Pt1 Thematic Introductions to the Book of Esther in the Talmud (Megillah 10b-11a)

This is the first part of a two-part series. The outline for the series is below.

This sugya presents various rabbis introducing the Book of Esther with verses from elsewhere in the Bible,¹ each offering a unique thematic interpretation. Each sage links the Purim story to broader biblical themes of divine justice, exile, redemption, and the cyclical nature of Jewish history.

Some sages emphasize the fall of empires and the shifting balance of power, linking the downfall of Babylon to the elimination of Vashti. Others highlight the reversal of fortune—wicked rulers replaced by the righteous—through imagery drawn from prophetic texts. Certain interpretations focus on divine justice, questioning whether God rejoices in the destruction of the wicked, while others view the Purim story as an instance of divine mercy under Persian rule.

These varied openings function as thematic keys, setting the stage for reading Esther not simply as a historical narrative but as part of a larger biblical pattern of exile, redemption, and moral reckoning.

Outline

Thematic Introductions to the Book of Esther in the Talmud (Megillah 10b-11a)

1. R' Yonatan: The fall of Babylon symbolizes the disappearance of its script, language, kingdom, and Vashti (Isaiah 14:22)

2. R' Shmuel bar Naḥmani: The Righteous Replacing the Wicked - Haman (thorn) is replaced by Mordecai (cypress), and Vashti (nettle) by Esther (myrtle) (Isaiah 55:13, 7:19; Exodus 30:23; Esther 2:7)

3. R' Yehoshua ben Levi: Does God Rejoice Over the Downfall of the Wicked? (Deuteronomy 28:63; II Chronicles 20:21; Exodus 14:20)

4. R' Abba bar Kahana: Mordecai represents wisdom, while Haman gathers wealth that ultimately goes to the righteous (Ecclesiastes 2:26; Esther 8:2)

5. Rabba bar Oferan: Vashti and Haman’s downfall are foretold (Jeremiah 49:38)

6. Rav Dimi bar Yitzḥak: The story of Purim is an example of divine mercy under Persian rule (Ezra 9:9)

7. R' Ḥanina bar Pappa: Compares Nebuchadnezzar’s fire, Pharaoh’s water, and Haman’s oppression (Psalms 66:12)

8. R' Yoḥanan: The Purim story made God’s salvation known throughout the world (Psalms 98:3)

9. Reish Lakish: Nebuchadnezzar is a roaring lion, Ahasuerus is a bear, and Haman is the wicked ruler (Proverbs 28:15; Jeremiah 4:7; Daniel 7:5)

10. R' Elazar: Israel’s neglect of Torah led to divine withdrawal (Ecclesiastes 10:18; Leviticus 27:8; Psalms 104:3)

11. Rav Naḥman bar Yitzḥak: Haman, rather than Ahasuerus, was the real enemy of the Jews (Psalms 124:1-2)

12. Rava: The people rejoiced under Mordecai and Esther but mourned under Haman (Proverbs 29:2; Esther 8:15, 3:15)

13. Rav Mattana: Highlights Israel’s special relationship with God (Deuteronomy 4:7)

14. Rav Ashi: God’s salvation of Israel from Persia mirrors past divine rescues (Deuteronomy 4:34)

15. R' Levi: Israel’s failure to eliminate Amalek led to Haman’s rise (Numbers 33:55)

16. R' Ḥiyya: When Israel fails to follow God’s commands, divine retribution follows (Numbers 33:56)

Appendix 1 - Table summarizing the 16 thematic introductions to the Book of Esther by various rabbis

Appendix 2 - List of the 16 thematic introductions to the Book of Esther by various rabbis - Rabbi and Verse

Appendix 3 - Divine Protection Throughout Jewish History: Shmuel's and the Baraita's Interpretation of Leviticus 26:44 -- Greeks; Romans; Persians; Haman; Gog and Magog; Shimon HaTzaddik; Hasmoneans; R' Yehuda HaNasi (Megillah 11a, #11-12)

1. Shmuel's Interpretation

2. Baraita's Alternative Interpretation

The Passage

Megillah.10b.18-11a.14

1 - R' Yonatan: The fall of Babylon symbolizes the disappearance of its script, language, kingdom, and Vashti (Isaiah 14:22)

R' Yonatan connects the downfall of Babylon with the elimination of its writing (cuneiform?), language (Akkadian?), kingdom (neo-Babylonian empire), and Vashti, Nebuchadnezzar’s granddaughter.

