Responsa zu Tehillim 22:39

They responded: "These days are recalled and observed" (Esther 9:28) - just as they are observed by an individual, so too are they recalled by an individual. They also said: the reading of the Megillah is like Hallel (Megillah 14a) - just as the recitation of Hallel at its time is done by an individual, so too with the Megillah. As it is written (Psalms 22:3) "My God, I cry by day—You answer not; by night, and have no respite"³This Psalm is attributed to Esther, see Yoma 29a:4 - all this in first person singular. So too, "This is my God, I shall glorify Him" (Exodus 15:2) - first person singular. Some time later they responded again: "Isaac spoke and said, why have you come to me, and you hate me, etc." "And they said to him, behold we have seen that God is with you etc.," "And we shall send you in peace, for you are now blessed by God." "Let there be a bond between us, and let us make a covenant with you." (Genesis 26:27-29) "Like an apple among the trees of the forest is my lover among men, I craved to sit in his shade, and his fruit is sweet to my tongue." (Song of Songs 2:3) All this they reported to me in truth, in my dream, exactly as I have written.^*The last set of verses seems to be an account of a conversation in the heavenly Yeshiva, where the Rif (Isaac) defends his position from that of the others.

In my humble opinion, there is a rebuttal to this. Although Maharik offers sound reasoning—even if she did not betray God, but still betrayed her husband, she is forbidden to him—in my opinion this only applies when she willingly committed adultery and intended to enjoy it, but was not aware that it is forbidden, because the nevertheless had intention to betray her husband. However, if she committed adultery for the sake of a mitzva, and her intent was solely for the sake of heaven, how can this be considered a betrayal of her husband? This would be especially challenging for Mordechai’s case, since he himself ordered her, against her will, to go to the king. How can this be considered a betrayal of him? Additionally, Maharsha and Rif in Ein Ya’akov already pointed out a contradiction in Esther’s words: to Mordechai she says “now I am willing,” yet in Megilla ad loc. it is stated: “R. Levi said: When she reached the chamber of idols, the divine presence left her, and she said, ‘My God, my God, why have You forsaken me? (Tehilim 22:2) Do You judge unwitting acts as though they were done knowingly? Coerced acts as though they were done willingly?’” Rashi explains: “Although I go to him on my initiative, I am coerced.” Here, then, she called herself coerced!