The Malbim points out that in the wording of Haman’s letter, Haman had left out the detail that the attack would occur in every state so that the governors would not know yet that he planned to have a mass genocide. Haman did not want them to know that other governors received the same orders. Thinking their orders were unique, the governors would focus on the work at hand, and not be unnecessarily concerned and overwhelmed regarding the success of the operation.
In Ma’aseh Chemed, the Steipler Gaon writes that the letters do not explicitly name the Jews’ enemies in contrast to Haman’s letter (Esther 3:13). There, Haman was concerned that some people might misinterpret his decree to target some other disliked minority. Therefore, he spelled out clearly who the enemies were. By being specific, the ring-leaders could start making plans, stockpiling weapons, collecting Jewish addresses, etc. However, by performing these acts, the Jews’ enemies made themselves conspicuous to the Jews. For this reason, the purported enemies in this verse could be vague because Jews knew exactly who they were already. How complete and precise is H-Shem’s justice! Haman and his cohorts dug their own graves.
- According to the Vilna Gaon, Mordechai sends these letters to the leaders in order for them to fear Mordechai. Had he sent the letters to the general populace, who were unaware of the political situation in the royal palace, they might have disregarded the letter.
- The Dena Pishra points out that Mordechai sent fewer letters (only to the leaders) because time was of the essence. To save the Jews’ lives, it was worthwhile to rush.
- Aside for Mordechai’s desire to send these letters in Sivan for the reasons mentioned above, the Yosef Lekach writes that Mordechai waited for Haman’s couriers to return from their original mission (Esther 3:13). Utilizing the same couriers would add legitimacy to Mordechai’s letter.
- The Midrash (Bireishis Rabba 100:6) writes that H-Shem rewarded the gentiles for mourning Yaakov for 70 days (Bireishis 50:3) by giving them these 70 days between the 13th of Nisan and the 23rd of Sivan to do teshuva.
- R’ Yehonason Eibshutz writes that a common calculation in the Torah is a day for a year, as when the Jewish people were punished (Bamidbar 14:17) with 40 years of delaying their entry into the Holy Land for their believing the spies who traversed the land for 40 days. Therefore, he writes, these 70 days were for the Jews to perform teshuva in gratitude for H-Shem’s saving their lives, which the verse (Tehillim 90:10) says lasts an average of 70 years.
- Similarly, the Vilna Gaon explains that the Jews were scared about their fate for these 70 days to get an atonement for the 70 years of exile which they had caused upon themselves.
- R’ Dovid Feinstein writes that these 70 days represented the 70 nations of the world were allowed to think that they were in control of the fate of the Jews.
ח וְאֶת–פַּתְשֶׁגֶן כְּתָב–הַדָּת אֲשֶׁר–נִתַּן בְּשׁוּשָׁן לְהַשְׁמִידָם נָתַן לוֹ לְהַרְאוֹת אֶת–אֶסְתֵּר וּלְהַגִּיד לָהּ וּלְצַוּוֹת עָלֶיהָ לָבוֹא אֶל–הַמֶּלֶךְ לְהִתְחַנֶּן–לוֹ וּלְבַקֵּשׁ מִלְּפָנָיו עַל–עַמָּהּ
8. And a copy of the writing that was given to Shushan to destroy them was given to him to show Esther and to tell her, and to command on her to go to the king to mollify him and to plead before him regarding her nation.
The Ibn Ezra points out that Shushan historically had a large concentration of Jews. Therefore, the verse emphasizes that the copies of the posters are from Shushan in order to show the great impact the Jews would feel if they understood the contents of the letters Haman sent.