1. I suppose that the more beautiful Esther appeared, the greater the miracle was for Klal Yisrael. The Maharsha explains how this is all learned from the verse (Esther 5:2) "she raised up grace in his eyes". The Maharsha points out that the verse does not say "she found grace" but rather "Nosso Chein" - "she raised grace". This hints at the fact that Malach #1 lifted up her neck. So she now possessed the advantage of an upright, impressive posture in addition to the graceful appearance on her face.

2. Possibly it was Malach #2 who gave her the "Chut Shel Chesed" referred to above 13a.

3. and 4. The Maharsha explains that the Gemara derives this from the fact that the Megilah says that "she touched the head of the scepter" instead of simply writing that "she touched the scepter". This implies that she was only able to touch the head of the scepter, i.e. the far end, but not the scepter itself, because she was far away from the latter. This was because the scepter itself had expanded and there was now the edge of the scepter in addition to its main part. One sees from this that it was not her hand or Achashverush's hand which expanded. Therefore even though the Pasuk states that "Esther drew near", nevertheless the words "head of the scepter" teach us that the scepter expanded.

In fact I can strengthen question #2 on the basis of Rashi 13a DH ELA CHUT that she received the "Chut" from Hakadosh Baruch Hu. If she had received it directly from Hash-m why was it necessary to receive it again merely from a Malach? (Incidentally the above Rashi contradicts what I suggested that the Malach on 15b that drew the Chut on her was the same one that gave it to her on 13a).

The new answer is simply that in the meantime she had fasted 3 days and 3 nights. This physical affliction removed the Chut Shel Chesed and it had to be renewed. (Or, possibly, when Esther arrived at the house of the idols, and lost the Shechinah - Gemara just above - she also lost the Chut Shel Chesed.) This can also explain why it was only necessary for it to be returned by a Malach, because since it had originally been given to her by Hash-m, the roots of the Chut Shel Chesed had not been totally removed by the fasting, and it was sufficient for a Malach to restore them.

(See also the commentary of the Gra to Esther 2:15 who points out that it states in Esther 2:7 that she was beautiful. She only became "Yerakrokes" later on through the great sorrow she suffered. Therefore Hash-m gave her the Chut Shel Chesed to counteract the Yerakrokes. According to the above answer, the 3 days of fasting blemished the Chut Shel Chesed again, and it was necessary for the Malach to restore it.)

Rabbi Kornfeld referred me to the commentary of the Maharal of Prague - "Or Chadash" - to the Megilah, with which your question can be answered. The Maharal writes that the grace that she raised in the king's eyes this time was a special "Chen" which she did not possess previously and only lasted for the duration of her approach to the king until he stretched out the scepter to her. Maharal infers this from the fact that verse 5:2 is stated in the past tense ("Nosso Chen") which suggests that she bore this special Chen for this occasion only. If it would have been stated in the present tense this would have represented a continuous Chen.

Therefore a new Malach was necessary to add on this special temporary "Chen".

GOOD PURIM

D.Bloom