1. “Mordechai” is a Babylonian or Persian name. What was his name in Loshon Hakodesh?
(מנחות סה, א)
Mordechai’s name in Loshon Hakodesh was either: (1:) Pesachya. or (2:) Balshon (from the word for language — “Lashon” — because he knew many languages).
2. Which name of one of the 24 books of the Tanach was bestowed upon Mordechai after the story of Purim?
Mal’achi.
3. "And the horse on which the king rode” — what was the name of the king’s horse which Mordechai rode?
(תרגום שני ו, י)
The name of the king’s horse was “Shifregaz” — which Achashverosh rode on the first day of his rule. — Targum Sheini
4. "And Mordechai would not kneel nor bow” — what did Mordechai answer to the question he was asked by the king's servants: “Why do you transgress the command of the king” — if your ancestor, Yaakov Avinu, bowed to the ancestor of Haman — Eisav Harasha?
(תרגום שני פרק ג, ג)
Mordechai said to the servants of the king: I am a descendent of Binyomin, and when Yaakov bowed before Eisav, Binyomin had not yet been born. — Targum Sheini
5. “And they told Mordechai Esther’s words” — (1:) Who were the two who told Mordechai? (2:) What happened to Hasach, who stopped being the messenger between Esther and Mordechai?
(תַּ רְ גוּם וּבְ תַּ רְ גוּם שֵ ׁנִ י אסתר ד, יג)
Targum and Targum Sheini write that when Haman saw that Hasach was scurrying between Esther and Mordechai, he killed him. Targum explains that after Hasach was no longer, the malachim Michoel and Gavriel transmitted Esther’s words to Mordechai. Targum Sheini says that they transmitted it to Mordechai in writing.
6. For how many years did Achashverosh rule?
Achashverosh ruled for 14 years.
7. How old was Esther when she became queen?
(מדרש רבה בראשית לט, יג)
Esther was 75 years old when she became queen. — Medrash Raba on Bereishis
8. In the Hagada, we say to “knock out the teeth” of a Rasha — if so, why didn’t Mordechai knock out Haman’s teeth?
The Medrash tells that Haman had become a slave to Mordechai before the story of Purim. Therefore, Mordechai did not want to knock out Haman’s teeth — because the halacha is that a non-Jewish slave is freed if his master causes a loss of their slave’s tooth or eye. So if Mordechai would knock out Haman’s teeth, Haman would go free, and Mordechai wanted him to remain his slave.
9. Which group of people within the story of Purim were named for what happened during the 7 days days of creation?
“As well as the 7 maids who were due to her from the king’s palace” (2:9). On this passuk, the gemoro states: “Rava said: She would count the days of the week [to know when Shabbos was] with them.” Rashi interprets that she had a different maid serve her on each day of the week, which is how she kept track of when Shabbos was. The Maharsha writes based on the Targum that their names were about what Hashem created on each day of creation, respectfully.
10. The Rama writes (690:17) that it is the custom for children to bang when the name of Haman is read during the recital of the Megilla in shul. One may wonder: The reason for the above custom is so to “eradicate the name of the wicked” (besides for the instructions to “wipe out the remembrance of Amalek”). If so, why is it not the custom to do so when the name “Amalek,” “Lavan,” or “Pharaoh” is read in the Torah?
(ספר "כתר כהונה" עמ' קנג)
We do not bang when we read the names of Pharaoh and Nevuchadnetzar and similar — because it is not so common for there to be utterly evil kings. But the slandering used by Haman is common in every generation, and we therefore bang at the mention of his name, to bring the attention of all nations to this, so they will hear and fear. — Ben Ish Chai
11. Where are Mordechai and Esther buried?
There are differences of opinion on this matter: (1:) Seder Hadoros records in the name of “Gelilos Eretz Yisroel” that Mordechai and Esther were buried in “Kfar Bar’am,” and had been brought there from Babylonia. (2:) Sefer Hadoros records in the of “Masa’os Binyomin” that Mordechai and Esther were buried in the Shomron. (3:) Based on the tradition of Persian Jews, Mordechai and Esther were buried in the Persian city of Hamadan — which is the ancient city of Shushan Habira — found between the city of Bagdad, Iraq, and Teheran, Iran.
12. What is the reason for the minhag that everyone reads the 10 sons of Haman on their own, as opposed to just relying on the chazan, as for most of the Megilla?
