The Gemara Megilla on page 16, from Masechet Ben Zakai, begins its discussion on page 15b with the verse from Megillat Esther: "And he commanded to bring the book of records, the chronicles, and they were read." The Gemara interprets "they were read" to mean that a miracle occurred, and the book was read on its own, like an audiobook. The verse continues, "And it was found written." The Gemara questions the present tense "was found written" (כתוב), suggesting it implies it was written just now, rather than "was written" (כתב) which would imply it had been written previously. Rashi explains that "was found written" (כתוב) sounds fresh and new, whereas "was written" (כתב) implies it was from before. The Gemara concludes that this teaches us that Shimshi, the king's scribe and an enemy of Israel, had erased the account of Mordechai saving the king's life. However, the angel Gabriel came and rewrote it, making it "found written" in the present tense.
Rabbi Yosei, quoting Rabbi Shila of Kfar Tamarta, makes a logical inference (קל וחומר): If a written record on earth, which is for the merit of Israel, cannot be erased, then certainly a heavenly record in the celestial court, when someone performs a good deed, cannot be erased. This assures us that a person will receive reward for all their merits. The Gemara then discusses the verse, "Nothing was done for him," referring to Mordechai. Rava suggests that the king's servants who reported this were not motivated by love for Mordechai, but by their intense hatred for Haman. This is inferred from their inability to even mention Mordechai's name, instead saying "for him" (עמו), indicating their dislike for him, though their hatred for Haman was stronger.
The verse states, "on the gallows that he had prepared for himself." The Tanna teaches that Haman was preparing the gallows for himself, not Mordechai, because Haman was ultimately hanged on that very gallows. When the king commanded Haman to honor Mordechai, Haman, in disbelief, asked, "Which Mordechai?" The king replied, "The Jew." Haman then suggested, "There are many Jewish Mordechais." The king specified, "The one who sits at the king's gate." Haman, still trying to minimize the honor, suggested giving Mordechai a village for a day's taxes or the taxes from a river. The king, however, insisted that Haman should not diminish anything he had suggested, implying that even these additional honors should be granted. So, Haman took the royal garments and the horse.
Haman found Mordechai sitting with scholars, teaching them the laws of the priestly portion (קמיצה) from the meal offering. When Mordechai saw Haman approaching with the king's horse, he was afraid, thinking Haman had come to kill him. He told the scholars to flee so they wouldn't be burned by Haman's "coal." At that moment, Mordechai wrapped himself in a prayer shawl and stood to pray. Haman waited until Mordechai finished his prayer. Haman then asked what they were studying. They replied that in the time of the Beit HaMikdash, if someone brought a meal offering, a small handful of fine flour would atone for them. Haman exclaimed, "Your small handful of flour has nullified my ten thousand talents of silver!" The scholars retorted, "Wicked one! A servant who acquires possessions—to whom does the servant belong, and to whom do the possessions belong?" They were telling Haman that since he was a servant, his wealth was not truly his own, but belonged to the king, and thus, ultimately, to Mordechai.
Haman then told Mordechai to put on the royal clothes and ride the horse, as the king desired it. Mordechai refused, saying he needed to bathe and get a haircut, as it was improper to use the king's garments in his current state. Queen Esther, anticipating this, had all the bathhouses and barbershops closed that day. So, Haman himself had to take Mordechai to the bathhouse, wash him, and then go home to fetch scissors to give him a haircut. As Haman cut Mordechai's hair, he sighed. Mordechai asked why. Haman lamented that he, a man so highly regarded by the king, was now reduced to being a bathhouse attendant and a barber. Mordechai retorted, "Wicked one! Were you not once a barber in Kefar Karsom?" The Tanna confirms that Haman had indeed been a barber in Kefar Karsom for twenty-two years.
After the haircut, Haman told Mordechai to mount the horse. Mordechai replied that he was too weak from fasting and needed help. Haman bent down, and Mordechai stepped on his back to mount the horse. As he mounted, Mordechai gave Haman an extra kick. Haman quoted the verse, "When your enemy falls, do not rejoice." Mordechai replied that this applies only to a fellow Jew, but regarding gentiles, it is written, "And you shall tread upon their high places." As Haman led Mordechai through the streets of Shushan, they passed Haman's house. His daughter, from the balcony, mistakenly thought Haman was riding the horse and Mordechai was leading it. She took a chamber pot and poured its contents onto her father's head. When Haman looked up, she saw her father's face and, realizing her mistake, jumped from the balcony and died.
