## Megillah Daf 12a

###### Megillah 12a:1
[Megillah 12a:1](https://torahapp.org/share/book/Megillah/r/12a:1)

תַּנְיָא נָמֵי הָכִי: וְעוֹד שָׁנָה אַחֶרֶת לְבָבֶל וְעָמַד דָּרְיָוֶשׁ וְהִשְׁלִימָהּ.

**William Davidson Edition - English:**
**This is also taught** in a *baraita*, as an indication that the years counted were only partial years: **And** when Belshazzar was killed, **there was still another year** left **for Babylonia** before the reckoning of the seventy years was completed. **And** then **Darius arose and completed it.** Although seventy years were previously counted according to Belshazzar’s count, from the exile of Jehoiakim, because the years were only partial, there was still one year left in order to complete those seventy years.


###### Megillah 12a:2
[Megillah 12a:2](https://torahapp.org/share/book/Megillah/r/12a:2)

אָמַר רָבָא: אַף דָּנִיאֵל טְעָה בְּהַאי חוּשְׁבָּנָא, דִּכְתִיב: ״בִּשְׁנַת אַחַת לְמׇלְכוֹ אֲנִי דָּנִיֵּאל בִּינוֹתִי בַּסְּפָרִים״. מִדְּקָאָמַר ״בִּינוֹתִי״ — מִכְּלָל דִּטְעָה.

**William Davidson Edition - English:**
**Rava said: Daniel also erred in this calculation, as it is written: “In the first year of his reign, I, Daniel, meditated in the books** over the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years” (Daniel 9:2). **From** the fact **that he said “I meditated,”** a term indicating recounting and calculating, **it can be inferred that he had** previously **erred.**


###### Megillah 12a:3
[Megillah 12a:3](https://torahapp.org/share/book/Megillah/r/12a:3)

מִכׇּל מָקוֹם קָשׁוּ קְרָאֵי אַהֲדָדֵי, כְּתִיב: ״מְלֹאות לְבָבֶל״, וּכְתִיב: ״לְחׇרְבוֹת יְרוּשָׁלַםִ״!

**William Davidson Edition - English:**
The Gemara comments: **In any case, the verses contradict each other** with regard to how the seventy years should be calculated. In one verse **it is written:** “After seventy years **are accomplished for Babylonia** I will remember [*efkod*] you, and perform My good word toward you, in causing you to return to this place” (Jeremiah 29:10), which indicates that the seventy years should be counted from the Babylonian exile. **And** in another verse **it is written:** “That he would accomplish **for the desolations of Jerusalem** seventy years” (Daniel 9:2), indicating that the seventy years are calculated from the destruction of Jerusalem.


###### Megillah 12a:4
[Megillah 12a:4](https://torahapp.org/share/book/Megillah/r/12a:4)

אָמַר רָבָא: לִפְקִידָה בְּעָלְמָא. וְהַיְינוּ דִּכְתִיב: ״כֹּה אָמַר כּוֹרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי ה׳ אֱלֹהֵי הַשָּׁמָיִם וְהוּא פָקַד עָלַי לִבְנוֹת לוֹ בַיִת בִּירוּשָׁלִַם״.

**William Davidson Edition - English:**
**Rava said** in response: The seventy years that “are accomplished for Babylonia” were **only for being remembered [*lifekida*],** as mentioned in the verse, allowing the Jews to return to Eretz Yisrael but not to build the Temple. **And this is as it is written** with regard to Cyrus’s proclamation permitting the Jewish people’s return to Eretz Yisrael, in the seventieth year of the Babylonian exile: **“Thus says Cyrus king of Persia: The Lord, God of heaven, has given me all the kingdoms of the earth; and He has charged [*pakad*] me to build Him a house in Jerusalem”** (Ezra 1:2). The verse makes use of the same root, *peh-kuf-dalet*, heralding the return to Jerusalem to build the Temple, but not its actual completion.


