Ahasuerus’ themed party TB Megillah 12

 Yesterday’s daf TB Megillah 11 established that King Ahasuerus was consistently evil throughout his whole life. The Gemara also explains why the events in the Megillah only began in the third year of his reign. Both Jeremiah and Daniel prophesied that the Jewish people will be redeemed from the Babylonian exile 70 years after the destruction of the Temple. Being a wicked person the king did not want to lose control over his Jewish subjects so he waited until he thought that 70 years had passed and the Jews were not yet redeemed to celebrate his control over them. “The second verse in Esther states: “In those days when the king Ahasuerus sat on the throne of his kingdom” (Esther 1:2), implying that the events to follow took place during the first year of his reign; and one verse afterward it is written: “In the third year of his reign” (Esther 1:3), indicating that it was the third year, not the first. Rava said: There is no contradiction. What is the meaning of “when he sat” [keshevet]? It is intended to indicate that he acted not immediately upon his rise to the throne, but rather after his mind was settled [shenityasheva], and he overcame his anxiety and worry with regard to the redemption of the Jewish people. He said to himself as follows: Belshazzar, the king of Babylonia, calculated and erred with regard to the Jewish people’s redemption. I too will calculate, but I will not err.” (Sefaria.org translation) If you’re interested, the Gemara provides the math for three wrong calculations as well as the correct answer when the 70 years of exile are over.

When Ahasuerus thought the 70 years were over and the Jews were still not redeemed, he threw a themed party to celebrate. The theme of course was a parody of the Jewish Temple. You might say for him it was a costume party. “The verse states: “When he showed the riches of his glorious [kevod] kingdom and the honor of his majestic [tiferet] greatness” (Esther 1:4). Rabbi Yosei bar Ḥanina said: This teaches that Ahasuerus wore the priestly vestments. Proof for this assertion may be adduced from the fact that the same terms are written with regard to the priestly vestments, as it is written here: “The riches of his glorious [kevod] kingdom and the honor of his majestic [tiferet] greatness.” And it is written there, with regard to the priestly garments: “For glory [kavod] and for majesty [tiferet]” (Exodus 28:2).” (Sefaria.org translation)

Of course before Nebuchadnezzar destroyed the first Temple in Jerusalem, he ransacked it and removed all the valuable utensils. According to our tradition the first two Babylonian kings did not use them. The third king Belshazzar who immediately preceded Ahasuerus also miscalculated the end of the 70 years. He thought that based on his calculations God would not redeemed the Jewish people and allow them to rebuild the Temple. Consequently, he was the first to use these holy utensils for a profane party (See the book of Daniel). Now based on his own miscalculations, Ahasuerus profaned these holy utensils at the lavish party he threw to celebrate the never-ending Jewish exile. “The verse states: “And they gave them drink in vessels of gold, the vessels being diverse [shonim] from one another” (Esther 1:7). The Gemara asks: Why does the verse use the term shonim to express that they are different? It should have said the more proper term meshunim. Rava said: A Divine Voice issued forth and said to them: The early ones, referring to Belshazzar and his people, were destroyed because they used these vessels, the vessels of the Temple, and yet you use them again [shonim]?” (Sefaria.org translation)

To highlight that these utensils and vessels came from the Temple, the reader of the Megillah will chant the verse “in vessels of gold, the vessels being diverse [shonim] from one another” in the special mournful Eicha melody before returning back to the happier melody of Megillat Esther. Pay attention to the chanting of the Megillah and you’ll hear two other occasions when a verse is chanted in the Eicha melody.

Even the King’s advisors names alluded to the Temple’s sacrificial cult. ““And next to him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan” (Esther 1:14). Rabbi Levi said: This entire verse listing the names of the king’s advisors is stated on account of offerings. Each name alludes to an aspect of the sacrificial service that was unique to the Jewish people, which the ministering angels mentioned as merit for the Jewish people.

״‘Carshena’; the ministering angels said before the Holy One, Blessed be He: Master of the Universe, did the gentiles ever offer before You lambs [karim] of the first year [shana], as the Jewish people have offered before You? ‘Shethar’; have they ever offered before You two turtledoves [shetei torim]? ‘Admatha’; have they ever built before You an altar of earth [adama]? ‘Tarshish’; have they ever ministered before You in the priestly vestments, as it is written that on the fourth of the four rows of precious stones contained on the breastplate were: “A beryl [tarshish], an onyx, and a jasper” (Exodus 28:20). “Meres”; have they ever stirred [meirsu] the blood of the offerings before You? ‘Marsena’; have they ever stirred [meirsu] the meal-offering before You? ‘Memucan’; have they ever prepared [hekhinu] the table before You, on which the shewbread was placed” (Sefaria.org translation)