Why were the messengers urged?
Vilna Gaon: Haman brought them in front of the king, and he commanded that they go out zealously. The verse teaches how Hashem arranged this, in order that there be time [to send the same messengers] twice 1 .
Vilna Gaon (8:9) explains that [all] the first Sheluchim returned within 70 days, on Sivan 23. Even had they taken three times as long, there would be time to send them a second time! Perhaps had they not been urged, Mordechai would have no idea how long they need to reach their destinations, and would fear to wait until the first messengers returned. (PF)
Why does it say "veha'Das Nitenah b'Shushan ha'Birah"?
Rashi: Where the king was, the edict was given that day 1 , to be ready for Adar 13.
Malbim: Haman delayed informing Shushan until after the messengers went out. He was concerned lest the king send to get a letter, open it and read it, and want to retract.
Sifsei Chachamim: The edict was in all Medinos! Therefore, Rashi explains that in Shushan, it was given that day.
Why does it say that the king and Haman sat to drink?
Roke'ach: According to the Midrash that every "Melech" Stam (without Achashverosh) refers to Hashem, Haman sat to drink and do evil to Yisrael, and Hashem 1 sat to nullify [the edict].
Malbim: This proves that the king did not know what was in the letters. He would not drink after decreeing to eradicate a nation! The etiquette is not to drink wine when judging a capital case even for an individual!
Why was "ha'Ir Shushan Navochah"?
Torah Temimah citing Megilah 11a: "Uvi'Mshol Rasha Ye'anach Am" (Mishlei 29:2) is Haman. 1
Torah Temimah citing Esther Rabah: A Yehudi went to buy something, and a Persian would choke him, and say 'tomorrow I will kill you, and plunder your money!'
Rashi: The Jews in Shushan were confused.
Vilna Gaon, Malbim: They saw that it was written to be ready for Adar 13, but it did not say what it is.
11a: "Bi'Rvos Tzadikim Yismach ha'Am" (Mishlei 29:2) refers to Mordechai and Esther - "veha'Ir Shushan Tzahalah v'Samechah" (below, 8:15).
Below (8:10), it says that the messengers rode on horses. Why is there no mention of this here?
Ohr Chadash (8:10): Going on a horse is Simchah - a king rides on a horse (Shabbos 152a). There, it was Simchah to save them from death, even though they would eradicate enemies - "uva'Avod Resha'im Rinah" (Mishlei 11:10).