###### Megillah 12a:5
[Megillah 12a:5](https://torahapp.org/share/book/Megillah/r/12a:5)

דָּרַשׁ רַב נַחְמָן בַּר רַב חִסְדָּא, מַאי דִּכְתִיב: ״כֹּה אָמַר ה׳ לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר הֶחֱזַקְתִּי בִימִינוֹ״, וְכִי כּוֹרֶשׁ מָשִׁיחַ הָיָה? אֶלָּא אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמָשִׁיחַ: קוֹבֵל אֲנִי לְךָ עַל כּוֹרֶשׁ. אֲנִי אָמַרְתִּי: הוּא יִבְנֶה בֵּיתִי וִיקַבֵּץ גָּלִיּוֹתַי, וְהוּא אָמַר: ״מִי בָכֶם מִכׇּל עַמּוֹ וְיַעַל״.

**William Davidson Edition - English:**
Apropos its mention of Cyrus, the Gemara states that **Rav Naḥman bar Rav Ḥisda interpreted homiletically** a verse concerning Cyrus: **What is** the meaning of that **which is written: “Thus says the Lord to His anointed, to Cyrus, whose right hand I have held”** (Isaiah 45:1), which seemingly is referring to Cyrus as God’s anointed? **Now was Cyrus** God’s anointed one, i.e., the **Messiah,** that the verse should refer to him in this manner? **Rather,** the verse should be understood as God speaking to the Messiah with regard to Cyrus: **The Holy One, Blessed be He, said to the Messiah: I am complaining to you about Cyrus,** who is not acting in accordance with what he is intended to do. **I had said: “He shall build My House and gather My exiles”** (see Isaiah 45:13), but he did not carry this out. **Rather, he said: “Whoever is among you of all His people…let him go up** to Jerusalem” (Ezra 1:3). He gave permission to return to Israel, but he did no more than that.


###### Megillah 12a:6
[Megillah 12a:6](https://torahapp.org/share/book/Megillah/r/12a:6)

״חֵיל פָּרַס וּמָדַי הַפַּרְתְּמִים״, וּכְתִיב: ״לְמַלְכֵי מָדַי וּפָרָס״. אָמַר רָבָא: אַתְנוֹיֵי אַתְנוֹ בַּהֲדָדֵי, אִי מִינַּן מַלְכֵי — מִינַּיְיכוּ אִיפַּרְכֵי וְאִי מִינַּיְיכוּ מַלְכֵי — מִינַּן אִיפַּרְכֵי.

**William Davidson Edition - English:**
§ The Gemara returns to its interpretations of verses in the Megilla. The Megilla mentions that among those invited to the king’s feast were: **“The army of Persia and Media, the nobles** and princes of the provinces” (Esther 1:3), **and it is written** near the conclusion of the Megilla: “In the book of chronicles **of the kings of Media and Persia”** (Esther 10:2). Why is Persia mentioned first at the beginning of the Megilla, while later in the Megilla, Media is mentioned first? **Rava said** in response: These two peoples, the Persians and the Medes, **stipulated with each other,** saying: **If the kings** will come **from us, the ministers** will come **from you; and if the kings** will come **from you, the ministers** will come **from us.** Therefore, in reference to kings, Media is mentioned first, whereas in connection with nobles and princes, Persia is given priority.


###### Megillah 12a:7
[Megillah 12a:7](https://torahapp.org/share/book/Megillah/r/12a:7)

״בְּהַרְאוֹתוֹ אֶת עוֹשֶׁר כְּבוֹד מַלְכוּתוֹ״, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: מְלַמֵּד שֶׁלָּבַשׁ בִּגְדֵי כְהוּנָּה. כְּתִיב הָכָא: ״יְקָר תִּפְאֶרֶת גְּדוּלָּתוֹ״, וּכְתִיב הָתָם: ״לְכָבוֹד וּלְתִפְאֶרֶת״.

**William Davidson Edition - English:**
The verse states: **“When he showed the riches of his glorious [*kevod*] kingdom** and the honor of his majestic [*tiferet*] greatness” (Esther 1:4). **Rabbi Yosei bar Ḥanina said: This teaches that** Ahasuerus **wore the priestly vestments.** Proof for this assertion may be adduced from the fact that the same terms are written with regard to the priestly vestments, as **it is written here:** “The riches of his glorious [*kevod*] kingdom and **the honor of his majestic [*tiferet*] greatness.” And it is written there,** with regard to the priestly garments: **“For glory [*kavod*] and for majesty [*tiferet*]”** (Exodus 28:2).


