- R’ Yehonason Eibshutz explains that what the Jews began doing was a continuation of what they started doing at Sinai. For this reason, although there is a prohibition (Devarim 13:1) to add mitzvos to the Torah, Mordechai had the authority to add the mitzvos of Purim in this case. The nation achieved atonement because they listened to Mordechai, and the sincerity of their re-acceptance of Torah allowed for the Torah to be new.
- The Sfas Emes and Maamar Mordechai both note that in this verse, too, the Jews did before they learned, in the same fashion as their saying (Shemos 24:7) “naaseh v’nishmah” (“we will do and we will listen”) when they first accepted the Torah.
כ וְנִשְׁמַע פִּתְגָם הַמֶּלֶךְ אֲשֶׁר–יַֽעֲשֶׂה בְּכָל–מַלְכוּתוֹ כִּי רַבָּה הִיא וְכָל–הַנָּשִׁים יִתְּנוּ יְקָר לְבַעְלֵיהֶן לְמִגָּדוֹל וְעַד–קָטָן
“And the word of the King will be heard (that he made in the entire kingdom) because great is she, and all the women will give supremacy to their husbands, from the great to the small.”
- In Ohr Chadash, the Maharal writes that the “word of the king” means that Achashverosh the king will advertise the fact that he killed Vashti.
- The Midrash (Esther Rabbah 4:10) teaches that phrase in hinting to the final redemption with the coming of Moshiach. It relates it to the King’s (H-Shem’s) decree (Shemos 17:14), which will finally be heard when all of the final vestiges of Amalek are eliminated. The Rokeach writes that the initial letters of the phrase here, “hee v‘chol hanashim yitnu” (“she, and all the women will give”) spells the Tetragrammaton four-letter name of H-Shem. This indicates that Achashverosh’s decree actually stems from H-Shem.
- M’nos HaLevi notes from Rabbeinu Bachya on Bamidbar (1:51) that any instance (like here) of the Tetragrammaton spelled backwards indicates the use of H-Shem’s characteristic of judgment (midas hadin). This is the very characteristic He will utilize in conquering the influence of Amalek. Perhaps it is for this message of our positive future that, in his commentary on the Torah (Shemos 28:35), the Baal HaTurim notes that the word “venishma” (“and will be heard”), appears three times in TaNaCh: there, regarding, the garments of a Kohen ministering in the Temple, earlier (ibid. 24:7) regarding the acceptance of the Torah at Mount Sinai, and in our verse regarding Achashverosh’s decree. According to the Baal HaTurim, this series of verses hints to the idea mentioned in the Talmud (Megillah 3b) that the mitzvah of hearing the Megillah on Purim takes precedence over learning Torah and prayer. Despite a verse regarding Torah (study) and a verse regarding the Temple (service), “the word of the King” (Megillah) will be heard. Indeed, in Halacha, despite the fact that Torah study generally has supremacy over all other mitzvos (Talmud, Shabbos 127a), Jews are enjoined to leave their Torah study to hear the public reading of Megillas Esther on Purim (Shulchan Aruch Orach Chaim 687:2, Mishnah Berurah ibid., sub-paragraph 7).