## Megillah Daf 11a

###### Megillah 11a:1
[Megillah 11a:1](https://torahapp.org/share/book/Megillah/r/11a:1)

״כִּי עֲבָדִים אֲנַחְנוּ וּבְעַבְדוּתֵנוּ לֹא עֲזָבָנוּ אֱלֹהֵינוּ וַיַּט עָלֵינוּ חֶסֶד לִפְנֵי מַלְכֵי פָרַס״, אֵימָתַי — בִּזְמַן הָמָן.

**William Davidson Edition - English:**
**“For we are bondmen; yet our God has not forsaken us in our bondage, but has extended mercy unto us in the sight of the kings of Persia”** (Ezra 9:9). **When** did this occur? **In the time of Haman.**


###### Megillah 11a:2
[Megillah 11a:2](https://torahapp.org/share/book/Megillah/r/11a:2)

רַבִּי חֲנִינָא בַּר פָּפָּא פָּתַח לַהּ פִּתְחָא לְהָא פָּרַשְׁתָּא מֵהָכָא: ״הִרְכַּבְתָּ אֱנוֹשׁ לְרֹאשֵׁנוּ בָּאנוּ בָאֵשׁ וּבַמַּיִם״, ״בָּאֵשׁ״ — בִּימֵי נְבוּכַדְנֶצַּר הָרָשָׁע. ״וּבַמַּיִם״ — בִּימֵי פַרְעֹה, ״וַתּוֹצִיאֵנוּ לָרְוָיָה״ — בִּימֵי הָמָן.

**William Davidson Edition - English:**
**Rabbi Ḥanina bar Pappa introduced this passage with an introduction from here:** The verse states: **“You have caused men to ride over our heads; we went through fire and through water;** but You brought us out into abundance” (Psalms 66:12). **“Through fire”;** this was **in the days of the wicked Nebuchadnezzar,** who cast the righteous into the furnace. **“And through water”;** this was **in the days of Pharaoh,** who decreed that all newborn males be cast into the water. **“But You brought us out into abundance”;** this was **in the days of Haman,** where abundant feasts played a pivotal role in their peril and salvation.


###### Megillah 11a:3
[Megillah 11a:3](https://torahapp.org/share/book/Megillah/r/11a:3)

רַבִּי יוֹחָנָן פָּתַח לֵהּ פִּתְחָא לְהָא פָּרַשְׁתָּא מֵהָכָא: ״זָכַר חַסְדּוֹ וֶאֱמוּנָתוֹ לְבֵית יִשְׂרָאֵל רָאוּ כׇל אַפְסֵי אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ״, אֵימָתַי ״רָאוּ כׇל אַפְסֵי אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ״ — בִּימֵי מׇרְדֳּכַי וְאֶסְתֵּר.

**William Davidson Edition - English:**
**Rabbi Yoḥanan introduced this passage with an introduction from here:** The verse states: **“He has remembered His mercy and His faithfulness toward the house of Israel: All the ends of the earth have seen the salvation of our God”** (Psalms 98:3). **When did all the ends of the earth see the salvation of our God? In the days of Mordecai and Esther,** for their peril and salvation became known through the letters sent throughout the empire.


###### Megillah 11a:4
[Megillah 11a:4](https://torahapp.org/share/book/Megillah/r/11a:4)

רֵישׁ לָקִישׁ פָּתַח לַהּ פִּתְחָא לְהָא פָּרַשְׁתָּא מֵהָכָא: ״אֲרִי נוֹהֵם וְדוֹב שׁוֹקֵק מוֹשֵׁל רָשָׁע עַל עַם דָּל״, ״אֲרִי נוֹהֵם״ — זֶה נְבוּכַדְנֶצַּר הָרָשָׁע, דִּכְתִיב בֵּיהּ: ״עָלָה אַרְיֵה מִסּוּבְּכוֹ״. ״דּוֹב שׁוֹקֵק״ — זֶה אֲחַשְׁוֵרוֹשׁ, דִּכְתִיב בֵּיהּ: ״וַאֲרוּ חֵיוָה אׇחֳרִי תִנְיָינָה דָּמְיָה לְדוֹב״, וְתָנֵי רַב יוֹסֵף: אֵלּוּ פַּרְסִיִּים, שֶׁאוֹכְלִין וְשׁוֹתִין כְּדוֹב, וּמְסוּרְבָּלִין בָּשָׂר כְּדוֹב, וּמְגַדְּלִין שֵׂעָר כְּדוֹב, וְאֵין לָהֶם מְנוּחָה כְּדוֹב.

