Responsa do Psalmów 22:2

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!