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The Talmud (Megillah 15a) states that Daniel was Hatach who appears in Megillat Esther: ותקרא אסתר להתך אמר רב התך זה דניאל ולמה נקרא שמו התך שחתכוהו מגדולתו ושמואל אמר שכל דברי מלכות נחתכין על פיו לדעת מה זה ועל מה זה And Esther called Hatach. Rab said: Hatach is the same as Daniel. Why was he called Hatach? Because he was degraded [hataku-hu] from his ...


7

Encyclopedia Judaica's entry for "Hamadan, Iran" says: The Persian Jews identify Hamadan with "Shushan ha-Bira," which obviously is a mistake. An essay entitled "Esther’s Tomb Iran's Jewish queen defies decay and dissolution." by the Diarna Project offers an alternative explanation for the tradition that the tomb is in Hamadan: Mount Alvand, which ...


6

Sefer Ginzei Margoliyos in his Ginzei Nistaros on Megilas Esther ponders this and explains as follows. Haman could not control himself until the time of killing all the Jews as he was incensed by Mordechai's refusal to stand up for him. Haman's plan was to get other's to hang Mordechai thus it will remain a secret that he was the one behind this plot. My ...


5

Haman may have restrained himself because of Mordechai’s status as an adviser of the king. Yalkut Shimoni 1053 says that the position of Mordechai at the king's gate was personally requested by Esther to Achashverosh. If he killed Mordechai at that time, the anger of the King and the Queen would turn against him. The Ginzei Hamelech (quoted here) makes a ...


4

The simple answer is that Mordechai was obeying a command from a king. The general rule is Dina D'malchusa Dina, which obligates Jews to obey the laws of the land they live in. Here the king commanded that Mordechai be rewarded, so he accepted the reward. Esther was not giving Mordechai a command as queen when she sent him clothes, so he did not have to ...


4

Vayikra Rabbah 13:5 records a tradition that King Darius was the son of Esther (and Ahasuerus): אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן דָּרְיָוֶשׁ הָאַחֲרוֹן בְּנָהּ שֶׁל אֶסְתֵּר הָיָה, טָהוֹר מֵאִמּוֹ וְטָמֵא מֵאָבִיו.‏ Said R. Yehuda son of R. Simon, "Darius the Last was the son of Esther, pure from his mother and impure from his father." It ...


4

The Malbim says that it wasn't about idolatry, but about a lack of fear for Haman -- Mordechai didn't rise out of fear for any consequence which is why this verse simply indicates that Haman was filled with anger, not anger at the Jews אין לו שום יראה ופחד במה שיודע כי בנפשו הוא The Ralbag says that Mordechai wasn't showing any respect at all ר״ל שלא ...


4

Second Version of Ibn Ezra on Esther 2:6 Calculates that Mordechai was at more than 90 years old when Achashveros married Esther. 11 years of Tzidkiyahu's kingship, after Yehoyachin (together with Mordechai) was exiled 70 years from general exile from Jerusalem until Koresh was king (I didn't look it up, but see Ibn Ezra HaAruch on Daniel 9:2, where he ...


3

Let us assume that Ahashverosh didn't know Ester is Jewish (I seriously doubt it it but it is a different question.) My answer is a little Drash though, I can not answer it on Pshat. THe key point is to decide what side Ah. was through the first part of the Aggadah. According to AriZ"L he was all bad and he was on Haman's side from the beginning, realizing ...


3

According to the calculations of Isaac Samuel Reggio (Italy, 1784 – 1855) in his מפתח אל מגילת אסתר, based on adding up the various reigns of Persian kings throughout those years, Mordechai was a modest "103 or 104" years old at the time. Although this is not a Midrashic source, this does satisfy the OP's request for a "textual source" as to the age of ...


3

Yes, Ralbag and Malbim say so. Not all commentaries agree with this, though.


3

The Manot Levi (footnote 5 in the image) says that they skipped Shaul because he was supposed to takes G-d's revenge on Amalek, but he failed. It skips him to indicate that his task was completed by Mordechai and Esther, not Shaul. Although I'm not sure if this interpretation is correct, when I first read it I interpreted it to mean that Mordechai was ...


2

I'm afraid I have no source for this, but my reading of Esther 8:1 is that she revealed to Achashverosh only that Mordechai was her cousin, and did not tell him that he was also her husband.


2

One answer 1 is based on a Midrash 2, which expounds the verse: מי יתן טהור מטמא, who will bring out purity from the impure 3. The Midrash brings many examples of such a concept, such as Avraham, who was the son of the idol worshipping Terach, and King Chizkiyahu who was the son of the wicked Achaz. One example the Midrash gives is Mordechai, who descended ...


