In this lesson, we will examine Megillat Esther from a different angle: explaining the Megillah through the lens of the doctrine of gilgul (reincarnation). Once we understand who was the reincarnation of whom, and which historical reckonings were being settled here, we can understand many developments within the Megillah. The ideas presented here are compiled in a work titled Mishnat HaGilgulim, currently in preparation, and with God's help it will soon be published in full, allowing these insights to be studied in writing. It should be noted at the outset that not everything found there will be covered here, as there are many intricate details beyond our current scope; our focus will be on the core concepts.
Who Was Who
The holy Ari z"l wrote in Sefer HaGilgulim (chapter 35), and the Remez (the kabbalist Rabbeinu Moshe Zacuto) wrote similarly in Erkei HaKinuyim, that Mordechai the Jew was the reincarnation of Yaakov Avinu, and Haman the wicked was the reincarnation of Eisav. The disciples of the Ari added that Esther was the reincarnation of Chavah, and Haman was the reincarnation of the serpent. Let us begin with the first part: Mordechai as the reincarnation of Yaakov, and Haman as the reincarnation of Eisav. First, we will examine the parallels between Mordechai and Yaakov, and between Haman and Eisav.
The Blemish in the Bowing and Its Rectification
We find that Yaakov had a shortcoming - or to be precise, a blemish - in that he bowed down to Eisav, as it is written: "And he passed on ahead of them and bowed to the ground seven times until he came near to his brother." Yaakov Avinu needed to rectify this blemish. Therefore, Yaakov was reincarnated in Mordechai, and this time he refused to bow down to Haman, who was essentially Eisav:
וְכָל עַבְדֵי הַמֶּלֶךְ אֲשֶׁר בְּשַׁעַר הַמֶּלֶךְ כֹּרְעִים וּמִשְׁתַּחֲוִים לְהָמָן כִּי כֵן צִוָּה לוֹ הַמֶּלֶךְ וּמָרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה - "All the king's servants who were at the king's gate would kneel and bow down to Haman, for so the king had commanded concerning him; but Mordechai would not kneel and would not bow down."
There, it says "and bowed to the ground," and here, "would not bow down." For this reason, Mordechai was an ish Yemini, from the tribe of Binyamin: Mordechai was uniquely suited to rectify this blemish, as he came from the only tribe that never bowed to Eisav, since Binyamin was not yet born when his father Yaakov and his brothers bowed to Eisav. From Binyamin, who was free of that blemish, came Mordechai, who was the reincarnation of Yaakov, and he now rectified what Yaakov had blemished. As an aside, an allusion to this: the words "You shall have no other gods" (Lo yihyeh lecha elohim acheirim) share the numerical value (gematria) of "Mordechai Yaakov," teaching that there was a concern here of bowing down to someone who set himself up as a deity.
The Twenty-Two Bowings
How many times did Yaakov's camp bow to Eisav? Twenty-two times. Let us make the calculation: seven times by Yaakov himself, four times by his four wives, and eleven times by his eleven children, totaling twenty-two. This is alluded to in the Megillah. When Mordechai refused to bow, it is written: "And it came to pass, when they spoke to him day after day, that he did not listen to them" (Vayehi ke-omram eilav yom va-yom velo shama aleihem). Mordechai refused to hear of bowing down. And how do we read it? "Vayehi ke-omram" - the letters Kaf and Bet equal twenty-two, hinting that there were twenty-two bowings that Mordechai now came to rectify. Furthermore, Mordechai would not kneel or bow before Haman the Agagite (HaAgagi), and HaAgagi (הָאֲגָגִי) also has the gematria of twenty-two. Once again, that same twenty-two before whom he refused to kneel and bow.
Why Haman Hated Mordechai
Through this, we can truly understand why Haman hated Mordechai so intensely. Mordechai was the reincarnation of Yaakov, and Yaakov had taken the blessings from him, taken the birthright, taken everything. In the previous reincarnation, Eisav sought to kill Yaakov but did not manage to finish the job. Back then, he could have finished it easily, for standing before him were only Yaakov and his eleven children. Now Haman said: I did not finish the job then, but I will finish it now - to destroy, kill, and annihilate all the Jews.