רבי יונתן פתח לה פיתחא להאי פרשתא מהכא:

״וקמתי עליהם וגו׳ והכרתי לבבל שם ושאר ונין ונכד נאם ה׳״.

1. ״שם״ — זה הכתב,

2. ״שאר״ — זה לשון,

3. ״נין״ — זה מלכות,

4. ״ונכד״ — זו ושתי.

The Gemara cites prologues utilized by various Sages to introduce study of the Megilla:

R' Yonatan introduced this passage, the book of Esther, with an introduction from here:

“For I will rise up against them, says the Lord of hosts, and cut off from Babylonia name, and remnant, and offspring [nin], and posterity, says the Lord” (Isaiah 14:22).

This verse may be interpreted homiletically:

1. “Name,” this is the writing of ancient Babylonia that will disappear from the world.

2. “Remnant,” this is the language of ancient Babylonia.

3. “Offspring,” this is their kingdom.

4. And “posterity,” this is Vashti, who according to tradition was Nebuchadnezzar’s granddaughter, and the book of Esther relates how she too was removed from the throne.

2 - R' Shmuel bar Naḥmani: The Righteous Replacing the Wicked - Haman (thorn) is replaced by Mordecai (cypress), and Vashti (nettle) by Esther (myrtle) (Isaiah 55:13, 7:19; Exodus 30:23; Esther 2:7)

R' Shmuel bar Naḥmani introduces this passage by citing Isaiah 55:13, interpreting it as a reference to righteous figures replacing wicked ones in the Book of Esther.

The "thorn" represents Haman, who demanded idolatrous prostration. The term "thorn" is associated with idolatry in Isaiah 7:19.

In contrast, the "cypress" (ברוש, berosh) symbolizes Mordecai, as he was the "chief" (“rosh”) of the spices, linked phonetically to “mor deror” (pure myrrh) in Exodus 30:23.

The "nettle" (sirpad) represents Vashti, who descended from Nebuchadnezzar, the destroyer of the Temple. The phrase “saraf refidat” (“burned the ceiling”) alludes to her ancestor’s destruction of sacred space.

In contrast, the "myrtle" (hadas) represents Esther, who was also named Hadassah in Esther 2:7.

The verse concludes with references to divine recognition: “It shall be to the Lord for a name” refers to the reading of the Megillah, and “an everlasting sign that shall not be cut off” signifies the eternal celebration of Purim.

רבי שמואל בר נחמני, פתח לה פיתחא להאי פרשתא מהכא:

״תחת הנעצוץ יעלה ברוש

ותחת הסרפד יעלה הדס״.

1. ״תחת הנעצוץ״ — תחת המן הרשע שעשה עצמו עבודה זרה,

   1. דכתיב: ״ובכל הנעצוצים ובכל הנהלולים״.

2. ״יעלה ברוש״ — זה מרדכי שנקרא ראש לכל הבשמים,

   1. שנאמר: ״ואתה קח לך בשמים ראש מר דרור״,

   2. ומתרגמינן: ״מר דכי״.

3. ״תחת הסרפד״ — תחת ושתי הרשעה, בת בנו של נבוכדנצר הרשע, ששרף רפידת בית ה׳,

   1. דכתיב: ״רפידתו זהב״.

4. ״יעלה הדס״ — זו אסתר הצדקת שנקראת הדסה,

   1. שנאמר: ״ויהי אומן את הדסה״.

5. ״והיה לה׳ לשם״ — זו מקרא מגילה.

6. ״לאות עולם לא יכרת״ — אלו ימי פורים.