**William Davidson Edition - English:**
**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). **“A roaring lion”; this is the wicked Nebuchadnezzar, as it is written about him: “The lion has come up from his thicket”** (Jeremiah 4:7). **“A hungry bear”; this is Ahasuerus, as it is written about him: “And behold, another beast, a second one, like a bear”** (Daniel 7:5). **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.


###### Megillah 11a:5
[Megillah 11a:5](https://torahapp.org/share/book/Megillah/r/11a:5)

״מוֹשֵׁל רָשָׁע״ — זֶה הָמָן. ״עַל עַם דָּל״ — אֵלּוּ יִשְׂרָאֵל, שֶׁהֵם דַּלִּים מִן הַמִּצְוֹת.

**William Davidson Edition - English:**
**“A wicked ruler”; this is Haman. “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.**


###### Megillah 11a:6
[Megillah 11a:6](https://torahapp.org/share/book/Megillah/r/11a:6)

רַבִּי אֶלְעָזָר פָּתַח לֵהּ פִּתְחָא לְהָא פָּרַשְׁתָּא מֵהָכָא: ״בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה וּבְשִׁפְלוּת יָדַיִם יִדְלוֹף הַבָּיִת״, בִּשְׁבִיל עַצְלוּת שֶׁהָיָה לָהֶם לְיִשְׂרָאֵל שֶׁלֹּא עָסְקוּ בַּתּוֹרָה, נַעֲשָׂה שׂוֹנְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מָךְ. וְאֵין ״מָךְ״ אֶלָּא עָנִי, שֶׁנֶּאֱמַר: ״וְאִם מָךְ הוּא מֵעֶרְכֶּךָ״, וְאֵין ״מְקָרֶה״ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו״.

**William Davidson Edition - English:**
**Rabbi 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). Rabbi 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).


###### Megillah 11a:7
[Megillah 11a:7](https://torahapp.org/share/book/Megillah/r/11a:7)

רַב נַחְמָן בַּר יִצְחָק פָּתַח לַהּ פִּתְחָא לְהָא פָּרַשְׁתָּא מֵהָכָא: ״שִׁיר הַמַּעֲלוֹת לוּלֵי ה׳ שֶׁהָיָה לָנוּ יֹאמַר נָא יִשְׂרָאֵל. לוּלֵי ה׳ שֶׁהָיָה לָנוּ בְּקוּם עָלֵינוּ אָדָם״. ״אָדָם״ — וְלֹא מֶלֶךְ.

**William Davidson Edition - English:**
**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.


###### Megillah 11a:8
[Megillah 11a:8](https://torahapp.org/share/book/Megillah/r/11a:8)

רָבָא פָּתַח לַהּ פִּתְחָא לְהָא פָּרַשְׁתָּא מֵהָכָא: ״בִּרְבוֹת צַדִּיקִים יִשְׂמַח הָעָם וּבִמְשׁוֹל רָשָׁע יֵאָנַח עָם״, ״בִּרְבוֹת צַדִּיקִים יִשְׂמַח הָעָם״ — זֶה מׇרְדֳּכַי וְאֶסְתֵּר, דִּכְתִיב: ״וְהָעִיר שׁוּשָׁן צָהֲלָה וְשָׂמֵחָה״. ״וּבִמְשׁוֹל רָשָׁע יֵאָנַח עָם״ — זֶה הָמָן, דִּכְתִיב: ״וְהָעִיר שׁוּשָׁן נָבוֹכָה״.

**William Davidson Edition - English:**
**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). **“When the righteous are on the increase, the people rejoice”; this is Mordecai and Esther, as it is written: “And the city of Shushan rejoiced and was glad”** (Esther 8:15). **“But when the wicked man rules, the people mourn”; this is Haman, as it is written: “But the city of Shushan was perplexed”** (Esther 3:15).


