....והנה אין במגילה הזאת זכר השם והיא מספרי הקדש? ורבים השיבו כי הוא ממקום אחר. וזה איננו נכון כי לא נקרא השם מקום בכל ספרי הקדש....
והנכון בעיני מזאת המגילה חברה מרדכי וזה טעם וישלח ספרים וכולם משנה ספר אחד שהוא המגילה כטעם פתשגן והעתיקוה הפרסיים ונכתבה בדברי הימים של מלכיהם והם היו עובדי עבודה זרה והיו כותבין תחת השם הנכבד והנורא, שם תועבתם כאשר עשו הכותים שכתבו תחת בראשי' ברא אלהים ברא אשימא. והנה כבוד השם שלא יזכרנו מרדכי במגילה.
....Behold, there is no mention of the Name [of G-d] in this scroll, and it is one of the holy books! Many have responded that it is [mentioned]: “[relief and salvation will arise for the Jews] from another place” [mimakom acher]. (Esther 4:14) This is incorrect....
It seems correct in my eyes that this book was composed by Mordechai, and that is the meaning of “And he sent text to all of the Jews,” (Esther 9:30), and all of them were copies of one book, namely, the Megilah....
The Persians copied it, and it was written in the chronicles of their kings. They were idol worshippers, and in place of the honourable, awesome Name, they would write the names of their idols, as the Cuthites did, as in place of “In the beginning of Elokim’s creation” they wrote “In the be-ginning of Ashima’s creation.” Therefore, it was out of honour to Hashem that Mordechai did not mention Him in the Megilah. [Note – this answer is cited in the name of Rabbi Saadyah Gaon in the Second Version of Ibn Ezra commentary to Esther 4:14.]
(ז) וַיְהִי כְּאָמְרָם אֵלָיו יוֹם וָיוֹם (אסתר ג, ד), רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי בִּנְיָמִין בַּר רַבִּי לֵוִי, בָּנֶיהָ שֶׁל רָחֵל נִסָּן שָׁוֶה וּגְדֻלָּתָן שָׁוָה.
נִסָּן שָׁוֶה, הֲדָא הוּא דִכְתִיב (בראשית לט, י): וַיְהִי כְּדַבְּרָהּ אֶל יוֹסֵף יוֹם יוֹם,
וְכָאן כְּתִיב: וַיְהִי כְּאָמְרָם אֵלָיו יוֹם וָיוֹם וְלֹא שָׁמַע אֲלֵיהֶם, וּלְהַלָּן כְּתִיב (בראשית לט, י): וְלֹא שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ.
וּגְדֻלָּתָן שָׁוָה, הֲדָא הוּא דִכְתִיב (בראשית מא, מב): וַיָּסַר פַּרְעֹה אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ, וְכָאן כְּתִיב: וַיָּסַר הַמֶּלֶךְ אֶת טַבַּעְתּוֹ אֲשֶׁר הֶעֱבִיר מֵהָמָן וַיִּתְּנָהּ לְמָרְדֳּכָי. לְהַלָּן כְּתִיב (בראשית מא, מב): וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ, וְכָאן כְּתִיב: וְנָתוֹן הַלְּבוּשׁ וְהַסּוּס וְקָרְאוּ לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ.
(7) “When they [the king’s servants] spoke to him [Mordekhai] daily and he did not heed them, they told Haman, to see whether Mordekhai’s words would prevail; for he had told to them that he was a Jew” (Esther 3:4).
“When they spoke to him daily” – Rabbi Yoḥanan said in the name of Rabbi Binyamin bar Rabbi Levi: The children of Rachel, their miracles are equal and their ascent to greatness is equal.
Their miracles are equal; that is what is written: “It was when she spoke to Joseph day after day” (Genesis 39:10). Here it written: “When they spoke to him daily and he did not heed them,” and there it is written: “And he did not heed her to lie with her, to be with her” (Genesis 39:10).
And their ascent to greatness is equal; that is what is written: “Pharaoh removed his ring from his hand and he gave it to Joseph, and he garbed him in garments of linen” (Genesis 41:42). Here it is written: “The king removed the ring that he had taken from Haman, and he gave it to Mordekhai” (Esther 8:2). There it is written: “He had him ride in his second chariot, and they cried before him: ‘Avrekh’” (Genesis 41:43); here, it is written: “And let the garments and the horse be placed…and they will proclaim before him: So shall be done to the man whose honoring the king desires” (Esther 6:9).