In his introductory comments on the Talmudic tractate Megillah, the Ramban explains that the idea behind sending the books near and far means that they were sent through the entire expanse – from Hodu to Cush (Esther 1:1) – of Achashverosh’s kingdom.
Me’am Loez suggests that they were even sent to other countries.
The Dena Pishra explains that since Mordechai’s goal was to create a feeling of achdus (“unity”), he even wanted to reach those Jews whose lack of faith and subsequent fear motivated them to flea battle.
Rav Schwab, however, understands “close” as those Jews who were living in Shushan and celebrating on the 14th of Adar, whereas “far” refers to those Jews who returned to Eretz Yisroel and celebrated Shushan Purim on the 15th of Adar in the only place where one must certainly do so – the holy city of Yerushalayim.
The Sha’ar Yissachar writes that the books were sent near and far so no Jew could ever devise the excuse that they are too far from holiness. Rather, the near and far have equal access to the holiness that emanates from Purim.
Keser Shem Tov quotes that Talmudic (Megillah 17a) rule that Megillas Esther on Purim must be read as written, and not backwards. The Keser Shem Tov then wonders why anybody would think to read it backwards. He posits that the Talmud means that nobody should ever consider the Purim story as some ancient, historic event without real relevance to our lives.
The Vilna Gaon writes that Mordechai did not get up as if Haman were not even there.
The Ohel Moshe reminds us that Nefesh HaChaim (3:12) writes that a powerful spiritual power we have is to internalize the idea that no influence can affect us besides H-Shem. Mordechai’s believing this is one reason he refuses to even rise for Haman.
The Maharal writes the two actions of standing and stirring refer to Mordechai giving no sign of respect to either Haman, nor the idol he had constantly about him. He quotes the Midrash (Esther Rabbah 7:8) that Mordechai felt Haman made himself into an idolatry. In other words, borrowing a phrase from Yeshaya (2:24) such a person has “his soul in his nose,” or considers his own self-aggrandizement before anything else. For this self-worship is what Mordechai could not stir.
Rebbetzin Heller writes that when the Alter Rebbe of Lubavitch was is Russia, he quoted a Talmud (Sanhedrin 74a-b) that there are three things for which Jews should give up their lives to avoid transgressing. Put simply, these three “cardinal sins” are idolatry, adultery, and murder. However, that is only true under regular circumstances. However, if a nation attempts to destroy Judaism altogether, even the “smallest” of sins cannot be committed under threat of death. Therefore, in communist Russia too, where their laws added up to a struggle against Judaism, all of their laws could be ignored.
In an interesting gematria, the phrase v’lo kam v’lo za (“he did not rise and he did not stir”) (6+30+1+100+40+6+30+1+7+70=291) less the two mentions of v’lo (“and he did not”) (6+30+1=37×2=74) is equivalent to 217, the numerical value of eretz (“land”) (1+200+90=291). Perhaps this indicates that Mordechai’s refusal to do these actions helped the Jews merit re-entry into the Land of Israel in the following Persian reigns.
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.
According to the Vilna Gaon, the root word “galah” (“exile”) is repeated four times because after being exiled from the Holy Land, Mordechai had such tremendous pain over exile, that he traveled back to Eretz Yisroel, and was exiled again – twice! Furthermore, he adds, the four mentions of that root word also alludes to the four exiles the Jewish people have endured (see Midrash, Bireishis Rabbah 2:4).
Rav Dovid Feinstein writes that although Mordechai was young, and not great yet, he forced himself to leave the Holy Land to follow the advice of the Sages (Avos 4:18) and exiled himself to a place of Torah.