The verse states, "And Mordechai returned to the king's gate." Rav Sheshet explains that Mordechai returned to his sackcloth and fasting, not letting the glory go to his head. Haman, however, rushed home, mourning and with his head covered—mourning for his daughter and his head covered in filth from the incident. Haman recounted the events to his wife, Zeresh, and his friends, who are also referred to as his wise men. Rabbi Yochanan teaches that anyone who speaks words of wisdom, even from the nations of the world, is called wise. Haman's advisors told him that if Mordechai was from the Jewish lineage, specifically from the tribes of Judah, Benjamin, Ephraim, or Manasseh, Haman would not be able to overcome him. Judah is blessed with victory over enemies, and the other tribes are associated with divine strength. They warned Haman, "You will surely fall before him," implying a double fall. Rashi explains that the Jewish people are compared to dust and stars; when they fall, they fall to the lowest, like dust, but when they rise, they ascend to the stars. Haman's fall would be as great as their ascent.
The king's chamberlains arrived and quickly brought Haman to the feast. The word "quickly" (ויבהילו) implies they brought him in haste, without allowing him to clean himself. At the feast, Queen Esther declared, "For we have been sold, I and my people... for the enemy is not concerned with the king's damage." Rabbi Elazar teaches that Esther initially pointed to King Achashverosh, implying he was the enemy, but an angel moved her hand to point at Haman, saving her from the king's wrath. The king, enraged, rose and went to the palace garden. The Gemara notes that he left in anger and returned in anger. While in the garden, angels, appearing as men, were uprooting the trees. When the king asked what they were doing, they claimed Haman had ordered them to destroy the garden. Returning to the house, the king found Haman falling on Esther's couch. Rabbi Elazar explains that an angel caused Haman to fall repeatedly onto the couch as he pleaded for his life. The king exclaimed, "Woe to me outside, woe to me inside!" He accused Haman of trying to assault the queen in his own house. At that moment, Charvona, one of the chamberlains, revealed that Haman had prepared gallows fifty cubits high for Mordechai. Rabbi Elazar states that Charvona was also a wicked man and part of Haman's plot, but when he saw Haman's plan failing, he quickly switched sides. His knowledge of the gallows' exact height proved his involvement.
The king's wrath then subsided. The Gemara interprets "subsided" (שככה) as a double calming: God's anger subsided, and King Achashverosh's anger subsided. Another opinion suggests the two calms refer to the king's anger over what Haman did to Vashti and what he attempted to do to Esther. The Gemara then shifts to a discussion about Yosef and his brothers. When Yosef gave each of his brothers a change of clothes but gave Benjamin five changes, the Gemara asks if Yosef would repeat the mistake of favoritism that caused him so much suffering. Rava bar Machasya, quoting Rav Chama bar Guria, quoting Rav, states that it was due to a mere two shekels' weight of fabric that Yaakov added to Yosef's coat, showing favoritism, that led to their ancestors' descent into Egypt. Rabbi Binyamin bar Yephet, quoting Rabbi Elazar, explains that Yosef was giving Benjamin a hint (רמז) that a descendant of Benjamin would one day wear five royal garments, referring to Mordechai. The commentators explain that the five suits given to Benjamin were collectively worth the same as the single, more expensive suit given to each of the other brothers, so there was no actual favoritism in value, only in number for the hint.
The Gemara then delves into the significance of the "two shekels' weight." It suggests that Yaakov's gift was a subtle rebuke to Yosef. The Gemara Megilla teaches that "a word is worth a sela, but silence is worth two." Yaakov was hinting to Yosef that he should practice silence, as his negative reports about his brothers had caused resentment. The verse states, "And he fell upon Benjamin his brother's necks" (צוארי). The plural "necks" prompts the Gemara to ask how many necks Benjamin had. Rabbi Elazar explains that Yosef wept over the two Batei Mikdash that would be built in Benjamin's portion and would ultimately be destroyed. Benjamin, in turn, wept over Yosef's shoulders (צוואריו, plural), weeping for the Mishkan Shilo, which would be in Yosef's portion and would also be destroyed. They cried because the root of the destruction of the Batei Mikdash was baseless hatred, which began with the brothers' hatred for Yosef.
Yosef then declared, "Behold, your eyes see, and the eyes of my brother Benjamin." Rabbi Elazar explains that Yosef was reassuring his brothers, saying that just as he held no grudge against Benjamin, who was not involved in his sale, he also held no grudge against them. He added, "For it is my mouth that speaks to you," meaning his words reflected his true feelings; he was not two-faced. Yosef also sent his father, Yaakov, ten donkeys laden with the "best of Egypt." Rabbi Binyamin bar Yephet, quoting Rabbi Elazar, explains that this refers to aged wine, which elders enjoy and find comforting. The Gemara then discusses the brothers falling before Yosef. Rabbi Binyamin bar Yephet, quoting Rabbi Elazar, cites the proverb, "When the fox is in his prime, bow down to him." This means that even if someone is not inherently superior, if they are in a position of power, one should show them respect. This is learned from Yaakov bowing to Yosef, even though Yaakov was greater.