This is stated explicitly in the Targum on Megillat Esther. On the verse, "for they had told him the people of Mordechai," the Targum comments: "For they told him that Mordechai comes from Yaakov, who took the birthright and the blessings from Eisav, the forefather of Haman, and the Jews are the people of Mordechai." The Targum says explicitly: What did they tell Haman that ignited his fury? That Mordechai descends from Yaakov. In the simple sense, "comes from Yaakov" means he is his descendant; but according to our explanation, it is wondrous: "comes from Yaakov" means he is Yaakov himself, his reincarnation. And who is the "forefather of Haman"? Amalek was the son of Elifaz, and Elifaz was the son of Eisav. They told him: Yaakov took from your ancestor - that is, from you yourself, for you, Haman, are Eisav - and took the blessings. This ignited within him an even fiercer hatred.
A Cry Corresponding to a Cry
Additional hints to this are found in Yalkut Shimoni on Esther and in other Midrashim. Rabbi Chanina said: Yaakov caused Esav to utter a single cry - that is, he caused him to cry out, as it is written: "And he cried out with a great and exceedingly bitter cry, and said to his father, Bless me too, my father!" Esav cried out a terrible cry because there was a trace of deceit in what Yaakov did when he took the blessings. Where was retribution exacted from him? The Midrash says: in Shushan the Capital, "and he cried out with a great and bitter cry." Notice that Yaakov pays for that very cry he caused Esav to cry: you will return in a gilgul (reincarnation), and you yourself will cry out a great and bitter cry to counter that outcry.
This too is hinted at: "Vayiz'ak ze'akah" ("and he cried out a cry") has the same gematria, with the kolel (adding one for the phrase as a whole), as Esav, for this cry was on account of Esav's cry. However, one must understand why the verse altered the phrasing: regarding Esav, it says "vayitz'ak tze'akah", whereas regarding Mordechai, it says "ze'akah". Rabbi Shimshon of Ostropoli explains: "Ze'akah" has the numerical value of Yaakov, to tell you who caused this cry. Mordechai, you are now crying a ze'akah, whose gematria is Yaakov, because Yaakov caused it, and you are the reincarnation of Yaakov.
Mordechai's Complaint to His Father Yitzchak
There is even a Midrash that says Mordechai turned with a complaint to his father Yitzchak. The Midrash asks: Was Mordechai a fool that he was screaming out - what reason did he have to go out and cry in the streets? We have already explained this according to the Malbim. Does the Holy One, blessed be He, not hear whispers, hearing only screams? Rather, Mordechai was shouting and saying: My father Yitzchak, what did you do to him? The outcry that Esav cried before you, and you heard his voice and blessed him - and with what did you bless him? "By your sword you shall live." Behold, we are now sold to slaughter by the sword! Therefore, "and he cried out."
This was his cry: Father Yitzchak, what have you done to us? You blessed him that by his sword he shall live, and now he wants to kill us! Once again we see that Chazal hinted at this matter, for Mordechai calls Yitzchak "my father", because Mordechai is Yaakov, whose father was Yitzchak. And concerning this, Esther prayed when she said, "Save my soul from the sword" (Hatzilah Mecherev Nafshi), whose initial letters form the name Haman - for this is Esav, whom his father blessed: "By your sword you shall live."
Sackcloth
It is further written in the Midrash, Rabbi Aivu said: Because our father Yaakov seized upon sackcloth, as it is said, "And Yaakov rent his garments and put sackcloth upon his loins," therefore it does not depart from him, nor from his children, nor from his children's children until the end of all generations, as it is said, "And Mordechai rent his clothes and put on sackcloth with ashes." Yaakov wears sackcloth, and Yaakov returns in a gilgul and once again wears sackcloth.
A Sale for Bread: The Deed of Servitude
Esav sold his status, his birthright, to Yaakov in exchange for food: bread and lentil stew. For bread, he sold his standing and his position. And now, in a gilgul, they repeat this once again: Haman sells himself as a slave to Mordechai in exchange for bread.
This is recorded in the Midrash, along with Yalkut Shimoni and Otzar HaMidrashim, and Rashi in Masechet Megillah (15b) also cites this Midrash. Once, the king provided money to Mordechai and Haman and sent them at the head of legions to conquer a province called Hindika, and they besieged it for three years. Haman took his funds, the provisions and rations allotted to him, and consumed them within a single year. He had no money left and his army was starving, and when the time came to provide for the soldiers, he had nothing in hand. Mordechai, on the other hand, who was likewise a commander of the king's army, still retained half of his funds. Haman's camp had engaged in revelry, while Mordechai's camp had practiced restraint.
