Introduction: Esther is Taken Against Her Will
We continue into the second chapter of the Megillah, where the central focus is a single point that the Malbim takes great care to demonstrate throughout the entire narrative: Esther's entire being taken to the royal palace was against her will, in utter opposition to her desire. There were three opportunities where she could have been enticed, and in all of them she stood firm in her refusal. First: the luxury. An eight-star hotel, cosmetics, beauty treatments, a spa, and whatever else one could want - supposedly such a thing should have appealed to her, yet the text tells you that even this was against her will. Second: the status. Entering a royal palace, becoming the wife of the king who rules over one hundred and twenty-seven provinces - this is prestige, this is honor - and this too was against her will. And from here the text begins recounting the time when she is taken from her home.
The first thing to notice: Mordechai hid her for a long time, even though doing so involved mortal danger. For if the king commands, and the royal decree and law is to take every young woman, she naturally had to go, and anyone with a beautiful daughter was obligated to bring her. And anyone who transgresses the king's command - his sentence is death. Mordechai makes no self-serving calculations; Mordechai keeps her at home and does not surrender her willingly.
Eight Factors that Heightened Mordechai's Danger
The Malbim enumerates here eight factors that together compounded the severity of Mordechai's actions in the eyes of the royal authorities, and we will examine them one by one.
אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה וּשְׁמוֹ מָרְדֳּכַי בֶּן יָאִיר בֶּן שִׁמְעִי בֶּן קִישׁ אִישׁ יְמִינִי׃ - There was a Jewish man in Shushan the capital, and his name was Mordechai son of Yair, son of Shimei, son of Kish, a Benjamite.
1. "In Shushan the capital." Had Mordechai lived in another province, the danger would not have been so great. He could have claimed: Your Majesty, I did not hear, I was not updated, I did not know the king was looking for a wife; I only found out today. But "there was a Jewish man in Shushan the capital" - you live in the capital city, you know everything that goes on, this was the talk of the town. Such an excuse would never be accepted.
2. "Was [haya]." Had he been a newcomer to Shushan, he could have argued: Your Majesty, I am not connected to anyone here, I do not know anyone, I am still trying to rent an apartment, I have only been here for two months and am still settling in. That too might have served as a justification. But the verse states he "was in Shushan the capital" - he had lived there for years, well-established, knowing everyone, and every piece of news reached his ears. If he nonetheless fails to send her, this doubles his offense: you have been there for a long time, you know how clear and absolute the directive is, and yet you do not comply.
3. "And his name was Mordechai." Had he been a lowly and insignificant person, he could have said, just as David said to Shaul: "And who am I to become the king's son-in-law?" True, I heard that the king is seeking a wife, but someone like me? Should the daughter of someone like me become the king's wife? I disqualified myself from the start. To this they answer him: No, sir, "and his name was Mordechai" - you are an important man, and not merely important, but renowned by name; everyone knows your name. Moreover, he possessed noble lineage: "son of Yair, son of Shimei, son of Kish" - and Chazal noted that his lineage traced back to King Shaul. Such a man is entirely worthy of marrying into royalty, and the excuse of "I did not consider myself worthy" no longer holds.
אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם הַגֹּלָה אֲשֶׁר הָגְלְתָה עִם יְכָנְיָה מֶלֶךְ יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶצַּר מֶלֶךְ בָּבֶל׃ - Who had been exiled from Jerusalem with the exile that was exiled with Yechanyah king of Judah, whom Nebuchadnezzar the king of Babylon had exiled.
4. Mordechai was among the exiles. It is well known, the Malbim notes, that when comparing a native citizen of the kingdom who committed an offense to an exile from elsewhere who committed an offense, the exile is treated far more harshly. Such is the way of the world: someone who comes from outside, settles here, and on top of that violates the law will receive a harsher punishment than a longtime local. Therefore, Mordechai had no justification whatsoever, for his offense was doubly severe precisely because he was of the exiles. And it is not that he had just arrived - he had been there for a long time - but the very fact that he was not originally of the kingdom's people always made his judgment harsher.
