Siman - Megillah Daf 13

• מרדכי איש יהודי איש ימיני

Beginning on Daf 12b, the Gemara addresses the references to Mordechai as an איש ימיני, as well as a Yehudi. Rabbah bar bar Chanah said in the name of Rebbe Yehoshua ben Levi, that Mordechai’s father was from Binyomin and his mother was from Yehudah, and the families from both shevatim tried to take credit for him. Rava says that it was the opposite, and that the Jewish people blamed both shevatim for the troubles that Mordechai caused. They blamed Yehudah because Dovid Hamelech did not kill Shimi, from whom Mordechai descended, who provoked Haman by not bowing down to him. They blamed Binyomin since Shaul did not kill Agag, from whom Haman descended, who oppressed Yisroel. Rebbe Yochanan said that Mordechai was from Shevet Binyomin and he was called a Yehudi, על שום שכפר בעבודה זרה – Because he rejected avodah zarah, שכל הכופר בעבודה זרה נקרא יהודי – because all whom reject avodah zarah are called “Yehudi”, as it is written regarding Chananiah, Mishael and Azaryah that they were called Yehudim when they did not bow down to the golden image that Nebuchadnezzer had erected.

• The tzniyus of Rachel with the simanim

Rebbe Elazar said: What is the meaning of the passuk: "לא יגרע מצדיק עיניו" – He, (Hashem) does not withdraw His eyes from a Tzadik? It means בשכר צניעות שהיתה בה ברחל זכתה ויצא ממנו שאול – As a reward for Rachel’s tzniyus, she was zocheh to have Shaul descend from her, who was known for being modest. The Gemara asks where we see the tznius of Rachel and brings the famous episode of Yaakov's attempt to marry Rachel and not to be tricked by Lavan. When she warned him that Lavan will deceive him, Yaakov responded, אחיו אנא ברמאות – I am his brother in deceit. When she asked if he was allowed to act that way, he answered that he was, as it is written in the passuk, "עם נבר תתבר ועם עקש תתפל" – With a pure person act purely, and with a crooked person you act crookedly. Although they had prearranged to have simanim to indicate that it was Rachel, Rachel ended giving those simanim to Leah so as not to embarrass her. Rashi says this was an act of tzniyus that she had kept the simanim private all those years. The Gemara concludes that through Shaul’s tzniyus, he was zocheh to have Esther descend from him.

• Hashem sends the refuah before the makeh

After the Gemara relates how Bigsan and Seresh’s plot against Achashverosh was foiled by Mordechai, it brings the passuk that comes right after, which relates how Haman rose to power: אחר הדברים האלה – After these things. The Gemara asks what the Megillah is conveying by connecting the story of Bigsan and Seresh to Haman’s promotion, and Rava said: אחר שברא הקדוש ברוך הוא רפואה למכה – Only after HaKadosh Boruch Hu created a remedy for the affliction, did He send the affliction, for Reish Lakish said: אין הקדוש ברוך הוא מכה את ישראל אלא אם כן בורא להם רפואה תחילה – HaKadosh Boruch Hu does not strike Yisroel unless He has created the remedy first, as it says in the passuk: "כרפאי לישראל ונגלה עון אפרים" – When I heal Yisroel, then the sin of Ephraim will be revealed, meaning only then will they be punished. But with the case of the nations of the world it is not so, מכה אותן ואחר כך בורא להם רפואה – Hashem first strikes them and only after does He create a remedy, as the passuk states: "ונגף ה' את מצרים נגף ורפוא" – And Hashem will strike Mitzrayim, striking and healing.