Haman came to Mordechai and said to him: Lend me this money in your possession so that we may survive; woe is me if the king hears that we exhausted the funds and have yet to conclude the siege! Mordechai said to him: I will not lend to you unless you sell yourself as a slave to me. Haman had no choice - either sell himself as a slave or have the king take off his head. He accepted it upon himself, and Mordechai lent him the money. Mordechai tattooed this onto Haman's thigh, and he also wrote a deed and placed it upon his own thigh. And what did he write? "Behold, Haman is a slave to Mordechai, having sold himself to Mordechai for a loaf of bread." Anyone interested in the full text of the deed can find it in the book Manot HaLevi, where the complete text appears. Thus you see how history repeats itself: Esav sold his entire standing and birthright for a loaf of bread and lentil stew, and once again he sells himself into servitude, for Haman sells himself to Mordechai, who is Yaakov.
Both Fell Over Matters of Food
We can add further: Eisav's downfall occurred because of the meal Yaakov prepared for him, and Haman likewise falls at a feast, at the banquet prepared for him by Esther. Both fell over matters of eating. This is hinted at in Eisav's meal: "Pour down my throat, please, some of this red, red stuff" (hale'iteini na min ha'adom ha'adom hazeh), where the initial letters of na min ha'adom (נא מן האדום) spell Haman (המן). This teaches that just as he stumbled over red food and fell through a meal, so too did Haman fall at a feast. Another insight comes to mind: Esther invited Haman to a banquet of wine, and what is drunk at a banquet? Wine, and Scripture says, "Do not gaze at wine when it is red." It turns out that Haman's "red" was wine, just as there it was the red of lentils.
From "My Master" to "My Slave"
We saw that Yaakov had a flaw, bowing to Eisav and calling him "my master" again and again: "Why should I find favor in the eyes of my master," "my master," "your servant." Now Mordechai rectifies this: back then, I continually said "your servant, your servant," "may I find favor," "your servant sends to my master." Now you, Haman, will be the slave, and I - Yaakov-Mordechai - will be the master. Mordechai acquires Haman as his slave and rectifies what was flawed.
The Secret of the Thigh
In the Midrash cited earlier, we saw that Mordechai tattooed upon Haman's thigh that Haman was his slave, and also kept an additional deed with himself as proof and backup. The holy Zohar says, and this is also brought in Targum Sheni on Esther, that whenever Haman would pass before him, Mordechai would point to his thigh and show him: look what is written here, you are a slave! Where have we ever heard of a master bowing to his slave? But we must understand why specifically on the thigh. Why did Mordechai not keep the deed in his shirt pocket, or in his hat, or in a side pocket? What is the specific significance of the thigh?
We find the thigh mentioned in another context. Yaakov bowed to Eisav and blemished his thigh; therefore, the Sama-el was able to overpower him and strike Yaakov in the thigh. Why specifically in the thigh? Because of that very blemish that was destined to occur to the thigh, when Yaakov knelt and bowed down to Eisav, effectively kneeling on his thigh. Therefore, "And he saw that he could not prevail against him, and he touched the socket of his thigh, and the socket of Yaakov's thigh was dislocated as he wrestled with him" - measure for measure, in the words of the holy Shelah.
Yaakov's virtue lies in the thigh, for the thigh alludes to holiness. Yaakov makes Yosef swear, saying to him, "Please place your hand under my thigh," and Chazal say that Yaakov's thigh refers to the covenant of circumcision (brit milah), with Scripture employing a euphemism. Yaakov's thigh was kept in absolute sanctity, which is why "all the souls that emerged from the thigh of Yaakov were seventy souls" - all of them holy. Yaakov never blemished his thigh; Yaakov never experienced an accidental emission until he married; he was entirely enveloped in holiness. Yaakov's unique attribute is holiness. The first blessing of the Shemoneh Esreh, Magen Avraham, corresponds to Avraham Avinu. The second blessing, "You are mighty," "He Who revives the dead," corresponds to Yitzchak, who merited the resurrection of the dead, the attribute of Gevurah (might). And the third blessing, "You are holy," corresponds to Yaakov, whose defining attribute is holiness. That is also why it is said of Reuven, "the first of my strength."