5. Yet from this there might have been room for another justification: Your Majesty, I am one of the exiles - is it fitting to take a bride for the king from among the exiles? The king marries someone from the nobility of the land, not the daughter of someone exiled from another country and cast here. Exiles were looked down upon by the nations, as we saw with Yosef, who relocated all the people of Egypt and bought their land - and why? So they would not demean his brothers and say to them: You are newcomers, you do not belong here. Mordechai could therefore have argued: I am not so distinguished or prestigious that the king would want to marry into my family. To this the verse replies: this was not merely "from the exile," but "with the exile that was exiled with Yechanyah king of Judah." The exile of Yechanyah was the exile in which the princes of Judah, the dignitaries and noblemen, were deported, whom Nebuchadnezzar placed in his palace as royal counselors - like Daniel, whom he treated almost like a god. With such distinguished people, it is an honor for the king to marry into their families. This was not an exile of vinedressers and plowmen, but an exile of nobles and princes of Judah. If so, there is a serious grievance against you, Mordechai: why did you not bring your daughter?
וַיְהִי אֹמֵן אֶת הֲדַסָּה הִיא אֶסְתֵּר בַּת דֹּדוֹ כִּי אֵין לָהּ אָב וָאֵם וְהַנַּעֲרָה יְפַת תֹּאַר וְטוֹבַת מַרְאֶה וּבְמוֹת אָבִיהָ וְאִמָּהּ לְקָחָהּ מָרְדֳּכַי לוֹ לְבַת׃ - And he brought up Hadassah, that is Esther, his uncle's daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look upon; and when her father and mother died, Mordechai took her to himself as a daughter.
6. "And he brought up Hadassah." It was well known and public knowledge that you were her guardian, and you could not hide and claim that she was merely your cousin and you bore no responsibility for her. Furthermore, Esther herself was widely renowned by her name, for through her fine character traits she was recognized throughout the entire community - this was Hadassah, whose deeds were praiseworthy and fragrant as the myrtle. Therefore, Scripture adds, "that is Esther" - Esther is Hadassah, distinguished in her character traits. Here stood a well-known figure. Moreover, she was "his uncle's daughter," so naturally you were in charge of her and she was under your authority. Mordechai was thus in great danger by hiding her: Sir, the responsibility is yours, and everyone knows that you are the one responsible.
7. "For she had neither father nor mother." And since she had neither father nor mother, naturally the closest relative became her legal guardian. It was therefore obvious that an accounting would be demanded of you alone, and not of anyone else.
8. "And the maiden was of beautiful form and fair to look upon." What is the difference between "beautiful form" and "fair to look upon"? One refers to the radiance of the face, and the other to bodily proportion. A woman may have a beautiful form without being fair to look upon - her face may be attractive while her stature is not, or vice versa, her body may be shapely while her face is not pleasing. "Of beautiful form and fair to look upon" means that she possessed both qualities. This magnified Mordechai's offense: could there be anyone more suited to the king? After all, what did the king seek? - "beautiful young virgins"; and how could you go and conceal someone so suited to the king, failing to bring her forth?
Yet Mordechai could still have claimed: The girl is grown, she heard the proclamation, she could have gone on her own, and I assumed that she would do so. To this, Scripture says, "and when her father and mother died, Mordechai took her to himself as a daughter" - if you took her as a daughter, would she ever leave the house without your permission? She was your daughter! There was thus no argument and no justification for why Esther had not been presented before the king.
Two Decrees: The King's Word and His Law
וַיְהִי בְּהִשָּׁמַע דְּבַר הַמֶּלֶךְ וְדָתוֹ וּבְהִקָּבֵץ נְעָרוֹת רַבּוֹת אֶל שׁוּשַׁן הַבִּירָה אֶל יַד הֵגָי וַתִּלָּקַח אֶסְתֵּר אֶל בֵּית הַמֶּלֶךְ אֶל יַד הֵגַי שֹׁמֵר הַנָּשִׁים׃ - So it came to pass, when the king's word and his decree were heard, and when many maidens were gathered together unto Shushan the capital, into the custody of Hegai, that Esther was taken into the king's house, into the custody of Hegai, keeper of the women.
In addition to all this, "the king's word and his law" had already been proclaimed, meaning that two royal orders had already been issued. Initially, the order went out that "fair young maidens be sought for the king" - a request, that they be offered voluntarily, and this was "the king's word." Afterward, the second order went out, "and let them gather" - by force, against their will, and this is called a "dat," an enforceable law. The king instituted a decree: no excuses, I have commanded and you must comply. And under such circumstances, whoever defies the king's law faces a single verdict: death.
