Komentaryong Sumisipi para sa Ester 9:32

[Daniel 1:10] Ve-chiyavtem (וְחִיַּבְתֶּם - And you will endanger/obligate): This is derived from the root [ח-י/ו-ב] related to “his pledge” (chavolato - חֲבֹלָתוֹ) [cf. Ezekiel 18:7, Ezekiel 18:16] and “debt/liability” (chov - חוֹב). And they [words derived from this root] exist in two grammatical structures (binyanim - בִּנְיָנִים), but their root is [the same]. Similar to [the variation between] kam (קָם - he arose) and kiyyeim (קִיַּם - he confirmed/established) [in the phrase] “confirming (kiyyam - קִיַּם) these days of Purim” [Esther 9:32, where kiyyam is the Piel form from the root ק-ו-ם, usually conjugated as kam in the Qal].

Write me for [all] the generations, etc.: The explanation is that Esther requested that the Scroll [of Esther] be included in the Writings, as Rashi explains on the verse, "And he fulfilled the word of Esther, etc. and inscribed in the book" (Esther 9:32) - Esther requested of the Sages of the generation to commemorate her and to write this book with the rest of the Writings. And that is [the meaning of], "and inscribed in the book." To here [are his words]. And they answered here that Scripture excluded the Scroll from being included in the Writings, since it is written (Proverbs 22:20), "Have I not written for you, etc." As Scripture had written earlier (Proverbs 22:17), "For Incline your ear and hear the words of the sages, etc." The explanation is that the Scroll would be among the commandments that were only words of the Sages, like the commandment of the Chanukkah light; and not among the written commandments that were spoken with the holy spirit (ruach hakodesh). As it is written after this, "Have I not written for you, three times, etc." - you should not do it four times. [That was] until they found a support from Scripture that the Scroll is included in the three, like the one that reasons like this: As it is written (Exodus 17:14), "Write this" - that which is written in the Torah here in Exodus, and in Mishneh Torah (Deuteronomy) is one place; "a memorial" - that which is written in the Prophets is the second place; "in the book" - that which is written in the Scroll is the third place. So, "Have I not written for you, three times, etc." is now better understood as about the Torah, the Prophets and the Writings. And this is how it is explained in the Yerushalmi (Jerusalem Talmud Megillah 1:5:3): It is written in the Torah, as you would say (Deuteronomy 4:44), "And this is the Torah" (corresponding to "Write this"). "A memory" - that is the Prophets, as it is written (Malachi 3:16), "and a book of memory has been written before Him." "In the book - that is the Writings, as it is written, "And the word of Esther, etc. and inscribed in the book, etc." And they also said in the Yerushalmi that they answered her that it is because no other prophet is permitted to add anything for you afterwards. [That was] until the Holy One, blessed be He, illuminated their eyes and they found it written in the Torah, in the Prophets and in the Writings. And it can be said that our Talmud (Bavli) did not concern itself that they should answer her this, since it is surely an a fortiori argument (kal vechomer), as [it is found] later (Megillah 14a:5): If from slavery to freedom, they recited songs, from death to life, is it not all the more so? However this a fortiori argument is not sufficient for [our previous discussion], so that the verses are required here. For on account of this a fortiori argument, it is [also] fit to say it [only] as a commandment of the Sages, like the song (Hallel). But were it not for those verses, it could not be learned out from the a fortiori argument that it should be fixed among the Writings. And likewise, Rabbi Yehoshua who disagrees here is [with reference to] it not being fixed in the Writings, that it should [therefore] render hands impure. But he accepts the a fortiori argument from later, to read it [as a commandment] from the words of the Sages.

Esther 9:31 is a letter from Ahashverosh directing his kingdom to observe all that Esther has commanded, including the annulling of the decree, and the observance of fasts. But then in vs. 32 it says only that the “ordinance of Esther” saved the Jews. This implies that their fasts did not.
Yohanan resolves this by rereading the verse, attaching the end of vs. 31 to vs. 32. The fasts and crying out to God and Esther’s words to Ahashverosh are what saved the day. Neither would have been sufficient alone.