And God made one opposite the other: standing opposite Yaakov is Eisav, and Eisav's power is likewise in the thigh, except that his is a thigh of impurity. The Kabbalists write that Eisav had a snake engraved upon his thigh, a tattoo of a serpent. This is also hinted at in Targum Onkelos: on "a man who understands hunting, a man of the field," he translates nachshirchan. In its plain sense this means an idle wanderer who roams the fields, but according to what we have explained, the Kabbalists say this is wondrous: nachshirchan is a combination of two words, nachash yarchan, indicating that he had a serpent - the mark of the serpent's impurity - engraved on his thigh. Furthermore, Eisav (עשו) itself has the same numerical value (gematria) as "and he is a snake" (והוא נחש - 376). Regarding this King David prayed, "Remove Your stroke from upon me" (Haser me'alai nig'echa) - the initial letters spell Haman (המן), and the final letters spell yarech (ר-י-ך, thigh). In other words: remove from me Haman, whose thigh is blemished, which is the attribute of the serpent. This is also hinted at through Equidistant Letter Sequences, but we will not delve into that here.
Based on this, we can understand why Mordechai saw fit to engrave the acquisition of Haman specifically upon the thigh. First, he engraved it upon Haman's thigh, in order to subjugate the Sitra Achra of Eisav and Haman, whose power resides in the thigh of impurity. Therefore, Mordechai also placed the deed upon his own thigh, and every time Haman passed by, he would show him the thigh, as if to say: I have not blemished my thigh. I am not like my father Yaakov who, though his thigh was holy, suffered a slight blemish by kneeling on his thigh and bowing to you. I no longer blemish my thigh; I do not kneel or bow as I did in the previous incarnation, and this time the serpent cannot strike me in the thigh as he struck Yaakov, causing him to limp on his hip. On the contrary, the Sitra Achra, Haman, is subjugated to me by virtue of being my slave. And by this sign upon the thigh, he indicated that Mordechai's thigh was also preserved in holiness - that Mordechai had not blemished his thigh and possessed that very same virtue that belonged to Yaakov: the virtue of holiness.
"And the Elder Shall Serve the Younger"
The reincarnation of Mordechai and Haman is also hinted at in the verse spoken to Rivkah during her pregnancy, when Yaakov and Eisav struggled within her: "Two nations are in your womb, and two kingdoms shall separate from your innards; one kingdom shall become mightier than the other kingdom, and the elder shall serve the younger" (ve-rav ya'avod tza'ir). Who is "ve-rav"? Haman. How many children did Haman have? Two hundred and eight, the numerical value of ve-rav (ורב). And how do we know this? For it says, "And Haman recounted to them the glory of his wealth and his many sons (ve-rov banav)" - and ve-rav equals 208. This is the meaning of "ve-rav ya'avod tza'ir": whom shall he serve? The younger one, Mordechai, to whom he would become a slave. Furthermore, ya'avod tza'ir (יעבד צעיר) has the exact numerical value of Mordechai Yaakov (מרדכי יעקב - 402). Who? Ve-rav - the very one who spoke of ve-rov banav, Haman, the number of whose sons equals ve-rav - he shall serve Yaakov.
Why Did Mordechai Provoke Haman?
Based on this, a difficult question that many wonder about - and which the Gemara already addresses - is resolved: Why did Mordechai provoke Haman? After all, it was said even about Yaakov when Esav passed by: "He who passes by and meddles in a quarrel not his own is like one who takes a dog by the ears" (Mishlei 26:17). If a dog walks by, why pull its ears or tail? Here too: Mordechai, keep your distance from Haman! Why antagonize him? Furthermore, he even showed him the bill of sale, as if Haman were not already angry enough, reminding him that he was his slave! You see that he holds great power and fortune smiles upon him - why provoke him? And even more: when Mordechai went to mount the horse and was unable to climb up because the horse was tall, Haman knelt down on his knees and Mordechai stepped onto his back, and while doing so gave him a good kick! Here too, one must understand: why deliberately seek to humiliate him?
The answer is that Yaakov had previously shown deference to Esav, calling him "my lord" and saying to him, "I am your servant," and as we explained, this was a blemish on Yaakov's part. Not only that, but the Holy One, blessed be He, as it were, lodged a complaint against Yaakov and said to him: By saying to Esav, "Your servant Yaakov," and "He sent to tell my lord" (and incidentally, "to my lord" [לאדוני] has the same numerical value as Haman [המן = 95]), you treated the holy as profane. You are holy, and you go and address this abominable one, Esav, as your master? You degraded holiness before impurity! Therefore, now Yaakov returns, reincarnated in Mordechai, striving to rectify this - and on the contrary, to humble impurity before holiness. It is one corresponding to the other: the flaw was the debasement of holiness before impurity and groveling before it, and now the exact opposite occurs: holiness tramples impurity. Therefore, at every opportunity Mordechai has to trample Esav - to trample Haman - he does so, for this is the rectification for having humbled himself before him back then.
