The discussion in **Gemara Megilla** on *Daf Tes Vav* delves into various aspects of prophecy, lineage, and the intricacies of the Purim story, offering profound insights into Jewish thought and law. This lecture, dedicated to the success and health of Mr. Norman Simcha Jamal's parents, children, grandchildren, and great-grandchildren, begins by exploring the unique characteristics of prophets.
We learned previously that some prophets were themselves sons of prophets. For instance, the prophets descended from **Rahav** included **Baruch ben Neriah**, **Seraya ben Machseya**, and **Yirmeyahu ben Hilkiyahu**. The question arises: while the prophets themselves are explicitly mentioned in scripture, how do we know their fathers were also prophets? The **Gemara** explains, citing **Ulla**, that whenever a prophet's name is mentioned alongside his father's in the context of prophecy, it is known that he is a prophet born of a prophet. This tradition is exemplified by the verse "The words of **Yirmeyahu ben Hilkiyahu** from the priests who were in Anathoth," indicating that **Hilkiyahu** was also a prophet.
**Ulla** further clarifies these principles: if a prophet's name is mentioned alone, without his father's, it is known that he is a prophet but not the son of a prophet. If a prophet's name is mentioned with his city, it is known that he was born in that city. However, if no city is mentioned, it is automatically assumed he was from Jerusalem. A *baraita* (an external teaching) adds that if a person's deeds and his ancestors' deeds are generally unknown, but scripture highlights one of them for praise, such as "The word of the Lord came to **Zephaniah ben Cushi ben Gedaliah**," then it is known that he is a righteous person, son of a righteous person. Conversely, if scripture singles out one for disgrace, like "It was in the seventh month that **Yishmael ben Nethaniah ben Elishama** came," referring to the **Yishmael** who killed **Gedaliah ben Ahikam**, it is known that he is a wicked person, son of a wicked person.
The identity of the prophet **Malachi** is then discussed. **Rav Nachman** states that **Malachi** is **Mordechai**. The name **Malachi** (meaning "my angel" or "my messenger") was given to him because he was like an angel, serving as viceroy to the king. However, this is challenged by a *baraita* that lists **Mordechai** and **Malachi** as separate prophets, both prophesying in the second year of Darius. This contradiction is left as an unresolved question (*tiyufta*).
Another teaching, attributed to **Rabbi Yehoshua ben Korcha**, suggests that **Malachi** is **Ezra**. The Sages, however, maintain that **Malachi** is his own name. **Rav Nachman** finds the opinion that **Malachi** is **Ezra** more plausible, as the prophecy of **Malachi** speaks of "marrying the daughter of a foreign god," a clear reference to widespread assimilation. Historically, **Ezra** was the one who famously instituted a decree and delivered a powerful speech to compel the Jewish people to separate from their foreign wives. This thematic alignment strongly suggests that **Malachi** and **Ezra** were one and the same, as **Ezra** was the one who caused the separation from foreign women, as written in the verse, "Then Shechaniah son of Jehiel, of the sons of Elam, answered and said to **Ezra**, 'We have trespassed against our God and have married foreign women.'"
The **Rabbanan** teach that there were four exceptionally beautiful women in the world: **Sarah**, **Rachav**, **Avigail**, and **Esther**. Some, however, argue that **Esther** was not truly beautiful, having a greenish complexion, and suggest replacing her with **Vashti** on this list. The **Gemara** then asks why **Chavah** (Eve) is not included, given that it is stated that **Sarah**'s beauty compared to **Chavah**'s was like a monkey compared to a human. **Tosafot** explains that the list only includes women born from other women, whereas **Chavah** was created directly from Adam's rib.
The **Rabbanan** also teach about the alluring nature of certain women: **Rachav** was tempting merely by her name, **Yael** by her voice, **Avigail** by her memory, and **Michal bat Shaul** by her appearance. **Rav Yitzchak** states that anyone who utters "Rachav, Rachav" twice will immediately experience a seminal discharge. **Rav Nachman** challenges this, claiming he has said it many times without incident. **Rav Yitzchak** clarifies that this applies only to those who knew her intimately, as the spiritual impurity associated with her was so potent that merely mentioning her name would lead to such an outcome for those familiar with her.
The Megillah states, "**Mordechai** knew all that was done." What did he know? **Rav** explains that **Haman** had risen in power above **Achashverosh**, surpassing the king's own intentions by planning the extermination of the Jewish people. This aligns with the opinion of the **Malbim**, who suggests **Achashverosh** might not have intended to kill the Jews, only to subjugate them. **Shmuel**, however, offers a different interpretation: **Mordechai** understood that the "upper King" (God) was being overpowered by the "lower king" (**Achashverosh**), meaning **Achashverosh** was acting against God's will. **Rashi** clarifies that this is a euphemism, implying the lower king was *attempting* to overpower the upper King, though the **Maharsha** later argues against this interpretation, preferring a literal reading where God's power would ultimately prevail.
