- The Maharal explains that, on a simple level, the “statement” is attributed to Esther to emphasize that her status as queen of Persia aided in Purim’s being accepted.
- Furthermore, Kedushas Levi points out that Esther actually argued with the Sages who wanted Purim on Nisan 16, since that was the actual day when Achashverosh punished Haman, and put an end to his plot. She argued that if Purim will then remain on the same day as Pesach, it would not be as obvious, and will end up being forgotten.
- R’ Yehonason Eibshutz notes that her self sacrifice is the reason for Esther’s being credited with the holiday and book in TaNaCh.
- The Ben Ish Chai finds an allusion to this in “Eishis Chayil,” Shlomo haMelech’s praise of great women. The verse there (Mishlei 31:31), the gematria of yadeha (“her hand”) can be broken up into yad (10+4=14) and eha (10+5=15), alluding to the 14th and 15th of the month of Adar, both established by Esther’s hand.
- In Torah Nation (pg. 40-1), R’ Avigdor Miller explains that the verse uses the word, tokef (authority”), because Esther used her authority as queen to make sure the Jews knew the seriousness of their accepting her words.
- Rashi seems to translate the word as “power,” and explains that the verse is hinting to the power of the Purim miracle’s effect on the principle players of the story, Achashverosh, Mordechai, Haman, and Esther.
- The Ben Ish Chai suggests that the events in which the different characters rose to power are the reasons for the different opinions in the Talmud’s (Megilla 19a) theoretical discussion regarding the point in Megillas Esther from which one is required to read during the public reading on Purim.
- M’nos HaLevi writes that Esther needed to reinforce the establishment of Purim with her authority because it may become difficult in future generations to keep the holiday, but it must nevertheless be celebrated.
- The Midrash (Rus Rabba 2:4) notes that Jews outside of Shushan reacted negatively to the first document, so this second letter needed to be stamped with authority.
- Malbim, focusing on the fact that the verse says, “kol tofek,” or “all the authority,” explains that the letter needed two different kinds of authority; the throne’s to be published, and Mordechai’s to make it part of the TaNaCh canon.
- Rav Schwab adds that Esther is called a queen here to give legitimacy to Daryavesh, her descendant.
- In response to the rabbis’ question in the Talmud (Megilla 7a) about why Megillas Esther needs to be read like a Torah scroll, Esther convinces them that it is much like the Torah in that both are concerned with the war against Amalek. This furthers her argument that Megillas Esther belongs in TaNaCh, since it is written with ruach hakodesh.
- R’ Elisha Gallico writes that Esther wanted Megillas Esther in TaNaCh because she was married to a gentile, and wanted future generations to know what led to such an unfortunate situation.
- In Keemu v’Keeblu, Rav Brevda likewise writes that this was the reason it was in Persian’s royal chronicles. Ancient chronicles were often not objective, so the very presence of this story in the royal chronicle was proof that the king approves. Then, rightfully, if we were to be derided for celebrating this holiday, we could respond that “we Jews celebrate because the king celebrates.”
According to M’nos HaLevi, the verse calls Esther a queen to emphasize Haman’s jealousy. After all, Haman was upset that his daughter was not chosen to be the queen, effectively robbing Haman of more influence on Achashverosh.
Perhaps the verse also calls Esther a queen because, according to the Talmud (Kesubos 65a), women do not generally drink – especially together with men. However, Esther’s behavior can be excused as exceptional because her status in royalty makes her an exception to the rule.
Perhaps the verse is calling Esther a queen because she was engaged in the holy work of fulfilling a prophecy. The Midrash (Tanchuma 14) applies a verse (Bireishis 49:27) that “Benyamin is a wolf that captures; in the morning it will eat its prey and in the evening it will divide its spoils” to Esther’s actions. Esther “captured” Achashverosh and Haman by luring them to a party, and then pounced. She “ate her prey” by having Haman executed (Esther 7:10), and then “divided her spoils” by carving up Haman’s property (Esther 8:1).
- The Malbim interprets the verse’s use of the word “binafshech “as Mordechai’s manner of reminding Esther that her position as queen was not for her own self, but for the sake of the Jewish nation. This is true for all people. H-Shem puts us in our situation for the good of the entire world, even when we cannot see this.
- The M’nos HaLevi writes that Mordechai was telling Esther that her physical body would survive an attack against the Jews, but her spiritual soul (nefesh) would be forever scarred.
According to the Talmud Yerushalmi, Esther sent Mordechai “bigdei malchus” – royal clothes. Such could only be sent by the queen, and this is the reason for the verse to refer to Esther in this manner.