###### Megillah 12a:8
[Megillah 12a:8](https://torahapp.org/share/book/Megillah/r/12a:8)

״וּבִמְלֹאות הַיָּמִים הָאֵלֶּה וְגוֹ׳״. רַב וּשְׁמוּאֵל, חַד אָמַר: מֶלֶךְ פִּיקֵּחַ הָיָה, וְחַד אָמַר: מֶלֶךְ טִיפֵּשׁ הָיָה. מַאן דְּאָמַר מֶלֶךְ פִּיקֵּחַ הָיָה — שַׁפִּיר עֲבַד דְּקָרֵיב רַחִיקָא בְּרֵישָׁא, דִּבְנֵי מָאתֵיהּ כׇּל אֵימַת דְּבָעֵי מְפַיֵּיס לְהוּ. וּמַאן דְּאָמַר טִיפֵּשׁ הָיָה — דְּאִיבְּעִי לֵיהּ לְקָרוֹבֵי בְּנֵי מָאתֵיהּ בְּרֵישָׁא, דְּאִי מָרְדוּ בֵּיהּ הָנָךְ, הָנֵי הֲווֹ קָיְימִי בַּהֲדֵיהּ.

**William Davidson Edition - English:**
The verse states: **“And when these days were fulfilled,** the king made a feast for all the people that were present in Shushan the capital” (Esther 1:5). **Rav and Shmuel** disagreed as to whether this was a wise decision. **One said:** Ahasuerus arranged a feast for the residents of Shushan, the capital, after the feast for foreign dignitaries that preceded it, as mentioned in the earlier verses, indicating that **he was a clever king. And** the other **one said:** It is precisely this that indicates that **he was a foolish king. The one who said** that this proves that **he was a clever king** maintains **that he acted well when he first brought close those** more **distant** subjects by inviting them to the earlier celebration, **as he could appease the residents of his** own **city whenever he wished. And the one who said** that **he was foolish** maintains **that he should have invited the residents of his city first, so that if those** faraway subjects **rebelled against him, these** who lived close by **would have stood with him.**


###### Megillah 12a:9
[Megillah 12a:9](https://torahapp.org/share/book/Megillah/r/12a:9)

שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: מִפְּנֵי מָה נִתְחַיְּיבוּ שׂוֹנְאֵיהֶן שֶׁל יִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר כְּלָיָה? אָמַר לָהֶם: אִמְרוּ אַתֶּם. אָמְרוּ לוֹ: מִפְּנֵי שֶׁנֶּהֱנוּ מִסְּעוּדָתוֹ שֶׁל אוֹתוֹ רָשָׁע. אִם כֵּן שֶׁבְּשׁוּשַׁן יֵהָרְגוּ, שֶׁבְּכׇל הָעוֹלָם כּוּלּוֹ אַל יֵהָרְגוּ! אָמְרוּ לוֹ: אֱמוֹר אַתָּה! אָמַר לָהֶם: מִפְּנֵי שֶׁהִשְׁתַּחֲווּ לַצֶּלֶם.

**William Davidson Edition - English:**
**The students of Rabbi Shimon bar Yoḥai asked him: For what** reason **were the enemies of Jewish people,** a euphemism for the Jewish people themselves when exhibiting behavior that is not in their best interests, **in that generation deserving of annihilation? He,** Rabbi Shimon, **said to them: Say** the answer to your question **yourselves. They said to him: It is because they partook of the feast of that wicked one,** Ahasuerus, and they partook there of forbidden foods. Rabbi Shimon responded: **If so, those in Shushan should have been killed** as punishment, but **those in the rest of the world,** who did not participate in the feast, **should not have been killed. They said to him:** Then **you say** your response to our question. **He said to them: It is because they prostrated before the idol** that Nebuchadnezzar had made, as is recorded that the entire world bowed down before it, except for Hananiah, Mishael, and Azariah.


###### Megillah 12a:10
[Megillah 12a:10](https://torahapp.org/share/book/Megillah/r/12a:10)

אָמְרוּ לוֹ: וְכִי מַשּׂוֹא פָּנִים יֵשׁ בַּדָּבָר? אָמַר לָהֶם: הֵם לֹא עָשׂוּ אֶלָּא לִפְנִים — אַף הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה עִמָּהֶן אֶלָּא לִפְנִים. וְהַיְינוּ דִּכְתִיב: ״כִּי לֹא עִנָּה מִלִּבּוֹ״.