A Despised One, Son of a Despised One
We find further parallels. On the verse, "And it was contemptible in his eyes to lay hands on Mordechai alone" (Esther 3:6), the Midrash says: "A despised one, son of a despised one." Regarding Esav, scripture states, "And Esav despised the birthright" (Bereishit 25:34), and regarding Haman, it states, "And it was contemptible in his eyes to lay hands on Mordechai alone." Incidentally, these are the only two instances of this expression in the entire Tanach; there is no other occurrence of "vayivez" (and he despised) in Tanach except in these two places - by the father, and by the father again in his reincarnation: Esav, and later Haman. This is alluded to in Malachi: "those who despise My Name" [בוזי שמי], which has the same numerical value as Haman Esav [המן עשו].
'I Have Plenty' versus 'I Have Everything'
Esav and Yaakov meet, and Yaakov presents Esav with a tribute to appease him. At first Esav refuses - not genuinely, but out of politeness - saying to him, "I have plenty, my brother; let that which you have remain yours" (Bereishit 33:9). Yaakov urges him: "Please accept my gift that was brought to you, for God has dealt graciously with me, and because I have everything" (ibid. 33:11). Our Sages already pointed out: Esav expresses himself with "I have plenty" [יש לי רב] - meaning much, but not yet everything, and there are still many ambitions to pursue further, as "no man dies with half his desires fulfilled." Yaakov, however, is content with what he has, saying, "I have everything" [יש לי כל] - I lack nothing, I have all.
We find these very same idioms with Haman and Mordechai. Regarding Haman it is written, "Haman recounted to them the glory of his riches, and the multitude of his sons" (Esther 5:11) - rov [רב], meaning "I have plenty," but still not everything. In contrast, regarding Mordechai: "speaking peace to all his seed" (ibid. 10:3) - with Mordechai, there is the dimension of kol [כל], "all."
Such was also the nature of Esav. How did Yaakov appease Esav? He spaced out the tribute to make it look abundant, "each herd by itself" (Bereishit 32:17). When Esav looked with his eyes full, he saw enormous quantities, and psychologically Yaakov succeeded in appealing to him. Why? Because Esav is someone who has plenty, yet the more you bring him, the better he likes it. Haman was exactly like this: despite all he possessed, he declared, "Yet all this is worth nothing to me, as long as I see Mordechai the Jew sitting at the king's gate" (Esther 5:13). Why is it worth nothing to him? Because while he truly has a great deal, it is not enough; he wants everything. After all, everyone bows down to him - the entire world except for one Jew - and yet: "It is worth nothing to me; if I do not have this Jew, it is worth nothing to me."
Incidentally, there is a further depth here connected to what we mentioned earlier. Mordechai had purchased Haman as a slave, and if Haman was sold as a slave to Mordechai, then "whatever a slave acquires, his master acquires." It turns out that with every additional asset Haman acquires, Mordechai is the one who becomes wealthy! Therefore, Haman rightly says, "Yet all this is worth nothing to me" - I truly have nothing; it is worth nothing to me as long as I see Mordechai, because Mordechai the Jew constantly reminds me that I am his slave, and if I continue to acquire assets, I am only enriching him.
Why Was It Not Enough to Target Mordechai Alone?
According to this, we can also understand why Haman sought to kill all the Jews. If you have an issue with Mordechai, eliminate Mordechai alone! Rather, "for they had told him the people of Mordechai": they told him, "Do you not know? All Jews are related to one another." For the Gemara asks, who is the person who has no heirs and "has no kinsman"? Our Sages say that this refers to a convert - the estate of a convert. But there is no such thing as a born Jew dying without heirs; such a situation does not exist. Why? Because even if he has no brothers, cousins, or immediate family whatsoever, we are all connected through Yaakov Avinu, and I am your kinsman. All Jews are interrelated, and your kinsman is also your heir. If so, if I kill Mordechai, I will automatically become a slave to his heirs! If I kill his relatives, he has other relatives, on and on. In short, as long as a single Jew remains in the world, I cannot escape this slavery, and in order to be free of it, I must kill every Jew on earth! Therefore: "And it was contemptible in his eyes to lay hands on Mordechai alone, for they had told him the people of Mordechai" - a people in which everyone is related, and if everyone is related, there is no choice but to kill them all.
