Talmudic Interpretations of the Book of Esther: Esther 8:16-10:3 (Megillah 16b)

Mar 17, 2025

Part of a series on the extended aggadic sugya in Tractate Megillah 10b-17a. See the previous installments listed below, after the intro.

The final chapters of the Book of Esther, from the Jews’ triumph to Mordecai’s rise to power, are filled with theological and legal significance in the Talmud’s reading. Megillah 16b provides an analysis of these verses, linking them to broader themes in Jewish law, practice, and biblical interpretation.

This passage explores the restoration of Jewish religious observance after Haman’s fall, as reflected in the verse “The Jews had light and gladness, and joy and honor” (Esther 8:16). The Talmud interprets this as a renewal of Torah study, festivals, circumcision, and tefillin—practices that had been suppressed under Haman’s rule.

The sugya also discusses the dramatic execution of Haman’s ten sons, requiring their names to be read in one breath, symbolizing their simultaneous demise, and explaining the unique formatting of their listing. A striking parallel is drawn to the list of Canaanite kings in the Book of Joshua, both formatted in a "collapsing" layout that visually represents their complete and irreversible downfall.

Other discussions include divine intervention in Ahasuerus’s speech, Esther’s demand for a verbal royal decree affirming Jewish right to self-defense, and the sacred status of the scroll of the Book of Esther, which, like a Torah scroll, requires scored lines.

The passage concludes with an evaluation of Mordecai’s political career, noting that his shift from Torah study to public service led to a decline in his stature among the Sanhedrin, reinforcing the Talmudic principle that Torah study holds primacy even over communal leadership and even the rebuilding of the Temple.

Complete List of Posts in the Series, Arranged by the Talmud/Book of Esther

Outline

Torah, Festivals, Circumcision and Tefillin Restored (Esther 8:16)
The Execution of Haman’s Sons (Esther 9:6–10): Their Names and the Word “Ten” Must Be Read in One Breath, symbolizing their simultaneous execution; they were all hanged on a single gallows
The Structure of Biblical Songs: Layout Typically ‘Staggered Like Bricks’, Except for the listing of Haman’s Sons and the Canaanite Kings, Whose ‘Collapsing’ Layout Symbolizes Their Irrevocable Downfall
Divine Intervention (Esther 9:12): an angel struck Ahasuerus to prevent him from speaking against the Jews
Esther demanded the king verbally confirm the decree for Jewish self-defense (Esther 9:25)
The Sacred Status of the Megillah (Esther 9:30): requires scored lines, akin to a Torah scroll;
Both the fasts and Purim itself were affirmed as essential components of Jewish practice (Esther 9:31–32)
Mordecai’s Status and the Sanhedrin’s Dissent (Esther 10:3): Mordecai’s High Position; Not Universally Accepted; Sanhedrin’s Criticism
The Primacy of Torah Study Over Public Service (Esther 10:3): Mordecai’s Status Among the Jews; The Consequence of Public Service on Mordecai’s Stature (Ezra 2:2; Nehemiah 7:7)
The Primacy of Torah Study Over Building the Temple

The Passage

Megillah.16b.8-19

Torah, Festivals, Circumcision and Tefillin Restored (Esther 8:16)

Rav Yehuda interprets the verse “The Jews had light and gladness, and joy and honor” (Esther 8:16) as a reference to the Jews’ renewed observance of key mitzvot after Haman’s downfall:

“Light” signifies Torah, “gladness” refers to the Festivals (יום טוב), “joy” alludes to circumcision (מילה), and “honor” represents the tefillin.

״ליהודים היתה
אורה,
ושמחה,
וששון,
ויקר״.
אמר רב יהודה:

״אורה״ — זו תורה,
1. וכן הוא אומר: ״כי נר מצוה ותורה אור״.
״שמחה״ — זה יום טוב,
1. וכן הוא אומר: ״ושמחת בחגך״.
״ששון״ — זו מילה,
1. וכן הוא אומר: ״שש אנכי על אמרתך״.
״ויקר״ — אלו תפלין,
1. וכן הוא אומר: ״וראו כל עמי הארץ כי שם ה׳ נקרא עליך ויראו ממך״,
2. ותניא, רבי אליעזר הגדול אומר: אלו תפלין שבראש.