R' Shmuel bar Naḥmani introduced this passage with an introduction from here:

“Instead of the thorn shall the cypress come up,

and instead of the nettle shall the myrtle come up; and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off” (Isaiah 55:13). R' Shmuel bar Naḥmani interpreted the verse homiletically as referring to the righteous individuals who superseded the wicked ones in the book of Esther.

1. “Instead of the thorn”; this means instead of the wicked Haman. He is referred to as a thorn because he turned himself into an object of idol worship, as he decreed that all must prostrate themselves before him.

   1. The Gemara cites proof that the term thorn is used in connection with idol worship, as it is written: “And upon all thorns, and upon all brambles” (Isaiah 7:19), which is understood to be a reference to idol worship.

2. The next section of the verse discusses what will replace the thorns, i.e., Haman: “Shall the cypress [berosh] come up”; this is Mordecai. Why is he called a cypress [berosh]? Because he was called the chief [rosh] of all the spices,

   1. as it is stated: “Take you also to yourself the chief spices, of pure myrrh [mar deror]” (Exodus 30:23),

   2. and we translate “pure myrrh,” into Aramaic as mari dakhei. Mordecai was like mari dakhi, the chief [rosh] of spices, and therefore he is called berosh.

3. The verse continues: “And instead of the nettle [sirpad],” this means instead of the wicked Vashti. Why is she called a nettle [sirpad]? Because she was the daughter of the son of the wicked Nebuchadnezzar, who burned the ceiling [saraf refidat] of the House of God,

   1. as it is written: “Its top [refidato] of gold” (Song of Songs 3:10).

4. The next section of the verse states: “Shall the myrtle [hadas] come up”; this is the righteous Esther, who was called Hadassah in the Megilla,

   1. as it is stated: “And he had brought up Hadassah; that is, Esther” (Esther 2:7).

5. The concluding section of the verse states: “And it shall be to the Lord for a name”; this is the reading of the Megilla.

6. “For an everlasting sign that shall not be cut off”; these are the days of Purim.

3 - R' Yehoshua ben Levi: Does God Rejoice Over the Downfall of the Wicked? (Deuteronomy 28:63; II Chronicles 20:21; Exodus 14:20)

R' Yehoshua ben Levi introduces the discussion with Deuteronomy 28:63, which states that just as God rejoiced in doing good for Israel, He will also rejoice in their destruction.

R' Yehoshua ben Levi questions whether God truly rejoices over the downfall of the wicked, citing II Chronicles 20:21.

R' Yoḥanan explains that the usual phrasing “for He is good” was not used in the victory song because God does not rejoice in the destruction of the wicked.

R' Yoḥanan further supports this idea with Exodus 14:20, where the ministering angels were prevented from singing while the Egyptians drowned. God stated that the Egyptians, His creations, were perishing, and it was not an occasion for celebration.

R' Elazar clarifies that while God Himself does not rejoice over the downfall of the wicked, He causes others to rejoice. This is inferred from the grammar of Deuteronomy 28:63, where “yasis” implies that He makes others rejoice rather than rejoicing Himself. The Talmud confirms this interpretation.

רבי יהושע בן לוי פתח לה פיתחא להאי פרשתא מהכא:

״והיה כאשר שש ה׳ עליכם להיטיב אתכם

כן ישיש... להרע אתכם״.

ומי חדי הקדוש ברוך הוא במפלתן של רשעים?!

והא כתיב:

״בצאת לפני החלוץ

ואומרים

הודו לה׳,

כי לעולם חסדו״,

ואמר רבי יוחנן:

מפני מה לא נאמר ״כי טוב״ בהודאה זו?

לפי שאין הקדוש ברוך הוא שמח במפלתן של רשעים.

ואמר רבי יוחנן:

מאי דכתיב: ״ולא קרב זה אל זה כל הלילה״ —

בקשו מלאכי השרת לומר שירה,

אמר הקדוש ברוך הוא:

מעשה ידי טובעין בים,

ואתם אומרים שירה?!

אמר רבי אלעזר: הוא אינו שש, אבל אחרים משיש.

ודיקא נמי, דכתיב: ״כן ישיש״, ולא כתיב ״ישוש״. שמע מינה.