It turns out that initially, Mordechai did not look at the gain: Sir, your daughter could marry the king! Yet he paid no attention to this and had no interest in it. Afterward, it was no longer a question of gain but of mortal danger if he failed to bring her - and even to mortal danger he paid no heed, prepared to sacrifice his life so long as Esther would not be taken. And then, "when many maidens were gathered together" - many young women had already been gathered from outside Shushan into Shushan, and at that point, the penalty for someone living right in Shushan who failed to send his daughter was seven times greater: these maidens came from afar, while you who live right here do not bring your daughter, especially when she is so beautiful!
Despite all this, Mordechai did not fear any of it; rather, "Esther was taken" - despite everything here that would have persuaded anyone else to send her, Mordechai did not consent. They simply came and seized her by force, and Mordechai did not hand her over willingly.
The Maiden Pleased Him: Four Special Favors
וַתִּיטַב הַנַּעֲרָה בְעֵינָיו וַתִּשָּׂא חֶסֶד לְפָנָיו וַיְבַהֵל אֶת תַּמְרוּקֶיהָ וְאֶת מָנוֹתֶהָ לָתֵת לָהּ וְאֵת שֶׁבַע הַנְּעָרוֹת הָרְאֻיוֹת לָתֶת לָהּ מִבֵּית הַמֶּלֶךְ וַיְשַׁנֶּהָ וְאֶת נַעֲרוֹתֶיהָ לְטוֹב בֵּית הַנָּשִׁים׃ - And the maiden pleased him, and she obtained kindness from him; and he speedily gave her her cosmetics, with her portions, and the seven maidens who were suitable to be given her out of the king's house; and he advanced her and her maidens to the best place in the house of the women.
After this entire introduction, we see that Esther was taken by force. Based on this, she deserved to be sentenced to death: this woman defied the king's decree until they had to take her by force, violating royal law. However, "the maiden pleased him" - the Holy One, blessed be He, caused her to find favor in the eyes of the official, and he saw in her a young woman with a strong likelihood of ultimately becoming the queen. Through this, "she obtained kindness from him" - he showed her kindness by not putting her on trial, telling her, as it were: "For hiding yourself I should have put you to death, yet I am not doing so." And note carefully: "the maiden pleased him" does not mean she pleased him for himself, but rather that she pleased him as a maiden worthy of marrying the king, meeting all the criteria established by the king.
Once he saw this, he made four special exceptions for her and granted her privileges that none of the other young women received. First, "he hastened to give her her ointments" - to any other maiden who came before him, he did not give her cosmetic ointments right away, but waited for the proper period to begin; yet with Esther, since it was obvious to him that she would find favor with the king, he hurried to give her ointments. Why? Because she had to undergo twelve months of preparation, as we shall see below - this was a lengthy trial - so it was best to start her process as early as possible. Second, "and her portions" - he gave her special portions reserved only for her, which no one else received, and presumably he even sent her portions from his own table, for if she was going to be the queen, it was worthwhile to foster a good relationship with her.
Third, "and the seven maidens suitable to give her from the king's palace" - a queen had seven maidens attending to her. Vashti had seven maidens as well, and Chazal said that this was how she knew what day of the week it was: she had seven maidens, each named after one of the days of the week, and through them she knew which day it was, as she did not always remember. Now, Esther was not yet queen, so why give her seven maidens? Therefore the verse says, "suitable to give her" - suitable to be given to her in the future. The official said: this one will be queen, so what is due to be given to her in the future, she shall receive today. Fourth, "and he transferred her and her maidens to the best part of the harem" - he did not elevate only her, but her maidens as well; he granted both her and her attendants status, distinction, and privileges unmatched by anyone else. And how was this expressed? In the harem. As is well known, there are rooms with sunlight and rooms without sunlight, rooms overlooking the pool and rooms overlooking the dining hall - and he gave her the best quarters in the harem, along with the finest and most exquisite foods.
Esther Did Not Disclose Her People: A Second Act of Self-Sacrifice
לֹא הִגִּידָה אֶסְתֵּר אֶת עַמָּהּ וְאֶת מוֹלַדְתָּהּ כִּי מָרְדֳּכַי צִוָּה עָלֶיהָ אֲשֶׁר לֹא תַגִּיד׃ - Esther did not disclose her people or her kindred, for Mordechai had instructed her that she should not tell.
