Pt2 Thematic Introductions to the Book of Esther in the Talmud (Megillah 10b-11a)

This is the second and final part of a two-part series. Part 1 is here; the outline for the series can be found at Part 1.

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)

Reish Lakish introduces the passage with a verse from Proverbs (28:15), comparing a wicked ruler to a roaring lion and a ravenous bear.

The phrase “a roaring lion” is interpreted as referring to Nebuchadnezzar, based on Jeremiah 4:7, which describes him as a lion emerging from his thicket.

The “hungry bear” is identified as Ahasuerus, drawing from Daniel 7:5. Rav Yosef expands on this, stating that Persians are likened to bears due to their excessive eating and drinking, corpulent bodies, long hair, and restless wandering.

The phrase “a wicked ruler” is applied to Haman.

The “poor people” refers to the Jewish nation, described as impoverished in their observance of mitzvot.

ריש לקיש פתח לה פתחא להא פרשתא מהכא:

״ארי נוהם

ודוב שוקק

מושל רשע

על עם דל״,

1. ״ארי נוהם״ — זה נבוכדנצר הרשע,

   1. דכתיב ביה: ״עלה אריה מסובכו״.

2. ״דוב שוקק״ — זה אחשורוש,

   1. דכתיב ביה: ״וארו חיוה אחרי תניינה דמיה לדוב״,

   2. ותני רב יוסף: אלו פרסיים, שאוכלין ושותין כדוב, ומסורבלין בשר כדוב, ומגדלין שער כדוב, ואין להם מנוחה כדוב.

3. ״מושל רשע״ — זה המן.

4. ״על עם דל״ — אלו ישראל, שהם דלים מן המצות.

Reish Lakish introduced this passage with an introduction from here:

“As a roaring lion,

and a ravenous bear,

so is a wicked ruler

over a poor people” (Proverbs 28:15).

1. “A roaring lion”; this is the wicked Nebuchadnezzar,

   1. as it is written about him: “The lion has come up from his thicket” (Jeremiah 4:7).

2. “A hungry bear”; this is Ahasuerus,

   1. as it is written about him: “And behold, another beast, a second one, like a bear” (Daniel 7:5).

   2. And Rav Yosef taught that these who are referred to as a bear in the verse are the Persians. They are compared to a bear, as they eat and drink in large quantities like a bear; and they are coated with flesh like a bear; and they grow their hair long like a bear; and they never rest like a bear, whose manner it is to move about from place to place.

3. “A wicked ruler”; this is Haman.

4. “Over a poor people”; this is the Jewish people, who are referred to in this manner because they are poor in their observance of the mitzvot.

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

R' Elazar introduces his teaching with a verse from Ecclesiastes (10:18), which speaks of laziness leading to structural decay.

He interprets this metaphorically, explaining that the Jewish people's neglect of Torah study causes the "enemy" of God—a euphemism for God Himself—to become "poor" (מך - “makh”), rendering Him, as it were, unable to help them.

R' Elazar supports this reading by linking “makh” (“poor”) in Ecclesiastes with its use in Leviticus (27:8), where it denotes financial hardship.

Finally, he identifies the "rafters" (מקרה - “mekare”) in Ecclesiastes with God, drawing on Psalms (104:3), which describes God as laying the beams of His celestial chambers over the waters.

רבי אלעזר פתח לה פתחא להא פרשתא מהכא:

״בעצלתים ימך המקרה

ובשפלות ידים ידלוף הבית״,

בשביל עצלות שהיה להם לישראל שלא עסקו בתורה,

נעשה שונאו של הקדוש ברוך הוא מך.

ואין ״מך״ אלא עני, שנאמר: ״ואם מך הוא מערכך״,

ואין ״מקרה״ אלא הקדוש ברוך הוא, שנאמר: ״המקרה במים עליותיו״.

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

“Through laziness the rafters [hamekare] sink in [yimakh];

and through idleness of the hands the house leaks” (Ecclesiastes 10:18).

