The anger of the king already burnt so fiercely that he hinted to Esther, that whether Haman was the adversary she had in mind or not, she was to designate him as such. To infuriate him still more, God sent ten angels in the guise of Haman's ten sons, to fell down the trees in the royal park. When Ahasuerus turned his eyes toward the interior of the park, he saw the ruthless destruction of which they were guilty. In his rage he went out into the garden. This was the instant utilized by Haman to implore grace for himself from Esther. Gabriel intervened, and threw Haman upon the couch in a posture as though he were about to do violence to the queen. At that moment Ahasuerus reappeared. Enraged beyond description by what he saw, he cried out: "Haman attempts the honor of the queen in my very presence! Come, then, ye peoples, nations, and races, and pronounce judgment over him!" (181)
When Harbonah, originally a friend of Haman and an adversary of Mordecai, heard the king's angry exclamation, he said to him: "Nor is this the only crime committed by Haman against thee, for he was an accomplice of the conspirators Bigthan and Teresh, and his enmity to Mordecai dates back to the time when Mordecai uncovered their foul plots. Out of revenge therefor, he has erected a cross for him." Harbonah's words illustrate the saying: "Once the ox has been cast to the ground, slaughtering knives can readily be found." Knowing that Haman had fallen from his high estate, Harbonah was intent upon winning the friendship of Mordecai. (182) Harbonah was altogether right, for Ahasuerus at once ordered Haman to be hanged. Mordecai was charged with the execution of the king's order, and Haman's tears and entreaties did not in the least move him. He insisted upon hanging him like the commonest of criminals, instead of executing him with the sword, the mode of punishment applied to men of rank guilty of serious misdemeanors. (183)
The cross which Haman, at the advice of his wife Zeresh and of his friends, had erected for Mordecai, was now used for himself. It was made of wood from a thorn-bush. God called all the trees together and inquired which one would permit the cross for Haman to be made of it. The fig-tree said: "I am ready to serve, for I am symbolic of Israel, and, also, my fruits were brought to the Temple as firstfruits." The vine said: "I am ready to serve, for I am symbolic of Israel and, also, my wine is brought to the altar." The apple-tree said: "I am ready to serve, for I am symbolic of Israel." The nut-tree said: "I am ready to serve, for I am symbolic of Israel." The Etrog tree said: "I should have the privilege, for with my fruit Israel praises God on Sukkot." The willow of the brook said: "I desire to serve, for I am symbolic of Israel." The cedar-tree said: "I desire to serve, for I am symbolic of Israel." The palm-tree said: "I desire to serve, for I am symbolic of Israel." Finally the thorn-bush came and said: "I am fitted to do this service, for the ungodly are like pricking thorns." The offer of the thorn-bush was accepted, after God gave a blessing to each of the other trees for its willingness to serve.
A sufficiently long beam cut from a thorn-bush could be found only in the house of Haman, which had to be demolished in order to obtain it. (184) The cross was tall enough for Haman and his ten sons to be hanged upon it. It was planted three cubits deep in the ground, each of the victims required three cubits space in length, one cubit space was left vacant between the feet of the one above and the head of the one below, and the youngest son, Vaizatha, had his feet four cubits from the ground as he hung. (185)
Haman and his ten sons remained suspended a long time, to the vexation of those who considered it a violation of the Biblical prohibition in Deuteronomy, not to leave a human body hanging upon a tree overnight. Esther pointed to a precedent, the descendants of Saul, whom the Gibeonites left hanging half a year, whereby the name of God was sanctified, for whenever the pilgrims beheld them, they told the heathen, that the men had been hanged because their father Saul had laid hand on the Gibeonites. "How much more, then," continued Esther, "are we justified in permitting Haman and his family to hang, they who desired to destroy the house of Israel?" (186)
Beside these ten sons, who had been governors in various provinces, Haman had twenty others, ten of whom died, and the other ten of whom were reduced to beggary. (187) The vast fortune of which Haman died possessed was divided in three parts. The first part was given to Mordecai and Esther, the second to the students of the Torah, and the third was applied to the restoration of the Temple. (188) Mordecai thus became a wealthy man. He was also set up as king of the Jews. As such he had coins struck, which bore the figure of Esther on the obverse, and his own figure on the reverse. (189) However, in the measure in which Mordecai gained in worldly power and consideration, he lost spiritually, because the business connected with his high political station left him no time for the study of the Torah. Previously he had ranked sixth among the eminent scholars of Israel, he now dropped to the seventh place among them. (190) Ahasuerus, on the other hand, was the gainer by the change. As soon as Mordecai entered upon the office of grand chancellor, he succeeded in subjecting to his sway the provinces that had revolted on account of Vashti's execution. (191)
THE EDICT OF THE KING
The edict issued against the Jews was revoked by Ahasuerus in the following terms:
"King Ahasuerus sends this letter to all the inhabitants of water and earth, to all the rulers of districts, and to generals of the army, who dwell in every country; may your peace be great! I write this to you to inform you, that although I rule over many nations, over the inhabitants of land and sea, yet I am not proud of my power, but will rather walk in lowliness and meekness of spirit all my days, in order to provide for you great peace. Unto all who dwell under my dominion, unto all who seek to carry on business on land or on sea, unto all who desire to export goods from one nation to the other, from one people to the other unto them all, I am the same, from one end of the earth to the other, and none may seek to cause excitement on land or on sea, or enmities between one nation and another, between one people and another. I write this, because in spite of our sincerity and honesty with which we love all the nations, revere all the rulers, and do good to all the potentates, there are nevertheless people who were near to the king, and into whose hand the government was entrusted, who by their intrigues and falsehoods misled the king, and wrote letters which are not right before heaven, which are evil before men, and harmful for the empire. This was the petition they requested from the king: that righteous men should be killed, and most innocent blood be shed, of those who have not done any evil, nor were guilty of death such righteous people as Esther, celebrated for all virtues, and Mordecai, wise in every branch of wisdom, there is no blemish to be found in them nor in their nation. I thought that I was requested concerning another nation, and did not know it was concerning the Jews, who were called the Children of the Lord of All, who created heaven and earth, and who led them and their fathers through great and mighty empires. And now as he, Haman, the son of Hammedatha, from Judea, a descendant of Amalek, who came to us and enjoyed much kindness, praise, and dignity from us, whom we made great, and called 'father of the king,' and seated him at the right of the king, did not know how to appreciate the dignity, and how to conduct the affairs of state, but harbored thoughts to kill the king and take away his kingdom, therefore we ordered the son of Hammedatha to be hanged, and all that he desired we have brought upon his head; and the Creator of heaven and earth brought his machinations upon his head." (192)
As a memorial of the wonderful deliverance from the hands of Haman, the Jews of Shushan celebrated the day their arch-enemy had appointed for their extermination, and their example was followed by the Jews of the other cities of the Persian empire, and by those of other countries. Yet the sages, when besought by Esther, refused at first to make it a festival for all times, lest the hatred of the heathen be excited against the Jews. They yielded only after Esther had pointed out to them that the events on which the holiday was based, were perpetuated in the annals of the kings of Persia and Media, and thus the outside world would not be able to misinterpret the joy of the Jews.