- The Maharal says that Achashverosh offered Esther only half of his kingdom because any more would make it so that it is no longer his; he would no longer be the majority stock holder in that corporation. He therefore offers her 49% of the kingdom.
- The Talmud (Megillah 15b) says he was not willing to give her something that would “chotzetz,” divide the kingdom – the Beis HaMikdash.
- R’ Dovid Feinstein writes that Achashverosh wants to feel in control of the world, and a rebuilt Temple guarantees that a portion of his population – ever so small – would have allegiance to something other than him.
- Rashi (on the Talmud there) quotes the Mishnah (Yoma 5:2) that the Beis HaMikdash is the center of the kingdom because it contains the even shasiya, the foundation stone from which the earth was made. Based on this, the Ohel Moshe asks, why did Esther not ask for the Temple to be rebuilt? He brings the Megillas Sesarim that Amalek needs to be destroyed before the Temple is rebuilt.
- The Sfas Emes notes that it is ironic that Achashverosh does not want the Temple rebuilt. After all, it was his decree that inspired the Jews to unite, earning them the privilege to build the second Beis HaMikdash. The Sfas Emes points out that this order is alluded to in our weekday Shemoneh Esrei prayer. First, we pray that H-Shem eliminate the wicked, then we pray that H-Shem elevate the righteous, and only then do we pray that H-Shem rebuild Yerushalayim1.
- R’ Moshe Meir Weiss mentions that we first mention the righteous and then the rebuilding of Yerushalayim because it is not possible to take ownership of the Land without righteous leaders. Without holiness, there is no protection.
- As a Kabbalistic allegory, the Rema writes that the body requires half of the malchus (royal spirituality), while the other half has to be material and physical. The holiest people in the world still need to invest in this physical reality.
- Perhaps another reason Achashverosh considered Yerushalayim so important to his rule can be gleaned from an earlier discussion in the Talmud (11a) that quotes a braisa saying that only three kings – Achav, Achashverosh, and Nebuchadnetzer – ruled the entire known world. The Talmud asks why Sancherev was not included in this list, and responds that he ruled everything except Yerushalayim. In effect, not controlling Yerushalayim means not being king of the entire world. As such, Achashverosh would have been reluctant to part with the city that held the key to his inclusion into such an exclusive group.
1In the Purim story, too, first Haman is defeated, then Mordechai is promoted, and then Israel received permission to return to the Land.