חסידות אויף אסתר 8:15

But I [also] want to say that which I found in my heart: I saw in the Zohar, Sh'lach 169b: Rabbi Shimon said to him, "I certainly know that you are clothed there (in the Garden of Eden) with precious garments of a holy body. [But] is there like this in this world - people that appear with that body in the way you are appearing in that world?" (Meaning to say, whether it once happened in this world that a person was clothed with this garments and the precious spiritual body that exists in the Garden of Eden.) He said to him, "This thing they asked before the head of the yeshivah, etc. And he said to them, 'Indeed it has been so in this world.' From where do we [know it]? Since it is written (Esther 5:1), 'On the third day, Esther put on royal (malkhut) apparel.' She was clothed with that appearance from that world. Malkhut is the holy spirit. For behold the kingdom (malkhut) of the Heavens blows the spirit from the spirit of the air of that world, and Esther was clothed with it. So when she came before Ahasuerus like that and he saw that she was dressed in light, her appearance similar to that of an angel of God, his soul departed from him temporarily. (In this [manner], the verse, 'And it was (Vayehi), when the king saw Esther, etc.' is set aright. [Otherwise], why do I need, 'vayehi,' which is an expression of distress? It should have said, 'And when the king saw.' Rather it is to make us understand that 'oy' and distress came - his soul departed temporarily from the great fright - so does it appear to me.) And Mordekhai was also like this, as it is written (Esther 8:15), 'Mordeakhi left the king’s presence in royal (malkhut) garments.' Certainly Malkhut) garments; it was the appearance of that world! And that is why it is written (Esther 9:3), 'since the fear of Mordekhai fell upon them.' The fear of Mordekhai, and not the fear of Ahasuerus?!?" Rabbi Shimon said, "How sweet are these words, fortunate is my portion! I knew that the righteous in this world are clothed by garments that are called royal (malkhut) garments, and it is certainly so!" He said to him, "The air of the Garden of Eden blows the holy spirit which they are, and the righteous are clothed in the way that is the case in that world. And afterwards, the holy spirit sits upon the head of each and every one and crowns them, and it becomes a crown for him. And so it was with Mordekhai (in this world, so does it appear to me): As it is written, 'in royal (malkhut) garments' - the appearance of that world. And afterwards, 'with a magnificent crown of gold' - that is the crown that sits on the head of the righteous in that world. The Jewish people received the Torah in that fashion. As they had it until, etc." To here is [the Zohar]. And from here, behold 'what is yours is before you.' The custom of the Jewish people is [considered like something from the] Torah. They have followed the practice to change into different clothes during the joyful occasion in memory of the miracle and the wonder that God, may He be blessed, performed with Mordekhai and Esther. For they were clothed with precious spiritual garments that clothe the righteous in the Garden of Eden. And behold you see in the words of the Zohar that it was such with the Jewish people at the receiving of the Torah. And according to this, you can understand what our Rabbis, may their memory be blessed, said (Shabbat 88a), "They received [the Torah] again during the days of Ahasuerus."

Genesis45,22. “he gave to each of them a change of ‎clothes; to Binyamin he gave three hundred silver pieces and ‎five changes of clothes.” Our sags in Megillah 16 ask: ‎‎“is it really possible that Joseph erred in the same way as had his ‎father when he showed Joseph preferential treatment? Was ‎Joseph not aware that by what the Torah describes him as doing ‎for Binyamin, he would arouse the brothers’ jealousy?” They ‎answer that the Torah alluded to the five Royal garments that ‎Mordechai, a descendant of Binyamin would be dressed in as we ‎read in Esther 8,15.
Our author, clearly not too enthused with the Talmud’s ‎answer, suggests a different way of understanding the Talmud’s ‎answer. Our sages, understood that Joseph foresaw and hinted to ‎Binyamin that Mordechai, a distant descendant of his brother ‎Binyamin, would play a great part in the miracle of Purim. He ‎intimated that he and Binyamin shared a similar experience, ‎seeing that they were both the sons of the same mother, Rachel. ‎He had attained high rank as a result of someone’s dream ‎‎(Pharaoh’s) and Mordechai also rose to eminence as a result of a ‎dream, as our sages in the Targum on the Book of Esther ‎‎(chapter10) have told us. According to the Targum, on the ‎night when the king could not fall asleep (again), he had been ‎dreaming that Haman wanted to assassinate him. This is why he ‎became angry at Haman and commanded him to dress Mordechai ‎in the Royal robes, and paraded him throughout the capital on ‎the king’s horse. Joseph had been paraded similarly. (41,43) Just ‎as Joseph remained under the rule of Pharaoh at the time, so ‎Mordechai would remain under the rule of Achashverosh. ‎‎(Compare Rashi on 41,40)‎
This is another example of the approach of our sages to the ‎details the Torah has revealed about the lives of our sainted ‎forefathers, i.e. that they always were at pains to perform deeds ‎that foreshadowed future, critical, events in the lives of their ‎descendants. (Our author lists more examples of this theme when ‎relating to Shimon and Levi’s killing the inhabitants of Shechem ‎as being a forerunner of the Hasmoneans in the Chanukkah ‎story). [I will omit the balance of the paragraph as, seeing ‎this portion is also read sometimes on Chanukkah, the author felt ‎compelled to introduce this subject here, although those events ‎occurred in post-biblical times. It is somewhat forced, as it ‎requires us to see in Levi rather than Shimon, the principal ‎activist, otherwise the connection with the Hasmoneans who ‎were priests is too tenuous. Ed.]‎

And with this, “One is obligated to become spiced on Purim, etc.,” is understood. It is meaning to say that on Purim, there is great enlightenment in all of the world by way of the revelation of Father, who is called, “And Mordekhai left from before the king” (Esther 8:15), and as it is written in the writings, see there. So behold that the Foundation (Yesod) rises to Knowledge (Daat); and with Knowledge, it is able to sweeten and spice all of the Stringencies with the Kindnesses, as I explained above, in the explanation of the [passage] in the Talmud (Berakhot 33a), “Knowledge was placed between two letters,” see there. And Knowledge includes Wisdom (Chokhmah) and Understanding, as it is written in the Mishnah (Avot3:17), “If there is no understanding, there is no knowledge, etc.” And in Understanding, everything is unified, there is no Satan or evil encounter. And this is [the meaning] of that which is written; since it is there in Knowledge, that he does not know the difference between, cursed is Haman, and, blessed is Mordekhai. And understand [this].