The Gemara returns to its explanation of the Megilla. The verse states: “The Jews had
light
and gladness
and joy
and honor” (Esther 8:16).
Rav Yehuda said:

“Light”; this is referring to the Torah that they once again studied.
1. And similarly it says: “For the mitzva is a lamp and the Torah is light” (Proverbs 6:23).
“Gladness” [simḥa]; this is referring to the Festivals that they once again observed.
1. And similarly it says: “And you shall be glad [vesamakhta] on your Festival” (Deuteronomy 16:14).
“Joy” [sasson]; this is referring to circumcision, as they once again circumcised their sons.
1. And similarly it says: “I rejoice [sas] at Your word” (Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision.
“Honor”; this is referring to phylacteries, which they once again donned.
1. And similarly it says: “And all peoples of the earth will see that you are called by the name of the Lord; and they will be afraid of you” (Deuteronomy 28:10).
2. And it was taught in a baraita: R' Eliezer the Great said: This is referring to the phylacteries worn on the head. Haman had banned the fulfillment of all the mitzvot mentioned, but upon Haman’s demise the Jews returned to their observance.

The Execution of Haman’s Sons (Esther 9:6–10): Their Names and the Word “Ten” Must Be Read in One Breath, symbolizing their simultaneous execution; they were all hanged on a single gallows

Rav Adda from Jaffa states that the names of Haman’s ten sons, along with the word “ten” (עשרת), must be read in a single breath, symbolizing their simultaneous execution.

R' Yoḥanan notes that the elongated1 vav in “Vaizatha” (ויזתא) signifies that they were all hanged on a single gallows (זקיפא).

״ואת פרשנדתא וגו׳
עשרת בני המן״.
אמר רב אדא דמן יפו:
״עשרת בני המן״ ו״עשרת״ צריך לממרינהו בנשימה אחת,
מאי טעמא — כולהו בהדי הדדי נפקו נשמתייהו.
אמר רבי יוחנן:
ויו ד״ויזתא״ צריך למימתחה בזקיפא כמורדיא דלברות.
מאי טעמא?
כולהו בחד זקיפא אזדקיפו.

The verse states: “And in Shushan the capital the Jews slew and destroyed five hundred men. And Parshandatha…and Vaizatha,
the ten sons of Haman” (Esther 9:6–10).
Rav Adda from Jaffa said:
When reading the Megilla, the names of the ten sons of Haman and the word “ten” must be said in one breath.
What is the reason for this? It is that their souls all departed together.
R' Yoḥanan said:
The letter vav in the name “Vaizatha” is a lengthened vav and must be elongated as a pole, like a steering oar of a ship [liberot].
What is the reason for this?
To indicate that they were all hanged on one pole.

The Structure of Biblical Songs: Layout Typically ‘Staggered Like Bricks’, Except for the listing of Haman’s Sons and the Canaanite Kings, Whose ‘Collapsing’ Layout Symbolizes Their Irrevocable Downfall

R' Sheila of Timarta (תמרתא) teaches that biblical songs are typically written in a staggered brick-like pattern,2 except for the listing of Haman’s sons and the Canaanite kings,3 which follow a collapsing structure4 to symbolize their irrevocable downfall.

אמר רבי חנינא בר פפא:
דרש רבי שילא איש כפר תמרתא:
כל השירות כולן
נכתבות אריח על גבי לבינה, ולבינה על גבי אריח,
חוץ משירה זו, ומלכי כנען,
שאריח על גבי אריח, ולבינה על גבי לבינה.
מאי טעמא?
שלא תהא תקומה למפלתן.

R' Ḥanina bar Pappa said that
R' Sheila, a man of the village of Timarta, interpreted a verse homiletically:
All of the songs in the Bible
are written in the form of a half brick arranged upon a whole brick and a whole brick arranged upon a half brick, i.e., each line of the song is divided into a stitch of text, referred to as a half brick, which is separated by a blank space, referred to as a whole brick, from the concluding stitch of that line of text.
The next line of the song inverts the sequence. This is the principle for all songs in the Bible
except for this song, referring to the list of Haman’s sons, and the song listing the kings of Canaan who were defeated by Joshua.
These two songs are written in the form of a half brick arranged upon a half brick and a whole brick arranged upon a whole brick, i.e., one stitch of text over another, and one blank space over another.
What is the reason that these two songs are written in this anomalous fashion?
So that they should never rise from their downfall. Just as a wall that is built in this manner will not stand, so too, these individuals should have no resurgence.

