16. “Go gather all of the Yehudim found in Shushan and have them fast for me, and not eat, and not drink three days, night and day. Also I and my maidens will fast so. And so I will go to the king, which is not like the law. And as I will be destroyed, I will be destroyed.”
According to Me’am Loez, Esther wanted to bring the Jews together in order to contradict Haman’s slander in Esther 3:5 that the Jews were not unified.
According to Vidibarta Bam, the sale of Yosef is one opinion in the Midrash (Esther Rabbah 7:25) for the Jews’ existence to be threatened. Unity for that prayer would be the correction of this sale.
According to Nachal Eshkol, the gematria of kinos (“gather”) (20+50+6+60= 136) is the same as kol, (“voice”) (100+6+30= 136). The voice is usually symbolic throughout Torah literature of prayer, and thus indicates that Esther also requested that the Jews pray for her, as is indicated in the fact that they did so in Esther 9:31.
Why, in fact, did the verse then not say explicitly that the Jews prayed? As Rav Avigdor Miller points out in Torah Nation, if the authors of Megillas Esther would write that the Jews prayed, they would also have to write to Whom they prayed. However, since Megillas Esther regularly performs mental acrobatics to avoid using H-Shem’s Name, it did not mention the Jews’ praying.
R’ Yechezkiel Levenstein quotes the Midrash (Esther Rabbah 7:19), which writes that after the decree against the Jews, the Torah dressed in widow’s garb, the angels cried, the sun and the moon dimmed, etc. Only the prayer of Mordechai, one man, could overturn the decree. Of course, prayer is powerful, but as the Maharal points out from the Talmud (Brachos 8a), prayer together in a gathering (at least a minyan) is amplified.
22. And the thing was known to Mordechai, and he related it to Esther the Queen, and Esther told it to the king in Mordechai’s name.
The Ma’amar Mordechai says that Bigsan and Seresh tried to get Mordechai involved in Haman’s rebellion mentioned in the last post. After all, as a Jew, Mordechai was a member of a down-trodden people, the perfect candidate to desire a change in rule.
The Talmud (Megillah 13b) teaches that Bigsan and Seresh were from a place called Turis. They were plotting the assassination by getting poison (perhaps a poison snake), but they did not know that Mordechai was on the Sanhedrin, so knew all of the 70 root languages (see Mishnah, Shekalim 5:1). Thus, Mordechai heard and understood their plan.
The Chiddushei HaRim once had a meeting in Warsaw with the famous philanthropist, Sir Moses Montefoire, where they discussed this verse. Sir Montefoire said our verse is proof that Jewish children should be taught foreign languages, so they can save the Jews from the plots of our enemies. The Chiddushei HaRim retorted that the very opposite is true – if every Jew would have learned foreign languages, Bigsan and Seresh would know this, and would be more secretive around Jews. It is the rarity of Mordechai’s ability that allowed for it to be effective.
One of the proofs the Talmud (Megillah 7a) uses that Megillas Esther was written prophetically in ruach hakodesh (see Introduction) is that the conspiracy “was known” to Mordechai, implying that he found out prophetically. Rav Pam says this opinion need not necessarily contradict the opinion that he overheard the plot. He writes that Jews respect privacy, and do not listen in on conversations. To illustrate this point, Rav Pam tells a story about a rabbi who was arrested in Poland on trumped up charges of espionage. In court, his two guards were speaking amongst themselves in Polish, assuming he knew nothing of their language. This rabbi backed away from them. Seeing this, the prosecuting attorney yelled at him for showing disrespect. The rabbi responded, “I do not mean disrespect. I am trying not to eavesdrop on your conversation.” The judge, after hearing this exchange, immediately freed the Jewish prisoner saying, “Such a one would not be a spy.” Rav Pam says Mordechai did the same thing. When he heard Bigsan and Seresh speaking in Tursish, he left the area so as not to hear them. Then, he received ruach hakodesh, Divine prophecy regarding their plot.
In Torah Nation, Rav Avigdor Miller writes that Mordechai was Divinely rewarded with this discovery in reward for his vigilance in daily risking his life to check on Esther (as mentioned in previous posts).