hundred provinces."
Rav Chisda says that Achashverosh increasingly conquered more and more countries. He started with seven countries and ended with 127.
בַּיָּמִ֖ים הָהֵ֑ם כְּשֶׁ֣בֶת ׀ הַמֶּ֣לֶךְ אֲחַשְׁוֵר֗וֹשׁ עַ֚ל כִּסֵּ֣א מַלְכוּת֔וֹ אֲשֶׁ֖ר בְּשׁוּשַׁ֥ן הַבִּירָֽה׃
In those days, when King Ahasuerus occupied the royal throne in the fortress Shushan,
בִּשְׁנַ֤ת שָׁלוֹשׁ֙ לְמָלְכ֔וֹ עָשָׂ֣ה מִשְׁתֶּ֔ה לְכָל־שָׂרָ֖יו וַעֲבָדָ֑יו חֵ֣יל ׀ פָּרַ֣ס וּמָדַ֗י הַֽפַּרְתְּמִ֛ים וְשָׂרֵ֥י הַמְּדִינ֖וֹת לְפָנָֽיו׃
in the third year of his reign, he gave a banquet for all the officials and courtiers—the administration of Persia and Media, the nobles and the governors of the provinces in his service.
"....בימים ההם כשבת המלך אחשורש על כסא מלכותו...בשנת שלוש למלכו"
Without saying it was Achashverosh's third year of rule, one would assume that the feast was in his first year of his rule. Why else would pasuk bet be there--it seems as though he just became king.
Here "כשבת," does not mean "occupy," or literally "sit [on the throne]," but it alludes to "שנשתייבה דעתו" "His mind was at ease."
Why wasn't Achashverosh calm before?
The episode of Purim took place during the Persian exile which was after the destruction of the first Beit Hamikdash and Babylonian exile. It was known through prophecy that Bnei Yisrael were destined for 70 years of exile until they could return to Israel and rebuild the Beit Hamikdash.
Belshazzar, a Babylonian king prior to Achashverosh, miscalculated the 70 years and believed they were over during his rule, so he threw a celebration using the vessels of the Beit Hamidkash because the Jews were not saved from the exile despite the deadline. Belshazzer was killed as punishment, and the Babylonian empire was split into Persia and Media.
Now, in the third year of his reign, Achashverosh miscalculated that the 70 years have come, yet the Jews have not left. So Achashverosh felt relieved over this and threw a party in celebration.
בְּהַרְאֹת֗וֹ אֶת־עֹ֙שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ וְאֶ֨ת־יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ יָמִ֣ים רַבִּ֔ים שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם׃
For no fewer than a hundred and eighty days he displayed the vast riches of his kingdom and the splendid glory of his majesty.
"כבוד...תפארת"
These words are also used to describe a Kohen's garments.
"וְעָשִׂ֥יתָ בִגְדֵי־קֹ֖דֶשׁ לְאַהֲרֹ֣ן אָחִ֑יךָ לְכָב֖וֹד וּלְתִפְאָֽרֶת׃" (Shemot 28:2)
We learn from these words that Achashverosh wore the clothing of a Kohen.
וּבִמְל֣וֹאת ׀ הַיָּמִ֣ים הָאֵ֗לֶּה עָשָׂ֣ה הַמֶּ֡לֶךְ לְכָל־הָעָ֣ם הַנִּמְצְאִים֩ בְּשׁוּשַׁ֨ן הַבִּירָ֜ה לְמִגָּ֧דוֹל וְעַד־קָטָ֛ן מִשְׁתֶּ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּחֲצַ֕ר גִּנַּ֥ת בִּיתַ֖ן הַמֶּֽלֶךְ׃
At the end of this period, the king gave a banquet for seven days in the court of the king’s palace garden for all the people who lived in the fortress Shushan, high and low alike.
"לכל העם"
We learn from verse 1:3 that Achashverosh first had a party for the upper class of Persia and Media, and then we learn in verse 1:5 that he had a party for the local people of Shushan.
Rav and Shmuel have a disagreement on whether this order of celebrations was smart or unwise.
The one who says he was clever reasons that inviting his distant subjects first was smart because Achashverosh could make a party for the people of Shushan whenever he wished.
The one who says he was foolish reasons that if the distant countries ever rebelled and tried to overtake Shushan, then the people of Shushan would have felt deeper loyalty towards Achashverosh because they were invited to his party first, and would have protected him.
Students of Rabbi Shimon bar Yochai asked why the Jews were deservant of annihilation.
Rabbi Shimon bar Yochai's response is that they partook in these celebrations.
But what about the Jews who lived outside of Shushan, meaning that the majority of the people were not involved?
It was because they bowed down to an idol during Nevuchadnezzar's rule.
Then why were the Jews deserving to be saved?