Divine Intervention (Esther 9:12): an angel struck Ahasuerus to prevent him from speaking against the Jews

R' Abbahu suggests that an angel struck5 Ahasuerus to prevent him from speaking against the Jews.

״ויאמר המלך לאסתר המלכה:
בשושן הבירה הרגו היהודים״.
אמר רבי אבהו:
מלמד:
שבא מלאך, וסטרו על פיו.

The verse states: “And the king said to Esther the queen:
The Jews have slain and destroyed five hundred men in Shushan the capital, and also the ten sons of Haman; what have they done in the rest of the king’s provinces? Now what is your petition and it shall be granted to you; and what more do you request, and it shall be done” (Esther 9:12).
R' Abbahu said:
This teaches that:
an angel came and slapped him on his mouth, so that he was unable to finish what he was saying; he started with a complaint about what the Jews were doing, but ended on an entirely different note.

Esther demanded the king verbally confirm the decree for Jewish self-defense (Esther 9:25)

R' Yoḥanan explains a linguistic anomaly in Esther 9:25, indicating that Esther demanded the king verbally confirm the decree for Jewish self-defense.

״ובבאה לפני המלך אמר עם הספר״.
״אמר״ — ״אמרה״ מיבעי ליה!
אמר רבי יוחנן:
אמרה לו:
יאמר בפה מה שכתוב בספר.

The verse states: “But when she came before the king, he said with a letter” (Esther 9:25).
Why does it say: “He said”? It should have said: “She said,” as it was Esther who changed the decree.
R' Yoḥanan said:
She said to Ahasuerus:
Let it be said by word of mouth, indicating that that which is written in the letter should also be ordered verbally.

The Sacred Status of the Megillah (Esther 9:30): requires scored lines, akin to a Torah scroll;

R' Tanḥum states that the Megillah requires scored lines (שרטוט),6 akin to a Torah scroll.

״דברי שלום ואמת״.
אמר רבי תנחום, ואמרי לה אמר רבי אסי:
מלמד:
שצריכה שרטוט כאמיתה של תורה.

With regard to what is stated: “Words of peace and truth” (Esther 9:30),
R' Tanḥum said, and some say that R' Asi said:
This teaches that a Megilla scroll requires scoring, i.e., that the lines for the text must be scored onto the parchment, as the Torah itself, i.e., as is done in a Torah scroll.

Both the fasts and Purim itself were affirmed as essential components of Jewish practice (Esther 9:31–32)

The Talmud examines the verse from Esther (9:31–32) that mentions both the fasts and Purim. It questions whether only the festival of Purim was confirmed while the fasts7 were not.

R' Yoḥanan resolves the issue by stating that the two clauses should be read together as a single statement (implying that both the fasts and Purim were confirmed as part of the established observance).

״ומאמר אסתר קיים״.
״מאמר אסתר״ — אין,
״דברי הצומות״ — לא?!
אמר רבי יוחנן:
״דברי הצומות"
ו"מאמר אסתר קיים (את ימי) הפורים האלה״.

The verses say: “The matters of the fasts and their cry. And the decree of Esther confirmed these matters of Purim” (Esther 9:31–32).
The Gemara asks: Should we say that “the decree of Esther” indeed confirmed these matters of Purim,
but “the matters of the fasts” did not? But didn’t the fasts also contribute to the miracle?
R' Yoḥanan said:
These two verses,
“The matters of the fasts and their cry”
And “the decree of Esther confirmed these matters of Purim,” should be read as one.

Mordecai’s Status and the Sanhedrin’s Dissent (Esther 10:3): Mordecai’s High Position; Not Universally Accepted; Sanhedrin’s Criticism

The verse in Esther describes Mordecai as second (משנה) to King Ahasuerus, great among the Jews, and accepted by “most” (רוב) of his brethren.