R' Yehoshua ben Levi introduced this passage with an introduction from here:

“And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to cause you to perish, and to destroy you” (Deuteronomy 28:63).

The verse indicates that just as the Lord rejoiced in the good he did on behalf of Israel, so too, the Lord will rejoice to cause you harm.

R' Yehoshua ben Levi asked: Does the Holy One, Blessed be He, in fact rejoice over the downfall of the wicked?

But it is written:

“As they went out before the army,

and say:

Give thanks to YHWH,

for His kindness endures forever” (II Chronicles 20:21),

and R' Yoḥanan said:

For what reason were the words: “for He is good” not stated in this statement of thanksgiving, as the classic formulation is: “Give thanks to the Lord; for He is good; for His kindness endures forever” (I Chronicles 16:34)?

Because the Holy One, Blessed be He, does not rejoice over the downfall of the wicked. Since this song was sung in the aftermath of a military victory, which involved the downfall of the wicked, the name of God was not mentioned for the good.

And similarly, R' Yoḥanan said:

What is the meaning of that which is written: “And the one came not near the other all the night” (Exodus 14:20)?

The ministering angels wanted to sing their song, for the angels would sing songs to each other, as it states: “And they called out to each other and said” (Isaiah 6:3),

but the Holy One, Blessed be He, said:

The work of My hands, the Egyptians, are drowning at sea,

and you wish to say songs?!

This indicates that God does not rejoice over the downfall of the wicked.

R' Elazar said that this is how the matter is to be understood: Indeed, God Himself does not rejoice over the downfall of the wicked, but He causes others to rejoice.

The Gemara comments: One can learn from the language of the verse as well, as it is written: “So the Lord will rejoice [ken yasis]” (Deuteronomy 28:63). And it is not written yasus, the grammatical form of the verb meaning: He will rejoice. Rather, it is written yasis. The grammatical form of this verb indicates that one causes another to rejoice. Consequently, these words are understood to mean that God will cause others to rejoice. The Gemara concludes: Indeed, learn from it that this is the case.

4 - R' Abba bar Kahana: Mordecai represents wisdom, while Haman gathers wealth that ultimately goes to the righteous (Ecclesiastes 2:26; Esther 8:2)

R' Abba bar Kahana introduces the passage with a verse from Ecclesiastes (2:26), which describes God's distribution of wisdom and wealth.

The Talmud interprets the verse as referring to Mordecai, who, being righteous, was granted wisdom, knowledge, and joy.

The phrase about the sinner laboring to gather wealth is applied to Haman, who amassed riches only to lose them.

The final part of the verse, which speaks of wealth being given to "one who is good before God," is interpreted as referring to Mordecai and Esther, as evidenced by Esther appointing Mordecai over Haman’s estate (Esther 8:2).

רבי אבא בר כהנא פתח לה פיתחא להאי פרשתא מהכא:

1. ״לאדם שטוב לפניו -- נתן חכמה, ודעת, ושמחה״ — זה מרדכי הצדיק,

2. ״ולחוטא -- נתן ענין לאסוף ולכנוס״ — זה המן,

3. ״לתת לטוב לפני האלהים״ — זה מרדכי ואסתר,

   1. דכתיב: ״ותשם אסתר את מרדכי על בית המן״.

R' Abba bar Kahana introduced this passage with an introduction from here:

1. The verse states with regard to God’s reward to the righteous: “He gives to a man that is good in His sight wisdom, and knowledge, and joy” (Ecclesiastes 2:26). The Gemara explains that this verse is referring to the righteous Mordecai.

2. With regard to the next part of the verse: “But to the sinner He gives the task of gathering and heaping up,” this is referring to Haman.

3. The conclusion of the verse states: “That he may give it to one who is good before God” (Ecclesiastes 2:26). This is Mordecai and Esther,

   1. as it is written: “And Esther set Mordecai over the house of Haman” (Esther 8:2).

5 - Rabba bar Oferan: Vashti and Haman’s downfall are foretold (Jeremiah 49:38)

Rabba bar Oferan introduces a passage by citing Jeremiah 49:38: “And I will set my throne in Elam, and destroy from there the king and the princes, says the Lord.”