The Jews did not have the intention worship idols when they bowed to this idol, but they bowed to it out of fear for their lives and it was only for show. So HaShem acted this way to them: He made it seem as though they were about to be wiped out, but then He rescued us.
"בחצר גינת ביתן המלך"
There are three different locations written: the courtyard, the garden, and the palace. Rav and Shmuel disagree on how these three different locations were used for the party.
One says that the different locations made distinction between people with different statuses. Those in the lowest class were in the courtyard, the people in the highest class were in the palace, and those with middling status were in the garden.
The other says that it shows how big the party was. Initially the celebrations were in the courtyard, but there were too many people so it was moved to the garden, and when the crowd got too big again, it moved to the palace.
ח֣וּר ׀ כַּרְפַּ֣ס וּתְכֵ֗לֶת אָחוּז֙ בְּחַבְלֵי־ב֣וּץ וְאַרְגָּמָ֔ן עַל־גְּלִ֥ילֵי כֶ֖סֶף וְעַמּ֣וּדֵי שֵׁ֑שׁ מִטּ֣וֹת ׀ זָהָ֣ב וָכֶ֗סֶף עַ֛ל רִֽצְפַ֥ת בַּהַט־וָשֵׁ֖שׁ וְדַ֥ר וְסֹחָֽרֶת׃
[There were hangings of] white cotton and blue wool, embroidered with cords of fine linen and purple, on silver rods and marble columns; and there were couches of gold and silver on a pavement of bahat and sheish, and dar and socharet.
"ודר וסחרת"
This pasuk describes the furnishings of Achashverosh's palace. There is a dispute between Rav and Shmuel on what "דר וסחרת"means
According to Rav, "דר" means rows, and "סחר" means around, and is related to the phrase preceding it, "רצפת בהט ושש," "pavement of bahat and sheish." So, the floor was surrounded with many rows of these materials.
According to Shmuel, "דר" was a type of stone that was found by the seaport, and it would "סחר," illuminate, the room.
Rabbi Yishmael gives another opinion: "דר" is from "דרור," which means freedom, and "סחרת" means merchant. Achashverosh gave freedom to merchants by lifting taxes during the time of the party.
וְהַשְׁקוֹת֙ בִּכְלֵ֣י זָהָ֔ב וְכֵלִ֖ים מִכֵּלִ֣ים שׁוֹנִ֑ים וְיֵ֥ין מַלְכ֛וּת רָ֖ב כְּיַ֥ד הַמֶּֽלֶךְ׃
Royal wine was served in abundance, as befits a king, in golden vessels, vessels of varied design.
"שונים"
Grammatically, the tense should have been "משונים."
Rav said that these vessels were taken from the Beit Hamikdash. A heavenly voice came down and proclaimed Achashverosh's audacity--even though his predecessor, Balshazzer, was punished because he used the vessels of the Beit Hamikdash, Achashverosh still used them shonim, again.
"ויין מלכות רב"
Rav says that each person was given wine that was rav, older than him.
וְהַשְּׁתִיָּ֥ה כַדָּ֖ת אֵ֣ין אֹנֵ֑ס כִּי־כֵ֣ן ׀ יִסַּ֣ד הַמֶּ֗לֶךְ עַ֚ל כָּל־רַ֣ב בֵּית֔וֹ לַעֲשׂ֖וֹת כִּרְצ֥וֹן אִישׁ־וָאִֽישׁ׃
And the rule for the drinking was, “No restrictions!” For the king had given orders to every palace steward to comply with each man’s wishes.
"אין אונס"
Every person received wine that was from his home country so that they could free as though they were in their native land.
"איש ואיש"
"איש" in Tanach refers to a person of significance. Here ish is written twice, so it is referring to two people who are described as ish later on in the Megillah: Mordechai ("איש יהודי") and Haman ("איש צר ואויב"). They were both butlers at the party.
בַּיּוֹם֙ הַשְּׁבִיעִ֔י כְּט֥וֹב לֵב־הַמֶּ֖לֶךְ בַּיָּ֑יִן אָמַ֡ר לִ֠מְהוּמָן בִּזְּתָ֨א חַרְבוֹנָ֜א בִּגְתָ֤א וַאֲבַגְתָא֙ זֵתַ֣ר וְכַרְכַּ֔ס שִׁבְעַת֙ הַסָּ֣רִיסִ֔ים הַמְשָׁ֣רְתִ֔ים אֶת־פְּנֵ֖י הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃
to bring Queen Vashti before the king wearing a royal diadem, to display her beauty to the peoples and the officials; for she was a beautiful woman.
There was discussion at the party about which country has the most beautiful women. Achashverosh proclaimed that Bavli women are the most beautiful, and his wife, Vashti, is proof. He offered to show her to everyone, and everyone agreed, provided that she be naked.