###### Megillah 11a:9
[Megillah 11a:9](https://torahapp.org/share/book/Megillah/r/11a:9)

רַב מַתְנָה אָמַר מֵהָכָא: ״כִּי מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלֹהִים קְרוֹבִים אֵלָיו״. רַב אָשֵׁי אָמַר מֵהָכָא: ״אוֹ הֲנִסָּה אֱלֹהִים וְגוֹ׳״.

**William Davidson Edition - English:**
**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? **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.


###### Megillah 11a:10
[Megillah 11a:10](https://torahapp.org/share/book/Megillah/r/11a:10)

״וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ״, אָמַר רַב: וַיי וְהֵי, הָדָא דִּכְתִיב: ״וְהִתְמַכַּרְתֶּם שָׁם לְאוֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְגוֹ׳״.

**William Davidson Edition - English:**
§ The Gemara returns to its interpretation of the book of Esther. The verse states: **“And it came to pass [*vayhi*] in the days of Ahasuerus”** (Esther 1:1). **Rav said:** The word *vayhi* may be understood as if it said ***vai* and *hi*,** meaning **woe and mourning. This is as it is written: “And there you shall sell yourselves to your enemies for bondsmen and bondswomen,** and no man shall buy you” (Deuteronomy 28:68). The repetitive nature of the verse, indicating that no one will be willing to buy you for servitude, but they will purchase you in order to murder you, indicates a doubly horrific situation, which is symbolized by the dual term *vayhi*, meaning woe and mourning.


###### Megillah 11a:11
[Megillah 11a:11](https://torahapp.org/share/book/Megillah/r/11a:11)

וּשְׁמוּאֵל אָמַר: ״לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים לְכַלּוֹתָם״. ״לֹא מְאַסְתִּים״ — בִּימֵי יְווֹנִים. ״וְלֹא גְעַלְתִּים״ — בִּימֵי נְבוּכַדְנֶצַּר. ״לְכַלּוֹתָם״ — בִּימֵי הָמָן. ״לְהָפֵר בְּרִיתִי אִתָּם״ — בִּימֵי פָרְסִיִּים. ״כִּי אֲנִי ה׳ אֱלֹהֵיהֶם״ — בִּימֵי גוֹג וּמָגוֹג.

**William Davidson Edition - English:**
**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). Shmuel explains: **“I will not reject them”;** this was **in the days of the Greeks. “Nor will I abhor them”;** this was **in the days of** Vespasian. **“To destroy them utterly”;** this was **in the days of Haman. “To break My covenant with them”;** this was **in the days of the Persians. “For I am the Lord their God”;** this is **in the days of Gog and Magog.**


###### Megillah 11a:12
[Megillah 11a:12](https://torahapp.org/share/book/Megillah/r/11a:12)

בְּמַתְנִיתָא תָּנָא: ״לֹא מְאַסְתִּים״ — בִּימֵי כַּשְׂדִּים, שֶׁהֶעֱמַדְתִּי לָהֶם דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. ״וְלֹא גְעַלְתִּים״ — בִּימֵי יְווֹנִים, שֶׁהֶעֱמַדְתִּי לָהֶם שִׁמְעוֹן הַצַּדִּיק, וְחַשְׁמוֹנַאי וּבָנָיו, וּמַתִּתְיָה כֹּהֵן גָּדוֹל. ״לְכַלּוֹתָם״ — בִּימֵי הָמָן, שֶׁהֶעֱמַדְתִּי לָהֶם מׇרְדֳּכַי וְאֶסְתֵּר. ״לְהָפֵר בְּרִיתִי אִתָּם״ — בִּימֵי רוֹמִיִּים, שֶׁהֶעֱמַדְתִּי לָהֶם שֶׁל בֵּית רַבִּי וְחַכְמֵי דוֹרוֹת. ״כִּי אֲנִי ה׳ אֱלֹהֵיהֶם״ — לֶעָתִיד לָבוֹא, שֶׁאֵין כׇּל אוּמָּה וְלָשׁוֹן יְכוֹלָה לִשְׁלוֹט בָּהֶם.