He interprets “the king” as a reference to Vashti, suggesting her downfall as part of this prophecy.

He identifies “the princes” as Haman and his ten sons, connecting their fate to the same verse.

רבה בר עופרן פתח לה פיתחא להאי פרשתא מהכא:

״ושמתי כסאי בעילם

והאבדתי משם מלך ושרים״.

״מלך״ — זו ושתי,

״ושרים״ — זה המן ועשרת בניו.

Rabba bar Oferan introduced this passage with an introduction from here:

“And I will set my throne in Elam,

and destroy from there the king and the princes, says the Lord” (Jeremiah 49:38).

“The king” who was destroyed; this is referring to Vashti.

“And the princes”; this is referring to Haman and his ten sons.

6 - Rav Dimi bar Yitzḥak: The story of Purim is an example of divine mercy under Persian rule (Ezra 9:9)

Rav Dimi bar Yitzḥak introduces the passage with Ezra 9:9, which speaks of divine mercy despite Israel’s servitude.

He interprets the verse as referring to the events of Haman’s time, suggesting that even under Persian rule, God’s mercy was evident.

רב דימי בר יצחק פתח לה פיתחא להאי פרשתא מהכא:

״כי עבדים אנחנו

ובעבדותנו לא עזבנו אלהינו

ויט עלינו חסד לפני מלכי פרס״,

אימתי — בזמן המן.

Rav Dimi bar Yitzḥak introduced this passage with an introduction from here:

“For we are bondmen;

yet our God has not forsaken us in our bondage,

but has extended mercy unto us in the sight of the kings of Persia” (Ezra 9:9).

When did this occur? In the time of Haman.

7 - R' Ḥanina bar Pappa: Compares Nebuchadnezzar’s fire, Pharaoh’s water, and Haman’s oppression (Psalms 66:12)

R' Ḥanina bar Pappa introduces the passage with a verse from Psalms (66:12), interpreting its imagery as references to key moments of Jewish suffering and redemption.

The phrase “through fire” refers to Nebuchadnezzar’s era (when Hananiah, Mishael, and Azariah were cast into a furnace).

The phrase “through water” alludes to Pharaoh’s command to drown all newborn Israelite males.

The final phrase, “but You brought us out into abundance,” is linked to the story of Haman (where banquets played a central role in both the threat and the ultimate salvation of the Jewish people).

רבי חנינא בר פפא פתח לה פתחא להא פרשתא מהכא:

״הרכבת אנוש לראשנו

באנו באש ובמים״,

1. ״באש״ — בימי נבוכדנצר הרשע.

2. ״ובמים״ — בימי פרעה,

3. ״ותוציאנו לרויה״ — בימי המן.

R' Ḥanina bar Pappa introduced this passage with an introduction from here:

The verse states: “You have caused men to ride over our heads;

we went through fire and through water; but You brought us out into abundance” (Psalms 66:12).

1. “Through fire”; this was in the days of the wicked Nebuchadnezzar, who cast the righteous into the furnace.

2. “And through water”; this was in the days of Pharaoh, who decreed that all newborn males be cast into the water.

3. “But You brought us out into abundance”; this was in the days of Haman, where abundant feasts played a pivotal role in their peril and salvation.

8 - R' Yoḥanan: The Purim story made God’s salvation known throughout the world (Psalms 98:3)

R' Yoḥanan introduces the passage by citing Psalms 98:3, which speaks of God's mercy and faithfulness being witnessed by all the earth.

He interprets this verse as referring to the events of Mordecai and Esther (whose peril and subsequent salvation became widely known).

רבי יוחנן פתח לה פתחא להא פרשתא מהכא:

״זכר חסדו ואמונתו לבית ישראל

ראו כל אפסי ארץ את ישועת אלהינו״,

אימתי ״ראו כל אפסי ארץ את ישועת אלהינו״?

בימי מרדכי ואסתר.

R' Yoḥanan introduced this passage with an introduction from here:

The verse states: “He has remembered His mercy and His faithfulness toward the house of Israel:

All the ends of the earth have seen the salvation of our God” (Psalms 98:3).