**William Davidson Edition - English:**
**They said to him:** But if it is true that they worshipped idols and therefore deserved to be destroyed, why was a miracle performed on their behalf? **Is there favoritism** expressed by God **here? He said to them: They did not** really worship the idol, but pretended to **do** so **only for appearance,** acting as if they were carrying out the king’s command to bow before the idol. **So too, the Holy One, Blessed be He, did not** destroy them but **did** act angry **with them only for appearance.** He too merely pretended to desire to destroy them, as all He did was issue a threat, but in the end the decree was annulled. **And this is as it is written: “For He does not afflict from His heart** willingly” (Lamentations 3:33), but only for appearances’ sake.


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

״בַּחֲצַר גִּנַּת בִּיתַן הַמֶּלֶךְ״. רַב וּשְׁמוּאֵל, חַד אָמַר: הָרָאוּי לֶחָצֵר — לֶחָצֵר, הָרָאוּי לַגִּינָּה — לַגִּינָּה, הָרָאוּי לַבִּיתָן — לַבִּיתָן. וְחַד אָמַר: הוֹשִׁיבָן בֶּחָצֵר וְלֹא הֶחְזִיקָתַן, בַּגִּינָּה וְלֹא הֶחְזִיקָתַן, עַד שֶׁהִכְנִיסָן לַבִּיתָן וְהֶחְזִיקָתַן. בְּמַתְנִיתָא תָּנָא: הוֹשִׁיבָן בֶּחָצֵר וּפָתַח לָהֶם שְׁנֵי פְתָחִים, אֶחָד לַגִּינָּה וְאֶחָד לַבִּיתָן.

**William Davidson Edition - English:**
The verse states: **“In the court of the garden of the king’s palace”** (Esther 1:5). **Rav and Shmuel** disagreed with regard to how to understand the relationship between these three places: Court, garden, and palace: **One said:** The guests were received in different places. **One** who, according to his stature, was **fit for the courtyard** was brought **to the courtyard; one** who was **fit for the garden** was brought **to the garden;** and **one** who was **fit for the palace** was brought **to the palace. And** the other **one said: He** first **sat them in the courtyard, but it did not hold them,** as they were too numerous. He then sat them **in the garden, but it did not hold them** either, **until he brought them into the palace and it held them.** A third understanding **was taught in a *baraita*: He sat them in the courtyard and opened two entranceways for them, one to the garden and one to the palace.**


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

״חוּר כַּרְפַּס וּתְכֵלֶת״. מַאי חוּר? רַב אָמַר: חָרֵי חָרֵי, וּשְׁמוּאֵל אָמַר: מֵילָת לְבָנָה הִצִּיעַ לָהֶם. ״כַּרְפַּס״, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: כָּרִים שֶׁל פַּסִּים.

**William Davidson Edition - English:**
The verse states: “There were hangings of ***ḥur*, *karpas*, and sky blue”** (Esther 1:6). The Gemara asks: **What is *ḥur*? Rav said:** A fabric fashioned with **many holes [*ḥarei ḥarei*],** similar to lace. **And Shmuel said: He spread out for them** carpets of **white wool,** as the word *ḥavar* means white. And what is ***karpas*? Rabbi Yosei bar Ḥanina said: Cushions [*karim*] of velvet [*pasim*].**


###### Megillah 12a:13
[Megillah 12a:13](https://torahapp.org/share/book/Megillah/r/12a:13)

״עַל גְּלִילֵי כֶסֶף וְעַמּוּדֵי שֵׁשׁ מִטּוֹת זָהָב וָכֶסֶף״, תַּנְיָא, רַבִּי יְהוּדָה אוֹמֵר: הָרָאוּי לְכֶסֶף — לְכֶסֶף, הָרָאוּי לְזָהָב — לְזָהָב. אָמַר לוֹ רַבִּי נְחֶמְיָה: אִם כֵּן, אַתָּה מֵטִיל קִנְאָה בַּסְּעוּדָה. אֶלָּא: הֵם שֶׁל כֶּסֶף, וְרַגְלֵיהֶן שֶׁל זָהָב.