R' Elazar interprets the verse homiletically: Through the laziness of the Jewish people, who did not occupy themselves with Torah study,

the enemy of the Holy One, Blessed be He, a euphemism for God Himself, became poor [makh], so that, as it were, He was unable to help them,

as makh is nothing other than poor, as it is stated: “But if he be too poor [makh] for the valuation” (Leviticus 27:8).

And the word mekare in the verse is referring to no one other than the Holy One, Blessed be He, as it is stated: “Who lays the beams [hamekare] of His chambers in the waters” (Psalms 104:3).

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

Rav Naḥman bar Yitzḥak introduces the passage with a verse from Psalms (124:1–2), emphasizing reliance on God in times of danger.

The verse refers to "a man" (אדם) rather than a king, which is interpreted as an allusion to Haman. This highlights that Haman, rather than King Ahasuerus, was the primary adversary of the Jewish people.

רב נחמן בר יצחק פתח לה פתחא להא פרשתא מהכא:

״שיר המעלות

לולי ה׳ שהיה לנו

יאמר נא ישראל.

לולי ה׳ שהיה לנו

בקום עלינו אדם״.

״אדם״ — ולא מלך.

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

“A song of ascents of David.

If not for the Lord Who was with us,

let Israel now say;

if not for the Lord who was with us,

when a man rose up against us” (Psalms 124:1–2).

The verse speaks of “a man” who rose up against us and not a king. This occurred in the days of Haman, as he, and not King Ahasuerus, was the chief enemy of the Jewish people.

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

Rava introduces the passage with Proverbs 29:2, contrasting the effects of righteous and wicked rulers.

The verse “When the righteous are on the increase, the people rejoice” refers to Mordecai and Esther, as seen in the joy of Shushan (Esther 8:15).

The verse “But when the wicked man rules, the people mourn” applies to Haman, reflected in the distress of Shushan (Esther 3:15).

רבא פתח לה פתחא להא פרשתא מהכא:

״ברבות צדיקים ישמח העם

ובמשול רשע יאנח עם״,

1. ״ברבות צדיקים ישמח העם״ — זה מרדכי ואסתר,

   1. דכתיב: ״והעיר שושן צהלה ושמחה״.

2. ״ובמשול רשע יאנח עם״ — זה המן,

   1. דכתיב: ״והעיר שושן נבוכה״.

Rava introduced this passage with an introduction from here:

“When the righteous are on the increase, the people rejoice;

but when the wicked man rules, the people mourn” (Proverbs 29:2).

1. “When the righteous are on the increase, the people rejoice”; this is Mordecai and Esther,

   1. as it is written: “And the city of Shushan rejoiced and was glad” (Esther 8:15).

2. “But when the wicked man rules, the people mourn”; this is Haman,

   1. as it is written: “But the city of Shushan was perplexed” (Esther 3:15).

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

Rav Mattana cites Deuteronomy 4:7, emphasizing God's closeness to the Jewish people, as demonstrated through the great miracles in the time of Mordecai and Esther.

רב מתנה אמר מהכא:

״כי מי גוי גדול

אשר לו אלהים קרובים אליו״.

Rav Mattana said his introduction from here:

“For what nation is there so great,

that has God so near to them” (Deuteronomy 4:7), as to witness the great miracles in the days of Mordecai and Esther?

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

Rav Ashi references Deuteronomy 4:34, drawing a parallel between God's redemption of Israel from Egypt and the salvation of the Jewish people in the Persian Empire under Esther.

רב אשי אמר מהכא:

״או הנסה אלהים וגו׳״.

[...]

Rav Ashi said his introduction from here:

The verse states: “Or has God ventured to go and take Him a nation from the midst of another nation?” (Deuteronomy 4:34), as in the times of Esther, God saved the Jewish people who were scattered throughout the Persian Empire.

[...]

