In Rashi’s view, the verse uses the term niz’charim (“remembered”) because Purim is remembered with the public reading of Megillas Esther on Puirm. The Talmud (Megilla 18a) stresses that one cannot merely memorize the story, but must read it from a scroll. This idea comes from a gzeira shava1: just as regarding Amalek the Torah (Shemos 17:14) uses the “zichron” (remembering) in reference to writing about those events “in a book,” so too, these events must be read from a book. Elsewhere, the Talmud (Yerushalmi Megilla 2:3) similarly writes that this verse justifies the sages’ writing of the tractate, Megilla.
Based on this, the Brisker Rav wonders why there was a need for Mordechai’s court to authorize the requirement for Megillas Esther to be included in TaNaCh. This verse should have sufficed! His son, HaGriD, answers that this is because there are no halachos learned directly from NaCh. This is similar to Tosfos’ opinion (Megilla 5a) regarding learning the laws of fast days from a verse in Yirmiya.
R’ Yechezkiel Abramsky notes that without the Oral Torah, we would not remember (nor, obviously, celebrate) the Purim story.
1a A hermeneutical rule in which a lesson is learned from an oral tradition of an analogy. See the Braisa of Rebbe Yishmael in the introduction to Sifra.
6. “Because how can I [be] and see the evil which my nation will find? And how can I [be] and see the destruction of my kin?”
According to the Alshich, by adding an extra letter ches to the word, eicha (“how”) – making it the unique word, eichicha – the Esther puts a stress on her utter misery over her perceived notion that anti-Semites had already begun attacking the Jews because of the first decree. After all, once they see that the Jews are not in the monarchy’s favor, they can presume that any acts of violence or harassment against them will go unpunished.
The Megillas Sesarim adds that Esther blamed herself for the origins of Haman’s decree. This is because Haman’s decree was seemingly a consequence for Mordechai’s not bowing down to Haman (Esther 3:5-6). Mordechai behaved this way while at the king’s gate, and he was only there to look out for Esther’s well-being (Esther 2:19). This is why Esther felt somewhat responsible for the resulting decree. This is the way of the righteous: to feel responsible for a situation despite the fact that they were forced into it and the fault clearly lies in others.
R’ Dovid Feinstein writes that this is a second eicha; the first is Yirmiya’s prophetic work, Eicha, written during the destruction of first Beis HaMikdash, and second the is Esther’s, said during the threat of annihilation in exile if the king would not save the Jews.