**William Davidson Edition - English:**
An alternative understanding **was taught in a *baraita*: “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. **“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. “To destroy them utterly”;** this was **in the days of Haman, when I appointed for them** the righteous leaders **Mordecai and Esther. “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 Rabbi** Yehuda HaNasi **and the Sages of** other **generations. “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.


###### Megillah 11a:13
[Megillah 11a:13](https://torahapp.org/share/book/Megillah/r/11a:13)

רַבִּי לֵוִי אָמַר מֵהָכָא: ״וְאִם לֹא תוֹרִישׁוּ אֶת יוֹשְׁבֵי הָאָרֶץ״.

**William Davidson Edition - English:**
**Rabbi 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.


###### Megillah 11a:14
[Megillah 11a:14](https://torahapp.org/share/book/Megillah/r/11a:14)

רַבִּי חִיָּיא אָמַר מֵהָכָא: ״וְהָיָה כַּאֲשֶׁר דִּמִּיתִי לַעֲשׂוֹת לָהֶם אֶעֱשֶׂה לָכֶם״.

**William Davidson Edition - English:**
**Rabbi 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.


###### Megillah 11a:15
[Megillah 11a:15](https://torahapp.org/share/book/Megillah/r/11a:15)

״אֲחַשְׁוֵרוֹשׁ״, אָמַר רַב: אָחִיו שֶׁל רֹאשׁ, וּבֶן גִּילוֹ שֶׁל רֹאשׁ. אָחִיו שֶׁל רֹאשׁ, אָחִיו שֶׁל נְבוּכַדְנֶצַּר הָרָשָׁע שֶׁנִּקְרָא ״רֹאשׁ״, שֶׁנֶּאֱמַר: ״אַנְתְּ הוּא רֵישָׁא דִּי דַהֲבָא״. בֶּן גִּילוֹ שֶׁל רֹאשׁ, הוּא הָרַג — הוּא בִּיקֵּשׁ לַהֲרוֹג, הוּא הֶחְרִיב — הוּא בִּיקֵּשׁ לְהַחְרִיב, שֶׁנֶּאֱמַר: ״וּבְמַלְכוּת אֲחַשְׁוֵרוֹשׁ בִּתְחִלַּת מַלְכוּתוֹ כָּתְבוּ שִׂטְנָה עַל יוֹשְׁבֵי יְהוּדָה וִירוּשָׁלִָם״.

**William Davidson Edition - English:**
The Gemara continues with its explanation of the book of Esther, beginning with a discussion of the name **Ahasuerus. Rav said:** The name should be viewed as a contraction: **The brother of the head [*aḥiv shel rosh*] and of the same character as the head [*ben gilo shel rosh*].** Rav explains: **The brother of the head,** i.e., **the brother of the wicked Nebuchadnezzar, who is called “head,” as it is stated: “You are the head of gold”** (Daniel 2:38). **Of the same character as the head, for he,** Nebuchadnezzar, **killed** the Jews, and **he,** Ahasuerus, **sought to kill** them. **He destroyed** the Temple, and **he sought to destroy** the foundations for the Temple laid by Zerubbabel, **as it is stated: “And in the reign of Ahasuerus, in the beginning of his reign, they wrote to him an accusation against the inhabitants of Judah and Jerusalem”** (Ezra 4:6), and he ordered that the construction of the Temple cease.


###### Megillah 11a:16
[Megillah 11a:16](https://torahapp.org/share/book/Megillah/r/11a:16)

וּשְׁמוּאֵל אָמַר: שֶׁהוּשְׁחֲרוּ פְּנֵיהֶם שֶׁל יִשְׂרָאֵל בְּיָמָיו כְּשׁוּלֵי קְדֵרָה. וְרַבִּי יוֹחָנָן אָמַר: כֹּל שֶׁזּוֹכְרוֹ אֹמֵר ״אָח לְרֹאשׁוֹ״. וְרַבִּי חֲנִינָא אָמַר: שֶׁהַכֹּל נַעֲשׂוּ רָשִׁין בְּיָמָיו, שֶׁנֶּאֱמַר: ״וַיָּשֶׂם הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ מַס״.