Yosef then "consoled them and spoke to their hearts." Rabbi Binyamin bar Yephet, quoting Rabbi Elazar, explains that Yosef spoke comforting words, saying, "If ten candles could not extinguish one candle, how could one candle extinguish ten?" He meant that his ten brothers could not extinguish his light, so he, as one, would not extinguish theirs. The verse states, "The Jews had light and joy and gladness and honor." Rav Yehudah interprets "light" (אורה) as Torah, because Haman had decreed against Torah study. "Joy" (שמחה) refers to Yom Tov, as Haman had decreed against Jewish holidays. "Gladness" (ששון) refers to circumcision (ברית מילה), which Haman had also forbidden. "Honor" (יקר) refers to phylacteries (תפילין), which Haman had also banned. The Gemara further discusses the reading of the ten sons of Haman. Rav Adda of Min-Yaffo states that their names, along with the word "ten" (עשרת), must be read in one breath, symbolizing that they all died simultaneously. Rabbi Yochanan adds that the letter "vav" in the name Vaizata (one of Haman's sons) must be elongated, like a mast, to hint that they were all hanged on one tall gallows, one above the other.
The Tosafot clarifies that reading the names in one breath is ideal (לכתחילה), but if not done, the obligation is still fulfilled (בדיעבד יצא). Rashi explains that "gladness" (ששון) referring to circumcision (מילה) is derived from the verse "I rejoice (שש) over Your word," as circumcision was given through God's word. King David found joy in the covenant of circumcision even in a bathhouse where other mitzvot could not be performed. The Gemara then discusses the layout of the songs (שירות) in the Torah, which are typically written in a brick-like pattern (אריח על גבי לבינה ולבינה על גבי אריח), with alternating written and blank spaces. However, the song of Haman's sons and the kings of Canaan are written in a way that leaves no room for recovery, symbolizing their complete downfall. The Gemara then returns to King Achashverosh's reaction to the Jews killing 500 men in Shushan. Rabbi Abahu teaches that an angel struck the king's mouth, causing him to change his angry tone to a question of "What is your request?" to Esther.
The verse "And when she came before the king, he said with the book" (אמר עם הספר) is interpreted by Rabbi Yochanan to mean that Esther asked the king to verbally declare what was written in the book. This implies the annual reading of the Megillah, including the detailed account of Esther's plea. The phrase "words of peace and truth" indicates that the Megillah requires ruling lines (שרטוט) like a Sefer Torah, which is called "truth." The verse "And Esther's word was established" (מאמר אסתר קיים) is then discussed. The Gemara questions if only Esther's words, and not the fasts, were established. Rabbi Yochanan clarifies that "the words of the fasts and Esther's word" together caused the miracle to be established. Finally, the verse states, "For Mordechai the Jew was second to King Achashverosh, and great among the Jews, and accepted by most of his brothers." The phrase "most of his brothers" (לרוב אחיו), rather than "all his brothers," teaches that some members of the Sanhedrin distanced themselves from him. Rashi explains this was because Mordechai, after the miracle, entered politics, which they considered a neglect of Torah study (ביטול תורה).
Rav Yosef states that Torah study is greater than saving lives. This is inferred from Mordechai's lowered status in the Sanhedrin's ranking after he became a politician. The Gemara also cites Rav Shmuel bar Marta, who states that Torah study is greater than building the Beit HaMikdash. This is supported by Ezra not going to build the Beit HaMikdash while his teacher, Baruch ben Neriah, was still alive, choosing instead to continue learning from him. The Maharsha clarifies that this applies to a situation of "doubtful" saving of lives (ספק הצלת נפשות), not actual immediate danger. The Gemara concludes by stating that Torah study is even greater than honoring one's parents. This is derived from Yaakov Avinu not being punished for the fourteen years he spent studying Torah in the study house of Shem and Ever, during which he was separated from his parents. However, he was punished for the years he stayed with Lavan, as he was not engaged in Torah study and was therefore considered to be neglecting the honor of his parents. The Maharsha adds that Yaakov was punished for the years with Lavan because Esav had calmed down after fourteen years, and Rivkah sent Devorah to tell Yaakov to return, but he delayed.