See Mishna Berura in the name of Chayei Adam, that it is not even a minhag to do this! (1:) The Rogatchover Gaon explains that we can be yotzei hearing the Megilla from the ba’al koreh because “one who hears is like they speak.” But this is only effective for the obligation to read the Megilla, but not the obligation to say the names of Haman’s sons in one breath. This is why each must say it on their own. (2:) The sefer “Zeh Hashulchan” and “Yesod V’shoresh Ha’avoda” record that because it is hard to hear the names of Haman's sons from the ba’al koreh, as he reads them so quickly — it was instituted that each should read them on their own.
13. The gemoro (Megilla, 16b) teaches that we should read the names of Haman’s sons in one breath — because they were all hanged and died at once. One may wonder: How is this possible — if the gemoro (Gittin, 78a) says that humans cannot possibly ascertain that they are performing different acts exactly at once?
(1:) The Chasam Sofer explains that as long as one son of Haman was still alive — it was not considered that they all had died. And once the last died, now, "they all had died." (2:) Ben Yehoyada writes that they all actually died at exactly the same moment, miraculously.
14. Did Esther remain married to Achashverosh after the story of Purim?
There is an interpretation on the passuk, "And if I will be lost, I will be lost," that Esther understood that even when salvation would be achieved for the Jewish people, she would remain in the palace with Achashverosh for her entire lifetime, and would not be able to return to her family. Meaning, Esther chose to save the Jewish people while knowing that her personal life was lost — this was her self-sacrifice.
15. Which passuk is the longest in all 24 seforim of Tanach?
Megillas Esther, 8:9. This passuk includes 43 words. The Roke'ach interprets that this passuk is honored to be the longest of all pesukim because it is about the salvation of the Jewish people — about the scribes writing letters to all provinces that the Jews could defend themselves.
16. Which 4 words in the Megilla are an acronym for Hashem’s name, Havaya — in order?
6:4: "יבוא המלך והמן היום — let the King and Haman come today."
17. Which 4 words in the Megilla spell Hashem name, Havaya, with their final letters?
5:13: "זה איננו שוה לי — this is not worthwhile to me."
18. "Rava said: one is obligated to become inebriated on Purim, to the degree that they do not know the difference between ‘cursed is Haman’ and ‘blessed is Mordechai’” (Megilla, 7b). One may wonder: Why does the gemoro use the language of “yada — knowing” and not “discerning” or “recognizing” — which would seem to be a more appropriate choice of words?
It is understood based on the expression of Chazal: "If there is no knowledge — how can one differentiate?!" Meaning that one must have knowledge in order to discern between 2 ideas. This is why it says "Until one does not 'know.'"
19. "And she sent clothing for Mordechai to be clothed” (4:4). One may wonder: Mordechai certainly wasn’t lacking clothing, and if he was wearing sackcloth, there was certainly a reason for this — so why did she send clothing for him?
Esther knew that Mordechai had clothing. Her intention was only "to clothe Mordechai" so that he could come to her at the palace and tell her what it was all about — as "one cannot come to the gate of the King in a sackcloth." After this, it was her intention that he would go back to wearing sackcloth.
20. (1:) Which word in the Megilla contains 11 letters? (2:) How many words in Tanach include 11 words?
(1:) 9:3: "והאחשדרפנים — and the couriers."
21. Megillas Esther describes the details of the feast which Ashashverosh held — why does it not record which musical instruments were played?
(דרושים נחמדים ממהר"ם שי"ף)
Maharam Shif writes different possible explanations: (1:) Some say that it was because everyone has different taste for music, and Achashverosh did not want to force anyone to hear music they did not appreciate. (2:) Another opinion is that music was certainly played, as it is at all joyous occasions, and so, there was no need to mention it in the Megilla. (3:) It is possible that they did not play music so that the Yidden would want to join the feast — as since the destruction of the first Beis Hamikdash, the Yidden had accepted upon themselves to not hear music. Achashverosh did not want to coerce the Yidden to join, but wanted them to join of their own free will.
22. Which kapitel in Tehillim do Chazal explain to be a reference to Queen Esther — and is a segula to be said on Purim, while asking for whatever one needs?
(רש"י על מזמור כ"ב בתהלים. ספר קב הישר פרק צ"ז)
Rashi on kapitel 22 of Tehillim explains that the opening words of the kapitel “למנצח על אילת השחר — the morning star” is a reference to Esther. It is brought in the sefer Kav Hayashar that it is a segula to recite this kapitel on Purim, while asking for whatever one needs.
23. What is the reason for what the Chazal say that on Purim, “we give to whoever stretches out their hand”?
(ספר ישמח משה, מגילת אסתר, דף ע"ה ד)
During the year, there is a mitzva to give tzedaka, and with regard to it, it is written, “your brother,” meaning that the person is your brother with regard to Torah and mitzvos. But on Purim, the mitzva to give “gifts to the poor” is not necessarily only to “your brother” — rather, one should give to whoever asks.