**William Davidson Edition - English:**
**And Shmuel said:** The name Ahasuerus should be understood in the sense of black [*shaḥor*], as **the face of the Jewish people was blackened in his days like the bottom of a pot. And Rabbi Yoḥanan said** a different explanation: **Everyone who recalled him said: “Woe upon his head” [*aḥ lerosho*]. And Rabbi Ḥanina said:** The name alludes to the fact **that everyone became poor** [***rash*] in his days, as it is stated: “And the king Ahasuerus laid a tribute** upon the land” (Esther 10:1).


###### Megillah 11a:17
[Megillah 11a:17](https://torahapp.org/share/book/Megillah/r/11a:17)

״הוּא אֲחַשְׁוֵרוֹשׁ״ — הוּא בְּרִשְׁעוֹ מִתְּחִילָּתוֹ וְעַד סוֹפוֹ. ״הוּא עֵשָׂו״ — הוּא בְּרִשְׁעוֹ מִתְּחִילָּתוֹ וְעַד סוֹפוֹ. ״הוּא דָּתָן וַאֲבִירָם״ — הֵן בְּרִשְׁעָן מִתְּחִילָּתָן וְעַד סוֹפָן. ״הוּא הַמֶּלֶךְ אָחָז״ — הוּא בְּרִשְׁעוֹ מִתְּחִילָּתוֹ וְעַד סוֹפוֹ.

**William Davidson Edition - English:**
The Gemara continues: **“This is [*hu*] Ahasuerus”** (Esther 1:1); the term *hu*, this is, comes to teach that **he** remained as he was **in his wickedness from beginning to end.** Similarly, wherever the words “this is” appear in this manner, the verse indicates that the individual under discussion remained the same from beginning to end, for example: **“This is [*hu*] Esau”** (Genesis 36:43); **he** remained **in his wickedness from beginning to end. “This is [*hu*] Dathan and Abiram”** (Numbers 26:9); **they** remained **in their wickedness from beginning to end. “This is [*hu*] the king Ahaz”** (II Chronicles 28:22); **he** remained **in his wickedness from beginning to end.**


###### Megillah 11a:18
[Megillah 11a:18](https://torahapp.org/share/book/Megillah/r/11a:18)

״אַבְרָם הוּא אַבְרָהָם״ — הוּא בְּצִדְקוֹ מִתְּחִילָּתוֹ וְעַד סוֹפוֹ. ״הוּא אַהֲרֹן וּמֹשֶׁה״ — הֵן בְּצִדְקָן מִתְּחִילָּתָן וְעַד סוֹפָן. ״וְדָוִד הוּא הַקָּטָן״ — הוּא בְּקַטְנוּתוֹ מִתְּחִילָּתוֹ עַד סוֹפוֹ, כְּשֵׁם שֶׁבְּקַטְנוּתוֹ הִקְטִין עַצְמוֹ אֵצֶל מִי שֶׁגָּדוֹל מִמֶּנּוּ בַּתּוֹרָה, כָּךְ בְּמַלְכוּתוֹ הִקְטִין עַצְמוֹ אֵצֶל מִי שֶׁגָּדוֹל מִמֶּנּוּ בְּחָכְמָה.

**William Davidson Edition - English:**
The Gemara continues: The word *hu* is also used to recognize sustained righteousness. **“Abram, this is [*hu*] Abraham”** (I Chronicles 1:27); this indicates that Abraham didn’t change, as **he** remained **in his righteousness from beginning to end.** Similarly, **“This is [*hu*] Aaron and Moses”** (Exodus 6:26); **they remained in their righteousness from** the **beginning** of their life **to** the **end** of their life. Similarly, with respect to David: **“And David, this was [*hu*] the youngest”** (I Samuel 17:14), indicates that **he remained in his humility from beginning to end. Just as in his youth,** when he was still an ordinary individual, **he humbled himself before anyone who was greater than him in Torah, so too, in his kingship, he humbled himself before anyone who was greater than him in wisdom.**


