ויהיו נקראים לפני המלך וימצא כתוב
“And they were read before the King and it was found written.” (Esther 6:1)
The aforementioned pasuk seems out of order, it should have said first that it was found written, and then mention that it was read before the King?
R’ Yonason Eibshitz (Yaares Devash Vol. 1. Derush 17) explains: Since it says “vayihiyu” (וַיִהְיוּ) - “and they were [read]” and not “veyihayu” (וְיִהְיוּ) - “and they will be [read]” - the Gemara in Megillah (15b) derives from the verb form that they were miraculously read by themselves. After being read, they looked into the book of chronicles and וימצא כתוב — “it was found [freshly] written.”
There is a reason for every miracle that occurs as well as the manner in which it occurs. Why did this happen?
The Gemara in (Shabbos 88a) says that at Sinai Hashem lifted the mountain above the Jews and forced them to accept the Torah. Nevertheless, in the days of Achashveirosh they readily re-accepted it. The meforshim ask: “When Hashem offered the Torah to the Jewish people, they immediately responded ‘na’aseh venishma’ - ‘we will do and we will listen’ - so why was it necessary to coerce them to accept?
An answer to this question is that the Torah consists of two parts, the Written and the Oral. The Jewish people were ready to accept the Written Torah, but not the Oral Torah which explains the Written one and transmits the whole corpus of Jewish law. Therefore, it was necessary for Hashem to hold the mountain over them (see Tanchuma Noach #3, Da’as Zekeinim Miba’alei HaTosfos, Shemos 19:17).
Hashem’s way of reward is midah keneged midah - measure for measure. Since they now accepted the oral part of Torah which was originally not written, with their own volition, He rewarded them with a miracle that something which was originally not written was conveyed orally to the King, which caused the tide to turn and which brought about the salvation of the Jewish people.