The Talmud notes that the phrase “accepted by the majority” implies that not all of his brethren approved of him.

The Talmud explains that some members of the Sanhedrin distanced themselves from Mordecai.8

״כי מרדכי היהודי משנה למלך אחשורוש
וגדול ליהודים
ורצוי לרוב אחיו״.
״לרוב אחיו״, ולא לכל אחיו.
מלמד:
שפירשו ממנו מקצת סנהדרין.

The verse states: “For Mordecai the Jew was second to the king Ahasuerus,
and great among the Jews,
and accepted by the majority of his brethren” (Esther 10:3).
The Gemara comments: The verse indicates that Mordecai was accepted only “By the majority of his brethren,” but not by all his brethren.
This teaches that
some members of the Sanhedrin parted from him, because he occupied himself with community needs, and was therefore compelled to neglect his Torah study. They felt that this was a mistake and that he should have remained active on the Sanhedrin.

The Primacy of Torah Study Over Public Service (Esther 10:3): Mordecai’s Status Among the Jews; The Consequence of Public Service on Mordecai’s Stature (Ezra 2:2; Nehemiah 7:7)

Rav Yosef asserts that Torah study is greater than even saving lives.9 As evidence, he points to a shift in Mordecai’s ranking in lists of Jewish leaders returning to Eretz Yisrael:

Initially, in Ezra 2:2, Mordecai10 was placed in the list of those coming with Zerubbabel after four others, but later (Nehemiah 7:7) he was positioned after five (indicating a loss of stature due to his governmental involvement).

אמר רב יוסף:
גדול תלמוד תורה יותר מהצלת נפשות,
דמעיקרא -- חשיב ליה למרדכי בתר ארבעה,
ולבסוף -- בתר חמשה.
מעיקרא כתיב:
״אשר באו עם זרובבל:

ישוע
נחמיה
שריה
רעליה
מרדכי בלשן״,

ולבסוף כתיב:
״הבאים עם זרובבל:

ישוע
נחמיה
עזריה
רעמיה
נחמני
מרדכי בלשן״.

Rav Yosef said:
Studying Torah is greater than saving lives,
as initially, when listing the Jewish leaders who came to Eretz Yisrael, Mordecai was mentioned after four other people,
but at the end he was listed after five. This is taken to indicate that his involvement in governmental affairs instead of in Torah study lowered his stature one notch.
The Gemara proves this: At first it is written:
“Who came with Zerubbabel:

Jeshua,
Nehemiah,
Seraiah,
Reelaiah,
Mordecai Bilshan” (Ezra 2:2);

but in the end in a later list it is written:
“Who came with Zerubbabel:

Jeshua,
Nehemiah,
Azariah,
Raamiah,
Nahmani,
Mordecai Bilshan” (Nehemiah 7:7).

The Primacy of Torah Study Over Building the Temple

Rav (or Rav Shmuel bar Marta) further reinforces this principle by stating that Torah study is more important than even rebuilding the Temple.

This is demonstrated by Ezra’s decision to remain in Babylonia with his teacher, Baruch ben Neriah, rather than immediately ascending to Eretz Yisrael to assist in the Temple’s construction.

אמר רב, ואיתימא רב שמואל בר מרתא:
גדול תלמוד תורה יותר מבנין בית המקדש,
שכל זמן שברוך בן נריה קיים —
לא הניחו עזרא ועלה.

Rav said, and some say that Rav Shmuel bar Marta said:
Studying Torah is greater and more important than building the Temple.
A proof of this is that for as long as Baruch ben Neriah was alive in Babylonia,
Ezra, who was his disciple, did not leave him and go up to Eretz Yisrael to build the Temple.

Literally:

למימתחה בזקיפא
כמורדיא דלברות
elongated (למימתחה) as a pole (זקיפא),
like a steering oar (מורדיא) of a ship (לברות)

אריח על גבי לבינה - literally: “a ‘half-brick’ (אריח) upon a ‘standard brick’ (לבינה)”.