###### Megillah 11a:19
[Megillah 11a:19](https://torahapp.org/share/book/Megillah/r/11a:19)

״הַמּוֹלֵךְ״, אָמַר רַב: שֶׁמָּלַךְ מֵעַצְמוֹ. אָמְרִי לַהּ לְשֶׁבַח וְאָמְרִי לַהּ לִגְנַאי. אָמְרִי לַהּ לְשֶׁבַח — דְּלָא הֲוָה אִינִישׁ דַּחֲשִׁיב לְמַלְכָּא כְּווֹתֵיהּ, וְאָמְרִי לַהּ לִגְנַאי — דְּלָא הֲוָה חֲזֵי לְמַלְכוּתָא, וּמָמוֹנָא יַתִּירָא הוּא דִּיהַב וְקָם.

**William Davidson Edition - English:**
The next term in the opening verse: **“Who reigned”** (Esther 1:1), is now interpreted. **Rav said:** This comes to teach **that he reigned on his own,** without having inherited the throne. **Some say** this **to** his **credit, and some say it to** his **disgrace.** The Gemara explains: **Some say** this **to** his **credit, that there was no** other **man as fit as him to be king. And some say it to** his **disgrace, that he was not fit to be king, but he distributed large amounts of money, and** in that way **rose** to the throne.


###### Megillah 11a:20
[Megillah 11a:20](https://torahapp.org/share/book/Megillah/r/11a:20)

״מֵהוֹדּוּ וְעַד כּוּשׁ״, רַב וּשְׁמוּאֵל חַד אָמַר: הוֹדּוּ בְּסוֹף הָעוֹלָם וְכוּשׁ בְּסוֹף הָעוֹלָם, וְחַד אָמַר: הוֹדּוּ וְכוּשׁ גַּבֵּי הֲדָדֵי הֲווֹ קָיְימִי; כְּשֵׁם שֶׁמָּלַךְ עַל הוֹדּוּ וְכוּשׁ, כָּךְ מָלַךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ.

**William Davidson Edition - English:**
The opening verse continues that Ahasuerus reigned **“from Hodu to Cush.” Rav and Shmuel** disagreed about its meaning. **One said: Hodu** is a country **at one end of the world, and Cush** is a country **at the** other **end of the world. And one said: Hodu and Cush are situated next to each other,** and the verse means to say as follows: **Just as** Ahasuerus **reigned** with ease **over** the adjacent countries of **Hodu and Cush, so too, he reigned** with ease **from one end of the world to the other.**


###### Megillah 11a:21
[Megillah 11a:21](https://torahapp.org/share/book/Megillah/r/11a:21)

כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר: ״כִּי הוּא רוֹדֶה בְּכׇל עֵבֶר הַנָּהָר מִתִּפְסַח וְעַד עַזָּה״, רַב וּשְׁמוּאֵל חַד אָמַר: תִּפְסַח בְּסוֹף הָעוֹלָם וְעַזָּה בְּסוֹף הָעוֹלָם, וְחַד אָמַר: תִּפְסַח וְעַזָּה בַּהֲדֵי הֲדָדֵי הֲווֹ קָיְימִי; כְּשֵׁם שֶׁמָּלַךְ עַל תִּפְסַח וְעַל עַזָּה, כָּךְ מָלַךְ עַל כׇּל הָעוֹלָם כּוּלּוֹ.

**William Davidson Edition - English:**
**On a similar** note, **you say** with regard to Solomon: **“For he had dominion over all the region on this side of the river, from Tiphsah even to Gaza”** (I Kings 5:4), and also with regard to this **Rav and Shmuel** disagreed. **One said: Tiphsah is at one end of the world, whereas Gaza is at the other end of the world. And one said: Tiphsah and Gaza are situated next to each other,** and the verse means to say as follows: **Just as** Solomon **reigned** with ease **over** the adjacent **Tiphsah and Gaza, so too, he reigned** with ease **over the entire world.**


