- Megillas Sesarim writes that Esther wanted to use the fact that the decree didn’t specify the nation as a loophole to get the decree rescinded.
- According to Rashi, Esther refers to Haman’s intentions rather than his actions in order for his evil plans to not be realized. He technically did not do any thing evil; he only intended to.
- R’ Shlomo Rotenberg teaches that Esther’s phrase included all of Haman’s evil, even his attempt to abort the rebuilding the Beis HaMikdash.
- Similarly, according to R’ Shlomo Kluger in Ma’amar Mordechai, Esther wanted to remove the thoughts Haman implanted into Achashverosh’s head.
ג וַתּוֹסֶף אֶסְתֵּר וַתְּדַבֵּר לִפְנֵי הַמֶּלֶךְ וַתִּפֹּל לִפְנֵי רַגְלָיו וַתֵּבְךְּ וַתִּתְחַנֶּן–לוֹ לְהַעֲבִיר אֶת–רָעַת הָמָן הָאֲגָגִי וְאֵת מַחֲשַׁבְתּוֹ אֲשֶׁר חָשַׁב עַל–הַיְּהוּדִים
3. And Esther added and spoke before the king. And she fell before his feet, and cried, and pleaded with him to annul the evil of Haman the Aggagite and his intentions that he intended on the Yehudim.
- The Maharal is troubled by the verse’s use of the word vatosef (“and she added”) when it does not initially seem that there is any conversation that is being continued here. He answers that this is a continuation of the previous verse in which Esther appointed Mordechai, seemingly verbally, as master of Haman’s estate.
- M’nos HaLevi notes that the Talmud (Makkos 10b-11a) teaches that daber, the root of word vatidaber (“and she spoke”) implies a harsh language. He explains that Esther was speaking in a forceful and direct manner to the king, saying that Haman lied to him. She then regretted her boldness, and fell pleading for mercy.
- According to the Malbim, Esther performs all of these actions because she tried various methods to convince Achashverosh – rhetoric, and logic, and emotion. As is well-known, when logic fails, the emotional appeal can still be effective.
- As the M’nos HaLevi points out, the Talmud (Brachos 32b) teaches that since the time the Beis HaMikdash was destroyed, only the gates of tears remain open.
- In a famous comment on this verse, the Vilna Gaon teaches in the name of the Zohar that genuine crying always comes from the heart, and cannot be artificially manufactured. He also connects Esther’s behavior in this verse to various stages of the Jew’s regular prayer routine. He writes that vatosef (“and she added”) is a reference to Pesukei Dezimra (introductory verses of praise) because the Talmud (Brachos 32a) teachers that these were added by the Rabbis to help people concentrate during Shemoneh Esrei; vatidaber (“and she spoke”) is a reference to Shema (“verses in which we accept the authority of H-Shem”) because the Talmud Yerushalmi (Brachos 9a, 9b) teaches that the Shema has references to the Ten Commandments, the Asseres HaDibros, vatipol (“and she fell”) is a reference to nefilas apayim (“putting down the face,” or Tachanun), vateiv’k (“and she cried”) is a reference to tefilla (“the silent prayer, or Shemoneh Esrei”), and vatit’chanen (“and she pleaded”) is a reference to Elokai Nitzur (the additional prayers after tefillah). Esther’s act of pleading before the king, was also her pleading before the King of kings.
- The Dena Pishra writes similarly that the verse references the king because Esther was really praying to H-Shem to spare the Jews.
- The Ginzei HaMelech writes that Esther did all of these actions because she saw the cause of Achashverosh’s previous behavior as passion due to anger. Now that she saw him calm down, she was concerned that he would return to his old, anti-Semitic self. She was really risking her life because his anger could have returned at any moment.
- According to Shelom Esther, by appointing Mordechai in charge of Haman’s property, Esther was in effect making Haman’s family into Mordechai’s slaves.
- R’ Avraham Mordechai and R’ Dovid Feinstein both quote the Talmudic (Pesachim 88b) dictum that what belongs to the slave is really the master’s. Therefore, Esther’s action returned Mordechai’s property back to him.
- The M’nos HaLevi and R’ Shmuel de Ozeida note that Esther could not have given this to Mordechai outright because it was from Achashverosh (see Esther 8:1). It could seem like a slight to Achashverosh’s honor if she were to re-gift Haman’s property directly, so she appointed Mordechai in charge of it, instead.
