Purim: Haman is seeking royal honarary for himself
Purim: Haman is seeking royal honarary for himself
Forensic and Legal Investigation:
Haman was seeking royal honorary respect
The King Honored Mordecai
"On that night", and not through divine intervention or by accident, the king's sleeping was disturbed (6:1). His servants read to him from the book of the chronicles, in accordance with Mordecai's instructions, about Mordecai who saved his life from two guards (6:1-2).[1] Thus, the king discovered that no reward was given to Mordecai for his loyal service (6:3). The king invited Haman, who was waiting outside (6:5), and immediately asked him: "What shall be done unto the man whom the king delighteth to honour?" (6:6). Let us examine the king's request carefully: "what shall be done"implies that he is calling for an action to take place, and not that a physical gift be given. The action was to honor a "man," not a "woman" in order to exclude Esther; the phrase "done unto" (""), implies that the person was an object without the ability to oppose the king's demand.[2] The "king delighteth to honour," indicates that the public show should be significant, as suitable to the king's tribute.
No explanation was given for the honor, as the reason for hanging Bigthan and Teresh was never published in order to continue protecting the safety and the distinction of the king, as if he did not have enemies.[3]
Haman's Actions Reveal His Secret Desire For Royal Honor And Respect
Haman was not sure that the honor was intended for him; but he might have hoped that the king was going to make a public announcement of his promotion as second-in-command to the king. He would need to ask for something with permanent significant benefits to himself but de-minimis to others, just in case it was bestowed on someone else - which might put his own position at risk. Fox explained that Haman had no reason to ask for a wife, wealth or promotion because he possessed those already.[4] If he would have suggested wealth, woman or rank, then we could assume this reward would be given to others. If he suggested a gift that he didn't possess already, he would have been leaving open the possibility that he would be the recipient of such a prize.
The Scroll reveals Haman's secret desire to receive the honor (6:6). But, legally, we are not allowed to rely on Haman's thought; rather we must look at his actions, words and his forbearance. We will establish Haman's strong desire for such royal honor and respect by carefully analyzing his response to the king's question, a response that granted an honor similar to the one Pharaoh gave to Josef in Egypt (Gen.41:42-43).[5]
In Haman's answer, we can discern the following:
1. Disrespecting the kingFox indicated that Haman neglected to use the customary phrase: "If it please the king" (6:7-8), although he used it in his request to destroy the Jews (3:9); and Memucan and Esther employed it in five other cases where the king's approval was requested (1:19; 5:8; 7:3; 8:5; 9:13).[6] The natural place for the respectful opening is after presenting the issue and before the first future verb ("let royal apparel be brought" [6:8]), which indicates where the suggestion starts. It is possible that Haman thought that, because of his excellent qualities, the king and the queen were competing for his favors, as just a few days before, the king promoted him above all the other ministers, he was in the queen's chamber at a banquet with the king, and, on this day, another banquet was awaiting him. In addition, it is possible that the king's signet in his hand and his wife's disrespectful statement: "speak thou unto the king" (5:14) caused him to forget the proper manner of speaking to the king, as well as the fact that the king had authority as the final arbiter.
2. Attempt to identify the "man" In order to identify the "man," Haman was repeating the king's question "man whom the king delighteth to honour?" (6:7). (In the English translation, the words "For the " appear; but such an addition does not exist in the Hebrew text, and those additional words should be ignored). By doing so, Haman changed the emphasis of the sentence from "what to do" to "who is the man?"
3. Raised the honor given to the "man" The king used the Hebrew letter "" in front of the word: "man." This letter indicates that the "man" is like an object; we can do with him as we wish, and the object may not protest.[7] Haman changed the sentence to "the man" "" (6:9) to signify the importance of the "man" in question.
4. An excellent proposition for Haman himself Haman suggested that another high ranked officer of the king's should parade the man, which left him free to ride the horse (6:9). Haman also suggested dressing the honoree in the king's worn clothes, in order to avoid lengthy preparations (6:8). After the parade, the king's clothes would be returned to the king, and the "man" of honor would have nothing to show for the celebration; and as such, to anyone, other than Haman, the reward would have no sustaining value.
5. Excessive reward The reward that Haman suggested was appropriate for a person who was the second-in-command, had won a war, or saved the life of the king. Josef was appointed to the position of second-in-command to the king, and he saved Pharaoh from economic catastrophe (Gen. 41:33-43). It is possible that Haman thought that because of his promotion to a minister above all the other ministers, and his assignment to manage the new tax plan, that the king was asking him to name the honor to which he felt he was due. Haman was unaware that Mordecai had saved the king's life. His wife and friends did not know it either; and they did not warn him to be careful when dealing with Mordecai (5:11-14). And, even after the parade, they did not know why Mordecai was given this honor, except for his Jewishness (6:13).
6. The parade's purpose was to impress the king's dignitaries sitting at the king's gate Haman limited the parade to a single street (6:9,11), which was just in front of the king's gate (4:6). These dignitaries of the king were the audience to whom Haman wanted to demonstrate his glory. The man's name and the reason for the parade were not published; thus, there was no need to have a major parade that involved the entire city.
7. Haman's excitement Haman was very excited; his statement did not clarify if the horse or the man would carry royal crowns (6:8). Haman recognized his overreaching and did not mention the royal crown again (6:9).
8. Speedy response Haman enjoyed recounting his glory to his wife and friends (5:11-12). In his answer, Haman excitedly described his plan, as if he'd already worked out all the details. His gaffe about the "royal crown" could have been a Freudian slip, and his suggestion to give a specific honor to an unknown person, today would be considered a Freudian Projection, revealing Haman's inner wish.
In summary, assessing all the facts and circumstances, it is more likely than not that Haman desired this distinction for himself and, in his habitual quest for displays of royal tribute, he truly believed that such an honor was his due.
The King Liked Haman's Suggestion
The king thought that Haman's suggestion would be an excellent reward for Mordecai (6:10). Such a royal parade required taking safety precautions. From the king's point of view, it was natural that Haman, his most loyal servant, would personally and proudly conduct the parade. The king did not have a clue that Haman would be insulted or be upset, as can be seen from the fact that the king did not hesitate to go with Haman, to the second banquet of the queen's, after the parade.
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Bibliography
Fox M. V., Character And Ideology In The Book Of Esther, Columbia, University of South Carolina Press, 1991.
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[1] It is likely that Mordecai wanted to remind the king of his loyalty and service; but it is hard to believe that he expected a parade in his honor.
[2] Brown, Hebrew and English Lexicon, Pg. 90, III 2, 4, using the noun as an object.
[3] Harvona did not explain the "good words" (7:9) of Mordecai; and there was no explanation of the promotion of Mordecai to the position of a second-in-command (8:2).
[4] Fox, Character and Ideology in the book of Esther. Pg. 76
[5] There is no proof that Haman knew the story of Josef; but we will use it as an example of the customs at the time.
[6] Fox, Character and Ideology in the book of Esther. Pg. 76
[7] Brown, Hebrew and English Lexicon, 90, III 2, 4, using the noun as an object.
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