2

According to the Rambam's commentary on the Megillah, Esther only told Achashveirosh that he was her uncle and adopted father, not that he was her husband: אמרה אסתר למלך : היועץ מרדכי הוא דודי, אחי אבי, והוא גדל אותי והוא שיעץ בענין בגתן ותרש. Esther said to the king: The advisor Mordechai is my uncle, my father's brother. He raised me, and he is ...


2

According to the Manos HaLevi, the war took place in the second year of Achashveirosh’s reign. תורת חיים מגילת אסתר עם פירוש הראשונים similarly cites from the Targum yerushalmi in the middle of the Targum rishon that it took place in his second year. (H/t Menachem)


2

the maharsha and the megilla setarim say that kirtzon ish vaish”....mordechai means that achashveroah made him the mashgiach mainly for the yayinn nessech issue


2

Rashi on Megillah 12a says that Mordechai was one of the Butlers of Achashverosh. This is the quote כרצון מרדכי והמן - הם היו שרי המשקים במשתה


1

The Gra on Megilas Eshter 5:8 explains that the reason Esther requested a second wine party before she revealed her request to Achasvarosh was that she was afraid Hashem would not agree with her asking Achasvarosh to help. She was stalling to see if Hashem would send her a sign, which He did in the form of Haman leading Mordechai on the king's horse. I think ...


1

Firstly it is questionable if Mordechai was buried in Iran to begin with. The Gemora (Menochos 64B) makes a reference to him being in Eretz Yisroel when the Beis Hamikdush was built (although it's possible that he was just visiting or the story took place during the time of first Beis Hamikdush) If Mordechai and Esther were in fact buried in Iran one can ...


1

according to some .... mordechai was like a ketoeress which is infinite and powerful to break all opponents hence...this ingredient is found in the ketoeress to show this power he had maharal in preface to ohr chodosh yosef lekach ...posuk 9’23 (megilla) maharsha...chullin 139b


1

I found a source. Its a Pesikta Rabsi פסיקתא זוטרתא (לקח טוב) אסתר ד:ח ד"ה ואת פתשגן - עד עתה אין אסתר מגדת, מעתה נתן לה רשות להודיע שהיא יהודית, שנאמר על עמה, וכן אמרה אסתר כי נמכרנו אני ועמי: Pesikta Rabsi (Lekach Tov) 4:8 - Until now Esther didn't reveal her nationality, not he (Mordechai) gave her permission to reveal that she is Jewish, and that'...


1

Alshich (Esther 8:15) explains that Mordechai was honored the first time with royal clothing, etc. as a reward for his wearing sackcloth, etc. However, this was while the Jews were not yet saved, and therefore it wasn't a complete reward. Therefore, when the Jews were saved, he was once again honored with the royal clothing, and this time is was a full and ...


1

When Hatach was relating the information to Esther it was to prompt her for immediate action as she has got the responsibility to take care of her brethren.Relating this was not relating information but a call for action which Hatach can have the merit and be part of. Regarding Esther's reply to Mordechai not willing to carry out his mission, this is news ...


1

Malbim (Esther 4:4) addresses this directly by saying that Mordechai felt that it would have been inappropriate for him to stop his supplication/prayer at that point: ולא קבל כי לא רצה להפסיק רגע מתחנונים, שזה כעוזב בטחונו מה' וסומך על עזרת בשר He also addresses the "security concern" in the very next verse (4:5), saying that Esther knew Hathach to be ...


1

As sabbahillel suggested in comments there was no concern regarding the prohibition of wearing shaatnez: Mordechai was permittted to do so since he would be endangering himself by not obeying the King's request (Sifsei Chachamim to Megillah 16a, quoted in R Yosef Deutsch's Let my nation live, p. 293)


1

I would connect that to Rambam's beginning of Melachim: שָׁלֹשׁ מִצְוֹת נִצְטַוּוּ יִשְׂרָאֵל בִּשְׁעַת כְּנִיסָתָן לָאָרֶץ: לְמַנּוֹת לָהֶם מֶלֶךְ שֶׁנֶּאֱמַר (דברים יז טו) "שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ". וּלְהַכְרִית זַרְעוֹ שֶׁל עֲמָלֵק שֶׁנֶּאֱמַר (דברים כה יט) "תִּמְחֶה אֶת זֵכֶר עֲמָלֵק". וְלִבְנוֹת בֵּית הַבְּחִירָה שֶׁנֶּאֱמַר (דברים יב ה) "...


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