24. How many times does the name “Haman” appear in the Megilla?
It is said that the word Hamam appears in the Megilla 54 times. This is hinted in the passuk, “And also the nation to which they will serve shall be ‘דן — judged’ by me.” The word for “judgment” — “דן” has the numerical value of 54.
25. Which passuk is a hint for the custom that a woman or husband give a machatzis hashekel for an unborn child?
(דרכי משה סימן תרצ"ד ס"ק א)
“כל העובר על הפקודים — whoever entered the count” should pay a machatzis hashekel (Shemos, 30:13). The word for “entering” the count — “עובר”, can also be read to mean an “unborn child.” — Darchei Moshe (Rama)
26. “And Mordechai knew everything that happened” (4:1): Who let Mordechai know? And what halachic implications are there to how he heard?
(פירש"י, תרגום ראשון ותרגום שני עה"פ, מדרש רבא אסתר פרשה ז, יח. שיחת ליל ב' דחג הפסח ה'תשכ"ה)
(1:) Rashi on the passuk says that “the Master of Dreams told him.” (2:) Targum Rishon and Medrash Raba states that “Eliyahu Hanavi told him.” (3:) Targum Sheini states that “Mordechai knew based on Ruach Hakodesh.”
The implication of these different opinions is whether Mordechai found out right away, when the decree was issued, on the 13th of Nissan — which would be the case if he was notified by Eliyahu Hanavi or Ruach Hakodesh. If he only found out from the Master of Dreams, it would already be the night of the 14th of Nissan.
According to the first way, the 3 days of fasting would have begun immediately, and would have been through the 13th, 14th, and 15th. But if he only found out on the 14th, the fast would be through the 14th, 15th, and 16th.
The Alter Rebbe writes in Shulchan Aruch that it is proper to add something to the meal of the second day of Pesach, to remember the second feast Esther held, which is the day when Haman was hanged. Esther’s second feast took place after the 3 days of fasting. The second day of Pesach is the 16th of Nissan. So it turns out that this halacha is based on the opinion that Mordechai found out about the decree immediately. — The Rebbe
27. “That very day, King Achashverosh gave the property of Haman, the enemy of the Jews, to Queen Esther... and Esther put Mordecai in charge of Haman’s property” (8:1-2). One may wonder: The obligation to “erase the memory of Amalek” includes the provision to “destroy all that is his” (Shmuel I, 15:3). So how could Esther and Mordechai accept the home of Haman, who was a descendent of Amalek?
Haman had the halacha of someone killed by the Crown, because he was ordered killed by Achashverosh. Properties of those killed by the Crown belong to the Crown. Therefore, after Haman was hanged, Haman’s home became owned by Achashverosh — and then, Mordechai was allowed to accept it.
28. The Mogen Avrohom writes in siman 693 that on Purim, we should arrive at shul early. On how many days of the year is it the minhag to come to shul specifically early? And what is the siman for this?
It is the minhag to arrive at shul specifically early on 5 days in the year: Hosha’ana Raba, Tish’a B’Av, Yom Kippur, Rosh Hashanah, and Purim. The hint for this is “וישכם אברהם — and Avraham awoke early.” The word אברהם is an acronym for the last letters of the above days: .ם, פוריה, ראש השנר, יום כפוב, תשעה באאהושענא רב
29. “To observe them as days of feasting and merrymaking, and for sending gifts to one another and presents to the poor” (9:22). Is it preferable to perform the mitzvos of Purim in the order that they are described in the passuk — first the feast, then Mishloach Manos, and then Matanos La’evyonim — or is there no difference?
(לקוטי מהרי"ח)
Likutei Maharich points out that the halachos of Matanos La’evyonim are mentioned right after Shacharis, and those of Mishloach Manos are mentioned after the seuda. He explains that logically, we should give the gifts to the poor before Purim — so they have the means to celebrate; however, it must be on the day of Purim. So we therefore act on it as early as possible on the day of Purim — immediately after Shacharis. However, with regard to Mishloach Manos, it is preferable to give it after the seuda — to fulfil the order of the passuk, and it is therefore mentioned at that stage in Shulchan Aruch.
30. “For that reason, these days were named Purim, after the pur — lot” (9:26). One may wonder: It would seem that the name of a Yom Tov should symbolize the salvation which happened on it, and not the decree which preceded it! Such as we see with regard to other Yomim Tovim: Pesach is named for the “passing over” of the Jewish homes. Sukkos for the “huts” (Ananei Hakavod) which Hashem set up for the Yidden when they left Mitzrayim. And Chanuka for the fact that the Yidden rested from war on the 25th of Kislev )חנו כ”ה(. So why is Purim different?
