Mordechai was apprized. The Master of Dreams told him¹ that the celestial beings had consented to this [decree], because they had prostrated themselves to the idol in the days of Nevuchadnetzar, and because they had enjoyed Achashveirosh’s feast.²

footnotes: ¹ He was told by means of a dream and not by רוח הקדש [The Holy Spirit], a higher form of prophecy, because “Shushan was in confusion,” and רוח הקדש [The Holy Spirit] dwells only in the midst of joy. Alternatively, Eliyahu the prophet told him. ² See Esther Rabbah 7:13 and Maseches Megillah 12a.

For one could not enter. It is improper to enter the king’s gate dressed in sackcloth.

The king’s directives and bylaws. When the couriers carrying the letters passed, the edict was given in the city.

And of the silver. The explanation of the silver.³

footnotes: ³ Mordechai wanted to make it clear to Esther that the king could not be bribed. He therefore provided her with an explanation of the silver, i.e., that Achashveirosh was reluctant to accept the 10,000 silver kikars offered by Haman.

You had better not fantasize. [I.e.,] “Do not think,” as in, “And it will be, that which I had thought.”⁴ Do not imagine to yourself, do not think to escape in the king’s palace on the day of the massacre, and therefore you do not want to endanger yourself now⁵ by taking the risk of coming to the king without permission.

footnotes: ⁴ Bamidbar 33:56. ⁵ Esther apparently wanted to delay going to the king. Mordechai therefore emphasized to Esther that she must not hesitate, but rather she must seize the moment and go immediately before the king and beg him to spare her people.

Who knows whether, at this time next year, you will retain your royal position. [I.e.,] “And who knows whether the king will desire you next year, which is the time of the massacre.”⁶

footnotes: ⁶ I.e., who knows whether you will be spared from the decree.

At this time next year. For he was presently in Nisan, and the time of the massacre was in Adar of the next year.

You will retain your royal position. If you will attain the greatness which you now enjoy.

Even though it is unlawful. For it is contrary to the law for one who has not been summoned to enter. And the Midrash Aggadah [explains], “even though it is unlawful,” [to signify], “for until now I was coerced [to live with Achashveirosh], but now [I will do so] willingly.”⁷

footnotes: ⁷ Maseches Megillah 15a.

And as I am bereft, so must I be further bereft. [I.e.,] “And just as I have begun to go to destruction [by appearing before Achashveirosh without being summoned], I will go and die.” And the Midrash Aggadah [explains], “as I am lost [i.e., orphaned] from my father’s house, so will I be lost to you, for from now on, that I am submitting willingly to a heathen, I will be forbidden to you.”⁸

footnotes: ⁸ Because the Torah forbids a wife to her husband if she voluntarily had relations with another man.

Mordechai passed. [I.e., he transgressed] the law⁹ by fasting on the first festive day of Pesach, for he fasted on the fourteenth, the fifteenth¹⁰,¹¹ and the sixteenth, for the letters were written on the thirteenth day.

footnotes: ⁹ Otherwise, ויעבר מרדכי is apparently superfluous because the text further states that he implemented all her instructions. Alternatively, Mordechai actually went over (=ויעבר) a bridge. (Maseches Megillah 15a) ¹⁰ I.e., Pesach. Although the holiday feast is obligatory, Mordechai bypassed the obligation and ordered the fast, using the special authority of the Sanhedrin to suspend such obligations in times of extreme need. (Maseches Megillah 15a) ¹¹ Midrash Esther Rabbah (8:7) is of the opinion that the three day fast was on the thirteenth, fourteenth and fifteenth day of Nisan.