- In his commentary, R’ Meir Zlotowitz explains that Achashverosh gave permission to override, but not annul the previous decree. This was a dilemma for Mordechai and Esther to make Haman’s decree powerless without challenging its authority.
- The Vilna Gaon and the Malbim wrote that Mordechai’s decree could only affect the vague, public copy of the original decree. It could not change the explicit, private memo that each governor received.
- The Malbim adds that Achashverosh’s plan was for the second document to only clarify the first, vague decree.
- The Ibn Ezra notes that Achashverosh could have come up with excuses for first document, like saying that the first document was the result of language confusion because Haman changed the wording of the original draft of the decree from “Jews can kill” to “Jews can be killed.”
- Similarly, the Alshich writes that Achashverosh was saying that Haman left out a comma when he said (Esther 3:13) “l’abeid es kol HaYehudim” (“to kill all of the Yehudim”). A comma placed after kol could make the phrase appear as “to kill all, (by whom?) the Yehudim!”
ז וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרשׁ לְאֶסְתֵּר הַמַּלְכָּה וּלְמָרְדֳּכַי הַיְּהוּדִי הִנֵּה בֵית–הָמָן נָתַתִּי לְאֶסְתֵּר וְאֹתוֹ תָּלוּ עַל–הָעֵץ עַל אֲשֶׁר–שָׁלַח יָדוֹ בַּיְּהוּדִיים [בַּיְּהוּדִים]
7. And the king said to Esther the Queen and to Mordechai the Yehudi, “Behold, the house of Haman I have given to Esther, and him who wanted to send his hand on the Yehudim they hanged.
- The verse makes it clear that Mordechai was present at this time. According to the Vilna Gaon, Achashverosh said this in Mordechai’s presence because he was afraid Esther would cry again. Achashverosh was easily affected by her tears, and did not want her emotional appeal to counter what he is going to say.
- However, the Yosef Lekach says that, for reasons that will be clarified in the next verse (Esther 8:8), the king cannot contradict his previous decree, and Mordechai was there because the country’s greatest mind was needed to decide how to override the previous decree, nevertheless.
- The Malbim writes that Esther’s two conditions refer to separate factors. The first, “seeing evil” refers to possible anti-Jewish attacks before the decree date. The second, “seeing the destruction” refers to people perhaps not believing the second (erstwhile unmentioned) document, and attacking the Jews nevertheless.
- In Nachal Eshkol, the Chida explains that Esther is telling the king that – having not been present during the meeting that spawned Haman’s decree – she does not know if, by using the term li’avdam (Esther 3:9), Achashverosh meant to enslave or kill the Jews. On that basis, can’t bear evil (enslavement) nor the destruction (killing) of the Jews.
- The Vilna Gaon notes that the verse uses the word, eicha (“how”) twice – once for the first Beis HaMikdash, and the second for the second Beis HaMikdash. Indeed, Esther was mourning for two things – the potential destruction of the Jews in exile from the first Beis HaMikdash, and the inevitable destruction of the Jews of the future if they do not learn from their past mistakes.
- Contrary to the previous opinions, the Yosef Lekach writes that Esther is not worried the people will be destroyed. After all, H-Shem already promised never to kill them out (Vayikra 26:44). However, there was no such promise about individual families, and that was a cause of concern for Esther. The Jewish people would survive, but Esther’s second eicha indicates that she worries about her future progeny surviving.
- Perhaps she had good reason to worry, since Mordechai had threatened her offspring with as much when he convinced her to approach the king (Esther 4:14), and it is a well-known Talmudic (Kesubos 103b) dictum that what the righteous speak, H-Shem fulfills.
- The Beis HaLevi (on his commentary to Ki Sisa) writes that by using “my nation,” Esther refers to those who would not renounce their Judaism if that is what Achashverosh is planning to do. By saying “my kin,” Esther refers to those people who would (chas v’shalom) give up their Judaism to save their lives.
ה וַתֹּאמֶר אִם–עַל–הַמֶּלֶךְ טוֹב וְאִם–מָצָאתִי חֵן לְפָנָיו וְכָשֵׁר הַדָּבָר לִפְנֵי הַמֶּלֶךְ וְטוֹבָה אֲנִי בְּעֵינָיו יִכָּתֵב לְהָשִׁיב אֶת–הַסְּפָרִים מַֽחֲשֶׁבֶת הָמָן בֶּן הַמְּדָתָא הָאֲגָגִי אֲשֶׁר כָּתַב לְאַבֵּד אֶת–הַיְּהוּדִים אֲשֶׁר בְּכָל–מְדִינוֹת הַמֶּלֶךְ
5. And she said, “If it is good for the king, and if I found favor before him, and the thing is proper before the king, and I am good in your eyes, have written to return the writings thought up by Haman son of Hemdasa the Aggagite that he wrote to destroy the Yehudim who are in all of the states of the king.
- It is important to recall that Esther’s attempt to convince Achashverosh to rescind the decree is expected to be an uphill battle. After all, It is a decree with which he agrees, and the Talmud (Megillah 14a) considers that, like a landowner with too much dirt, he would have actually instigated the genocide of all the Jews himself had it not been for Haman approaching him first.
- The Vilna Gaon sees in Esther’s use of this many conditions three major methods to motivate somebody: the message must be pleasing to the hearer, the speaker must be likable, and the idea itself must be sensible.
- He continues that, including the fourth condition in the next verse (Esther 8:6), these four qualifiers relate to the four letters of H-Shem’s Name. In addition to this, the verse also uses the word melech (“king”) twice, indicating that Esther was pleading before the earthly king and Heavenly King simultaneously.