Ostensibly, why did she have to conceal her people and her kindred? Let her say: "I am a Jewess." The Malbim explains that here begins the second phase in which Esther refuses to align herself with the royal court. The first phase was when she had to be taken from home by force; the second phase is now, during the twelve months of cosmetics. For after seeing how much honor the official accorded her, confident that she would reign, this honor could easily have enticed her and persuaded her: an enjoyable period of life lies ahead, so it is in your interest to fall in line with royalty and cooperate willingly. Yet the verse informs us: know that despite all this, Esther the righteous woman was not seduced in her heart, and she refused to reveal her people and her lineage.
And why? "For Mordechai had instructed her that she should not tell" - and this was a simple calculation: if she did not disclose her people and her kindred, she had the status of a foundling taken from the marketplace. If a man is offered a shidduch and told that nobody knows who her parents are, what nation she comes from, what community, or where she was born - everything is shrouded in mystery, yet the match is supposedly wonderful - what would he say? "Wonderful? You marry her! Would I marry without knowing who her parents are or who she is?" And that is an ordinary person; how much more so with a king, who must know at the very least whom he is dealing with. Therefore Mordechai told her: do not disclose it. Thus, she demonstrated self-sacrifice for a second time: despite all the privileges bestowed upon her, she still refused to reveal her people and lineage. And what was her objective? That Ahasuerus would ultimately reject her and say: "This one is not suitable for me."
וּבְכׇל יוֹם וָיוֹם מָרְדֳּכַי מִתְהַלֵּךְ לִפְנֵי חֲצַר בֵּית הַנָּשִׁים לָדַעַת אֶת שְׁלוֹם אֶסְתֵּר וּמַה יֵּעָשֶׂה בָּהּ׃ - And every single day, Mordechai would walk about in front of the courtyard of the harem, to learn of Esther's welfare and what would be done with her.
Why did Scripture need to tell us that Mordechai walked there every single day? Why pace around there when she still faced twelve months of preparation? The Malbim explains: in this, too, there was great danger. For when they tried to pamper her, what signal did she project? That none of this pleased her, that she was uninterested, that all their favors were distasteful to her, and that she wanted to go home. For such conduct she could easily be punished - the king selected you as a candidate, and you spurn it! Mordechai knew that by commanding her to convey that she was displeased with all this, he was placing her in danger, and therefore he walked daily in front of the courtyard of the harem "to learn of Esther's welfare." And "what would be done with her" - whether they would punish her or banish her; he wanted to see where this path would lead. And despite all this danger, Esther still did not disclose her identity.
The Twelve Months of Cosmetics and the Taking of Esther
וּבְהַגִּיעַ תֹּר נַעֲרָה וְנַעֲרָה לָבוֹא אֶל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ מִקֵּץ הֱיוֹת לָהּ כְּדָת הַנָּשִׁים שְׁנֵים עָשָׂר חֹדֶשׁ כִּי כֵּן יִמְלְאוּ יְמֵי מְרוּקֵיהֶן שִׁשָּׁה חֳדָשִׁים בְּשֶׁמֶן הַמֹּר וְשִׁשָּׁה חֳדָשִׁים בַּבְּשָׂמִים וּבְתַמְרוּקֵי הַנָּשִׁים׃ - Now when each maiden's turn arrived to go in to King Ahasuerus, at the end of twelve months under the regulations for the women - for so were the days of their treatments completed: six months with oil of myrrh, and six months with sweet scents and with the cosmetics for women.
וּבָזֶה הַנַּעֲרָה בָּאָה אֶל הַמֶּלֶךְ אֵת כׇּל אֲשֶׁר תֹּאמַר יִנָּתֵן לָהּ לָבוֹא עִמָּהּ מִבֵּית הַנָּשִׁים עַד בֵּית הַמֶּלֶךְ׃ - And in this manner the maiden would go in to the king: whatever she requested would be given to her to take with her from the harem to the king's palace.
בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה אֶל בֵּית הַנָּשִׁים שֵׁנִי אֶל יַד שַׁעַשְׁגַז סְרִיס הַמֶּלֶךְ שֹׁמֵר הַפִּילַגְשִׁים לֹא תָבוֹא עוֹד אֶל הַמֶּלֶךְ כִּי אִם חָפֵץ בָּהּ הַמֶּלֶךְ וְנִקְרְאָה בְשֵׁם׃ - In the evening she would go, and in the morning she would return to the second harem, to the custody of Shaashgaz, the king's chamberlain, keeper of the concubines; she would not come to the king again unless the king delighted in her and she was summoned by name.