Opposition to the Beit HaMikdash
Esav, as is known, opposed the service of the Beit HaMikdash. When he sold the birthright to Yaakov, it says, "And Esav despised the birthright." Why? He asked him what this birthright was all about, and Yaakov told him: the service of the Beit HaMikdash. Esav said to him: "Behold, I am going to die, so why do I need a birthright?" The service of the Beit HaMikdash is dangerous. Regarding those who carried the Ark, it is written that the Ark consumed them. Anyone who enters the Mikdash intoxicated with wine is liable to death, as is anyone with wild, unkempt hair - and for Esav it was surely difficult not to have unkempt hair, being hairy. He said: I am not going to die through divine service; I do not want the service of the Beit HaMikdash. Take this birthright and just give me lentil stew.
Incidentally, Esav was also reincarnated in Titus: Esav despised the service of the Beit HaMikdash, and in the next gilgul, as Titus, he takes it one step further and destroys the Beit HaMikdash. Haman continues along the very path paved by Esav. It is written that Haman and his son Shimshai - and this is stated explicitly in the verses - sent letters to halt the rebuilding of the Beit HaMikdash. One of the reasons he wanted to annihilate the Jews was so that the Beit HaMikdash would not be built. For if the Beit HaMikdash is built and the Chosen House is established, there is then a mitzvah to blot out the remembrance of Amalek; there will be a king who will wipe out the memory of Amalek. Therefore, Haman tried to obstruct the building of the Beit HaMikdash, just as in his previous gilgul, as Esav, he despised it.
Notice, however: "Many are the thoughts in a man's heart, but the counsel of Hashem - that shall stand." Not only did he fail to obstruct the building of the Beit HaMikdash, but Divine Providence orchestrated that Haman's own wealth ended up funding its construction! The Midrash teaches: It was taught, Haman's wealth was divided into three parts: one third went to Mordechai and Esther, one third to those who toil in Torah - see what a merit he has! - and one third to the building of the Beit HaMikdash. "The wicked will prepare, and the righteous will wear it."
In the Merit of Yaakov's Prayer
Esav said in his heart, "The days of mourning for my father draw near," but notice that it remained in his heart. In his gilgul as Haman, he moves one step further, putting the plan into action with a decree of annihilation against all the Jews. And in whose merit were we saved? In the merit of the prayer of Yaakov, who prayed: "Rescue me, please, from the hand of my brother, from the hand of Esav, for I fear him, lest he come and strike me down, mother upon children." In Hebrew, "Rescue me, please, from the hand of" - Hatzileini na miyad - forms the acronym of Haman (ה-מ-נ). Furthermore, "from the hand of" - miyad (מ-י-ד) - has the gematria of 54. Ask any child preparing cap guns for Megillat Esther how many times Haman is mentioned in the Megillah, and he will tell you: 54 times! Likewise, the ten sons of Haman - you surely have not counted them, but count them and you will find there are 54 letters. That is miyad, gematria 54: rescue me from the hand of whom? Of Haman. What is more, miyad (מ-י-ד) has the letters of Madai (מ-ד-י), where he was appointed a minister over Media. And "lest he come and strike me down, mother upon children" - how was it phrased in Haman's decree? "To destroy, to slay, and to annihilate all the Jews, young and old, children and women, in one day" - literally "mother upon children." And we were privileged to receive salvation: "And it is a time of trouble for Yaakov, yet from it he shall be saved" (u-mimena yivashea). The word u-mimena (וממנה) has the letters of me-Haman (מהמן): it is a time of trouble for Yaakov, who is Mordechai, the gilgul of Yaakov, and from it - and from Haman - he shall be saved.
In summary: The entire Megillah reads completely differently once we understand who stands behind the figures. Mordechai is the gilgul of Yaakov and Haman is the gilgul of Esav. This explains Haman's burning hatred, and it explains Mordechai's unyielding stance, neither kneeling nor bowing down - a tikkun for the twenty-two bowings and for addressing Esav as "my lord," in which holiness was debased before impurity. We have seen the outcry corresponding to the outcry, the sackcloth worn by Yaakov and worn by Mordechai, the sale for a loaf of bread that returns in the bill of servitude etched upon the thigh, the mystery of the holy thigh versus the impure thigh of the serpent, the downfall at the feast in both gilgulim, and the "I have plenty" of Esav and Haman versus the "I have everything" of Yaakov and Mordechai. And against Esav and Haman who despised the Beit HaMikdash and sought to halt its construction, Divine Providence arranged that Haman's own wealth funded its rebuilding. Our salvation came through the merit of Yaakov's prayer, "Rescue me, please, from the hand of my brother" - for it was a time of trouble for Yaakov, and from it, and from Haman, he was saved.