**William Davidson Edition - English:**
The verse states: **“On silver rods and pillars of marble; the couches were of gold and silver”** (Esther 1:6). **It is taught** in a *baraita*: **Rabbi Yehuda says:** Some couches were of gold and others of silver. **One** who, according to his stature, was **fit for silver** sat on a couch of **silver,** and **one** who was **fit for gold** sat on one of **gold. Rabbi Neḥemya said to him:** This was not done. **If so, you** would **cast jealousy into the feast,** for the guests would be envious of each other. **Rather,** the couches **themselves** were made **of silver, and their feet** were made **of gold.**


###### Megillah 12a:14
[Megillah 12a:14](https://torahapp.org/share/book/Megillah/r/12a:14)

״בַּהַט וָשֵׁשׁ״. אֲמַר רַבִּי אַסִּי: אֲבָנִים שֶׁמִּתְחוֹטְטוֹת עַל בַּעֲלֵיהֶן. וְכֵן הוּא אוֹמֵר: ״אַבְנֵי נֵזֶר מִתְנוֹסְסוֹת עַל אַדְמָתוֹ״.

**William Davidson Edition - English:**
The verse continues: “Upon a pavement of ***bahat* and marble”** (Esther 1:6). **Rabbi Asi said** with regard to the definition of *bahat*: These are **stones that ingratiate themselves with their owners,** as they are precious stones that people are willing to spend large amounts of money to acquire. **And similarly, it states** elsewhere that the Jewish people will be likened to precious stones: “And the Lord their God shall save them in that day as the flock of His people; for they shall be as **“the stones of a crown, glittering over His land”** (Zechariah 9:16).


###### Megillah 12a:15
[Megillah 12a:15](https://torahapp.org/share/book/Megillah/r/12a:15)

״וְדַר וְסוֹחָרֶת״, רַב אָמַר: דָּרֵי דָּרֵי. וּשְׁמוּאֵל אָמַר: אֶבֶן טוֹבָה יֵשׁ בִּכְרַכֵּי הַיָּם וְ״דָרָה״ שְׁמָהּ, הוֹשִׁיבָהּ בְּאֶמְצַע סְעוּדָה וּמְאִירָה לָהֶם כַּצׇּהֳרַיִם. דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: שֶׁקָּרָא דְּרוֹר לְכׇל בַּעֲלֵי סְחוֹרָה.

**William Davidson Edition - English:**
The verse concludes: **“And *dar* and *soḥaret*”** (Esther 1:6). **Rav said:** *Dar* means **many rows [*darei darei*]** around. Similarly, *soḥaret* is derived from *seḥor seḥor*, around and around, meaning that the floor was surrounded with numerous rows of *bahat* and marble stones. **And Shmuel said:** There is **a precious stone in the seaports, and its name is *dara*,** and Ahasuerus **placed it in the center of** the **feast, and it illuminated** the festivities **for them as** the sun illuminates the world **at midday.** He explains that the word *soḥaret* is derived from *tzohar*, a light. A scholar from **the school of Rabbi Yishmael taught** a *baraita*: This means **that he proclaimed a remission for all the merchants,** absolving them from paying their taxes, understanding that the word *dar* derives from *deror*, freedom, and *soḥaret* from *soḥer*, merchant.


###### Megillah 12a:16
[Megillah 12a:16](https://torahapp.org/share/book/Megillah/r/12a:16)

״וְהַשְׁקוֹת בִּכְלֵי זָהָב וְכֵלִים מִכֵּלִים שׁוֹנִים״. ״מְשׁוּנִּים״ מִיבְּעֵי לֵיהּ! אָמַר רָבָא, יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶם: רִאשׁוֹנִים כָּלוּ מִפְּנֵי כֵלַי, וְאַתֶּם שׁוֹנִים בָּהֶם! ״וְיֵין מַלְכוּת רָב״, אָמַר רַב: מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד הִשְׁקָהוּ יַיִן שֶׁגָּדוֹל הֵימֶנּוּ בְּשָׁנִים.