(סה"מ מלוקט ח"ג ע' סה ואילך)
Through throwing a lot, Haman was trying to ascend to a level of G-dliness where “all are equal,” as the case is with regard to the pieces in a lot. Through reaching this level, Haman hoped that he could overcome the Jewish people, because they would not experience Hashem’s favor. However, there is an even higher level of G-dliness, where G-d chooses the Jewish people with “free will” — “just because.” Instead of Haman’s plot, it was this level which was revealed, and herein lay the miracle. — The Rebbe
31. The gemoro, tractate Megilla (12a) says that Achashveirosh wore priestly clothing at the great feast which he held. Rashi adds that these were the clothing of the Kohen Gadol which he had brought from Yerushalayim. One may wonder: Why did Achashveirosh specifically want these clothing, and why did he specifically wear them?
(ודרשת וחקרת ח"א ע' קצה)
The gemoro, tractate Zevochim (88b) teaches that the reason why the Torah instructs us about the sacrifices near the instructions about the priestly clothing is to infer that just as sacrifices atone, so do the priestly clothing. Achashveirosh thought that he would be forgiven for all of his evil through wearing these clothing. — V’dorashta V’chokarta
32. Medrash Raba on the megilla teaches that also Vashti wore clothing of the Kohen Gadol. One may wonder: How did Achashveirosh acquire 2 sets of Kohen Gadol clothing?
(מפרשי המדרש)
Achashveirosh and Vashti split the clothing between them, and each wore some of the clothing. — Meforshim on the Medrash
33. Rashi (on tractate Megilla, 12a,) states that we know that Achashveirosh wore the clothing of the Kohen Gadol because the passuk about Achashveirosh says: “The splendor of his ‘תפארת — excellent’ majesty,” and about the Kohen Gadol’s clothing, the passuk says: “For dignity and ‘תפארת — adornment.’” One may wonder: How does Rashi derive from this that Achashveirosh wore the clothing of the Kohen Gadol, and not of a regular kohen — as the passuk also uses the word תפארת about the clothing of a regular Kohen (parshas Tetzave, 28:40)?
The passuk alludes to the priestly clothing in continuation to the words “When he showed the riches of his glorious kingdom” — and if these clothing were for showing his riches, it follows that he wore the special clothing of the Kohen Gadol, and not just of an ordinary kohen. As an aside: The Medrash clearly says that Achashveirosh and Vashti wore the clothing of the Kohen Gadol.
34. The Shulchan Aruch says that (in an ordinary year,) one should hold the Purim meal at the end of the day — so that one should not forget to fulfill the other mitzvos of Purim, amongst all the feasting. One may wonder: Why can’t one set up a “shomer — ‘guard’” to remind them to do the other mitzvos later?
(שיחת חג הפורים ה'תשכ"ט)
On Purim 5729 (1969,) the Rebbe explained that because one reaches the state of “not knowing [the difference between ‘cursed is Haman and blessed is Mordechai,’”] during the Purim seuda, one cannot then fulfill the rest of the mitzvos of Purim with awareness — “knowingly,” as they must be fulfilled.
35. “When he showed the riches of his glorious kingdom, and the splendor of his excellent majesty, many days — one hundred and eighty days” (Megilla, 1:4). Why did the feast last for this amount of time specifically?
(הגר"א)
Chazal tell us that Nevuchadnetzar owned 1,080 treasures, and he hid them in a river. Achashveirosh found the treasures and inherited them. The meal Achashveriosh made was to show his wealth. Every day, he showed his guest 6 of these treasures, as we see that the passuk enumerates 6 expressions of greatness: (1:) Riches. (2:) Glory. (3:) Kingdom. (4:) Splendor. (5:) Excellency. (6:) Majesty. To show 1,080 treasures, 6 treasures a day, would take 180 days. — the Gra
36. "Achashveirosh who reigned from Hodu to Cush, one hundred twenty-seven provinces” (1:1). “And King Achashveirosh imposed a tax on the mainland and on the islands of the sea” (10:1). How many of Achashveirosh’s 127 provinces were on the mainland, and how many were on islands?
(הגר"א)
“A tax on the land:” The word for “tax” — “מס” has the numerical value of 100. This infers that there were 100 provinces on the mainland. The word for “islands” — “איי” has the numerical value of 27; this infers that 27 of the 127 provinces were on islands.