###### Megillah 11a:22
[Megillah 11a:22](https://torahapp.org/share/book/Megillah/r/11a:22)

״שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה״, אָמַר רַב חִסְדָּא: בַּתְּחִילָּה מָלַךְ עַל שֶׁבַע, וּלְבַסּוֹף מָלַךְ עַל עֶשְׂרִים, וּלְבַסּוֹף מָלַךְ עַל מֵאָה. אֶלָּא מֵעַתָּה: ״וּשְׁנֵי חַיֵּי עַמְרָם שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה״, מַאי דָּרְשַׁתְּ בֵּיהּ? שָׁאנֵי הָכָא, דִּקְרָא יַתִּירָא הוּא: מִכְּדֵי כְּתִיב ״מֵהוֹדּוּ וְעַד כּוּשׁ״, ״שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה״ לְמָה לִי? שְׁמַע מִינַּהּ לִדְרָשָׁה.

**William Davidson Edition - English:**
The opening verse continues, stating that Ahasuerus reigned “over **seven and twenty and a hundred provinces”** (Esther 1:1). **Rav Ḥisda said:** This verse should be understood as follows: **At first he reigned over seven** provinces; **and then he reigned over twenty** more; **and finally he reigned over** another **hundred.** The Gemara asks: **However, if** that is **so,** with regard to the similarly worded verse: **“And the years of the life of Amram were seven and thirty and a hundred years”** (Exodus 6:20), **what would you expound** from **it?** The Gemara answers: **It is different here,** in the book of Esther, **as** this part of **the verse is** entirely **superfluous. Since it is** already **written: “From Hodu to Cush,” why** then **do I need “Seven and twenty and a hundred provinces”?** Rather, **learn from here** that these words come **for** this **exposition,** to teach that Ahasuerus did not begin to reign over all of them at the same time.


###### Megillah 11a:23
[Megillah 11a:23](https://torahapp.org/share/book/Megillah/r/11a:23)

תָּנוּ רַבָּנַן: שְׁלֹשָׁה מָלְכוּ בַּכִּיפָּה, וְאֵלּוּ הֵן: אַחְאָב וַאֲחַשְׁוֵרוֹשׁ וּנְבוּכַדְנֶצַּר. אַחְאָב, דִּכְתִיב: ״חַי ה׳ אֱלֹהֶיךָ אִם יֶשׁ גּוֹי וּמַמְלָכָה אֲשֶׁר לֹא שָׁלַח אֲדוֹנִי שָׁם לְבַקֶּשְׁךָ וְגוֹ׳״. וְאִי לָא דַּהֲוָה מָלֵיךְ עֲלַיְיהוּ, הֵיכִי מָצֵי מַשְׁבַּע לְהוּ?

**William Davidson Edition - English:**
§ Apropos the discussion of the kingdoms of Ahasuerus and Solomon, the Gemara cites a *baraita* in which **the Sages taught: Three** men **ruled over the** entire **world, and they were Ahab, and Ahasuerus, and Nebuchadnezzar.** The Gemara explains: **Ahab, as it is written** in the words of Obadiah, servant of Ahab, to Elijah: **“As the Lord your God lives, there is no nation or kingdom where my master has not sent to seek you,** and they said: He is not there; and he made the kingdom and nation swear, that they had not found you” (I Kings 18:10). **And if he did not reign over them, how could he have made them swear?** Apparently, then, he reigned over the entire world.


###### Megillah 11a:24
[Megillah 11a:24](https://torahapp.org/share/book/Megillah/r/11a:24)

נְבוּכַדְנֶצַּר, דִּכְתִיב: ״וְהָיָה הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא יִתֵּן אֶת צַוָּארוֹ בְּעוֹל מֶלֶךְ בָּבֶל״. אֲחַשְׁוֵרוֹשׁ, הָא דַּאֲמַרַן.

**William Davidson Edition - English:**
**Nebuchadnezzar** also ruled over the whole world, **as it is written: “And it shall come to pass, that the nation and the kingdom** that not serve this same Nebuchadnezzar, the king of Babylonia, and that **will not put their neck under the yoke of the king of Babylonia,** that nation will I visit, says the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand” (Jeremiah 27:8). **Ahasuerus** also ruled the world, **as we have said** above.