**William Davidson Edition - English:**
The verse states: **“And they gave them drink in vessels of gold, the vessels being diverse [*shonim*] from one another”** (Esther 1:7). The Gemara asks: Why does the verse use the term *shonim* to express that they are different? **It should have said** the more proper term ***meshunim*. Rava said: A Divine Voice issued forth and said to them: The early ones,** referring to Belshazzar and his people, **were destroyed because** they used **these vessels,** the vessels of the Temple, **and** yet **you use them again [*shonim*]?** The verse continues: **“And royal wine in abundance [*rav*]”** (Esther 1:7). **Rav said: This teaches that each and every** guest at the feast **was poured** well-aged **wine that was older [*rav*] than himself in years.**


###### Megillah 12a:17
[Megillah 12a:17](https://torahapp.org/share/book/Megillah/r/12a:17)

״וְהַשְּׁתִיָּה כַדָּת (אֵין אוֹנֵס)״, מַאי ״כַּדָּת״? אָמַר רַבִּי חָנָן מִשּׁוּם רַבִּי מֵאִיר: כְּדָת שֶׁל תּוֹרָה, מָה דָּת שֶׁל תּוֹרָה אֲכִילָה מְרוּבָּה מִשְּׁתִיָּה — אַף סְעוּדָּתוֹ שֶׁל אוֹתוֹ רָשָׁע אֲכִילָה מְרוּבָּה מִשְּׁתִיָּה.

**William Davidson Edition - English:**
The verse states: **“And the drinking was according to the law; none did compel”** (Esther 1:8). The Gemara asks: **What is** the meaning of **“according to the law”? Rabbi Ḥanan said in the name of Rabbi Meir:** The drinking was **according to the law of the Torah. Just as,** according to **the law of the Torah,** with regard to offerings, **the food** sacrificed on the altar **is greater** in quantity **than the drink,** for the wine libation is quantitatively much smaller than the sacrificial offerings it accompanies, **so too,** at the **feast of that wicked man, the food was greater** in quantity **than the drink.**


###### Megillah 12a:18
[Megillah 12a:18](https://torahapp.org/share/book/Megillah/r/12a:18)

״אֵין אוֹנֵס״, אָמַר רַבִּי אֶלְעָזָר: מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד הִשְׁקָהוּ מִיֵּין מְדִינָתוֹ. ״לַעֲשׂוֹת כִּרְצוֹן אִישׁ וָאִישׁ״, אָמַר רָבָא: לַעֲשׂוֹת כִּרְצוֹן מָרְדֳּכַי וְהָמָן. מָרְדֳּכַי — דִּכְתִיב: ״אִישׁ יְהוּדִי״, הָמָן — ״אִישׁ צַר וְאוֹיֵב״.

**William Davidson Edition - English:**
The verse states: **“None did compel”** (Esther 1:8). **Rabbi Elazar said: This teaches that each and every** guest at the feast **was poured** a drink **from wine of his** own **country,** so that he would feel entirely free, as if he were in his home country. The verse continues: **“That they should do according to every man’s pleasure”** (Esther 1:8). **Rava** commented on the literal meaning of the verse, which is referring to two men, a man and a man [*ish va’ish*], and **said:** The man and man whom they should follow indicates **that they should do according to the wishes of Mordecai and Haman.** The two of them served as butlers at the feast, and they were in charge of distributing the wine. Why is the verse interpreted in this way? **Mordecai** is called “man,” **as it is written:** “There was a certain **Jewish man [*ish*]** in Shushan the castle, whose name was Mordecai, the son of Jair” (Esther 2:5). **And Haman** is also called man, as it states: **“A man [*ish*] who is an adversary and an enemy,** this evil Haman” (Esther 7:6).


###### Megillah 12a:19
[Megillah 12a:19](https://torahapp.org/share/book/Megillah/r/12a:19)

״גַּם וַשְׁתִּי הַמַּלְכָּה עָשְׂתָה מִשְׁתֵּה נָשִׁים בֵּית הַמַּלְכוּת״. ״בֵּית הַנָּשִׁים״ מִיבְּעֵי לֵיהּ! אָמַר רָבָא: שְׁנֵיהֶן לִדְבַר עֲבֵירָה נִתְכַּוְּונוּ, הַיְינוּ דְּאָמְרִי אִינָשֵׁי: אִיהוּ בְּקָרֵי, וְאִתְּתֵיהּ

**William Davidson Edition - English:**
The verse states: **“Also Vashti the queen made a feast for the women, in the royal house,** which belonged to King Ahasuerus” (Esther 1:9). The Gemara questions why she held the feast in the royal house, a place of men, rather than in **the women’s house,** where it **should have been. Rava said** in response: **The two of them had sinful intentions.** Ahasuerus wished to fornicate with the women, and Vashti wished to fornicate with the men. **This** explains the folk saying **that people say: He with pumpkins and his wife**