7. And the king said to Esther the Queen and to Mordechai the Yehudi, “Behold, the house of Haman I have given to Esther, and him who wanted to send his hand on the Yehudim they hanged.
The verse makes it clear that Mordechai was present at this time. According to the Vilna Gaon, Achashverosh said this in Mordechai’s presence because he was afraid Esther would cry again. Achashverosh was easily affected by her tears, and did not want her emotional appeal to counter what he is going to say.
However, the Yosef Lekach says that, for reasons that will be clarified in the next verse (Esther 8:8), the king cannot contradict his previous decree, and Mordechai was there because the country’s greatest mind was needed to decide how to override the previous decree, nevertheless.
The Malbim writes that Esther’s two conditions refer to separate factors. The first, “seeing evil” refers to possible anti-Jewish attacks before the decree date. The second, “seeing the destruction” refers to people perhaps not believing the second (erstwhile unmentioned) document, and attacking the Jews nevertheless.
In Nachal Eshkol, the Chida explains that Esther is telling the king that – having not been present during the meeting that spawned Haman’s decree – she does not know if, by using the term li’avdam (Esther 3:9), Achashverosh meant to enslave or kill the Jews. On that basis, can’t bear evil (enslavement) nor the destruction (killing) of the Jews.
The Vilna Gaon notes that the verse uses the word, eicha (“how”) twice – once for the first Beis HaMikdash, and the second for the second Beis HaMikdash. Indeed, Esther was mourning for two things – the potential destruction of the Jews in exile from the first Beis HaMikdash, and the inevitable destruction of the Jews of the future if they do not learn from their past mistakes.
Contrary to the previous opinions, the Yosef Lekach writes that Esther is not worried the people will be destroyed. After all, H-Shem already promised never to kill them out (Vayikra 26:44). However, there was no such promise about individual families, and that was a cause of concern for Esther. The Jewish people would survive, but Esther’s second eicha indicates that she worries about her future progeny surviving.
Perhaps she had good reason to worry, since Mordechai had threatened her offspring with as much when he convinced her to approach the king (Esther 4:14), and it is a well-known Talmudic (Kesubos 103b) dictum that what the righteous speak, H-Shem fulfills.
The Beis HaLevi (on his commentary to Ki Sisa) writes that by using “my nation,” Esther refers to those who would not renounce their Judaism if that is what Achashverosh is planning to do. By saying “my kin,” Esther refers to those people who would (chas v’shalom) give up their Judaism to save their lives.
6. “Because how can I [be] and see the evil which my nation will find? And how can I [be] and see the destruction of my kin?”
According to the Alshich, by adding an extra letter ches to the word, eicha (“how”) – making it the unique word, eichicha – the Esther puts a stress on her utter misery over her perceived notion that anti-Semites had already begun attacking the Jews because of the first decree. After all, once they see that the Jews are not in the monarchy’s favor, they can presume that any acts of violence or harassment against them will go unpunished.
The Megillas Sesarim adds that Esther blamed herself for the origins of Haman’s decree. This is because Haman’s decree was seemingly a consequence for Mordechai’s not bowing down to Haman (Esther 3:5-6). Mordechai behaved this way while at the king’s gate, and he was only there to look out for Esther’s well-being (Esther 2:19). This is why Esther felt somewhat responsible for the resulting decree. This is the way of the righteous: to feel responsible for a situation despite the fact that they were forced into it and the fault clearly lies in others.
R’ Dovid Feinstein writes that this is a second eicha; the first is Yirmiya’s prophetic work, Eicha, written during the destruction of first Beis HaMikdash, and second the is Esther’s, said during the threat of annihilation in exile if the king would not save the Jews.
Both the M’nos HaLevi and Yosef Lekach write that Esther stresses that it was Haman’s thoughts in order to encourage the king that having the decree nullified would not be a slight to his honor, since it was Haman’s idea – not his own.
The M’nos HaLevi also points out Esther was stressing that what Haman said (Esther 3:9) was not what he meant – so she wants the king to annul Haman’s actual intentions.
On a more mystical plane, the Sfas Emes teaches that Amalek affects Yisroel’s thoughts. Amalek’s cooling effect mentioned in the Torah (Devarim 25:18) is the cooling of what should be the Jews’ emotionally enthusiastic performance of H-Shem’s commands.
According to Ma’amar Mordechai, Esther is asking Achashverosh to do more than issue a spoken decree – he must have it written, as well.
However, according to the Malbim, she was asking him to recall the original letters instead of writing a contradiction. After all, Esther knew that Achashverosh was consistently concerned with his reputation, and would thus be reluctant to concede that he erred.
5. And she said, “If it is good for the king, and if I found favor before him, and the thing is proper before the king, and I am good in your eyes, have written to return the writings thought up by Haman son of Hemdasa the Aggagite that he wrote to destroy the Yehudim who are in all of the states of the king.
It is important to recall that Esther’s attempt to convince Achashverosh to rescind the decree is expected to be an uphill battle. After all, It is a decree with which he agrees, and the Talmud (Megillah 14a) considers that, like a landowner with too much dirt, he would have actually instigated the genocide of all the Jews himself had it not been for Haman approaching him first.
The Vilna Gaon sees in Esther’s use of this many conditions three major methods to motivate somebody: the message must be pleasing to the hearer, the speaker must be likable, and the idea itself must be sensible.
He continues that, including the fourth condition in the next verse (Esther 8:6), these four qualifiers relate to the four letters of H-Shem’s Name. In addition to this, the verse also uses the word melech (“king”) twice, indicating that Esther was pleading before the earthly king and Heavenly King simultaneously.
The Ben Ish Chai writes that there are four conditions to change Achashverosh’s perspective because four is the number for changing something. This is why the Torah has four levels: pshat (“simple”), remez (“allusion”), drash (“homelies”), sod (“secret”). The Torah itself was received in 40 (4×10) days. Similarly, Noach’s Flood lasted 40 days. Also, the Jews required 40 years in the desert to be prepared to enter Eretz Yisroel. To be defined as sinful, the Rambam (Mishneh Torah, Hilchos Teshuva 3:5) writes that a congregation has to sin four times. Furthermore, a human fetus requires 40 days to develop to the point of having a gender, among other things. All of these are acts of change and development.
4. And the king extended to Esther the golden scepter. And Esther arose and she stood before the king.
According to M’nos HaLevi, Achashverosh’s act stands in contrast to before (Esther 5:2) where Achashverosh extends his scepter to give Esther permission to enter and extend forgiveness for her entering without being summoned.
The Alshich writes that this was simply a sign that Achashverosh was pleased with Esther.
The R’ Eliezer of Garmiza writes that this was his sign that Esther could rise and speak without fear.