טז לֵךְ כְּנוֹס אֶת–כָּל–הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עׇלַי וְאַל–תֹּאכְלוּ וְאַל–תִּשְׁתּוּ שְׁלשֶׁת יָמִים לַיְלָה וָיוֹם גַּם–אֲנִי וְנַֽעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל–הַמֶּלֶךְ אֲשֶׁר לֹא–כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי
16. “Go gather all of the Yehudim found in Shushan and have them fast for me, and not eat, and not drink three days, night and day. Also I and my maidens will fast so. And so I will go to the king, which is not like the law. And as I will be destroyed, I will be destroyed.”
- According to Me’am Loez, Esther wanted to bring the Jews together in order to contradict Haman’s slander in Esther 3:5 that the Jews were not unified.
- According to Vidibarta Bam, the sale of Yosef is one opinion in the Midrash (Esther Rabbah 7:25) for the Jews’ existence to be threatened. Unity for that prayer would be the correction of this sale.
- According to Nachal Eshkol, the gematria of kinos (“gather”) (20+50+6+60= 136) is the same as kol, (“voice”) (100+6+30= 136). The voice is usually symbolic throughout Torah literature of prayer, and thus indicates that Esther also requested that the Jews pray for her, as is indicated in the fact that they did so in Esther 9:31.
- Why, in fact, did the verse then not say explicitly that the Jews prayed? As Rav Avigdor Miller points out in Torah Nation, if the authors of Megillas Esther would write that the Jews prayed, they would also have to write to Whom they prayed. However, since Megillas Esther regularly performs mental acrobatics to avoid using H-Shem’s Name, it did not mention the Jews’ praying.
- R’ Yechezkiel Levenstein quotes the Midrash (Esther Rabbah 7:19), which writes that after the decree against the Jews, the Torah dressed in widow’s garb, the angels cried, the sun and the moon dimmed, etc. Only the prayer of Mordechai, one man, could overturn the decree. Of course, prayer is powerful, but as the Maharal points out from the Talmud (Brachos 8a), prayer together in a gathering (at least a minyan) is amplified.