Esther 1:1 It was in the days of Achashveirosh. He was the king of Persia1<i class="footnote">The Persians conquered the Babylonians, and Achashveirosh succeeded Koresh to the Persian throne in the year 3392. who reigned in place of Koresh2<i class="footnote">There were other Persian kings with the name “Achashveirosh,” therefore Rashi identifies which “Achashveirosh” he was. (Mizrachi) at the end of the seventy years of the Babylonian exile.
He was [the] Achashveirosh. He was equally wicked from beginning to end.3<i class="footnote">Maseches Megillah 11a. He did not allow the resumption of the building of the Bais Hamikdosh after it had been suspended.
Who reigned. He reigned on his own, and was not of royal seed.4<i class="footnote">Ibid. He was very wealthy and he acquired the throne by distributing his money.
From Hodu to Cush, etc. Who reigned over one hundred and twenty-seven provinces [with the same authority] as he reigned from Hodu5<i class="footnote">India. to Cush,6<i class="footnote">Ethiopia. which are situated alongside one another,7<i class="footnote">Maseches Megillah 11a. and similarly [we explain], “For he ruled over the entire area beyond the [Euphrates] river, from Tiphsach to Gaza,”8<i class="footnote">I Melochim 5:4. [meaning] that he ruled over this side of the river, [with the same authority] just as he ruled over Tiphsach to Gaza.8<i class="footnote">Otherwise why mention only these two provinces.
Esther 1:2 When King Achashveirosh had established himself, etc. When the kingdom was firmly established under his control.9<i class="footnote">I.e., כשבת should not be interpreted literally as meaning “when he sat [on his throne].” Alternatively, Targum renders the literal translation and relates that Achashveirosh had in his possession the throne of King Shlomo. However, he was injured when he tried to sit on it.He had his craftsmen build for him a replica which had just been completed and that is the meaning of “he sat on his throne.” Our Rabbis, however, explained it differently in Maseches Megillah.10<i class="footnote">11b, which interpret it as “when Achashveirosh gained his composure.” Until now Achashveirosh was afraid that the Jewish exile would finish at the end of seventy years as predicted by Yirmiyahu [29:10]. However, Achashveirosh [mistakenly] calculated that the seventy years had already elapsed and concluded that the Jews would never be redeemed but will remain under his dominion. He celebrated at his feast by using the vessels confiscated from the Bais Hamikdosh.
Esther 1:3 The nobles. Governors, in the Persian language.11<i class="footnote">Maseches Megillah 12a. Alternatively, people of royal descent. (Ibn Ezra)
Esther 1:4 [For] many days. He made a feast for them.12<i class="footnote">I.e., “for many days” refers back to “the feast” [v. 3] and not to the exhibition of “the affluence and eminence of his kingdom.” [v. 4] (Sifsei Chachomim)
Esther 1:5 Of the garden. A place where vegetables are sown.
Orchard. Where trees are planted.
Esther 1:6 [There were] pure white drapes, fine woolen cushions, bluish emerald techeiles wool. He spread out various types of colored fabrics for them as spreads.13<i class="footnote">Maseches Megillah 12a.
Brocaded with strands of linen and mauve, woolen argaman threads. Embroidered with threads of linen and purple; he spread these out for them on rods of silver and columns of marble.
Gold and silver couches. He set [them] up to sit upon for the meal.
On a floor. Floors of green and white, etc. Our Rabbis identified them as types of precious stones.14<i class="footnote">Ibid. According to the apparent meaning of the verse, these were their names.
Esther 1:7 As for drinking; golden utensils. [The word וְהַשְׁקוֹת means the same] as וּלְהַשְׁקוֹת and to give to drink.15<i class="footnote">Shemos 2:16.
Sundry. Different one from the other, and similarly, “and their customs differ,”16<i class="footnote">Below 3:8. and our Rabbis expounded what they expounded.17<i class="footnote">Maseches Megillah 12a. The Rabbis said that these vessels were taken from the Bais Hamikdosh.
And plenty of royal wine. It was abundant.18<i class="footnote">I.e., רב = הרבה. See Rashi in Bamidbar 16:3. And our Rabbis said that he gave each one wine to drink that was older than he.19<i class="footnote">Maseches Megillah 12a.