Illustration above: “ ‘half-brick’ (אריח) upon a ‘standard brick’ (לבינה)”.“ (Amirki, via Wikimedia Commons)

Illustration above: “Song of the sea“ (Elihu Shanun, Copyrighted free use, via Wikimedia Commons)

Compare the Mishnah in Eruvin.1.3-4, discussing the required dimensions of a cross-beam (קורה) in the context of an eruv:

The cross beam used to permit carrying in an alleyway must be wide enough to hold a “small brick” (אריח).

A “small brick” is defined as half of a large brick, which measures three handbreadths (טפחים - meaning the small brick is one and a half handbreadths).

Despite the brick's size, the cross beam only needs to be one handbreadth wide, allowing the brick to rest on it lengthwise rather than across its full width.

The cross beam must also be sturdy enough to support the small brick.

The full passage:

הקורה שאמרו —
רחבה כדי לקבל אריח.
ואריח —
חצי לבנה של שלשה טפחים.
דיה לקורה שתהא רחבה טפח, כדי לקבל אריח לארכו
רחבה —
כדי לקבל אריח,
ובריאה, כדי לקבל אריח.
The cross beam, which the Sages stated may be used to render an alleyway fit for one to carry within it,
must be wide enough to receive and hold a small brick.
And this small brick is
half a large brick, which measures three handbreadths, i.e., a handbreadth and a half.
It is sufficient that the cross beam will be a handbreadth in width, not a handbreadth and a half, enough to hold a small brick across its width.
And the cross beam must be wide enough
to hold a small brick
and also sturdy enough to hold a small brick and not collapse.

In architectural and construction terminology, the descriptions for אריח על גבי לבינה (literally: "a ‘small brick’ (אריח) upon a ‘standard brick’ (לבינה)") likely corresponds to “header” and “stretcher” bonding patterns in masonry.

See Wikipedia, “Brickwork“, section “Terminology“:

Ends or narrow surfaces are called headers or header faces
Sides or wider surfaces are called stretchers or stretcher faces […]
A brick is given a classification based on how it is laid, and how the exposed face is oriented relative to the face of the finished wall.
Stretcher or stretching brick
A brick laid flat with its long narrow side exposed.
Header or heading brick
A brick laid flat with its width exposed

Illustration above: Faces of brick (Mtpanchal, CC BY-SA 4.0 <https://creativecommons.org/licenses/by-sa/4.0>, via Wikimedia Commons)

"אריח" referring to a half-brick (header)
"לבינה" referring to a full brick (stretcher),

The pattern in the sugya is known in masonry as a "Header-Stretcher Bond", which is a type of English Bond or Brickwork Bond where alternating courses of stretchers (longer bricks) and headers (shorter bricks) create a stable structure.

Joshua 12:9-24 - the list of 31 Canaanite kings defeated by Joshua.

אריח על גבי אריח - literally: ““a ‘half-brick’ (אריח) upon a ‘half-brick’ (לבינה)”“, which leads to an unstable structure.

Illustration above: “Haman's children“ (photo by דניאל צבי, original scribe grants all rights, but wishes to remain anonymous, Public domain, via Wikimedia Commons)

סטרו - literally: “slapped”. The Talmud describes a similar thing happening to Esther earlier in the sugya, see here, section “Esther’s Accusation Redirected (Esther 7:6): Esther initially pointed at Ahasuerus when calling out the enemy, but an angel redirected her hand toward Haman“:

מלמד:
שהיתה מחווה כלפי אחשורוש,
ובא מלאך, וסטר ידה כלפי המן.
This teaches that:
she was in fact pointing toward Ahasuerus, indicating that in fact he was an adversary and enemy,
and an angel came and pushed (סטר - “slapped”) her hand toward Haman.

See Menachot.32b.3-5 for a discussion regarding the requirement of scoring in mezuzot and tefillin. Rav Minyumi bar Ḥilkiya, citing Rav Ḥama bar Gurya in the name of Rav, states that any mezuza lacking scored lines is invalid. Rav Minyumi bar Ḥilkiya himself asserts that the requirement for scoring a mezuza is a Law given to Moses at Sinai.

