As mentioned previously, the song “Shoshanas Yaakov” concludes with the words, “v’gam Charvona zachur latov” (“and also Charvona should be remembered for good”).
R’ Meir Zlotowitz explains that Charvona is so well remembered because his advice prevented Haman from speaking in his defense or offering a bribe.
The Ben Ish Chai adds that Esther’s complaint to the kings was rather general. In detailing Haman’s plans, Charvona’s statement was specific.
In Maileetz Yosher, the author suggests that Charvona is praised because Achashverosh changed his mind so often because of the Talmudic (Nedarim 10a) dictum that “evil people are filled with regrets.”
According to the opinion that this manifestation of Charvona was actually Eliyahu dressed up as Charvona, the Dubno Maggid asks why Charvona is praised if Eliyahu was merely disguised as him. He answers that if people borrowed clothes to go to a wedding, they might bring back some delicacies from the wedding as a way to thank the lenders. Eliyahu, too, gave Charvona praise for allowing him to borrow his identity.
The Shaar bas Rabbim explains that Charvona should be praised because when Eliyahu enters a person, he leaves a positive, indelible imprint on that person. This can be seen from a story in the Talmud (Yerushalmi Kiddushin 12:3) in which Rebbi (Yehudah HaNasi) became angry with R’ Chiya, his student. As a form of self-punishment, R’ Chiya stayed away from his teacher. On the 29th day of this self-exile, Eliyahu in the guise of R’ Chiya came to Rebbe and healed him of a certain 13-year-old pain he had. The very next day, R’ Chiya came to apologize, whereupon Rebbe thanked him for healing him. R’ Chiya said, “It was not me,” to which Rebbe responded, “It must have been Eliyahu!” Due to Eliyahu’s borrowing his body, R’ Chiya visited Rebbe the next day because he was inspired and became a better person through his contact with Eliyahu.
The Ginzei HaMelech notes that, in the song, “Shoshanas Yaakov,” we sing about Esther and Mordechai who risked their lives, and about Charvona, who seems to have done very little in comparison. This acts to demonstrate the truth of the Talmud’s (Avoda Zara 17a) statement that “there are those who acquire the world in one moment.” He continues to explain that Charvona’s name is therefore written with a hey to hint to his earning this world, which the Talmud (Menachos 29b) says was created with a hey.
The Dubno Maggid concludes that either way, Charvona must have had some good because the Talmud (Shabbos 32a) says that H-Shem only causes blessing through those who are worthy.
Rav Hirsch (Collected Writings, Volume II, 404) writes that Mordechai mentions that Haman promised money to the treasuries to emphasize to Esther that, even though Achashverosh refused Haman’s bribe, Achashverosh still had a low character. This is clear from the very fact that Haman felt comfortable enough to even make such an offer, expecting Achashverosh to take it.
On the level of drush, hint, R’ Avraham of Slonim notes that this verse alludes to the idea that each and every Jew is treasured before their Creator. He derives this hint from the fact that following the words “ginzei hamelech,” (“the king’s treasuries”), is the word “Yehudim.” In other words, the most precious object in the treasuries of the King of kings are the Yehudim.
According to R’ Eliezer of Worms, the verse use the word “parashas” (“chapter”) to describe Haman’s meeting with Achashverosh in order to emphasize that this event was not just talk – a financial exchange took place, giving the event legal significance and legally binding consequences.
In fact, as the Divrei Shaul points out, Mordechai was communicating to Esther the fact that Achashverosh could not be easily bought off, since Haman had already given/ offered him money (see above 3:11).
As R’ Dovid Feinstein notes, Achashverosh’s refusal to accept the bribe only stresses the ferocity of his hate for the Jews, making this a very serious threat to Jewish existence, indeed. Convincing Achashverosh to change his mind would require nothing short of a miracle.
Parenthetically, According to Yaaros Dvash, the fact that Achashverosh refused the money was covered up by Haman in an attempt to deny people the opportunity to intercede on behalf of the Jews.
The Chasam Sofer writes that Mordechai’s giving the details of this entire episode here served a vital purpose later. In fact, Esther uses this event in detail to convince the king to save the Jews from Haman’s decree. In the Chasam Sofer’s view of the events, Achashverosh refused Haman’s money (see 3:11 above) because he reasoned that killing such a people was a worthwhile responsibility of his, and taking payment for this would be unethical. In Achashverosh’s mind, Haman’s offer and and his refusal were secret. Since Mordechai’s knowledge of this came through a Ruach HaKodesh-like dream, Mordechai kept the information under wraps to be used later, if necessary. Once Esther tells Achashverosh that her people had been “sold” (see 7:4 below), Achashverosh begins to suspect that Haman had libelously spread the rumor that he had, indeed, accepted Haman’s payment. Therefore, he responds by asking who would do such a thing (see 7:5 below). It seems improbable that Achashverosh had forgotten the entire incident, so he is asking who would spread such a rumor.
The Brisker Rav interprets the word “parasha” as being related to “lihafreesh” (“to set aside”). In his view, Mordechai was informing Esther of the money that was set aside, or designated for the purchase of killing out the Jews. Such money was legally binding, and eventually, Achashverosh’s only way out of the deal would have be to kill the “buyer” – Haman.
Alshich uses Rashi’s seemingly simple explanation that “parsha” means explanation to mean that Mordechai related all of the details of Haman’s and Achashverosh’s meeting, including the mystical interpretations for the reasons Haman had to offer 10,000 loaves of silver.
Finally, the Sfas Emes translates “parashas” to mean “sum,” emphasizing Haman’s generosity in contributing towards the kingdom. In view of the concept of “zeh l’umas zeh,” the Jews need to be generous with charity in order to counterbalance the generosity of our enemies.