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

R' Levi cites Numbers 33:55 to explain that King Saul’s failure to utterly destroy Amalek led to the emergence of Haman, who became a tormentor to Israel during the Purim episode.

רבי לוי אמר מהכא:

״ואם לא תורישו את יושבי הארץ״.

R' Levi said his introduction from here:

“But if you will not drive out the inhabitants of the land from before you, then it shall come to pass, that those whom you allow to remain of them shall be as thorns in your eyes” (Numbers 33:55).

King Saul’s failure to completely annihilate Amalek allowed for the existence of his descendant Haman, who acted as a thorn in the eyes of Israel during the Purim episode.

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

R' Ḥiyya references Numbers 33:56 to argue that before the Purim miracle, the Jewish people suffered divine retribution similar to that intended for their enemies, as a consequence of their failure to fully observe God's commandments.

רבי חייא אמר מהכא:

״והיה

כאשר דמיתי לעשות להם

אעשה לכם״.

R' Ḥiyya said his introduction from here, the continuation of the previously cited verse:

“And it shall come to pass,

that as I thought to do unto them,

so I shall do unto you” (Numbers 33:56).

Prior to the miracle of Purim, the Jewish people were subject to the punishment that the Torah designated for its enemies, because they did not fulfill God’s commandments.

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

Rabbi and Verse, eliding the homiletic interpretations.

#1:

רבי יונתן

פתח לה פיתחא להאי פרשתא מהכא:

״וקמתי עליהם וגו׳

והכרתי לבבל שם ושאר ונין ונכד

נאם ה׳״

#2:

רבי שמואל בר נחמני

פתח לה פיתחא להאי פרשתא מהכא:

״תחת הנעצוץ יעלה ברוש

ותחת הסרפד יעלה הדס״

#3:

רבי יהושע בן לוי

פתח לה פיתחא להאי פרשתא מהכא:

״והיה כאשר שש ה׳ עליכם להיטיב אתכם

כן ישיש... להרע אתכם״

#4:

רבי אבא בר כהנא

פתח לה פיתחא להאי פרשתא מהכא:

״לאדם שטוב לפניו --

נתן חכמה, ודעת, ושמחה״

#5:

רבה בר עופרן

פתח לה פיתחא להאי פרשתא מהכא:

״ושמתי כסאי בעילם

והאבדתי משם מלך ושרים״

#6:

רב דימי בר יצחק

פתח לה פיתחא להאי פרשתא מהכא:

״כי עבדים אנחנו

ובעבדותנו לא עזבנו אלהינו

ויט עלינו חסד לפני מלכי פרס״

#7:

רבי חנינא בר פפא

פתח לה פתחא להא פרשתא מהכא:

״הרכבת אנוש לראשנו

באנו באש ובמים״

#8:

רבי יוחנן

פתח לה פתחא להא פרשתא מהכא:

״זכר חסדו ואמונתו לבית ישראל

ראו כל אפסי ארץ את ישועת אלהינו״

#9:

ריש לקיש

פתח לה פתחא להא פרשתא מהכא:

״ארי נוהם

ודוב שוקק

מושל רשע

על עם דל״

#10:

רבי אלעזר

פתח לה פתחא להא פרשתא מהכא:

״בעצלתים ימך המקרה

ובשפלות ידים ידלוף הבית״

#11:

רב נחמן בר יצחק

פתח לה פתחא להא פרשתא מהכא:

״שיר המעלות

לולי ה׳ שהיה לנו

יאמר נא ישראל.

לולי ה׳ שהיה לנו

בקום עלינו אדם״

#12:

רבא

פתח לה פתחא להא פרשתא מהכא:

״ברבות צדיקים ישמח העם

ובמשול רשע יאנח עם״

#13:

רב מתנה

אמר מהכא:

״כי מי גוי גדול

אשר לו אלהים קרובים אליו״

#14:

רב אשי

אמר מהכא:

״או הנסה אלהים וגו׳״

#15:

רבי לוי

אמר מהכא:

״ואם לא תורישו את יושבי הארץ״

#16:

רבי חייא

אמר מהכא:

״והיה

כאשר דמיתי לעשות להם

אעשה לכם״

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)

Megillah.11a.11-12

Shmuel's Interpretation

1. "I will not reject them" – Refers to the time of the Greeks (יוונים; i.e. Seleucids)

2. "Nor will I abhor them" – Refers to the time of Vespasian (the printed edition says נבוכדנצר) .