Esther 1:8 Proper. Because there are feasts in which they coerce those seated to drink [the contents] of a large vessel, and some can only drink it with difficulty, but here it was “with no coercion.”20<i class="footnote">Alternatively, no one was coerced into finishing his drink quickly in order to make his cup available to someone else because there were enough cups for all [השתיה כדת].
Basically instructed. An expression referring to a foundation [יְסוֹד], meaning, so he instituted and commanded.
All his palace officials. All stewards of the feast: the chief baker, the chief butcher and the chief butler.
To satisfy each individual’s desire. For each one his desire.21<i class="footnote">Each person was served wine from his native land. (See Maseches Megillah 12a)
Esther 1:10 On the seventh day. Our Rabbis said22<i class="footnote">Maseches Megillah 12b. that it was on Shabbos.23<i class="footnote">Corresponding to “the seventh day” of the week.
Esther 1:12 Queen Vashti refused. Our Rabbis said because leprosy broke out on her,24<i class="footnote">Ibid. Vashti did not refuse out of modesty. She was as lewd as her husband and would have attended had she not broken out with leprosy. Another opinion is that the angel Gavriel caused her to grow a tail. so that she should refuse and be executed. Because she would force Jewish girls to disrobe and make them do work on Shabbos, it was decreed upon her to be stripped naked on Shabbos.25<i class="footnote">This punishment was in the form of מדה כנגד מדה, just as she had done, so it was decreed upon her. (Maseches Megillah 12b)
Angered. Because she sent him words of insult.26<i class="footnote"> And that is why the king was extremely angered. (Maseches Megillah 11b)
Esther 1:13 For the king would thus place matters. For such was the king’s custom in every judgment, to present the matter “before all who were versed in procedural and legal concerns.”27<i class="footnote">The Midrash states that Achashveirosh originally sought the advice of the Sages and asked them to judge Vashti. Realizing that judging Vashti would expose them to great danger, they opted to defer judgment by explaining to Achashveirosh that they were unfit to judge in a capital case. (Maseches Megillah 12b)
Esther 1:14 Most intimately associated with him. To present his affairs before them were the following: Carshena, Shesar, etc.
Esther 1:15 Concerning the proper procedure to follow. This refers back to “The king consulted the sages.”28<i class="footnote">Above, v. 13.
Esther 1:16 Has aggrieved. An expression of iniquity [עָוֹן].29<i class="footnote">From the root עוה. However, according to the Ibn Ezra the root is עות meaning to act perversely.
Esther 1:17 For the affair of the queen will extend to all women. That she showed contempt for the king, [this will cause] all the women to show contempt for their husbands as well.
Esther 1:18 The noblewomen in Persia and Media will say, etc. This thing to all the king’s ministers. This is an abbreviated verse.
Causing enormous disparagement and rage. And in this matter there is much contempt and wrath.30<i class="footnote">Esther Rabbah 4:8. “Contempt” because she had insulted him, and “wrath” because she had disobeyed him. The Gra explains the difference between the two terms חמה (fury) and קצף (anger). The latter [קצף] is displayed outwardly for all to see, and the former (;חמה one keeps to himself.
Esther 1:19 A royal edict. A royal decree of revenge, i.e., that he commanded to execute her.31<i class="footnote">And let it become a law that any woman guilty of a similar offense against her husband shall be executed.
To be recorded in the bylaws of Persia and Media. In the books of the statutes and the customs of the kingdom.
Never to be revoked. This statute from among them;32<i class="footnote">ממוכן is another name for Haman (Maseches Megillah 12b). Haman was concerned that Achashveirosh might reconsider and take back Vashti, leaving him vulnerable to her vengeance. Haman therefore requested that the decree be irrevocable. this should be a statute and a law for anyone who shows contempt for her husband.
That Vashti must never again appear. And therefore she was executed.
Esther 1:22 And his people’s language be the one spoken. He can compel his wife to learn his language if her native tongue is different.33<i class="footnote">Ibid. 4:12. The purpose for this law was to make wives show respect and subjugation to their husbands.</html