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.
1. And Mordechai knew all that had happened and Mordechai ripped his clothes and dressed in sack and ashes, and he went out within the city and cried a great and bitter cry.
The simplest explanation to how Mordechai knew about the decree to kill the Jews, assuming that is what he knew, the Alshich says, is that Mordechai was privy to that information because he sat at the king’s gate (see above 2:19).
Rashi, however, writes that a dream revealed to Mordechai that the Jews deserved annihilation.
It would seem that Rashi’s usually simple explanation is not as basic as the Alshich’s. R’ Dovid Feinstein writes that Rashi is focusing on the word “kol” (“all”), which implies that Mordechai knew everything about the decree – even the unpublished story of the decree’s history.
Rav Gedalya Schorr points out that Rashi knew Mordechai learned it from a dream because the Talmud (Chagiga 5b) writes that Jewish leaders learn about future events in dreams during eras of Divine concealment. When we are not close to H-Shem and do not deserve His Favor, He does not lead us with the clarity we would want.
R’ Hanoch of Alexander writes that Mordechai was shown the story of the decree in a dream because he knew that parts of dreams are fictional (Talmud, Brachos 55a), and he was concerned that the happy ending he foresaw was not necessarily going to happen. It was for this reason that Mordechai felt the need to bring the Jews to repentance.
The Yismach Moshe agrees that Mordechai’s dream was limited in order to garner the greatest amount of sincere teshuva from the terrified Jews.
According to the Yismach Leiv, Mordechai did not learn of the decree through the usual ruach hakodesh expected of a prophet because Shushan was confused (see above 3:15). Whatever the cause of the confusion, this turmoil is not conducive to prophecy. Prophecy requires genuine peace of mind and even happiness.1
1 This is the reason for Yaakov’s spiritual revival upon learning of his lost son’s positive turnabout (see Rashi to Bereishis 45:27).
The Me’am Loez writes that Mordechai’s sitting at the king’s gate meant that he resigned from his position with the Sanhedrin. He became involved with the government instead in order to thwart any possible anti-Jewish decrees. The Rabbis were critical of this decision as we shall see, with H-Shem’s Help, when we get to 10:3 at the end of Megillas Esther.
According to the Malbim, this again indicates the hand of the Divine in the Purim story, as Mordechai’s being at the king’s gate gave him the ability to uncover the plot.