3. "To destroy them utterly" – Refers to the time of Haman.

4. "To break My covenant with them" – Refers to the time of the Persians.

5. "For I am the Lord their God" – Refers to the time of Gog and Magog (in the future messianic period).

ושמואל אמר:

״לא מאסתים

ולא געלתים

לכלותם״.

1. ״לא מאסתים״ — בימי יוונים.

2. ״ולא געלתים״ — בימי נבוכדנצר.

3. ״לכלותם״ — בימי המן.

4. ״להפר בריתי אתם״ — בימי פרסיים.

5. ״כי אני ה׳ אלהיהם״ — בימי גוג ומגוג.

And Shmuel said his introduction from here:

“And yet for all that, when they are in the land of their enemies, I will not reject them,

nor will I abhor them,

to destroy them utterly, and to break My covenant with them; for I am the Lord their God” (Leviticus 26:44).

1. Shmuel explains: “I will not reject them”; this was in the days of the Greeks.

2. “Nor will I abhor them”; this was in the days of Vespasian.

3. “To destroy them utterly”; this was in the days of Haman.

4. “To break My covenant with them”; this was in the days of the Persians.

5. “For I am YHWH their God”; this is in the days of Gog and Magog.

Baraita's Alternative Interpretation

1. "I will not reject them" – Refers to the time of the Chaldeans (כשדים), when Daniel, Hananiah, Mishael, and Azariah prayed for them.

2. "Nor will I abhor them" – Refers to the time of the Greeks (i.e. Seleucids, as in the previous list), when Shimon HaTzaddik, the Hasmoneans, and Mattathias the High Priest led them.

3. "To destroy them utterly" – Refers to the time of Haman, when Mordecai and Esther saved them.

4. "To break My covenant with them" – Refers to the time of the Romans, when R' Yehuda HaNasi (בית רבי - literally: “the House of Rabbi”) and other Sages (חכמי דורות - literally: “the Sages of the generations”) led them.

5. "For I am YHWH their God" – Refers to the (messianic) future, when no foreign nation will subjugate them.

במתניתא תנא:

1. ״לא מאסתים״ — בימי כשדים, שהעמדתי להם דניאל חנניה מישאל ועזריה.

2. ״ולא געלתים״ — בימי יוונים, שהעמדתי להם שמעון הצדיק, וחשמונאי ובניו, ומתתיה כהן גדול.

3. ״לכלותם״ — בימי המן, שהעמדתי להם מרדכי ואסתר.

4. ״להפר בריתי אתם״ — בימי רומיים, שהעמדתי להם של בית רבי וחכמי דורות.

5. ״כי אני ה׳ אלהיהם״ — לעתיד לבוא, שאין כל אומה ולשון יכולה לשלוט בהם.

An alternative understanding was taught in a baraita:

1. “I will not reject them”; this was in the days of the Chaldeans, when I appointed for them Daniel, Hananiah, Mishael, and Azariah to pray on their behalf.

2. “Nor will I abhor them”; this was in the days of the Greeks, when I appointed Shimon HaTzaddik for them, and the Hasmonean and his sons, and Mattithiah the High Priest.

3. “To destroy them utterly”; this was in the days of Haman, when I appointed for them the righteous leaders Mordecai and Esther.

4. “To break My covenant with them”; this was in the days of the Romans, when I appointed for them the Sages of the house of R' Yehuda HaNasi and the Sages of other generations.

5. “For I am the Lord their God”; this will be in the future, when no nation or people of a foreign tongue will be able to subjugate them further.