- The Ben Ish Chai writes that there are four conditions to change Achashverosh’s perspective because four is the number for changing something. This is why the Torah has four levels: pshat (“simple”), remez (“allusion”), drash (“homelies”), sod (“secret”). The Torah itself was received in 40 (4×10) days. Similarly, Noach’s Flood lasted 40 days. Also, the Jews required 40 years in the desert to be prepared to enter Eretz Yisroel. To be defined as sinful, the Rambam (Mishneh Torah, Hilchos Teshuva 3:5) writes that a congregation has to sin four times. Furthermore, a human fetus requires 40 days to develop to the point of having a gender, among other things. All of these are acts of change and development.
ג וַתּוֹסֶף אֶסְתֵּר וַתְּדַבֵּר לִפְנֵי הַמֶּלֶךְ וַתִּפֹּל לִפְנֵי רַגְלָיו וַתֵּבְךְּ וַתִּתְחַנֶּן–לוֹ לְהַעֲבִיר אֶת–רָעַת הָמָן הָאֲגָגִי וְאֵת מַחֲשַׁבְתּוֹ אֲשֶׁר חָשַׁב עַל–הַיְּהוּדִים
3. And Esther added and spoke before the king. And she fell before his feet, and cried, and pleaded with him to annul the evil of Haman the Aggagite and his intentions that he intended on the Yehudim.
- The Maharal is troubled by the verse’s use of the word vatosef (“and she added”) when it does not initially seem that there is any conversation that is being continued here. He answers that this is a continuation of the previous verse in which Esther appointed Mordechai, seemingly verbally, as master of Haman’s estate.
- M’nos HaLevi notes that the Talmud (Makkos 10b-11a) teaches that daber, the root of word vatidaber (“and she spoke”) implies a harsh language. He explains that Esther was speaking in a forceful and direct manner to the king, saying that Haman lied to him. She then regretted her boldness, and fell pleading for mercy.
- According to the Malbim, Esther performs all of these actions because she tried various methods to convince Achashverosh – rhetoric, and logic, and emotion. As is well-known, when logic fails, the emotional appeal can still be effective.
- As the M’nos HaLevi points out, the Talmud (Brachos 32b) teaches that since the time the Beis HaMikdash was destroyed, only the gates of tears remain open.
- In a famous comment on this verse, the Vilna Gaon teaches in the name of the Zohar that genuine crying always comes from the heart, and cannot be artificially manufactured. He also connects Esther’s behavior in this verse to various stages of the Jew’s regular prayer routine. He writes that vatosef (“and she added”) is a reference to Pesukei Dezimra (introductory verses of praise) because the Talmud (Brachos 32a) teachers that these were added by the Rabbis to help people concentrate during Shemoneh Esrei; vatidaber (“and she spoke”) is a reference to Shema (“verses in which we accept the authority of H-Shem”) because the Talmud Yerushalmi (Brachos 9a, 9b) teaches that the Shema has references to the Ten Commandments, the Asseres HaDibros, vatipol (“and she fell”) is a reference to nefilas apayim (“putting down the face,” or Tachanun), vateiv’k (“and she cried”) is a reference to tefilla (“the silent prayer, or Shemoneh Esrei”), and vatit’chanen (“and she pleaded”) is a reference to Elokai Nitzur (the additional prayers after tefillah). Esther’s act of pleading before the king, was also her pleading before the King of kings.
- The Dena Pishra writes similarly that the verse references the king because Esther was really praying to H-Shem to spare the Jews.
- The Ginzei HaMelech writes that Esther did all of these actions because she saw the cause of Achashverosh’s previous behavior as passion due to anger. Now that she saw him calm down, she was concerned that he would return to his old, anti-Semitic self. She was really risking her life because his anger could have returned at any moment.
Continuing his thoughts on the previous verse, the Vilna Gaon writes that Esther’s rising up alludes to the end of the morning prayer service, and her standing alludes to the kaddish prayer.
Similarly, the Dena Pishra explains that Esther was standing here because she was pleading before H-Shem, and this is why the verse refers to Him as King.
The Shelah writes that we should stand in prayer before H-Shem the same way we do before a human king.
R’ Moshe Feinstein would famously stand still during prayer instead of shukeling back and forth, as many do. The source of this custom was an incident in which, as a rabbi in communist Russia, he was called before the police commandant. He recalled that one of the most frightening events of his life was standing there, stock still, unable to move. Realizing that one is standing before an authority should cause one to avoid any movement.
ב וַיָּסַר הַמֶּלֶךְ אֶת–טַבַּעְתּוֹ אֲשֶׁר הֶעֱבִיר מֵֽהָמָן וַיִּתְּנָהּ לְמָרְדֳּכָי וַתָּשֶׂם אֶסְתֵּר אֶת–מָרְדֳּכַי עַל–בֵּית הָמָן
2. And the king removed his ring that he took from Haman, and gave it to Mordechai. And Esther placed Mordechai over Haman’s house.
- When Achashverosh gave his signet ring to Haman (Esther 3:4), the Midrash (Esther Rabba 7:7) showed parallels in the giving of the ring to the story of Yosef, who also received the signet ring of a gentile monarch, Pharoah. R’ Avigdor Bonchek explains that the central connection is the constant presence of an unexpected turnaround in Jewish history.
- The Vilna Gaon adds that by giving his ring, Achashverosh gave to Mordechai the honor with which Haman prided himself on, besides his money.