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14

The Mahara"l of Prauge, in his commentary to Megilas Esther called Ohr Chadash, (after offering the more basic suggestion that this denotes something Mordechai would do on a constant basis), explains that even when Mordechai had an option to use an alternate route, he would make a point of going in front of Haman and not bowing down. The Ohr Hachayim ...


10

Ohr Chadash - Maharal M'Prag asks this question and answers that Mordechai intentionally made sure to be in the areas where Haman was going to show he was not going to bow down. לא יכרע, זהו אף שהיה יכול מרדכי ללכת בדרך אחרת שלא יהיה פוגע בו ולא יכעס המן


7

The gemara in Megillah 6b-7a explains why when it investigates the Mishnaic statement that in a leap year, one is required to read the megillah in the second Adar to be yotzei the requirement. (as per dafyomi.co.il) R. Eliezer says, every year we celebrate in the month next to Shevat. R. Shimon says, every year we celebrate in the month adjacent to Nisan. ...


6

The pasuk to which you refer describes Mard'chai as being both a Y'hudi and a Y'mini. The former term is the one that, in modern parlance, is translated as "Jew". In this case Y'hudi is a demonym related to the kingdom of Y'huda, whose residents, when exiled, took on this title. Y'mini, on the other hand, is a patriname associated with the tribe of ...


5

Haman and the King were the guests. However, as nobility there were servants and "members of the staff" there. The modern concepts of privacy did not exist in those days. Consider that a noble would be able to sit down without considering if a chair was there, because one would "miraculously" appear under him. Thus, Charvonah was standing there waiting to be ...


5

It's called שערי צבי - "Shaarey Tzvi" written by Rav Tzvi Rotter shlit"a (he is the son of the Shaaray Aharon). The book can be found here and can be partially viewed here. Hat tip to sam regarding another book with the same premise, ילקוט מלכו של עולם - "Yalkut Malko Shel Olam", information about it can be found here.


5

Haman decreed the summoning rule after his rise to power. Esther's initial report was before Haman's rise to power, so she had no such concern. See the Targum to Esther 4:11.


4

R' Rachmiel Zelcer in סימן יב of his נר למאה on פורים cites the צפנת פענח on מסכת סופרים: The name of Agag, king of Amalek, was in fact Hamdata. And "Agag" is actually the title for kings of Amalek. So why does the מגילה call Haman an Agagite (instead of Amalekite)? Since Sanherib mixed up all the nations, we can't be certain that any individual is in fact ...


4

According to Pirkei De'Rebbi Eliezer (Chapter 50), he got his wealth by looting all the treasure houses of the kings of Yehuda and the Kodshei Kedoshim (Holy of Holies): רבי פנחס אומר שני עשירים היו לפנים בעולם, קרח בישראל והמן בשושן . . שלקח כל אוצרות מלכי יהודה ואת כל אוצרות קדשי הקדשים


4

I discovered that the מגילת אסתר of the תורה שלֵמה has some answers: For פרמשתא, citing מדרש רבי עקיבא בן יוסף על אותיות קטנות:‎ פרמשתא, ש׳ ת׳ של פרמשתא קטנה, הסר פ׳ ור׳ וישאר שמתא.‏ This one is hard to translate and explain. So I'll leave it as is. For ויזתא: The Gemara in Megila (16b) says in the name of Rav Yochanan - the Vav of ...


3

Apologies in advance that this answer is based on anecdotal evidence. I have not done a systematic study of either ibn Ezra or Minchas Shai, but have searched through the texts as best as possible. In all the examples I can find, ibn Ezra discusses the gender of the noun as being different than usual, rather than assert that the "incorrect" gender of ...


3

The Rama 690:17 brings the Avduraham who brings the minhag(a minhag one should not make fun of) of banging during the megillah which initially started outside of reading the megillah(little children writing hamans name on a shoe and stomping). The Ben Ish Chai hilchos purim 10 brings the Yaavetz who quotes the minhag of his father to bang by Haman,but the ...


3

The Maharal in his commentary to Megillas Esther says that Esther only fasted for 70 hours (as opposed to 3 full days, 72 hours), and she actually broke her fast before going to Achashverosh to prepare herself for meeting the king. This is hinted in the verse "גַּם-אֲנִי וְנַעֲרֹתַי, אָצוּם כֵּן; וּבְכֵן אָבוֹא אֶל-הַמֶּלֶךְ" (Esther 4:17) "we will fast כן ...