This was considered middah keneged middah, measure for measure punishment. Just as she forced Jewish maidservants to strip bare and do work on Shabbat, so she was given this order.
וַתְּמָאֵ֞ן הַמַּלְכָּ֣ה וַשְׁתִּ֗י לָבוֹא֙ בִּדְבַ֣ר הַמֶּ֔לֶךְ אֲשֶׁ֖ר בְּיַ֣ד הַסָּרִיסִ֑ים וַיִּקְצֹ֤ף הַמֶּ֙לֶךְ֙ מְאֹ֔ד וַחֲמָת֖וֹ בָּעֲרָ֥ה בֽוֹ׃
But Queen Vashti refused to come at the king’s command conveyed by the eunuchs. The king was greatly incensed, and his fury burned within him.
"ותמאן המלכה ושתי לבוא"
If Vashti was immoral, then why did she refuse to go to the king?
Rabbi Yosei bar Chanina says that she broke out in tzaraat, and a baraita says that the angel Gavriel gave her a tail, so she was too embarrassed to present herself.
"ויקצף המלך מאד וחמתו בערה בו"
Achashverosh's extreme anger seems to be unjustified for Vashti's refusal.
Rava says that Vashti sent an offensive message with her refusal. She called Achashverosh the son of a stableman, and that her father, Belshazzer, was able to drink wine and not be inebriated, but Achashverosh could not handle his drink.
וַיֹּ֣אמֶר הַמֶּ֔לֶךְ לַחֲכָמִ֖ים יֹדְעֵ֣י הָֽעִתִּ֑ים כִּי־כֵן֙ דְּבַ֣ר הַמֶּ֔לֶךְ לִפְנֵ֕י כָּל־יֹדְעֵ֖י דָּ֥ת וָדִֽין׃
Then the king consulted the sages learned in procedure. (For it was the royal practice [to turn] to all who were versed in law and precedent.
"ויאמר המלך לחכמים ידעי העתים"
וְהַקָּרֹ֣ב אֵלָ֗יו כַּרְשְׁנָ֤א שֵׁתָר֙ אַדְמָ֣תָא תַרְשִׁ֔ישׁ מֶ֥רֶס מַרְסְנָ֖א מְמוּכָ֑ן שִׁבְעַ֞ת שָׂרֵ֣י ׀ פָּרַ֣ס וּמָדַ֗י רֹאֵי֙ פְּנֵ֣י הַמֶּ֔לֶךְ הַיֹּשְׁבִ֥ים רִאשֹׁנָ֖ה בַּמַּלְכֽוּת׃
His closest advisers were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven ministers of Persia and Media who had access to the royal presence and occupied the first place in the kingdom.)
וַיֹּ֣אמֶר מומכן [מְמוּכָ֗ן] לִפְנֵ֤י הַמֶּ֙לֶךְ֙ וְהַשָּׂרִ֔ים לֹ֤א עַל־הַמֶּ֙לֶךְ֙ לְבַדּ֔וֹ עָוְתָ֖ה וַשְׁתִּ֣י הַמַּלְכָּ֑ה כִּ֤י עַל־כָּל־הַשָּׂרִים֙ וְעַל־כָּל־הָ֣עַמִּ֔ים אֲשֶׁ֕ר בְּכָל־מְדִינ֖וֹת הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃
Thereupon Memucan declared in the presence of the king and the ministers: “Queen Vashti has committed an offense not only against Your Majesty but also against all the officials and against all the peoples in all the provinces of King Ahasuerus.
"ממוכן"
The Gemara says that Memuchan was Haman. Why was this his name?
Because he prepared (מוכן) calamity upon the Jews.
Rav Kahana points out that even though he is last in the list of Achashverosh's advisers, he is the first to speak, which follows the trend the the most simple man speaks his opinion first.
וַיִּשְׁלַ֤ח סְפָרִים֙ אֶל־כָּל־מְדִינ֣וֹת הַמֶּ֔לֶךְ אֶל־מְדִינָ֤ה וּמְדִינָה֙ כִּכְתָבָ֔הּ וְאֶל־עַ֥ם וָעָ֖ם כִּלְשׁוֹנ֑וֹ לִהְי֤וֹת כָּל־אִישׁ֙ שֹׂרֵ֣ר בְּבֵית֔וֹ וּמְדַבֵּ֖ר כִּלְשׁ֥וֹן עַמּֽוֹ׃ (פ)
Dispatches were sent to all the provinces of the king, to every province in its own script and to every nation in its own language, that every man should wield authority in his home and speak the language of his own people.
"להיות כל איש שרר בביתו ומדבר כלשון עמו"
Rava says that these letters were part of the salvation of the Jewish people. There is no new information inside these letters, so people found it ridiculous that they were sent out. So when the letters regarding the decree to kill the Jews on the 13th of Adar were sent out, people did not take them seriously and immediately act upon them.