וּבְהַגִּיעַ תֹּר אֶסְתֵּר בַּת אֲבִיחַיִל דֹּד מָרְדֳּכַי אֲשֶׁר לָקַח לוֹ לְבַת לָבוֹא אֶל הַמֶּלֶךְ לֹא בִקְשָׁה דָּבָר כִּי אִם אֶת אֲשֶׁר יֹאמַר הֵגַי סְרִיס הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וַתְּהִי אֶסְתֵּר נֹשֵׂאת חֵן בְּעֵינֵי כׇּל רֹאֶיהָ׃ - When the turn came for Esther daughter of Avichayil, the uncle of Mordechai, who had taken her as his daughter, to go in to the king, she requested nothing except what Hegai, the king's chamberlain, keeper of the women, advised. And Esther found favor in the eyes of all who saw her.
וַתִּלָּקַח אֶסְתֵּר אֶל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶל בֵּית מַלְכוּתוֹ בַּחֹדֶשׁ הָעֲשִׂירִי הוּא חֹדֶשׁ טֵבֵת בִּשְׁנַת שֶׁבַע לְמַלְכוּתוֹ׃ - Esther was taken to King Achashverosh, into his royal palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign.
וַיֶּאֱהַב הַמֶּלֶךְ אֶת אֶסְתֵּר מִכׇּל הַנָּשִׁים וַתִּשָּׂא חֵן וָחֶסֶד לְפָנָיו מִכׇּל הַבְּתוּלוֹת וַיָּשֶׂם כֶּתֶר מַלְכוּת בְּרֹאשָׁהּ וַיַּמְלִיכֶהָ תַּחַת וַשְׁתִּי׃ - The king loved Esther more than all the women, and she won his grace and favor more than all the maidens, and he placed the royal crown upon her head and made her queen in place of Vashti.
The Malbim's Questions on the Passage
On these verses, the Malbim raises a series of questions. First, why was a twelve-month preparation process required? Give her some makeup, a touch of rouge, and proceed directly to the selection - why twelve months?
Second, "And with this the maiden came to the king" - is this the continuation of the preceding verse or the beginning of the next subject? It could be understood as: "six months with oil of myrrh and six months with perfumes and feminine cosmetics - and with this the maiden came to the king," meaning after undergoing this entire regimen. Or it could be understood differently: "and with this the maiden came to the king - whatever she asked for would be given to her to accompany her from the harem." The question is whether "and with this" refers back to what was said previously or forward to what follows.
Third, why is she given whatever she asks for? After all, she is still merely a candidate; if so, send her to the king and let that suffice - what need is there to grant her whatever she requests?
Fourth, why does the verse reiterate her lineage here: "Esther daughter of Avichayil, the uncle of Mordechai, who had taken her as his daughter"? We remember full well that she is the daughter of Avichayil, that Mordechai is her uncle, and that he took her as a daughter; and we know of no other Esther. It would have been enough to say, "When the turn came for Esther to go in to the king."
Fifth, why did she not request anything, and why was it important for Scripture to emphasize this as an essential detail within the broader narrative?
And sixth, Scripture has already told us that she found favor - why, then, does it reiterate and emphasize, "and she won grace and favor"? Furthermore, what is meant by "more than all the women," and what is meant by "more than all the maidens," and why were both designations necessary?
In summary: In this chapter, the Malbim guides us with a sure hand to demonstrate that Esther's taking was entirely against her will. Mordechai risked his life and hid her, and eight details in the text amplify the gravity of his act in the eyes of the royal court - his residence in Shushan, his seniority there, his name and lineage, his status as an exile and one of the prominent exiles of Yechanyah, his being her guardian and publicly known as such, her orphanhood, her twofold beauty, and her status as his actual daughter. And when she was taken by force, she rightfully deserved a death sentence, and only Hashem's kindness poured grace upon her in the eyes of Hegai, leading him to grant her four special privileges. Even so, she was not enticed: following Mordechai's counsel, she concealed her people and her kindred, risking her life a second time so that she might not be found pleasing to the king, while Mordechai walked back and forth every day to learn what would become of her. At this juncture, the Malbim lays before us his questions regarding the twelve months of cosmetics, regarding "and with this," regarding "whatever she asked for," regarding the repetition of her lineage, regarding her "requesting nothing," and regarding the doubled favor - and we shall explore their answers in what follows.