A baraita records that R’ Yirmeya, quoting his teacher Rav, permits writing tefillin and mezuzot without copying from a written text and states that their parchment does not require scoring.

The Talmud gives a final ruling (הילכתא) that while tefillin parchment does not require scoring, the parchment of a mezuza must be scored.

אמר רב מניומי בר חלקיה, אמר רב חמא בר גוריא, אמר רב:
כל מזוזה שאינה משורטטת — פסולה
ורב מנימין בר חלקיה דידיה אמר:
שרטוט של מזוזה הלכה למשה מסיני
[…]
תניא:
ר' ירמיה אומר, משום רבינו:
תפילין ומזוזות נכתבות שלא מן הכתב
ואין צריכות שירטוט
והילכתא:
תפילין לא בעי שרטוט
ומזוזה בעיא שירטוט
Rav Minyumi bar Ḥilkiya says that Rav Ḥama bar Gurya says that Rav says:
Any mezuza that is not scored is unfit
and Rav Minyumi bar Ḥilkiya himself says concerning this:
The scoring of a mezuza is a halakha transmitted to Moses from Sinai.
[…]
it is taught in a baraita that
R’ Yirmeya says in the name of our teacher, Rav:
Phylacteries and mezuzot may be written when the scribe is not copying from a written text,
and their parchment does not require scoring.
The Gemara concludes: And the halakha is that
the parchment of phylacteries does not require scoring,
but the parchment of a mezuza requires scoring.

צומות - i.e. the Fast of Esther.

Because his involvement in communal affairs led to a decrease in his Torah study, as discussed in the next section; they believed he should have remained fully dedicated to his Sanhedrin role.

הצלת נפשות . On "saving a life” in halacha, see Wikipedia, “Pikuach nefesh“.

On Torah study as a supreme value, overriding even basic material concerns, compare the extreme statements about self-deprivation and “cruelty” to family for the sake of Torah study in Eruvin.21b.25-22a.2:

The passage there starts with the biblical phrase "black as a raven" is interpreted by Rabba to mean that one who truly dedicates himself to Torah study "blackens ([…]) his face like a raven" (a metaphor for fasting and enduring hardship in order to study).

Rava takes a harsher view, saying that true dedication requires being “as cruel (אכזרי) as a raven”, even to one's own family.

He cites Rav Adda bar Mattana, who prioritized Torah study over his family’s basic welfare, telling his wife to feed their children whatever was available, even rushes (קורמי) from the marsh (אגמא).

The full passage:

״שחורות כעורב״:
במי אתה מוצאן
[…]
רבה אמר: במי שמשחיר פניו עליהן כעורב.
רבא אמר: במי שמשים עצמו אכזרי על בניו ועל בני ביתו כעורב.
כי הא דרב אדא בר מתנא
הוה קאזיל לבי רב,
אמרה ליה דביתהו:
ינוקי דידך
מאי אעביד להו?!
אמר לה: מי שלימו קורמי באגמא?!

Black [sheḥorot] as a raven [orev] means:
In whom do you find the words of Torah?
[…]
Rabba said: In him who, for the Torah’s sake, blackens his face like a raven, i.e., who fasts and deprives himself for the sake of Torah study.
Rava said: In him who makes himself cruel to his sons and other members of his household like a raven for the sake of Torah.
This was the case with Rav Adda bar Mattana,
who was about to go to the study hall to learn Torah,
and his wife said to him:
What shall I do for your children?! How shall I feed them in your absence?!
He said to her: Are all the rushes [kurmei] in the marsh already gone?! If there is no other bread, let them eat food prepared from rushes.

מרדכי בלשן - on this epithet for Mordecai, according to the Talmudic literature, see my piece “Fifteen Named Officials Who Served in Specific positions in the Late Second Temple, in the Context of Late Biblical Books (Mishnah, Shekalim 5:1)“, section “Petaḥya (#4 - פתחיה)“.

I cited the Mishnah there also earlier in the sugya, in an appendix here, “Appendix – The Concept of the Seventy Languages as Representing All Global Languages in the Talmud“, section “The Identification of Petaḥya Among the Officials of the Second Temple and Mordecai as a Master of Languages (Mishnah Shekalim 5:1)“.

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