When Queen **Esther** heard of the decree, the verse says, "And the queen was greatly distressed" (*Vatitchalchal hamalkah*). **Rav** interprets this as her experiencing a sudden menstrual period due to fright, as a person's sudden fear can induce this. **Rabbi Yirmeyah** suggests it meant she urgently needed to relieve herself due to extreme nervousness. Both interpretations emphasize her intense shock and fear.
**Esther** then called for **Hatach** to send a message to **Mordechai**. **Rav** identifies **Hatach** as **Daniel**. He was called **Hatach** (from the root meaning "to cut") because he had been "cut down" or demoted from his former greatness under kings **Belshazzar** and **Nevuchadnezzar**, having once been a high-ranking officer. **Shmuel** offers another interpretation for the name **Hatach**: that all royal decrees were "cut" (decided) by his word, meaning he was the king's chief advisor.
**Esther**'s message to **Mordechai** was, "to know what this is and why this is." **Rabbi Yitzchak** interprets this as **Esther** asking if the Jewish people had transgressed any of the Five Books of the Torah, which are described as being written "on both sides" (*mi-zeh u-mi-zeh*), like the Tablets of the Law. She was asking which specific sin, written on these "two sides" of the Torah, had caused this decree.
The verse states, "And they told **Mordechai Esther**'s words," but it doesn't mention **Hatach** returning to **Esther**. From this, we learn that one should not return to deliver bad news. **Esther** was reluctant to approach the king, and **Hatach**, considering it proper conduct (*derech eretz*), chose not to be the bearer of such negative tidings. Therefore, **Esther** sent her message through others.
**Mordechai** instructed **Esther**, "Go, gather all the Jews... and I will go to the king, which is not according to the law." What law was she referring to? **Rabbi Abba** offers two interpretations: either it was "not according to the law" of **Achashverosh**'s court, where one could not approach the king unbidden; or, more profoundly, it was "not according to the law" of the Torah. Until then, her relations with **Achashverosh** were considered *ones* (coerced) and thus permissible. Now, by willingly approaching him, it would be considered *ratzon* (willing) and thus an *issur* (prohibition) according to Torah law, as the **Maharsha** explains.
**Esther** then declared, "And if I perish, I perish." This statement has a deep halachic implication. She meant, "Just as I was lost from my father's house (being an orphan from birth, as we learned earlier in the tractate), so too I will be lost from you." By willingly going to **Achashverosh**, she would become forbidden to **Mordechai**, her husband, as Jewish law states that a Jewish woman who is coerced into relations with a non-Jew is permitted to her husband, but if she does so willingly, she is forbidden to him. Thus, her willingness to sacrifice her marital status for her people was a profound act of self-sacrifice.
The verse states, "And **Mordechai** passed." **Rav** interprets this as **Mordechai** "passing over" the first day of Passover by fasting. The decree was issued on the 13th of Nissan, leading to a three-day fast on the 14th, 15th, and 16th. The 15th was the first day of Passover, so **Mordechai** fasted on Passover. **Shmuel**, however, interprets "passed" literally, meaning **Mordechai** crossed a river to inform the Jews on the other side of Shushan about the fast.
On the third day, "And **Esther** put on royalty." The verse does not say "royal garments" but "royalty." **Rabbi Elazar** in the name of **Rabbi Chanina** explains that this means she was clothed with the **Ruach HaKodesh** (Divine Spirit), indicating that the **Shechinah** (Divine Presence) rested upon her. This is derived from a similar phrasing in another verse, "And the spirit clothed **Amasai**."
**Rabbi Elazar** in the name of **Rabbi Chanina** also teaches, "Never treat lightly the blessing of a commoner." He provides two examples: **David** received a blessing from **Aravna** the Jebusite, and as a result, a plague ceased. **Daniel** was blessed by **Daryavesh** ("Your God, Whom you serve continually, He will deliver you"), and he was saved from the lions' den. These instances demonstrate the power of even a non-Jewish commoner's blessing.
Conversely, **Rabbi Elazar** in the name of **Rabbi Chanina** teaches, "Never treat lightly the curse of a commoner." He cites the example of **Avimelech**, who cursed **Sarah** after she misled him about her marital status, saying, "Behold, it is for you a covering of the eyes." This curse was fulfilled in her descendant, **Yitzchak**, who became blind in his old age, as the verse states, "And it came to pass when **Yitzchak** was old, and his eyes were dim."