When did all the ends of the earth see the salvation of our God?

In the days of Mordecai and Esther, for their peril and salvation became known through the letters sent throughout the empire.

1. They all start with the following idiomatic formula:

רבי פלוני

פתח לה פיתחא להאי פרשתא

מהכא:

Rabbi [X]

“opened” (פתח לה פיתחא - literally: “opened for it an opening”) [his exposition of] this passage (פרשתא - i.e. the Book of Esther]),

[with an introduction] from here (מהכא):

[Bible Verse]

Explanation:

• פתח לה פיתחא is a stock phrase meaning "opened a gateway" or "introduced."

• להאי פרשתא refers to "this passage" (often a Bible portion or topic).

• מהכא means "from here" - i.e., from the following verse or source.

The phrase usually introduces a homiletic opening, where the Rabbi links a seemingly unrelated verse as an interpretive lens for the topic at hand.

On the word “opened” in a homiletic context, see my previous piece.

And compare also these passages:

Megillah.13a.3-4, where R’ Shimon ben Pazi “opened” (פתח) his interpretation of the Book of Chronicles by affirming that “all your (=Book of Chronicles) words are unified” (כל דבריך אחד הם) and capable of being expounded (לדורשן) meaningfully:

רבי שמעון בן פזי,

כי הוה פתח בדברי הימים,

אמר הכי:

כל דבריך אחד הם,

ואנו יודעין לדורשן.

״ואשתו היהודיה

ילדה:

1. את ירד אבי גדור

2. ואת חבר אבי שוכו

3. ואת יקותיאל אבי זנוח

ואלה בני בתיה בת פרעה

אשר לקח מרד״.

אמאי קרי לה ״יהודיה״?

[…].

R’ Shimon ben Pazi

when he introduced his exposition of the book of Chronicles,

he addressed the book of Chronicles and said as follows:

All of your words “are one” (אחד הם),

and we know how to expound them (לדורשן).

This introduction made reference to the fact that the book of Chronicles cannot always be interpreted literally but requires exposition, as the same individual might be called by various different names,

as in the following verse:

“And his wife HaYehudiyya bore:

1. Jered the father of Gedor,

2. and Heber the father of Soco,

3. and Jekuthiel the father of Zanoah.

And these are the sons of Bithiah the daughter of Pharaoh,

whom Mered took” (I Chronicles 4:18).

Why is she, who we are told at the end of the verse was Pharaoh’s daughter Bithiah, referred to as Yehudiyya?

[…]

And see Sotah.2a.8, where Rav Shmuel bar Yitzḥak reports that when Reish Lakish “opened” (פתח) his discussion of the sota passage, he would assert a moral principle—based on Psalms 125:3—that a man is matched (מזווגין - verbing of the Greek loanword zug - זוג) with a wife (by Heaven) in accordance with his deeds:

אמר רב שמואל בר רב יצחק:

כי הוה פתח ריש לקיש בסוטה,

אמר הכי:

אין מזווגין לו לאדם אשה אלא לפי מעשיו,

שנאמר: ״כי לא ינוח שבט הרשע על גורל הצדיקים״.

Rav Shmuel bar Yitzḥak says:

When Reish Lakish would introduce his discussion of the Torah passage of sota

he would say this:

Heaven matches a woman to a man only according to his actions,

as it is stated: “For the rod of wickedness shall not rest upon the lot of the righteous” (Psalms 125:3), indicating that if one has a wicked wife it is due to his own evil conduct.

Compare also the usage of the idiom “opened” to mean introduced, in a halachic context, in Zevachim.12b.6-7:

בעי רבי ירמיה:

[…]

אמר ליה ההוא סבא:

כי פתח רבי יוחנן בדחויין –

מהא פתח

[…]

R’ Yirmeya raises a dilemma:

[…]

A certain elder (ההוא סבא) said to R’ Yirmeya:

When R’ Yoḥanan “opened” (פתח) the topic of permanently disqualified (דחויין) offerings,

he introduced it with this case

[…]