- The Sfas Emes interprets Haman’s estate as the other-worldly powers he amassed. At this point, Mordechai became the master of these. Perhaps this black magic can best be described as the power to change the spiritual world. Just as H-Shem placed us into a physical world where we can do such things as control electrical currents with switches and harness the wind with sails, He created our souls in a spiritual world which we can also affect if we want to.
- The Maharal notes that this act points to a major theme throughout the entire Megillas Esther: that absolutely every single thing Haman attempted to do was turned around on him.
ב וַיָּסַר הַמֶּלֶךְ אֶת–טַבַּעְתּוֹ אֲשֶׁר הֶעֱבִיר מֵֽהָמָן וַיִּתְּנָהּ לְמָרְדֳּכָי וַתָּשֶׂם אֶסְתֵּר אֶת–מָרְדֳּכַי עַל–בֵּית הָמָן
2. And the king removed his ring that he took from Haman, and gave it to Mordechai. And Esther placed Mordechai over Haman’s house.
- When Achashverosh gave his signet ring to Haman (Esther 3:4), the Midrash (Esther Rabba 7:7) showed parallels in the giving of the ring to the story of Yosef, who also received the signet ring of a gentile monarch, Pharoah. R’ Avigdor Bonchek explains that the central connection is the constant presence of an unexpected turnaround in Jewish history.
- The Vilna Gaon adds that by giving his ring, Achashverosh gave to Mordechai the honor with which Haman prided himself on, besides his money.
- According to R’ Eliezer of Worms, the verse points out that Mordechai came to Achashverosh without an invitation, and this shows his new power.
- M’nos HaLevi writes that there was a rule prohibiting approaching Achashverosh without invitation (see Esther 4:11). According to him, this rule died together with Haman. The entire point of the rule was to strengthen Haman’s influence on the king, virtually guaranteeing that his was the only voice whispering in the king’s ear.
- Unlike the opinion of R’ Eliezer of Worms, he further adds that Mordechai was called by the king.
- In fact, according to the Malbim, the verse implies that Mordechai was promoted.
- Since the gematria of yud is ten, which represents the Ten Commandments, perhaps the additional letter yud in the spelled version of Yehudim implies that the Jews were rescued from Haman’s designs in the merit of their wholehearted re-acceptance of the Torah (see Esther 9:27).
א בַּיּוֹם הַהוּא נָתַן הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ לְאֶסְתֵּר הַמַּלְכָּה אֶת–בֵּית הָמָן צֹרֵר הַיְּהוּדִיים [הַיְּהוּדִים] וּמָרְדֳּכַי בָּ֚א לִפְנֵי הַמֶּלֶךְ כִּי–הִגִּידָה אֶסְתֵּר מַה הוּא–לָהּ
1. On that day, the King Achashverosh gave to Esther the Queen the house of Haman, oppressor of the Yehudim. And Mordechai came before the king because Esther related to him what he was to her.
- According to the Alshich, the verse stresses that this event occurred on “that day” to emphasize that this was the same day that Haman was hanged.
- Yosef Lekach points out that this all happened in one day because Haman’s decree to eradicate the Jews was to be fulfilled “in one day” (Esther 3:13), so mida kineged mida (“measure for measure”), Haman’s death and this event occurred in one day.
- In fact, the Dena Pishra writes that the property was given before Haman’s death so that he would realize that his wealth did not save him. Class Participant YML suggests that perhaps the lesson was not for Haman, but for the reader to learn that wealth does not help on the day of death.
- According to Ma’amar Mordechai, H-Shem inspired Achashverosh to do this immediately so that he would not change his mind, as he had done often in the past.
- In the Maharal’s perspective, this occurred immediately after Haman’s hanging to show that there is a causal relationship between Mordechai’s wealth (Esther 8:2) and Haman’s death (Esther 7:10).
- The Vilna Gaon points out that when things are going well, they happen in a single day, but bad days are in plural. Besides the psychological effect of time seeming to “fly when you’re having fun,” there is a deeper spiritual reason for this, as well. This sort of feeling encourages depression, which is the most powerful ally of the Yetzer HaRa (“Evil Inclination”).
- The Midrash Shmuel notes that on the very day Haman fell, Mordechai rose. This is a fulfillment of the prophecy mentioned in the Torah (Bireishis 25:23) regarding Yaakov (ancestor of Mordechai) and Eisav (ancestor of Haman) that one would fall as one would rise.