3

The only source that I could find is Likutei Maharich volume2 - page 82 where he mentions that our Minhag is that all those who hear Havdalla say Layehudim out loud. He does not give a reason for this Minhag.


3

See the commentary of the Ibn Ezra on Esther 8:1 (page 30 in the linked document) where he says that Mordechai was Esther's uncle.


3

Haman is called an Agagite to link him directly to the failure of Saul to kill Agag before he could reproduce. Mordechai and Saul were both of the tribe of Benjamin and it is literately significant that one Benjaminite avenges the failure of another. That is why it is specified that he is an Agagite and not a mere Amalekite. I have also heard that Mordechai ...


3

The answer is that it isn't supposed to mean "And Mordechai will not bow and will not kneel," but it is supposed to mean, "And Mordechai would not bow and would not kneel." If it was in past tense, it would be "And Mordechai did not bow and did not kneel."


3

From Codex Judaica pg. 112: they started to rebuild the Second Temple in 3391 Jewish year (-370) Achashverosh the second made his banquet in the year 3395 (-366). In the year 3406 (-355) Mordichai proclaimed the celebration of Purim. Rabbi Yehuda Landy wrote an in depth book (Purim and the Persian Empire ISBN: 978-1598265194) about which Achashverosh was ...


3

Malbim explains (as I think is pshat in pesukim) that Ester was just found in her house, but he was her adopted father, and might have just picked her off the street; she could have been from anywhere. Achashveirosh did have him hang around and give him gifts though, to influence Ester to say who her real parents/origin was when she would see how well ...


3

In the Artscroll Divrei HaYamim bet page 473 (as well as Artscroll Sefer Ezra ad loc) he cites the Ramban on Megillah 11b who indicates that not all of the keilim were returned during the Koresh proclamation (contrary to Rashi's reading of Ezra 1:11).


2

The story of purim happened about 70 years after the destruction of the first temple which happened around year 422 BCE


2

The Targum to Esther 2:21 says that Bigtan and Teresh were jealous of the many honors given Mordechai by Esther, and worried that they would be replaced by him.


2

Megillas Ester is actually the only exception to the normal rule that you must hear only the voice of the reader (OK, Hallel also, but no one fulfills Hallel by listening nowadays). Megillah 21b: תנו רבנן בתורה אחד קורא ואחד מתרגם ובלבד שלא יהא אחד קורא ושנים מתרגמין ובנביא אחד קורא ושנים מתרגמין ובלבד שלא יהו שנים קורין ושנים מתרגמין ובהלל ובמגילה ...


2

According to the Ezras Torah Luach, 5774 Edition, pp. 101-102: Rav Henkin noted that the Reading of the Megillah, both at night as well as in the morning, is an obligation incumbent upon every man and woman. Therefore, the reader must have a powerful voice that can be heard by everyone. He must read very precisely, without swallowing any ...


2

I once heard this question asked at an Arachim function. The answer given was that although Koresh had the utensils returned, not all of them made it back and therefore Achashveirosh used the ones that he still had. I have not seen a written source for this though.


1

The source is אגדת אסתר ה׃ט. See page 30 in http://www.daat.ac.il/daat/vl/agadatester/agadatester03.pdf. The text there is: אני המן האגגי עבדו של מרדכי היהודי שנמכרתי לו בככר לחם אחת


1

The laws are brought in O Ch 146 (2) MB [8] and [14]. MB[8] allows one to learn quietly and to do “shnayim mikro v'echod targum” during the communal Torah reading as long as there are ten people who are paying attention to the reading. So under those circumstances it is “just a good thing to do” to listen and certainly not a sin to “study the ...


1

I was told by a Chabad rabbi in Jerusalem that the custom is to say "shechiyanu" if this is the case, since Purim and Shushan Purim are actually different holidays. I think there's probably room to do it either way, though, since obviously the halakhic principle of "no blessing in case of a doubt" applies here as well.


1

The Chabad custom is to stomp feet instead of making noise with one's voice and/or noisemakers. In my experience, this makes it easier to hear the recitation. I'm not sure if that is the reason for the custom, or where the custom originates.



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