And the executive staff. Those who were appointed to conduct the king’s affairs.

The ten sons of Haman. I saw in Seder Olam: These are the ten who wrote a [false] accusation against Yehudah and Yerusholayim, as it is written in the Book of Ezra: “And during the reign of Achashveirosh, at the beginning of his reign, they wrote an accusation against the dwellers of Yehudah and Yerusholayim.”¹ And what was the [purpose of the] accusation? To stop those who were coming up from the exile during the days of Koresh, who had started to build the Beis Hamikdosh, and the Cutheans slandered them and stopped them.² But when Koresh died, and Achashveirosh reigned, and Haman was promoted, he [Haman] saw to it that those in Yerusholayim would not engage in the construction, so they [Haman’s ten sons] sent in the name of Achashveirosh to the princes of the other side of the river to stop them [from building].

footnotes: ¹ Ezra 4:6. ² Seder Olam Rabbah 29.

But they did not lay their hands on the spoils. So that the king should not cast an envious eye on their money.³

footnotes: ³ Alternatively, Esther’s ancestor, King Shaul had sinned by sparing Agag and by allowing the people to take some of Amoleik’s booty (I Shmuel 15:17-29). His misdeed was now rectified by killing Agag’s descendants, Haman and his sons, and by “not lay[ing] their hands on the spoils,” although they were permitted to do so. This is alluded to in the acrostic [שאול] formed by the first letters of the phrase ובבזה לא שלחו את. (Me’am Lo’ez)

And let Haman’s ten sons be hung from a gallows. Those who were slain.

The decree was proclaimed. A statute was decreed by the king.

Unwalled. Who do not reside in walled cities, [celebrate] on the fourteenth, and those who reside in walled cities [celebrate] on the fifteenth, like Shushan; and [these cities] must have been surrounded [by walls] since the days Yehoshua Bin Nun. So did our Rabbis expound and learn.⁴

footnotes: ⁴ Maseches Megillah 2b. Shushan which was without a wall in the time of Yehoshua was accorded special status “because the miracle was performed there.”

Sending. This מִשְׁלֹחַ is a noun like מִשְׁמָר [guarding]⁵ and מִשְׁמָע [hearing],⁶ therefore the shin is vowelized softly [without a dagesh].

footnotes: ⁵ Nechemyah 12:24. ⁶ Yeshayah 11:3.

Mordechai wrote. This scroll [of Esther], as it is [i.e., in its present state].⁷

footnotes: ⁷ To ensure the continued annual celebration of the Purim festival.

For Haman, the son of Hamdasa. Devised to terrify them and destroy them.

But when she came. [When] Esther [came] to the king to appeal to him.

He directed in writing. The king stated orally and commanded to write letters that his [Haman’s] wicked scheme should return upon his own head.

For this reason ... because of all that is narrated in this letter. These days were designated, and therefore it [the Megillah] was written for the future generations to know.

Why they saw fit. Those who did these deeds, that they did them.

And what happened to them as a result. What did Achashveirosh see that he used the sacred vessels, “and what happened to them as a result,” that Satan came and danced among them and slew Vashti. What did Haman see that he became jealous of Mordechai, “and what happened to him as a result,” that they hanged him and his sons. What did Mordechai see that he did not kneel or prostate himself, and what did Esther see that she invited Haman?⁸

footnotes: ⁸ Maseches Megillah 19a.

Anyone associated with them. Proselytes who are destined to convert to Judaism.⁹

footnotes: ⁹ They too were affected by Haman’s decree because he tried to destroy the nation they would embrace at a future time.

As written. That the Scroll [of Esther] should be written in the Ashuri script.¹⁰

footnotes: ¹⁰ Ibid.

Shall be recalled. With the reading of the Scroll [of Esther].¹¹

footnotes: ¹¹ Talmud Yerushalmi Megillah 1:5.

And observed. [As days of] feasting¹² and rejoicing and a holiday, to give portions [of food to friends] and gifts [to the poor].

footnotes: ¹² Ibid.

By every family. Gathers together and feast and drink together; and so they took upon themselves that the days of Purim would not be revoked.¹³

footnotes: ¹³ Midrash Mishlei 9.

Their memory. The reading of the Scroll [of Esther].

Should not depart. The Aramaic translation of¹⁴ יִתּם [= will end], for the Targum of עַד תּם¹⁵ is עַד דְּסָף [until it ended]. But it is impossible to say that it [יָסוּף] is derived from the same root as “lest you perish [תִּסָּפֶה]”¹⁶ or from the same root as “I may perish [אֶסָּפֶה] one day,”¹⁷ for if it were so, Scripture should have written לֹּא יִסָּפֶה מִזַּרְעָם.

footnotes: ¹⁴ There seems to be an error in Rashi’s text because Targum renders לא יסוף as לא ישתיצי. The suggested correct text omits the first two words “תרגום של” [=the Aramaic translation of] from Rashi’s text. (Sifsei Chachomim) ¹⁵ Bamidbar 32:13. ¹⁶ Bereishis 19:17. ¹⁷ I Shmuel 27:1.

With all the power [of their position]. The power of the miracle of Achashveirosh,¹⁸ of Haman, of Mordechai and of Esther.¹⁹

footnotes: ¹⁸ Maseches Megillah 19a. ¹⁹ Each one was instrumental in the miracle.

A second time. In the second year they again sent letters that they should celebrate Purim.

On the basis of Esther’s request [these Purim matters] were perpetuated, etc. Esther requested of the Sages of the generation to commemorate her and to write this book with the rest of the Scriptures, and that is the meaning of “and inscribed in the book.”²⁰

footnotes: ²⁰ Maseches Megillah 7a.